service Deny or forsake himself That is all that he hath as Luke expoundeth it 14.33 all outward prerogatives touching the flesh To deny is either when we contradict what is affirmed and affirme the contrary or else when we refuse to grant ones request and neglect or oppose it The first is Logical in our words the other morall in our actions And take up his cross Not as if he should make himself a Cross but that which is appointed for him The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall as Chrysostome notes and signifies not simply negare but pernegare or prorsus negare totally utterly to deny not at all to spare or regard it importeth a universall deniall rendred by Beza abdicet seipsum which is as much as to reject and cast off as a man doth a graceless son 1. simply and absolutely mans sinfull self and so it is all one with Tit. 2.12 Deny ungodliness and wordly lusts 2. A mans naturall self conditionally 3. A mans morall vertuous renewed self comparatively in relation unto righteousness A man must willingly and obediently forsake all sin subdue all generall concupisence with his owne proper and personall corruptions Psal. 18.23 absolutely without any limitation or exception cast away and forsake alwaies in praeparatione animae and actually whensoever Christ calls them unto it whatsoever is neere and deare unto him if it become a snare to conscience and disesteeme the best of his graces in respect of the righteousness of Christ. 2. Gospell suffering a cross and his cross and to be taken up voluntarily Take up his cross Luke addeth daily Luk. 9.23 which hath great force in it for Christ declareth that there is no end of our warfare untill we shall depart out of this life 3. Gospell service and let him follow me There are two arguments used to set these three on in Ver. 25 26 27. Vers. 25. For whosoever will save his life shall lose it We may understand it first in reference to this present life he runs himself into a greater worldly danger while he thinks to avoid it Secondly It is alwaies true in respect of eternall life they lose a better life than they save and whosoever will lose his life for my sake shall find it That is lose temporall life as men count it shall find eternall Ver. 26. For what is a man profited if he shall gaine the whole world The earth and all the things there that men can value and desire may be possessed without possessing God And lose his own soule Not in regard of being or property but felicity These words set forth the transcendent excellency of the soul of man There are two arguments used to prove this 1. A comparatis the comparison consists of three paire of particulars 1. Of Acts gaine and loss 2. Of Objects the world and soule 3. Of Adjuncts the whole world and his soule 2. Ab impossibili from the impossibility of recovering this soule and redeeming it if it should be lost What shall a man give That is there is nothing he can give The interrogation carries with it 1. a challenge a triumphant deniall 2. An appeale to set it home on our consideration Put the soule and the world together and the soule will be found far more excellent 1. The world was made for the soule the end is more noble than the means Gen. 1.26 Psal. 8. beg 2. God prefers a soule before the world Pro. 23.26 Esa. 66.1 2 3. The soule is the Lords the world Satans God is called the God of the Spirits of all flesh Satan the Prince of this world 4. The Soule is of a Spirituall nature the world of an earthy nature Omnia si perdas animam servare memento Vers. 28. In his kingdome That is the powerfull effects of the Gospell as Mat. 10.7 and 12.28 2 Pet. 1.16 The manifestation of the heavenly glory which Christ began at his resurrection and shewed it more fully by sending the Holy Ghost Calvin for that which some do imagine of John is a fancy CHAP. XVII Verse 1. ANd after six daies Luke 9.28 saith about eight daies there is no contradiction For either Matthew or Luke count that time from divers termes or from the same And then Luke reckons up eight daies the first and last being reckoned with them Matthew only sixe the middle ones being cast between This answer Calvin in his Harmony and Scultetus give Jesus taketh Peter Iames and Iohn Because it was not yet time of Christs full glory he therefore shewed not his glory to all his Apostles but chose out of them some Antesignani who might be sufficient and fit witnesse enough to others of Christs glory seen viz. Those very persons who after in the mount of Olivet were to be spectatours of his low abasement here first in the Mountaine of Tabor were beholders of his great Majesty and glory There are divers causes why he tooke only these Peter that he might reclame him so much the more strongly from his errour into which he fell by hearing of the passion of Christ. Iames because he first of all was to shed his bloud for Christ Acts 12.2 And lastly Iohn because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus Christ took upon him the heavenly glory for so short a time to declare that he went willingly to his death for it was as easie to exempt his body from death as to adorne it with heavenly glory Vers. 2. And he was transfigured before them Greeke metamorphosed or transformed And his rayment was white as the light Marke saith white as the snow Mar. 9.3 these do not oppose each other for as darkness hath its blackness so light its whitenesse therefore it is all one whether the comparison be borrowed from snow or light which the words of Marke shew shining proper to light and white proper to snow applyed to one and the same garment Marke there addeth So as no Fuller on the earth can white them Vers. 3. Moses and Elias were verily present These two appeared to shew that the Law and Prophets had no other purpose nor end but Christ and to shew the consent of the Law and Prophets with him It is probable Moses was raised from the dead Deut. 34.6 about what they talked see Luke 9.31 In life eternall the Saints shall mutually know one another for these three Disciples here having but a taste of it knew Moses and Elias Vers. 4. Then answered Peter and said unto Jesus Lord it is good for us to be here Peter being astonished spake as a man altogether amazed Marke 9.6 Vers. 5. A bright cloud overshadowed them A cloud was put before their eyes that they might know that they were not yet fit to behold the brightnesse of the heavenly glory A voyce sounded out of the cloud but neither was body nor face seene Deut. 4.12 The cloud
he by whom God is favourable to us which Immanuell signifies or this is our Saviour the sence is one Vers. 32. He shall be called great 1. In respect of his Person because He was both God and man 2. In respect of his Office 3. In respect of his kingdome Chemnit The throne of David his father Christ may be said to have the throne of David two wayes 1. Properly for he was borne King of the Jews by right discent from his Father David as his genealogy plainely sheweth Luke 3. Matth. 2.2 2. Typically for Davids kingdome was a figure of Christs kingdome and David himselfe a type of Christ. Ier. 23.5 6. Hos. 3.5 Vers. 33. And of his kingdome there shall be no end Obj. 1 Cor. 15.24 It is said Christ shall deliver up the kingdome to the Father Ans. Luke speaketh of Christs kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall never be abolished Christ shall alwayes have a people to rule but He shall not rule as now he doth by Magistrates Ministers the word and Sacraments Vers. 34. How shall this bee There is threefold how viz. of curiosity incredulity and infirmity she doubted not of the effect but inquired after the quality of the effect it selfe Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her to shew that this was an effectuall worke and yet so difficult to conceive that we cannot reach unto it The power of the most High That is the Holy Ghost Over shadow A metaphore from birds cherishing their young ones that so the Angell may shew that this child shall arise by that power by which the world it selfe began See Iunius on Gen. 1.2 Vers. 41. The babe leaped in her wombe The Greeke word signifieth to leap as lambes and calves being well fed The word is used by the LXX for Iacob and Esaus stirring in the wombe Gen. 25.22 Vers. 42. Blessed art thou among women We do acknowledge that the Virgin Mary was blessed among women as here and a blessed woman as 28. and 48. verses yet more blessed as Austin saith in receiving the faith then in conceiving the flesh of Christ. We count her holy meeke humble we praise God for her that he made her the instrument of Christs coming into the world and desire to imitate those vertues and excellencies that were in her But the Papists commit grosse Idolatry they give her the titles of Mediatrix Salvatrix Shee-Saviour Queene of Heaven Queene of mercy They paralel ubera vulnera making the milke of Mary to be as precious as the bloud of Christ they call her unicam miserorum spem O Foelix puerpera Nostra pians scelerae Iure matris impera Redemptori Calvin saith if she should now live and see that honour which is due onely to God given to her she had rather they should draw her about by the haire spit in her face and offer her the foulest abuse that may be Vers. 43. And whence is this to mee that the mother of my Lord should come to mee They are not the words of one being ignorant or doubting but affirming her selfe unworthy Ruth 2.10 Vers. 44. The babe leaped in my womb for joy In gaudio magno the Syriack that is for great joy This motion was not naturall but spirituall and therefore Iohn was sanctified in his Mothers wombe and did really rejoyce at the presence of Christ in the Virgin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies outward gesticulation or exultation as Psal. 65.13 and so it is to be understood here The Babe in my womb leaped with extraordinary gesticulation or exultation Vers. 46. My soule doth magnifie the Lord c. Compare this ode with that which Hannah sung after Samuel was borne 1 Sam. 2. For as Peter martyr hath observed they are so like that the blessed Virgin seemes to have taken much out of that song Vers. 47. And my sprit hath rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifieth exulting such a joy as we use to expresse by outward signes in the body as dancing The Syriacke hath a word whence an exclamation made for joy is deduced Euge Euge. Some by soule would have the understanding to be meant and by Spirit the will à Lapide by soule would have the inferiour part of the soule to be meant which respects naturall things by the Spirit the Superiour which respects divine and Spirituall things In God my Saviour Who both delivers and keeps me and is the author of perpetuall salvation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these three benefits of grace The Syriack renders it In Deo vivificatore meo Vers. 51. He hath shewed strength with his arme A great power of God is declared by his finger greater by his hand greatest by his arme See Exod. 15.16 and Psal. 76.16 and 89.14 and 97.1 Esay 40.10 and 62.8 Iob. 40.4 Vers. 53. He hath filled the hungry with good things By the hungry are meant those who feel themselves void of grace yea as it were pined and starved for want of it Vers. 59. On the eighth day they came to circumcise the child We collect saith Calvin from the words of Luke that although they circumcised their Infants at home yet they were not wont to do it without the company of many men and that deservedly for since it was a common Sacrament it ought not to be administred privately Vers. 66. The hand of the Lord was with him The grace of God was many wayes conspicuous which openly shewed that he should not be an ordinary man Vers. 68. Blessed be the Lord God He is worthy of praise or Let the Lord be celebrated and extolled redeemed or as the words are hath wrought redemption the Syriack is fecit ei redemptionem That is by Christ incarnate inchoativè Vers. 69. An horne of salvation That is a mighty Saviour for us 2 Sam. 22.3 Psal. 132.2 Thou hast laid help on one that is mighty which Esay expounds mighty to save Esay 63.1 The glory and strength of horned beasts consists in their hornes Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began As if they had all but one mouth and message All the holy Prophets prophesied of Christ of his strength victory and Kingdome Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear Delivered out of some dark deep hole it signifies to bring forth something to light enemies The Devills wicked men sinne death and hell The manner of our service must be first without feare either without cause of fear as Rom. 8. 1. Or without servile feare not constraind but willing and cheerfull 2. Universall in holinesse toward God in righteousnesse towards men 3. Before him as in
12.35 Christ is a help against darknesse of sin ignorance misery death Gods wrath He alludes here saith Grotius to Esay 9.2 Vers. 6. A man Mans Ministry Sent Must have a calling from God Rom. 10.15 John Iehochanan Preacher of the grace of God Luk. 1.13 This shews that Christ is author of the light in man Vers. 8. He was not that light Ob. Iohn 5.35 Ans. It speaks not of the same light Iohn Baptist was not the Sun of righteousnesse the Messias the light that brings light into the world but he was a light and gave a notable testimony to the light See Grotius Was sent Is not in the originall Mat. 5.15 Iohn 5.35 Vers. 9. True Truly heavenly See Iohn 6.32 and 15.1 Lighteth Luce rationis the soule of a man is called a Candle in Proverbs See Cameron Every man Jew and Gentile without respect of persons all that are enlightned cannot say they have light from any other commeth Viz. borne Mark 16.15 Mat. 20.19 The world was ignorant before his Incarnation Luk. 1.79 world is taken First for things created Secondly Per synecdochen integri for men in the world both are here meant Some understand this of the light of grace but it will be more universally and necessarily true of the light of Reason which is in Infants radically though not actually Vers. 11. His own Some say all men are here meant because he made all the Jews were his people in a speciall manner Psal. 85.1 Received him not Beleeved not Calvin That is they obeyed not his word they would not be taught and directed by him Iohn 3.32 Ver. 12. As many Either Jews or Gentiles Calvin Bond or free Chrysostome Power Therefore the Papists say power is in man See ver 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies possibility but as in other places it is translated power or authority so here as also 1 Cor. 8.9 and 9.12 right or privilege or as Iansen Concord Evang. c. 1. interpreteth authoritatem dignitatem jus To become Viz. made Mat. 5.45 Sons Gal. 4.5 Ephes. 1.5 Rom. 8.17 His name Gospell preached Acts 4.12 Vers. 13. VVhich were borne not of bloud nor of the will of the flesh nor of the will of man but of God Faith comes not by naturall generation Bloud Enallage numeri genitale semen The flesh Gal. 5. opposite to the Spirit Man The same with flesh Calvin Some by flesh would have the woman to be meant Augustine Not of the will of man Not by any naturall power vertue or strength which is naturally inherent in them But of God That is of the Spirit of God Vers. 14. The word was made flesh Viz. incarnate man by Synechdoche Heb 2.16 Flesh signifies contemptuous man And dwelt among us As in a tabernacle or tent that is for a short time The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of tabernacles in or near the time of which celebrated by consent of many Authors of best note he was conversant with us Zach. 2.10 Heavens are his home here was his pilgrimage Beheld his glory Saw it in his doctrine miracles life passions which agreed only to the only begotten Full Acts 6.8 All things in the Law were fulfilled in him Grace favour Ephes. 1.6 Truth All Christs were true and not fallacious true knowledge Col. 2.3 See Piscat Vers. 15. And cried Alia clara voce Esay 58. For he was before me So we read it but in Greek it is He was my first preferred before me for he was my first Vers. 16. Of his fulnesse The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for abundance Psal. 24.1 there is not only plenitudo abundantiae but plenitudo redundantiae an overflowing of fulnesse in Jesus Christ. Secondly for fulfilling and perfecting of a thing So love is said to be the fulfilling of the Law Properly it is given to vessells that are brim full of liquor and metaphorically here applyed unto Christ. Grace for grace Interpreters all agree in this that the scope of the words is to set out the abundance of grace we have from Christ a kind of Hebraisme say some and notes the cumulation of grace grace upon grace grace answerable to the grace in Christ say others or the grace in Christ which we partake of answers the grace in all Moses rites and Ceremonies See 14.17 verses and de Dieu in loc That is as one sweetly expounds it as a child in generation receiveth from his parents member for member or as the paper from the Presse receiveth Letter for Letter the waxe from the Seale print for print or as the glasse from the Image receiveth face for face so doe we from Jesus Christ receive grace for grace that is for every grace that is in Christ there is a grace in us in some measure and proportion answerable and agreeable to the same in him Grace for grace That is whatsoever Grace there is in Christ there is the like stamp upon the heart of every Christian like unto that expression Matth. 5.38 Grace The word Grace is sometimes taken for the love and favour of God Ephes. 2.5 2. For holinesse Col. 3.16 3. For excellency or ability as Ephes. 4.7 In all these respects there is a fulnesse of grace in Christ. Vers. 17. Grace In opposition to the curse of the Morall Law truth in opposition to the figures of the Ceremoniall Law Dr. Reynolds Grace comprehends all the perfections of the will truth all the vertues of the understanding Dr. Preston Vide Fulleri Miscell sac lib. 1. c. 8. de Dieu in loc Vers. 18. Seen Known fully as he is or now shall be revealed by Christ. Exod. 33.20 The bosome of the Father That is the seat of love and secrecy Who is intirely loved with such affection as is due only to her who is to be laid in the bosome Deut. 13.6 Men admit those into their bosomes with whom they impart all their secrets the breast is the place of counsells Calv. That is Christ revealeth the secret and mysterious Counsels and the tender and compassionate affections of the Father unto the world Dr. Reynolds declared exposuit discovered a secret 41. Gen. 25. Matth. 11.27 The originall word signifies to conduct and direct and lead a man as it were by the hand to the finding out of something that was hid before No man by the naturall force of his wit can know God with a saving knowledge necessary to eternall salvation Vers. 20. And he confessed and denyed not See third verse It is familiar with the Hebrews by affirming and denying to expresse the same thing for the greater confirmation Esay 39.4 Ier. 42.4 See 1 Iohn 1.5 Vers. 21. And they asked him What then Art thou Elias And he saith I am not Art thou that Prophet And he answered no. Iohn so denyed that he was Eliah as he denyed he was
10. and 11. verses and 7. John 37.38 The comparison lies in foure things as Cornelius à Lapide and others shew First water serves to coole burning any scortching unnaturall heat so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath Secondly quencheth the thirst so the Spirit of God satisfieth the soule Thirdly water hath a cleansing vertue it purgeth away filth so the Spirit of God Ezek. 36.25.12 Zach. latter end and 13. beginning Fourthly water fructifieth 17. Ier. 5. 1 Psal. 3. so the Spirit of God Vers. 22. Ye worship ye know not what That is although you have a good intention and direct your worship to God and pretend the examples of your Fathers yet because your worship was instituted without the manifest word of God you know not what you worship See Dr. Reynolds on 110. Psal. p. 136. Salvation is of the Jewes Which is understood First of the Messias being to be borne of them Rom. 9. Secondly of the Word committed to them Rom. 3.2 Polyc. Lyser Vers. 23. In Spirit and truth First in Spirit That is not carnally Truth That is according to the spirituall meaning of the Ceremoniall Law They had killing of sacrifices in the Ceremoniall Law now there should be killing of sinne they had fire we should have zeale they salt we sincerity See Mr. Mede on this place In Spirit and truth inwardly and sincerely Or secondly Spirit for the manner of his worship truth for the matter as he hath revealed Inwardly in their hearts and soules and truly Spirit That is in the mind Conscience will and affections Perkins Vers. 25. That Messias commeth The word is the present tense he is even comming and when he commeth he will tell us all things that is all these things that we speak of concerning the worship of God he will teach us far otherwise Like to this is that which the Jewes say at this day of Eliah Elias veniet revelabit omnia Elias will come and will reveale all things Vers. 29. Is not this the Christ Not that she doubts but from the declaring of things hidden she infers that he is the Messias Vers. 35. Say not ye There are yet four moneths and then commeth harvest behold I say unto you lift up your eyes and looke on the fields for they are white already to harvest As if he should say you reckon yet foure moneths to the harvest viz. to a naturall harvest but see the fields waxing white with fruit for a spirituall harvest Vers. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ That is we are experimentally convinced by what we have heard and seen that this is he This is indeed the Christ The adverb indeed is opposed either to false Christs as Theudas was ottypicall worldly Saviours as in the history of Judges it is sometimes said he sent them a Saviour but this Jesus indeed is the Messias the Saviour of the world Esay 49.6 Vers. 44. A Prophet hath no honour in his owne Countrey It seemes probable to me that the Proverb arose from thence that the Prophets were so ill entertained by their own nation Vers. 46. A certaine noble man Not by reason of stock or family but by reason of office as the Syriack hath rendred it a Minister or steward of the King Herods Courtier who though he was a Tetrarch yet he was commonly called King it was his wife whom Luke 8.3 reckons among the followers of Christ viz. Chusa who was Herods Steward as is there said Polyc. Lyser Vers. 48. Ye will not believe Viz. The word and promises of God or you doe not believe that I am the Messias Vers. 52. At the seventh houre the fever left him By that consideration it appeares that the noble man did not anxiously make haste because he believed the word of Christ but went on quietly in his journey which is an excellent description of true faith Esay 28.16 CHAP. V. IN this Chapter because the Jews objected that Christ came of himselfe he telleth them six times that his Father sent him Vers. 1. A feast of the Jews The acts of that Feast containe three heads viz. a Miracle a disputation about the Sabbath and a famous Sermon When a Feast is simply named without addition it is often used of the Feast of the Passeover Matth. 27.15 John 4.45 and so also John 11.56 and 2.12 it is used John 6.4 there seemes to be an explication of this place and the Passeover a Feast of the Jews was nigh The reason of the Antonomasie is because the Passeover is the beginning and chief of the Feasts there is a certaine prerogative given it above the rest both for the memory of the benefit past and the signification of the future redemption At this feast Jesus went up to Jerusalem as also to other Feasts often in the time of his ministery Chrysostome gives three reasons of it First that he being so subject to the Law for us might free us from its bondage Secondly lest he should seeme to be an Adversary of the Law as if he had come to have broken it but that he might shew that he would fulfill the shadowes and figures of him Thirdly because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the pâ—rts of Judaea but the whole world Christ would take occasion both that he might instruct many and that his fame concerning his doctrine and miracles might spread the more Vers. 2. By the place of the sheepe Some understand market others gate which is most probable because mention is made of such a gate nigh the Temple Neh. 3.2 where the seventy translate it so using the same word Howsoever it was a place where sheep were kept for sacrifice That poole was to wash and water the sheep that were brought thither In the Hebrew tongue That is in that tongue which the Hebrews not use which was Syriack not much differing from the Hebrew Bethesda The house of bounty because in that place God freely exercised his power in curing all diseases of the people and because there the godly relieved the sick with their almes Brugensis hath both these The greek books have Bethesda the Latines Bethsaida which signifies a house of fishing and so agrees with poole Having five porches Or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walk in These were made for the reliefe of those poore people that they might be dry from winde and weather because they were to tarry a great while before they could be healed Vers. 4. An Angel went downe at a certain season into the poole and troubled the water The Evangelist hath not marked what signe there was by which the descent and presence of the Angel was represented but it is necessary that there was some
unjust and unbelievers and bringing Christians before them vers 6. 2 Contending about small matters and meer trifles vers 2. 3 Too much forwardnesse to Law vers 5. 4 Doing wrong themselves vers 8. Vers. 9. Idolaters There were two kinds of them worshippers of Idols that is false gods as all the Heathens were Or secondly of the true God in an Idoll or Image as the Jews often were and as all the Papists are at this day Effeminate Or soft The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth soft-spirited men men of a kind of soft carriage apt to all wantonnesse Mollis erat facilisque viris Paeantius heros Abusers of themselves with mankind The Greek is but one compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paederastae Calvin Vers. 10. Revilers which dare call him with vile terms that offends them Extortioners that care not what they pill to themselves by hook or crook Vers. 11. And such were some of you The Apostle addes this word some saith Estius to moderate his speech least he should seem to accuse all the Corinthians of all the fore-mentioned vices to shew that some were guilty of some of those vices and others of other although the sinne of Idolatry was common to them all Calvin thinks this particle is superfluous after the usuall manner of the Grecians which often use it Ornatus gratia and not for restriction and that the Apostle intends onely that no man is free from these evils until he be renewed by the Spirit The plain meaning saith he is that before their regeneration some of the Corinthians were covetous some adulterers some extortioners some effeminate some revilers but now being freed by Christ they ceased to be such The Apostle puts them in mind of the sinnes they had repented of not to reproach them but 1. That they might be more able to mortifie their present corruptions Psal. 38. 2 That they might be more pitifull to others Titus 3.11 and more thankfull to God But ye are washed but ye are sanctified but ye are justified He useth three words saith Calvin to expresse one thing the more to deter them from falling into those sinnes againe which they had escaped Pareus saith we are to take washed generally for all the benefits of Christ remission of sinnes and regeneration by the Spirit and Blood of Christ the other two for the parts of his washing the first of which is Justification and the other Sanctification Vers. 13. Now the body is not for fornication but for the Lord and the Lord for the body The Apostle propoundeth six reasons why we should fly fornication 1. Our bodies are the Lords and must be serviceable unto him in this Verse the body for the Lord the body is ordained for the Lords use and ought to be imployed to his glory and the Lord for the body to redeem and sanctifie the body as well as the soule and consequently to rule and command it as well as the soule being Lord of both 2. We look they should be raised to glory in the last day vers 14. and therefore we must in the mean time keep them honourable 3. They are the members of Christ vers 15. we may not then make them the members of an Harlot 4. Whereas all other sinnes are without the body this directly is against the body vers 18. where he also bids them flee Fornication 5. The body is the Temple of the holy Ghost vers 19. and these sinnes make it the Devils stie and stews 6 Our bodies are bought with a price ver 20. and it is sacriledge not to glorifie God in the body as well as in the soule seeing they are both alike his Vers. 16. Know ye not that he which is joyned to a Harlot is one body Paul notes three sorts of conjunction 1. In the flesh onely as betwixt a man and a whore 2. In the Spirit onely as betwixt Christ and his members vers 19. 3 In the flesh and the Spirit when two faithfull are married together Vers. 17. Is one Spirit one spirituall body Pareus rather in respect of the bond Gods Spirit Beza Vers. 18. Sinneth against his own body not because the body is used as the instrument then it will hold also in stealing backbiting swearing rather as Peter Martyr more eminently against the body then other sins Or the body is not onely the instrument as in other outward sins but the object in this sin a man sinnes against his own body spoyling it of that excellent honour whereto God hath advanced it CHAP. VII Vers. 1. IT is good for a man not to touch a woman Good is opposed to that which is incommodious or inexpedient so Matth. 19.10 it is expedient Conducible to those who have the gift of continency and no setled abode and in times of persecution See vers 35. Obj. Gen. 2.11 It is not good for man to be alone Sol. Paul wrote in times of persecution which in all this Chapter he hath a speciall eye unto See Calvin Touch The Greek word often signifieth not to touch with the hand but to have any commerce with another therefore the meaning is bonum est abstinere ab uxore hoc est non ducere uxorem It is good to abstaine from a wife that is not to marrie Vers. 2. Neverthelesse to avoyd Fornication let every man viz. which hath not the gift of continency have his own wife Vers. 3. Due benevolence It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence because it must be performed with good will and delight willingly readily and chearfully It is said also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due because it is a debt which the wife oweth to her husband and he to her 1 Cor. 7.4 Dr. Gouge Vers. 5. Give your selves to fasting and prayer He speaks here of solemn fasting and prayer these also are joyned together Matth. 17.21 Acts 13. Vers. 9. To burne That is to have within a continuall fervency of lust in the heart Earnest desires are meant Hos. 7.4 Rom. 1.27 Vritur infoelix Dido c. Virgilius 4 Aeneid Vers. 10. Vnto the married I command yet not I but the Lord The Apostle delivered as from the Lord the doctrine against separation of those equally joyned in marriage that is from the plain relation of God in the Old Testament Vers. 12. But to the rest speake I not the Lord Which hath reference to that before vers 10. To this doubt of remaining together where one is a believer the other an Infidell I say not the Lord not as though Paul did resolve any thing against the mind of God but he gave this resolution as an Apostle under the New Testament which was different from the dispensations of the Lord under the Law Vers. 14. Sanctified by the Husband But she shall never be saved but by her own faith he sanctifieth her marriage but not her person Vide Calvinum
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the
Speaker Pro. 31.28 And taught them Not upon a perfect Text as Hee did Luke the fourth These eight Beatitudes are as it were the eight Paradoxes of the world for the world and Philosophers place happinesse in riches not in poverty in sublimitie not in humility in fulnesse not in hunger in joy not in mourning Vers. 3. Christ sets not downe that wherein formally blessednesse consists but rules whereby we may know whether we be blessed or no occultae praedestinationis indicia futurae gloriae praesagia To bee poore in Spirit pure in heart meeke mercifull are stiled so many beatitudes Schoolemen say truely they are beatitudo disponens so many dispositions to perfect blessednesse Poore in Spirit Beggers in Spirit Esay 66.2 Austin and Chrysostome expound it of inward humility the meaning is those that have a spiritual sence of their spirituall misery Vers. 4. Mourne It signifieth great sorrow Piscator and others expound it of sorrow for sin For they shall be comforted They shall have inward and outward comfort Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse or they that are hungring and thirsting So the Greeke runs after the participle of the present tense intimating that wherever this is the present disposition of mens soules they are blessed Vers. 8. Pure in heart Austin renders it mundi-cordes Purity is of two sorts First that which is contrary to pollution as water when it is cleane and not mudded nor defiled Secondly Which is contrary to mixture as wine when it is not mixt Not carnall nor hypocriticall For they shall see God In the Hebrew phrase to see is ordinarily used for to injoy Psal. 4. Who will she us any good The word in the Hebrew is who will make us to see any good that is to injoy good To see God is to injoy him there is no seeing God but in Christ. Vers. 9. Peace-makers i.e. such as love to maintaine unity concord good-will and good agreement amongst men Not onely those which take up differences but the parties at variance which are most inclinable to peace For they shall be called i. e. they shall bee indeed and shall also be knowne and reputed to be the Sonnes of God by their likenesse to him Vers. 12. Rejoyce and be exceeding glad Or rejoyce and that exceedingly Great is your reward Object Rev. 12.12 A reward implieth the merit of workes preceding Answ. A reward is taken First strictly for that which doth answer and is equall to the worke Secondly Largely for whatsoever is consequent to the worke Heaven is a reward in this latter sence therefore salvation is called a gift Vers. 13. The salt of the earth In regard of their ministry they are to be totius orbis magistri Chrysost. The interrogation wherewith imports a vehement deniall as if Christ should say if salt once lose his naturall propertie of saltnesse it can never be recovered First Salt hath heate and acrimony by which it pierceth attenuates and subdues the whole lumpe nothing is more piercing than the word which being committed to the Apostles subdues the whole man and seizeth upon the vitalls Heb. 4.12 Secondly Salt preserves from corruption whence a perpetuall Covenant is called a Covenant of Salt Numb 18.19 The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant Thirdly Salt is a symbole of wisedome Wise men are called salsi and fooles insulsi so there is no true wisedome but in the word committed to the Apostles without which no man is wise Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to abrogate the Law First he tells them in this vers that Hee came to fulfill the Law 2ly v. 18. He tels them that not any thing of the least signification in the Law shal fail Thirdly In the 19. Vers. He that breakes the Law and teacheth men so shall bee least in the kingdome of Heaven Fourthly His doctrine required a greater right than that of the Scribes Pharisees Vers. 18. Till heaven and earth passe Greeke shall passe away Some doe very subtilly play with the word untill as if that the passing of Heaven and Earth which shall be in the last day of Judgement should put an end to the Law and the Prophets And truly saith Calvin as tongues shall then cease and prophecies bee abolished so I thinke that the written Law with the exposition shall cease One Iot or tittle Ierome calls apices tittles those by which like letters in times past were distinguished when he saith that Resh and Daleth differ onely in the tittle those erre that interpret them de punctis vocalibus Iod the least of the Consonants tittle of the vowells which were as ancient as the Hebrew Consonants Fulfilled In respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandemeâ—â—s and teach men so shall be called least and except your righteousnesse exceede that is righteousnesse of Habit and practice which is that which the Law as it is taken in that place required Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law Pharisees for practise the strictest sect Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions Yee shall in no case enter into the kingdome of Heaven Shall neither be accepted as members of the kingdome of grace here nor injoy glory hereafter Vers. 21. He doth not oppose his answer against the Commandement of Moses but the common conceite of the Scribes Vers. 22. But I say unto you The Expositors are so at discord in the interpretation of these words that while they endeavour to explaine the sence they forget the duty contained in it and scarce any where shew more anger than here calling one another Hereticke and foole Hee alludeth to the custome of punishing offenders used among the Jewes as there is a gradation of sinne so of punishment Iudgement a lesse court which inflicâ—ed small mulcts as it were by a leete Councell the greater Court as it were quarter-sessions Thirdly a more numerous Senate a grand assise Augustin saith in primo est ira tantum in secundo est ira Sermo in tertio ira certa expressio irrisionis Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it three degrees of sinners against that precept He that is angry with his brother without cause or rashly or for nothing for an injury offered to himselfe not a sinne committed against God Secondly He that saith to his Brother Racha which is an expression of anger in a word of lighter disgrace as sirra or pish or the like Thirdly He that saith
infuneribus We have mourned unto you viz. with pipes and you have not lamented Mat. 9.23 Vers. 18. He abstained from common meates and common order of dyet Luke hath it not eating bread nor drinking wine Vers. 19. That is to live after the common order of men but he drank only water and did eate only locusts and wild honey Vers. 19. There is a secret Antithesis between naturall children and bastards which vaunt of a vain title without a cause as if Christ should say let them go on in their pride which gloriously boast themselves to be wisdomes children in vaine she shall yet have her praise and her authority amongst her naturall children Luke therefore addeth of all her children whereby he declareth that the resistance of the Scribes was not such a let to any but that all the Elect of God should remaine in the faith of the Gospell that place Luk. 7.29 well explaines this that is acknowledged the wisdome and goodness of God shining in Christ and Iohn Vers. 21. Hypotheticall propositions presuppose not a truth as here and Luk. 19.37 not that stones can speak nor Tyre repent Vers. 23. A proverbiall speech and an allusion to the words of Esay 14.14 15 25. 1 Cor. 1.27 29. Vers. 25. These things That is the Doctrine of the Gospell and the mysteries of the kingdom of heaven Vers. 27. The opposition is made to exclude Creatures and false Gods not the Holy Ghost the meaning is None that is no Creature or Idoll-God knoweth the Son of God but the Father Mr Perkins Vers. 28. Come That is beleeve so Christ himselfe expounds it John 6.35 No man can come that is beleeve except the Father draw him John 5. You will not come to me Wearied and heavy laden The first word signifies such as labour untill they be weary and the other signifies such as are heavy laden with a burden unsupportable and being grievously pressed therewith desire to be eased of it Heavy laden Some say 1. with Crosses as Aug. de verb. Dom. 2. Rigour of the Law Theophylact 3. Sin Ier. 9.5 as Chrysost. Rest From reatus vis regnum paena peccati not radix of it therefore not said take away but rest from the foure first Here is no exception of sins times or persons Vers. 29. Learne of me Austin saith what to do Not to create the world to walk on the water to raise the dead we must follow him non in quantum Filius Dei but in quantum Filius hominis the same Father He gives us a precept and a patterne the one requiring our obedience the other our conformity And ye shall find rest Not outward naturall but the repose of the mind and conscience Vers. 30. My yoake Not only Christs because he as Lord puts it upon us but because he as a fellow-servant helps us to beare it Metaphora à jumentis deducta Easie 1. By presence of grace 2. Help of the spirit Ezek. 11.19 20. 3. Love to it yet a yoke and a burden suave sed amanti is Bernards gloss i.e. Ioh. 5.3 4. Iugum ejus merito est suave cui servire est regnare Augustin My yoke is easie The Greek word signifies more rightly my yoke is a benigne a gracious a pleasant a good and a gainefull yoke all pleasure and profit is made up in the Word CHAP. XII Verse 1. THe purpose of the Evangelists in this history was to shew partly how malicious the Pharisees were and partly how superstitiously they were addicted to outward rites of small importance insomuch that they placed all their holiness in them Vers. 3. Christ defendeth the fact of his Disciples and confuteth the cavill of the Pharisees by five arguments 1. By Davids example necessity freed him from fault for the Priest which gave him leave to take the shew-bread is commended by the Holy Ghost indeed it was not lawfull but for the Priest only to eate the bread that is by the common Law The second Argument is in the fifth because it is lawfull on the Sabbath daies to kill Sacrifices to circumcise Infants and to do all other things that pertaine to the worship of God the works of godliness cannot be contrary one to another The Law That is the Books of Moses which describe the Law a Metonymie of the Subject Broken by the Priests An improper speech which Christ useth that he may frame himself to the hearers The third argument is in the seventh verse Christ reproveth the Pharisees because they considered not for what purpose the Ceremonies were commanded nor to what end they did belong Hos. 6.7 Mercie That is all works of Charity and under sacrifice is all the outward worship of the Law comprehended The fourth reason is in vers 8. Christ saith here that he hath power given him to set his people free from the necessity of observing the Sabbath the Son of man saith he can of his own power moderate the observing of the Sabbath as he doth the other Ceremonies of the Law The fifth argument is reported by Marke only Chap. 7.27 The summe of it is they do wickedly which turne the Sabbath to mans destruction which God instituted for his sake Vers. 5. On the Sabbath day the Priests in the Temple profane the Sabbath and are blameless That is they do such things as in other cases not concerning the worship of God would be a profanation of the Sabbath If a Butcher in his slaughter-house should so slay flea and cut beasts in peeces on the Sabbath he would therein profane it Vers. 9. He went into their Synagogue viz. On another Sabbath This history and the former tend both to one end viz. that the Scribes were maliciously bent to carpe and cavill at every thing that Christ did Vers. 10. They asked him viz. the Scribes and Pharisees Marke and Luke do only say they watched what the Lord would do but Matthew setteth it down more plainly that they tempted him also in words And it is likely that he had healed some others on the Sabbath before having therefore taken occasion of that they demand of him whether he think it lawfull for him to do again that he had done before but God who instituted the Sabbath laid not a Law upon himself they should have considered whether it had been the work of God or man to heale a dryed hand only by touching it or with a word Vers. 11. Christ sheweth againe what is the true and right observation of the Sabbath and also reproveth them for their malicious dealing because they cavilled at him for that which was usuall amongst them all Marke and Luke have not this similitude they only say that Christ demanded whether it was lawfull to do a good deed on the Sabbath day or to do evill For he that destroyeth the life of a man is guilty of an offence yea differs little from a man-slayer Vers. 14. Held a counsell Or tooke counsell with
corporall sight of Christ which yet before he had really embraced with his faith as John 8.56 Thy Salvation Adumbrat Simeon nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilher Simeon shadowes out the name of Saviour Christ Jesus is here meant See Psal. 50.23 Vers. 32. A light to lighten the Gentiles and the glory of thy people Israel The light of the Gentiles is preferred before the glory of the Jews He puts the Gentiles before the Jews because the second calling the conversion of the Jewes to Christ shall not be untill the fulnesse of the Gentiles come in He is called The glory of the people of Israel Not as if the Gentiles had not cause to glory in Christ for all our glorying must be in him but the Israelites have a peculiar glory from Christ because he came of them Rom. 9.5 and was first appointed for them Rom. 3.2 Vers. 34. And for a signe which shall be spoken against Of sixe sundry senses I select two Signum to meane here either scopum or vexillum the Archers marke or the Banner in War which every Enemy strives to win or throw down This later metaphor Tolet rejects and saith the word beares it not perhaps because Calvin and Beza so expound it Maldonate as learned a Jesuite as he approves it Both metaphors have the same meaning à Lapide and others say the Evangelist alludes to that in Esay 8.18 I and my children are for signs but a signe spoken against many should be his adversaries Vers. 40. And the child grew and waxed strong in Spirit Which word is spoken of the nourishment and augmentation of the body in children Gen. 21.8 Iud. 13.24 The words have relation to the gifts or spirituall operations Ephes. 3.16 Acts 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome signifies gifts in the mind or understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace gifts in the other inferiour faculties of the soule in the gestures and actions to all which a peculiar divine grace was added Vers. 48. They were amazed 1. Feared lest he should leave them Thomas in loc 2. Lest he should fall into enemies hands Gloss. Thy Eather 1. In opinion Luk. 3.23 2. In care 3. Husband to Mary Vers. 49. That I must be about my fathers business It is an elegant phrase in his esse for to be seriously imployed as that also was used in the Sacrifices Hoc age as now among Christians sursum corda Vers. 52. Increased in wisdome and stature In stature really and also in wisdome and favour with God as Ambrose and Fulgentius interpreted it limiting themselves to his humanity and the state of humiliation which for our sakes he underwent See ver 40. CHAP. III. Verse 2. ANnas and Caiphas being the High-Priests Not as if at one and the same time there had been two chiefe Priests for this by the Law was not lawfull neither do we read in histories that it was done But when the last of the Roman Governours did violate the Laws of the Temple Annas who according to the Law ought to be chiefe Priest in the whole time of his life was removed from the Office and after divers changes Caiphas at length was brought into his roome or which is more probable those two were Priests by turnes Iohn 18.13 and Act. 4.6 Under the high-Priesthood both of Annas the Father in Law to Caiphas and of Caiphas Son in Law to Annas ruling successively so as Iohn preached in the severall yeares where they succeeded in Government to each other Dr Hals Paraphrase upon the hard Texts of Scripture Vers. 7. O generation of vipers Christ in generall seemes to have respect to that which is written Gen. 3.15 of the seed of the Serpent which namely are of the Devill Ioh. 8.44 and 1 Ioh. 3.8 for thereby is signified a nature infected with the poison of sin by the Serpent which by malice wicked education corrupt instruction may be made incurable and deadly poison as that of the Viper is described to be Act. 28.4 and Mat. 23.33 the Pharisees are called Serpents a generation of Vipers Vers. 8. Bring forth fruits worthy of repentance Or meet for as the very same phrase is translated Mat. 3.8 Evill fruits deserve repentance and therefore worthy here cannot imply any matter of desert Vers. 11. He that hath two coats let him impart unto him that hath none That is He that hath things necessary and in abundance let him give freely yet so as he reserve one coate to himselfe Vers. 14. Do no violence to no man neither accuse any falsly The first word signifies tosse no man too and fro The other get nothing by Sycophancy Be content with your wages These are three commendable things in Souldiers Vers. 16. Shall baptize with the Holy Ghost and with fire That is with the Holy Ghost which is like fire not only in purging away their dross and corruptions but mightily heating them and stirring up strong and ardent affections in them for God and his glory Vers. 23. And Jesus began himself to be about 30. years of age Only Luke expresly saith that in the thirtieth yeare of the age of Christ according to the flesh assumed this was done in which age the Priests of the Leviticall kind were admitted to the publike Ministry Numb 4.3 Vers. 36. Which was the Son of Cainan In the Genealogy of Christ the name Cainan is brought which is not in the Hebrew Edition but in the Edition which the Hellenists used For learned men thinke that it seemed good to the Holy Ghost when the history of the Gospell was delivered in Greeke to come to the Gentiles which were to compare this narration of Luke with the Greeke Edition to pardon that it being now a received errour although besides the truth For we must not think that Luke opposeth the truth of the History but somewhat indulgeth for a time the publike errour which was so deeply rooted untill there were a fitter place for the Church to order something concerning that thing without a greater losse Although their opinion seemes to be the sounder which deny that the name of Cainan was inserted either by the Septuagint or by Luke and that it rather crept in elsewhere after the Gospell was written by Luke of which their conjecture they had good reasons as we may see in Cornelius à Lapide his Commentary on the 11 Chapter of Genesis Compare this place with Gen. 10.25 and 1 Chron. 1.8 there Arphaxad is said to have begotten Sala and so Gen. 11.12 the yeare of Arphaxad is designed in which he was borne from that Sala viz. 35. It is a wonder that Cainan is inserted between Arphaxad and Sala as if Sala were not the Son of Arphaxad but the Grandchild of Cainan There are which would have Luke follow the Lxx. Interpreters with which you may read in the like manner Gen. 10.25 and the following Chapter Therefore they think that the Evangelist in a matter of
it is usuall in making Covenants where Pilate as a Governour in Rome comming upon them on the sudden with his Souldiers cruelly slew those seditious persons and so mingled and confounded their bloud and the beasts together See 2 Kings 23.16 Vers. 3. Except ye repent ye shall all likewise perish Though not in the same kind yet as severely Indicat ipsos quoque ex inopinato crudeliter malè interituros Polyc. Lyser Vers. 4. Or those eighteen upon whom the tower in Siloe fell That the Lord may the more move them he addes also another example There was neer Jerusalem a river or Fountaine called Siloa making a Fishpoole as is manifest from the 9th of Iohn 17. By it a tower was built serving for an aquaeduct through the City as is manifest from Esay 7.3 See 8.6 This tower fell and slew eighteen men Think ye that they were sinners above all men Beza and the Vulgar render it debitores debters but the Syriack hath sinners which seemes more proper here Vers. 5. Except ye repent ye shall all likewise perish That which Christ here threatens to the impenitent was fulfilled after forty yeares for then Titus the emperour of the Romanes on the feast of the Passeover besieged the City and having taken it slew many impenitent Jewes as they were sacrificing Vers. 6. A certaine man had a figtree planted in his vineyard c. This vineyard notes the Church of God Esay 2.1 Matth. 20.1 in which there is one vine our Lord Jesus Christ in which all we ought to be ingrafted as branches if we will bring forth fruit to eternall life Iohn 15 1 Vers. 7. Behold these three years I come seeking fruit on this fig-tree and finde none Some of the Fathers interpret it only of the Synagogue of the Jewes and so the three yeares wherein Christ expected fruit were three times 1. Before the Law 2. In the Law 3. after the Law as Gregory Or the three Lawes the first naturall the second written by Moses the third Evangelicall by Christ as Ambrose Or the three governments of the Jewes the first under the High-Priests the second under Judges the third under Kings but Theophylact Athanasius and Basil doe expound it more largely to signifie the three ages of men Childhood youth and old-age or else the three years which Christ spent in going through their whole Land teaching and doing good and healing all the world possessed with the Devill Acts 10.38 Those which referre these things to the three yeares in which Christ taught seeme not to attend to what followes of waiting one yeare neither did God being intreated by the godly defer the punishment of the Jews for one but fourty yeares after the three yeares that Christ taught them Wherefore it is better to understand the three years thus that figs which are fruitfull doe not longer stay from bearing Vers. 11. A Spirit of infirmity eighteen years The disease had so prevailed over her that she was crazed by habit Vers. 13. And he laid his hands upon her and immediately she was made straight He could heal her by his bare word without touching but he doth not only vouchsafe to touch her to shew the certainty of his Charity and good will but also that he might signifie that his quickning flesh is that ordinary instrument by which he maketh us partakers of his saving grace Vers. 14. Said unto the People c. He strikes at Christ as a violater of the Sabbath through the sides of the people because that Jesus had healed on the Sabbath day Not by applying of medicines as the Latine curare and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth See 4 Matt. 23. Vers. 16. Ought not this woman being a daughter of Abraham whom Satan hath bound to these eigteene yeares be loosed from this bond on the Sabbath day This argument is amplified by a three-fold comparison First He compares the Cattle together the Oxe and the Asse and this woman which he calls a daughter of Abraham being not content to oppose a reasonable Creature to a beast which was enough he addes a daughter of Abraham which name was in great esteeme with them See Matth. 3.9 Luke 3.8 John 8.33 Act. 13.26 Secondly he compares the bond whereby the Cattle are tyed at the stall and the bonds of the Devill and Thirdly the time The Cattle peradventure for one night or a few dayes are tyed to the stall but this woman even for the length of time is worthy all commiseration 19. and 21. Verses By two Parables one taken from the garden viz. from a grain of mustard-seed another from domesticall matters viz. Leaven He teacheth that that is the nature of Evangelicall doctrine that it growes besides the expectation of all men and spreads it self farre Vers. 23. Are there few that be saved Christ is wont to reject curious questions without an answer as here and Acts 1.7 It belongs to us to know what they are that are saved not how many are to be saved although by one we may somewhat guesse at the other for few are willing to enter into a hard and difficult way Vers. 24. Strive to enter in at the straight gate That is therefore strive to enter because the gate is straight Bradford well compared the way of Religion to a narrow bridge and a large and deep river from which the least turning away is dangerous Vers. 28. All the Prophets in the Kingdome of God Therefore also Salomon Vers. 30. There are last which shall be first The Gentiles which God in times past suffered to goe after their own wayes Acts 14.15 First shall be last The Jewes politically and spiritually for they are the most miserable of all people Vers. 32. Tell that Fox The Prophets use to set forth Kings saith Grotius by the names of beasts as the Goat Ram Leopard Beare neither undeservedly because the greatest part of them have beastly conditions So Paul describes Nero by the name of a Lion Herod being very subtill is fitly tearmed a Fox I cast out Devills and doe cures to day and tomorrow and the third day I shall be perfected Which words signifie both the nearnesse of his passion and the certainty of the thing and the propension of his mind to so great a worke Vers. 34. Which killest the Prophets Jeremy Zacharie As a hen doth gather her brood under her wings There is in all birds a wonderfull love ingrafted to cherish and protect their little ones but especially in the hen This cherisheth the young ones without feathers provides them food by clocking calls them to her and contends for them against the Kite even to bloud the Jewes were so cherished and protected by God And ye would not Christ speaks not here of his hidden and absolute will according to which he doth whatsoever he will neither can any creature resist him but of his revealed will to which men ought to apply
say in this businesse I am not to be advised by you neither will I He reprehends this in her viz. that for the prerogative of carnall kindred she thought Christ was obliged to doe this for her and her kindred Matth. 12.48 Luke 11.17 See Rolloc Mine houre is not yet come That is fit and opportune time Rom. 13.11 Rev. 14.15 Iohn 13.1 Luke 22.53 When the wine was quite spent when all took notice of the want lest water should have seemed to have been mixt with wine when all things were almost desperate then is Christs houre by this meanes the miracle is made more famous than if he had prevented the defect of wine Vers. 8. Draw out now and bear unto the Governour of the feast Because this belonged to his office who was the taster and who could judge of the goodnesse of the wine Vers. 10. Every man at the beginning doth set forth good wine and when men have well drunke then that which is worse It was a custome in the beginning of their feasts to give the best wine and to reserve the worser unto the last to which Custome our Saviour alludes Vers. 11. This beginning of Miracles did Iesus in Cana of Galilee The Evangelist twice names the place where this miracle was first shewed for the certainty of the miracle and distinctly names it Cana of Galilee That is the miracles which Jesus shewed in the time of his ministry had such a beginning so that this which was done in Cana of Galilee was the first Admirable revelations were made in the birth and Baptism of Christ but the Evangelist speakes of those things which Christ himself being incarnate properly did And manifested forth his glory Viz. That this Jesus is the Son of God and the Messiah And his Disciples beleeved on him Beleeved that his doctrine which he was about to deliver was true divine and heavenly 2. They trusted beleeving that they should have eternall life through his name Vers. 12. He went down to Capernaum Which is a daies journey distant from Cana Iohn 4.52 It was a principall City a famous mart Town and as is were the Metropolis of Galilee thither therefore presently he went after he had shewed this miracle that his glory there might be manifested to many and might be farther spread for the celebrity of the place and frequent commerce and would prevent him about to go to Ierusalem and therefore he brought thither the Disciples that were his kinsmen with him who might testifie of that miracle which they saw Vers. 16. My Fathers house My Father not our Father therefore he shews that he is the only begotten Son of God and that the purging of the Temple belongs to him He calls the Temple the house of God because God promised that he would dwell there and hear his people by exercising his power Vers. 19. Destroy this Temple By the Temple he understands his body ver 21. That is his humane nature being figured by the materiall Temple that is if ye shall destroy as Prov. 25.4 and Ephes. 4.26 Ver. 20. The Jewes presently as if they had gotten the occasion of calumniating which they sought for crie out forty six years was this Temple in building and repeat also that calumny after three dayes in the history of the Passion forty six yeares happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it Ver. 22. And they beleeved the Scripture and the word which Iesus had said That is they understood the Scripture and that speech of Christ in his death and resurrection being fulfilled Ver. 24. Did not commit himself unto them He did not acknowledge them for true Beleevers CHAP. III. Verse 1. NIcodemus His name signifies the victory of the people Ver. 2. Came to Iesus by night Both out of shame for he was ashamed openly to come to Jesus who was poore and to be his Disciple when he was a Master in Israel ver 10. This seemed unworthy of his authority and gravity and that he might not incur the hatred of the Pharisees This is three times mentioned ch 7.50 and 19.39 Rabbi He acknowledgeth him not to be the Messias nor the Son of God but a singular Doctor and a famous Prophet Polyc. Lyser Ver. 3. Verily verily See 5. and 8. verses No Evangelist but Iohn useth this double asseveration and that in matters of weight nineteene times in this Gospell See Mat. 5.18 and Cornel à Lap. Except a man be borne He useth the Verbe borne or beggotten to shew that our very nature which we received at our birth is vicious and shews also in that the cause why none by their own good qualities or works can come to the kingdome of heaven unlesse they be regenerated because their very nature is so depraved Again The Greek word again is significant it imports saith Beza we must go over all that is past and reject it as unprofitable and begin a new The Syriack interprets it here again and so the Greek word is taken Gal. 4.9 Cannot see the kingdom of God Iohn 12.42 and 7.48 Cannot be a partaker of life eternall as Ver. 5. Polyc. Lyser Rather spirituall life is here meant Calvin Ver. 4. How can a man be borne when he is old Hee names an old man because he speakes especially of himself as if he should say I am an old man and desire to enter into the kingdom of heaven how can it be that I which am an old man should be born anew Vers. 5. Except a man be borne of water and of the Spirit he cannot enter into the kingdom of heaven Those words must be understood of inward regeneration in this sence that is by water which is the Holy Ghost as Mat. 3.2 for to be born from above and of water and the Holy Ghost is in our Saviours Phrase all one thing It is spoken to Nicodemus a Pharisee who came not to Christ as the rest of the Pharisees with a bitter Spirit he though a Jew a Doctor in Israel one that had good thoughts of Christ vers 2. yet he must be born again 2. Must not be new dressed but borne again wholly new 3. A man not a heathen but one that lived in the Church 4. Cannot else see the kingdom of God Of grace Calvin He can neither be a true and living member of the Church here nor shall have a share in glory 5. The manner of expression verily verily shews the earnestnesse of Christs Spirit in him and the importance of the matter It is a great question whether he meaneth Baptism here for then it was not instituted though some did baptize others think it to be like that phrase Baptized with the Holy Ghost and fire but if it be meant of Baptism it implyeth only a contempt of it when there is an opportunity and who can think that if a Parent should wilfully contemn Baptism his Child should
the high Priest arrogated this power to himselfe but ex concilio totius Synedrii with whom was jurisdiction he appointed an assembly that even by that the pride of the Pope of Rome may be reproved who when he would seeme to resemble the Priest-hood of Aaron in other things yet saith he onely hath a power of calling a Councill from Peter Vers. 43. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation After forty two yeares the Romans came and overthrew both place and nation destroyed the City of Jerusalem and the Temple and brought the Jews into miserable captivity Vers. 49. And one of them named Caiaphas His name signifieth vomiting with his mouth which Etymologie well agrees to him who vomited out a cruell sentence against Christ. Vers. 50. Nor consider that it is expedient for us that one man should dye for the people and the whole Nation perish not Not that he had any intent to prophesie but because the Lord used him as an instrument to publish his truth Perkins Vide Cameronem CHAP XII Verse 3. ANd annointed the feet of Iesus Matthew and Marke say that Christs head was annointed John his feet but the three agree among themselves that Christ was not sparingly annointed by Mary but that a large plenty of ointment was powred upon him Because therefore John speakes of his feet it is all one as if he had said that the whole Body of Christ even to the feet was annointed And wiped his feet with her haire Hysteron proteron for the first wiped his feet from dust and durt and then annointed them Vers. 6. This he said not that he cared for the poore but because he was a thiefe and had the bag The rest of the Apostles not out of an ill disposition but inconsiderately condemn Mary but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care Vers. 7. Hath she kept this He meanes it was not unseasonably but according to the occasion That is said to be kept which is in safe custody and opportunely brought forth The annointing of the bodies was not a vaine ceremony but rather a spirituall symbole because it did put the hope of resurrection before their eyes He was annointed as one that was to be laid in the grave Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of Vers. 9. Might see Lazarus That they might behold a wonderfull signe of the power of Christ in Lazarus Vers. 13. Tooke branches of palme trees and went forth to meet him The palme trees among all people were alwaies signs of victory by which is signified that the people acknowledged Christ a Conquerour who by his Passion and Resurrection should gloriously overcome death and the Devill as also the Elect are said to carry palmes in their hands Rev. 1.9 Hosanna By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers and from whom Redemption and Salvation was to be hoped For the 118 Psalme whence that acclamation was taken was composed of the Messiah to this end that all the Saints in their daily prayers might ardently desire his comming and receive him with greatest reverence when he was given He comes in the name of God who doth not rashly intrude himself nor falsely usurpes honour but beeing rightly called hath God the guide and author of his actions See Mr Lightfoots Temple-Service c. 16. Sect. 2. Vers. 15. Sitting on an Asses Colt It is true that Christ rode upon an Asse which was led together with his Dam and the words of the Prophet agree it being a frequent repetition among the Hebrews which expresse the same thing twice in divers words upon an Asse and the Fole of an Asse Our Evangelist which studies brevity omitting the former member only reherseth the latter Mat. 21.5 saith Christ sat upon an Asse and a Colt the other two Evangelists Mark 11.7 Luk. 19.35 and John here make mention only of the Colt brought and sate on He rode upon them both successively and by turns say Tolet and others which opinion they think Zac. 9.9 and Mat. 21.5 doth favour Verse 19. The world is gone after him That is men of all kinds promiscuously Vers. 22. Philip and told Andrew Jesus Two together Vers. 23. The houre is come that the Son of man should be glorified Many expound this of death because by that Christs glory was illustrated therefore Christ according to them saith that now the time of his death draws neere But I rather refer it to the publishing of the Gospell as if he had said that the knowledge of him will be shortly spread through all the coasts of the world Ver. 25. He that loveth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love he that so loves his life that out of a desire to save it he denieth mee and my Gospell so this Greeke word is used Mat. 10.37 The Syriack hath a word here that signifieth to love vehemently Vers. 27. My soule troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation as Herods mind was troubled when he heard that a new King was borne Mat. 2.3 And the Disciples when they thought a Spirit was present so that they cried out for feare Mat. 14.26 And Zachary at the sudden sight of the Angell Luk. 1.12 and it is a metaphor drawn from the commotion of the water Vers. 29. Said that it thundred Because as Jansenius well commenteth upon the place some were so amazed that though they heard a sound yet they understood not what it was and therefore they said that it thundred but others heard it more distinctly and understood it and therefore they said that an Angell had spoken Vers. 32. And I if I be lifted up from the earth will draw all men unto me There is a double lifting up of Christ 1 Ignominious on the Crosse Quistorpius interprets it of this out of the 33. verse then men fled from him 2. Glorious in the Gospell preacht then he draws men to him therefore others expound it of that lifting up I assent to Chrysostome who saith that Christ used an universall particle because the Church was to be gathered both of Jews and Gentiles John 16.16 Vers. 36. While ye have light beleeve in the light that ye may be the Children of the light The Gospell is a light 2 Pet. 1.19 2 Cor. 4.4.6 It resembleth it First in its properties It is 1. Pure and remaines uncorrupt though it shine on dunghills 2. Very necessary 3 Profitable and usefull to worke and walk by 4. Pleasant brings glad tidings Secondly In the effects 1. Expells darknesse so this ignorance errour
of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
all-sufficiency there is nothing in him but admirable wisdome Col. 2.2 3. 2 Righteousnesse Justification pardon of sinne imputation of his righteousnesse acceptation of our persons we are lookt upon in him as accepted reconciled 3 Sanctification Mortification and Vivification hatred of sinne and love to the duties of God 4 Redemption which comprehends a freedom from all misery sinne temptation everlasting damnation all comforts and refreshings by Gods Spirit and everlasting salvation Vers. 31. Glorieth this is a lifting up of the heart on apprehension of some good whether reall or apparent â—here are four acts of Spirituall glorying 1 Selfe is abased 2 Christ and free grace magnified 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe vers 30. CHAP. II. Vers. 2. TO know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to teach preach regard or take notice of To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith The Antinomians causelesly urge this place to shew that Christ and faith onely are to be preached not the law nor repentance The Apostle opposeth not the matter for he himselfe preached other doctrine in this Epistle but the manner preached Christ plainly without humane eloquence vers 1. He resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufficiency of Christ and the benefit and fruit that comes to God by them viz. Not onely the truth of it but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof Vers. 4. With intising words of mans wisdom that is least men should ascribe that to humane eloquence and wisdom which is proper to the simplicity of the Gospell Pauls condemes not all affectionate and eloquent preaching for he was the eloquentest preacher of all the Apostles and therefore it was one of Austins three wishes to heare Paul preach in a Pulpit but he condemnes the flattering kind of affected Rhetoricke whereby men preached themselves tickled mens eares and delighted them with lascivious phrases of oratory But in demonstration of the Spirit and of power That is a secret power and authority of the Spirit going with his Word enlightning with his own other mens understandings and heating by his own other mens affections Vers. 9. Eye hath not seen nor eare heard neither hath it entered into the heart of man the things which God hath prepared for them that love him This must not be understood of the joyes of Heaven as it is interpreted by some but of the Gospell-joy of the Wine and fatnesse already prepared and now revealed to the believer by the Spirit Vers. 11. For what man knoweth the things of a man That is those things which lie in the heart of man but the Spirit of a man which is in him Vers. 12. The things that are freely given us of God that is our election vocation justification sanctification and glorification Vers. 14. The naturall man that is whosoever is indued with the faculties of nature onely Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man he that doth most excolere animam The things of the Spirit of God That is which are in the Word by Gods Spirit plainly revealed Discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis a law terme Acts 4.9.2.19 and is wont to be applied to the triall of doctrine Acts 17.2 Grotius Vers. 15. He that is spirituall That is one that is regenerate by the Spirit of God M. Perkins He opposeth the Spirituall to the naturall man Calvin Paraeus By the Spirituall though he oppose him to the naturall man he meanes not every one which hath the Spirit and is regenerate but him which hath the Spirit in a greater measure then any other of the regenerate have as appeares by the opposition he makes Chap. 3.1 between them which are spirituall and them which are babes in Christ. Judgeth all things that is is not onely certaine of the truth which himselfe holdeth but can judge and clearly discerne and reject the errour that is held by other men But he is judged of no man q. d. He is so certainly assured of the truth that he holdeth that the contrary judgement of other men whatsoever they be cannot oversway him or cause him to stagger The Papists say that this Spirituall man is the Pope of Rome because he alone is the Supreame Judge of the Church judgeth all and is judged of none But when the Apostle wrote there was no Pope Vers. 16. We have the minde of Christ that is his sentence and judgement by himselfe delivered unto us See 2 Thess. 2.2 Vide Bezam It is uncertain whether he speake of the faithfull in generall or of Ministers onely Pareus saith he speakes of all the faithfull Calvin would have it specially to refâ—r to Paul and other faithfull Ministers CHAP. III. Vers. 1. BAbes Such in whom grace is true but very weak and corruption strong 2 Epistle John 1. Heb. 5.13 in farre greater measure Carnall then Spirituall for they had not been so much as Babes if they had been altogether Carnall Vers. 3. Are ye not carnall and walke as men Or according to men not according to God and the rules of Christians but according to the will and rule of Carnall men Vers. 5. Who then is Paul and who is Apollo but Ministers by whom ye beleeved Paul of high calling Apollos of excellent gifts Vers. 6. I have planted Apollo watered A metaphore from Husbandmen Paul planted that is preached Apollo watered that is Baptized saith Austen rather Paul began and Apollo built upon it Paul Preacht fundamentall doctrine as Apolloâ— taught them how to improve the doctrines to spirituall uses But God gave the increase That is all the successe and fruit of their labour is from him Vers. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase q. d. as excellent gifts as these men had they did nothing in this work the wholesuccesse is of God Vers. 9. Labourers together In the Ministry not conversion Vers. 11. For other foundation can no man lay then that is laid which is Iesus Christ He is the onely foundation personall the Scripture is the foundation doctrinall See Ephes. 2.20 Rev. 21.14 vide Pareum in loc Vers. 12 13. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stuble Every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is The Pope makes this place the principall foundation of his Purgatory although the Apostle here treateth of a probatory and not a purgatory fire Saint Austen maketh answer that this sentence is very obscure and to be reckoned among those things which Peter saith are hard
onely sweares by himselfe because he hath not a greater to swear by CHAPT II. Vers. 15. A Sweet savour It is one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneolentia The Apostle so calls himselfe and his fellow workmen causaliter as those which send out a sweet savour from themselves To them that are saved Indeed in them chiefely yet not onely in them but in them also that perish Vers. 16. Savour of death unto death viz. To seale up their condemnation while we preach Christ a Judge 2 Thess. 2.8 The savour of life unto life To assure their soules of eternall life whiles we preach Christ a most mercifull Saviour to all that shall beleeve 2 Thess. 1.10 And who is sufficient for these things That is what Minister of the Gospell is fit to performe these things which we speake of viz. to be the sweet odour of Christ every where Vers. 7. Corrupt the word of God That is such as by fraud and base arts play the hucksters to inhance the price and amplifie our own gaine See à Lapide and Vorstius CHAP. III. Vers. 2. YEe are our Epistle written in our hearts That is wherein we doe inwardly and heartily rejoyce Vers. 3. To be the Epistle of Christ Here is an Epanorthosis or correction of himselfe as 1 Cor. 15.10 For when he had said before that the Corinthians was his Epistle that he might mitigate the envy of the speech he saith that they are the Epistle of Christ because their faith was his worke but written with his Ministery Not in tables of Stone but in fleshly tables of the heart He alludes either to Ier. 31.31 Or to the law written in Tables of Stone which Tables shadowed out the great hardnesse of mans heart to which the fleshly Tables of the heart are opposed which by the force of the Spirit are made more tender that the grace of the Gospell may easily be ingraven in them Vers. 5. Are not sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no aptnesse to a good thought the least part of a good work But our sufficiency Our fitnesse Vers. 6. Able Ministers of the New Testament not of the Letter but of the Spirit That is He hath made us Ministers rather of the Spirit then of the Letter or more of the Spirit then of the Letter because of the promise of the plentifull effusion of the Spirit after the ascension of Christ so J will have mercy and not sacrifice That is rather mercy then sacrifice and Ioel 2.13 that is rather rent your hearts then your garments Vers. 17. Where the Spirit of the Lord is there is liberty Liberty is opposed to three things 1. Necessity where the Spirit of God dwells in a man he frees him from all necessity of sinning 2. Coaction and constraint such a one doth nothing by force and from a principle without but from an inward instinct and impulse my soule followeth hard after thee life is a selfe-moving power 3. To restraint when Gods sets a man at liberty he in largeth his heart Psal. 119.32 Vers. 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory That is seeing by the appearing of grace the vaile is removed that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his Image that Image in which wee were created must be daily renewed and by degrees further restored in us that is the Apostles meaning from glory to glory As Adam was created in the Image of God so must every beleever be renewed unto that blessed condition By the Spirit of the Lord These words may also be rendred by the Lord of the Spirit or by the Lord the Spirit but our version is most plaine CHAP. IV. Vers. 2. COmmending our selves to every mans conscience in the fight of God That is he did so preach and live that every mans conscience could not choose but say certainly Paul preacheth the truth and liveth right and we must live as he speaketh and doth Vers. 3. Hid to them that perish That is said to be hid which although it be conspicuous of it selfe yet is not seene as the Sun by those that are blind See Luke 19.42 The God of this world Not in spect of dominion over things created but 1. In respect of corruption for he is the God of the evill in the world 2. In respect of seduction 3. In respect of opinion or estimation because the people of the world make the Devill their God The Marcionites and Manichees in times past abused this place to prove that there were two principles or Gods one which they called good the other evill Vers. 8. We are perplexed but not in despaire Staggering but not wholly sticking In the Greeke there is a sweet allusion of the simple and compound verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 13. Having the same spirit of faith That is he and the rest of Gods Church and children had the same faith proceeding from the same spirit Vers. 16. Day by day Non est hoc loco dissimulandus insignis lapsus Cajetani viri alioquin egregiè docti qui ex annotationibus Erasmi male intellectis pro illa parte de die in diem credit ApostoluÌ„ scripsisse adverbiuÌ„ novè 〈◊〉 em exponit ac subtiliter in ea philosophatur quum Erasmus non aliud dicat quam novè scriptum à Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dies Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex aâ—â—js authoribus venatur quid Graeca quid Hebraea habeant Estius in loc Vers. 17. For our light affliction which lasteth but for a moment worketh for us a far more exceeding and eternall weight of glory All that can be by man inflicted on man is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compressio a pressure and that of the body onely for which by way of recompence shall be conferred glory which here compriseth under it whatsoever may make to the happinesse of man and that both in body and soule 2. The kind of affliction is but some light thing easie to be born by him which is endued by a Divine Spirit but the recompence is a weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad Hebraeum Chaldaeum nomen gloriae Chabod Jakar Cameron such a weight as infinitely over-poyseth all afflictions 3. The continuance of afflictions is but for a while even for a moment but the weight of glory is eternall to shew that in this comparison all degrees of comparison are exceeded he addeth hyperbole upon hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emphaticall Graecisme because other Tongues cannot word by word expresse to the full they are forced to use words and phrases which exceed all comparison as Mirè
us then of that we suffer for him as 2 Cor. 2.2 Vers. 15. For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but a new creature That is are neither acceptable to God nor available to salvation under these two synecdochically comprehending all outward priviledges and dignities As many as walk The Greek word signifies not simply to walk but to walk by rule in order and measure without treading aside but making straight steps to our feet Heb. 12.13 According to this rule This Canon that is the doctrine of this Epistle Metaphora ab architectis Pareus The Israel of God Israel of old was the Church of God therefore the Church is now called the Israel of God Vers. 17. For I beare in my body the marks of the Lord Iesus The word in the originall translated marks doth properly signifie Prints with a hot Iron But here it is used generally to signifie any blemish scar or mark whatsoever Prisons bonds whips buffetings stoning reproaches of all kind which he endured for the testimony of the Gospell ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. Vers. 1. TO the Saints 1. They were all Saints by outward profession 2. There were many true Saints the better part giveth the denomination Wine and Water is called Wine Ephesus This was a mother City in lesser Asia famous for Idolatry Conjuring as the Acts of the Apostles testifie so given to all ryot that it banished Hermodorus because he was an honest sober man yet here God had his Church It was neer the Sea given to merchandize ample and rich Bayne Vers. 3. Blessed be the Lord God and Father of our Lord Iesus Christ who hath blessed us c Blessing is applied First to God and signifies 1. To consecrate to an holy use Gen. 2.3 2. To enrich with favours as here and Acts 3.26 Secondly to man who is said to blesse God when he prayeth unto him or praiseth him for his mercy as here and Matth. 14.19 26.26 Psalm 103.1 104.1 115.18 Luke 1.68 Blessed That is praised Who hath blessed us That is enriched us with all blessing or grace With all Spirituall blessings In the originall it is in the singular number with all spirituall blessing all and yet but one blessing to note that Spirituall blessings are so knit together that they all make up but one blessing Blessings may be said to be Spirituall three waies 1. When they are blessings bestowed on mens Spirits when their soules prosper 2. When they are wrought not in a naturall way but by the Spirit of God 3. When they tend to a Spirituall end 2 Chron. 17.2 3. Spirituall blessings are the chiefest 1. Because they are the blessings of Gods right hand 2. Come from his choyce love 3. Because they are blessings of the spirit and soule 4. Because of their conjunction where God gives one Spirituall blessing he gives all In heavenly places or things places is not in the Originall In Heavenlies This word is used five times in this Epistle Verse 20. of this Chapter 2 6.3 10. and 6.12 on which last place see Dr. Gouge Vers. 4. Chosen us in him or for him as some would have it not as if Christ were the foundation of election but we are chosen in him as the foundation of our salvation Vers. 5. According to the good pleasure of his will The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here good pleasure is a word peculiar to the Scripture and as Ierome saith was first invented by the LXX Interpreters that they might expresse the signification of the Hebrew word Ratson Wherein he hath made us accepted Greek freely made us free Vers. 8. All wisdom 1. In regard of the excellency because it serveth to all purposes 2. In regard of the quantity not absolutely but comparatively 1. In comparison of that measure which was given the believing Jew 2. In regard of those which are more imperfect Vers. 9. The mystery of his will The Gospell of salvation may be called a mystery in three regards 1. Absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know 2. In regard of the spare revelation and small number of those to whom it was manifested 3. Now it is divulged in regard of those whose eyes are not opened to see it Vers. 10. In the dispensation It is a word taken from Stewards and such as have the keeping of things in common and are to distribute them as they see fit for singular persons and occasions To dispense them is to distribute that I have in common as is fitting in wisdome to persons and occasions in particular Dispensation of times is put by a metonymie of the adjunct for fulnesse of times wisely dispensed Baine Of the fulnesse of times Fulnesse of times indefinitely universally notes the consummation of all these seasons successively which God had appointed for the gathering of his Saints Gather together in one There are three significations of this Greek word Chrysostome hath two 1. Gather together as members under one head both which are in Heaven and which are on earth Angels and men this interpretation Zanchy follows 2. To recapitulate and summe up what was spoken more fully so we say the heads of a Sermon so it is used Rom. 13.9 All excellencies are summed up in Christ all the Sacrifices were fulfilled in that one Sacrifice all the promises were accomplished in him 3. Summatim instaurare briefly to restore all things and bring them to their primitive perfection what we lost in Adam is restored in Christ both in Heaven and in Earth Angels and Saints in the Church Triumphant and Militant Vers. 11. Also we have obtained an inheritance We were sorted out the old books read it we are chosen the latter we have obtained an inheritance The word signifies we have been chosen as it were by lot to an inheritance Vers. 13. After that ye heard the word of truth That is the Gospell it was indited by the Authour of all truth and containes so much supernaturall truth as is necessary for our salvation 3. It excites us to the embracing and practising of truth In whom after that ye beleeved ye were sealed with the Holy Spirit of promise The originall runs thus In whom beleeving or having beleeved or when you beleeved you were seale◠The nature of a seale is to make things sure Dan 6.8 Matth. 27.66 as a writing is firme amongst men when the seale is put to it secondly men set their seales also on things to note their propriety in the thing which is sealed See 2 Cor. 1.23 with that holy Spirit of promise Gr. See Beza Vers. 14. Which is the earnest of our inheritance Our English relative who doth more distincly answer to the Greek then which This word earnest is in the originall
tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giving some small part of a summe to assure that the whole shall be tendred in due season Of the purchased possession It is one word in the Greek but two in English because we cannot otherwise expresse it some refer it to the persons so Calvin Others to the estate they shall attaine unto when they come to heaven So 1 Thess. 5.9 and 2 Thess. 2.14 Vers. 16. Cease not to give thankes 1. In all his solemne addresses 2. By frequent ejaculations 3. In regard of the habituall disposition of the soule 4. Would persevere in it Vers. 17. The God of our Lord Iesus Christ 1. by way of opposition to all false Gods as he is called the God of Abraham Isaac and Iacob 2. In regard of his incarnation God the Father gave him his body 3. As he is mediator 4. By way of exaltation this is more then the God of the whole world God of Nations The Spirit of wisedome Put for the gift of wisedome bestowed on us so called both because the Spirit doth beget it in us and is with it to sustaine and perfect it as also because it selfe is of a spirituall nature moving them in whom it is to work after the directions of it Vers. 18. The hope of his calling Hope is put for things hoped for not for the grace of hope which springeth from faith thus we say he is a man of faire hopes that is goodly lands which in likelihood will befall him His inheritance An inheritance which comes by grace or lot called his 1. Because it is of his preparing and providing 2. Because we shall have it with him 3. Because he is the subject or matter of it the heaven of heavens is communion with God he shall be all in all 1 Cor. 15. Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power Observe the gradation the Apostle speaking of the power of God put forth upon those which doe beleeve expresseth it in a six fold gradation 1. It is his power onely the power of God could doe it 2. The greatnesse of his power 3. The exceeding greatnesse of his power 4. It is the working of his power 5. The working of his mighty power 6. It is the same power by which he raised Christ from the dead and set him above all so v. 20. Vers. 21. Farre above all principality and power and might and dominion and every name that is named Some interpreters understand this of terrene dominion others of the Angels Principaliâ—y Those in principall authority Power All secondary powers sent from them Might That is Angels putting forth might in some miraculous effects of mercy and udgement Dominion Such Angells whose Ministry God used in the government of kingdomes and provinces Name Every creature howsoever named Baine Vers. 2â— To be head over all things Christ is a head in regard of intimatenesse of conjunction by way of influence the spring of sense and motion in respect of government See 4. Chap. 15. v. Vers. 23. The fulnesse of him that filleth all in all There are foure things considerable in this last clause both darke and excellent 1. The Church is Christs fulnesse tâ—e fulnesse of him Actively if we consider Christ not personally but mystically as a Head and having the Church for his body but it is rather called Christs fulnesse because it is filled by him the fulnesse it hath is from him of his procuring bestowing continuing accepting and because all is for him therefore his fulnesse 2. Yet hee filleth it that filleth The Greeke word is of the middle voice but here it is to bee translated actively there is a great deale of difference betweene the fulnesse of the choycest beleevers and the fulnesse of Christ there is in him plenitudo fontis a fulnesse of the Fountaine in them plenitudo vasis a fulnesse of the Vessell in him say the Schoole-men there is a fulnesse of sufficiency bounty preheminence and redundance 3. The extent of this repletion all He fills 1. All creatures with naturall blessings Psal. 104.28 and 65.9 2. All men with common blessings Iohn 1.9 3. All the Saints with speciall peculiar and distinguishing blessings though they have not all the same degree and measure of them 1. With Spirituall gifts for the edification of themselves and others 1 Cor. 12.4.11 2. With Spirituall priviledges all Saints are justified and every one as truly as any one though they be not so greatly sanctified they have all the benefit of adoption the youngest children as well as the eldest the first born all things shall happen for the good of all 3. With Spirituall consolation requisite to their condition Iohn 16.24 2 Cor. 1.5 Lastly he fills not onely all the Saints but all the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all their capacities 1. All the faculties of their soules the understanding with light Ephes. 1.18 and 5.8 Psal. 36.9 The conscience with quicknesse purenesse tendernesse quietnesse Act. 24.16 1 Titus 15. 1 Cor. 1.12 1 Pet. 3.18 The will with Spirituall intentions purposes 2 Cor. 5.9 the affections of love joy feare are set on him chiefely 2 All the Members of the body 1 Cor. 6.20 Rom. 6.13 2 Cor. 4.10.11 3. All the desires of the inward man Psal. 25.13 and 37.4 Esay 58.11 4. All the indeavours of the outward man 75. Psal. 2.3 Esay 22.12 Psal. 138. ult 4. The qualification of this extent in all 1. Ordinances 2 Occurrences and providences Rom. 8.28 3. Ages and successions 2 Cor. 4.13 4. All relations Rom. 3. 23. 5. Comforts 6. amidst all their discomforts 7. To all saving intents and purposes initiatively and gradually here and consummatively hereafter CHAPT II. Vers. 2. THe course of this world Ad verbum juxta seculum bujus mundi Vorstius The world of the world that is that temper and frame of that age of the world Vers. 3. Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills lust is made up all of wills Vorstius thinkes it notes the two perverse desires some of which are more internall some more externall And were by nature the Children of wrath even as others To be by nature the children of wrath signifies these things 1. Wrath is our proper due we are borne to it 2. It belongs to us as soone as ever we have a living soule damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath Adam might have helped it 4. It is universally so as we say a man is by nature mortall because all are so Locus est insignis adversus Pelagianos quicumque peccatum originale negant Calvine That which is naturally in all is originall See Estius The Apostle opposeth the
Unto God as the end They are not onely strangers to it for so all men are naturally but estranged that is an enemy thereunto as the Apostle expounds it Col. 2.21 Vers. 22. According to the deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the lusts of deceitfulnesse because lust hath a deceit in it it draws us from God Vers. 23. In the Spirit of your mind in the most pure and Spirituall part of the soule Vers. 26. Be angry and sinne not Let us seek matter of anger in our selves rather then others be angry with our own faults Let not the Sunne go down upon your wrath He seems there to allude to that Law recorded by Moses whereby it was provided that the malefactor which had been hangd before the Sunne should be taken down from the Tree before the Sunne went down so wrath anger must be dismist and not suffered to lie down with us Vers. 27. Neither give place to the Divell Therefore the Divell doth stirre up anger Vers. 28. Working with his hands in the thing which is good In some lawfull and Christian calling A good thing must be honestum utile an honest and profitable good thing Vers. 29. No corrupt communication The Greek word properly signifieth that which is rotten Col. 4.6 the Apostle exhorteth to the contrary Let your speech be alwaies with grace seasoned with Salt Salt is a preservative against rottennesse Vers. 30. And grieve not the holy Spirit of God The holy Ghosts person is set forth in the Greek with very great energy such as our tongue is not able to expresse it fully three words have three articles every word his severall Article by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit not a Spirit and not holy but the holy nor of God but of that God The holy Ghost is compared to a guest and our bodies and soules unto Innes and as men use their guests friendly and corteously so should we such a guest not grieve him Delicata res est Spiritus Dei muchlesse resist quench or vex him 1 Thess. 5.19 20. Acts 7.51 Esay 63.10 This phrase is not to be understood properly but tropically because the holy Ghost is uncapable of griefe or passion we grieve the Spirit when by sinne we hinder the powerfull working of it Sealed unto the day of redemption A metaphor saith Zanchy from Merchants who having bought such goods seale them as their own that so they may transport them Glory is here called redemption there is a twofold redemption 1. From our sinnes 2. From our imperfections Heb. 9.28 Vers. 32. Be ye kind This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of things and persons Being used of things it signifies both facilitie Matth. 11.30 and utility Luke 5.39 Being used of persons it signifies one that is desirous to doe well and ready to gratifie It is given to God Luke 6.35 1 Pet. 2.3 and to men in this place Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well of bowels The first word is opposed to anger this to bitternesse CHAP. V. Vers. 1. BE you therefore followers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitaters of God As deare children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beloved children ut filii dilecti Beza viz of God Vers. 2. Walk in love A Christian should be so moulded into a loving temper as all his actions should savour of love his counsels punishments As Christ also hath loved us 1 By way of motive Christ hath loved us 2. By way of pattern as he hath loved us And hath given himselfe for us He doth not say hath redeemed us but given himselfe for us and for our sinnes as Gal. 4. to shew how he gave himselfe for us quatenus sinners An offering and sacrifice to God for a sweet smelling savour An offering and sacrifice to shew the compleatnesse of it wherein God was well pleased and satisfied The first word comprehends all Sacrifices the latter signifies a bloody one They used Incense called suffiâ—us in burning their sacrifices To this the Apostle alludes here Vers. 3. But fornication and all uncleanesse or covetousnesse let it not be once named amongst you as becommeth Saints Fornication uncleanesse and covetousnesse are 1. Contrary to the very disposition and Spirit of a Saint his new nature 2. Pet. 1.4.2 To the dignity and priviledge of a Saint his body is a Temple for the holy Spirit to dwell in and all things are his 1 Cor. 3.21 A Covetous man above other sinners is called an Idolater here vers 5. And in the Colos. though there bee Idolatry in other sinnes in a peculiar way 1. In regard of the object he sets up his Gold instead of God 2. Bestowes the disposition and affection of his soule which are proper to God he loves it rejoyceth in and trusteth in it Not named With allowance with any extenuation but with some detestation Vers. 4. Jesting Scurrility or scurrilous jesting unworthy of a grave man The Greeke word signifies the handsome turning or changing of a word and is made a morall virtue by Aristotle but because men are apt to exceed in jesting it is here taken in an evill sense Vers. 15. See then that ye walke circumspectly The Apostle meanes in a spirituall sense the whole course of our life here are foure things 1. A living man having a locomotive faculty one alive to God 2. Terminus à quo sinne 3. Terminus ad quem to God Christ Heaven 4. Medium or the path to walk in the will of God Vers. 16. Redeeming the time because the dayes are evill Seeing what is past cannot be recalled then recompence the losse of it by the well bestowing of time to come Redeeme Improve to the best advantage of glorifying God and getting good to our selves and others The time Greek the opportunity or season any opportunity for doing any businesse more peculiarly the fitnesse of opportunity in regard of the Gospell shining Because the dayes are evill That is full of troubles and afflictions Vers. 18. And be not drunke with wine wherein is excesse Doe not take in too much of the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred excesse signifies two things excesse in expences opposite to frugality and excesse in delights whether it be in meats or drinkes or the like opposite unto temperance and it signifies these vices in an extremity But be filled with the Spirit q. d. drinke as liberally and largely of this as you will here is no excesse to be feared Spirit viz. the holy spirit so the vulgar Spiritu Sancto though as Erasmus noteth none of the Ancients read it so besides yet the sense is rightly expressed that is with the gifts and graces of the Spirit one is said to be full of that which he possesseth in great measure as full of wealth wit See Rom. 15.14 and Acts 6.3.5 Vers. 19. Speaking to your selves in Psalmes and hymnes and spirituall songs Our Songs must be spirituall 1. For
matter not prophane 2. They must proceed from Gods Spirit as the Author of them 3. Must be framed with honest and gracious words beseeming the Spirit 4. To a spirituall end 1. Gods glory 2. Our own and others edification to the Lord that is before the Lord. Vers. 21. Submitting your selves one to another in the feare of God This is a generall to the particulars that follow First an exhortation Secondly a direction Vers. 22. Wives submit your selves unto your own husbands The duties of husband and wife are laid down first 1. Because God made them first 2. They are the chiefest in the family The Apostle begins with wives as he doth in the Colossians and in Peter because she is the inferiour and it is the Apostles order to beginne alwayes with the duties of the inferiour and this order is observed in the fifth Commandement 1. Because the inferiour is the lother to subject himselfe to his place 2. Because it will fare worse with inferiours if there be strife who shall begin Submit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voyce may be translated either passively be ye subject or actively submit your selves Unto your owne husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1. That wives ought to have but one husband 1 Cor. 7.2 2. That this subjection is to be performed to him alone forbidding all submission to adulterers commanding chaste and faithfull obedience unto him As unto the Lord That is to Christ Jesus for this word is by a kind of excellency appropriated unto him and it is so expounded 6. Ch. 5. v. Vers. 23. For the husband is the head of the wife For shewes this verse is a reason of the duty and a husband must have a provident care to save his wife as Christ his Church This is metaphorically spoken in allusion to a generall body that is the husband by reason of his place is more eminent he is to protect defend and govern his wife The Members are subject to the head without reasoning Even as Christ is the head of the Church And he is the Saviour of the body He meanes it exclusively of none but those who appertaine to the body and are Members thereof A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians say this Greeke word cannot be fully expressed in Latine signifying as much as a most absolute deliverer from all dangerer and evill whatsoever Matth. 1.21 Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Here is another reason and another rule as the Church is the manner in every thing shewes the extent The wife should subject her selfe to her husband as the Church to Christ such a subjection as the Church performeth to Christ ought the wife to performer to her husband cheerefull ready constant subjection Jn every thing Lawfull and honest Verse 25. And gave himselfe for it Greek gave himself willingly he was a price and satisfaction the end of Christs giving up and himselfe was our justification and sanctification Vers. 27. That he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing Ob. 64. Esay 6. Sol. These places are both true the Prophet speakes of the Church Militant the Apostle of the Church Triumphant The word present is taken from the custome of solemnizing a marriage first the spouse was woed and then set before her husband that he might take her to wife to be with him Gen. 2.22 Esth. 2.13 Vers. 29. But nourisheth and cherisheth it These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish and cherish comprize under them a carefull providing of all things needfull for a mans body to nourish is properly to feed to cherish is to keepe warme the former is done by food the lattet by apparell 1 Tim. 6.8 Vers. 31. Shall be joyned unto his wife He shall be glewed to her as two bords are joyned together with glew They two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall be into or in one flesh they which were two before marriage by the bond of marriage are brought into one flesh to bee even as one flesh Vers. 32. This is a great mystery The Papists make marriage a Sacrament The vulgar Latine translation first led them into this errour for it translateth the word mystery here a Sacrament But 1. A translation is no sufficient ground to prove a doctrine 2. The word Sacrament hath as large an extent as a mystery Vers 33. And the wife see that shee reverence her husband As if he had said of all things let her most carefully labour not to faile in this point of duty the wife that is every wife see that is carefully looke to it and not make shifts or excuses feare or reverence not as men doe a Lyon or Bear run from them but fear to offend him let her not dare to displease him Reverence him an affection compounded of love fear and desire love to his person fear of offending him and desire to please content and satisfie him CHAP. VI. Vers. 1. CHildren obey your Parents in the Lord Inferiours duties are usually laid down first because 1. They are unwilling 2. May win superiours your restrained onely to their own Parents Parents In the plurall number meaning both sexes the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is in the newter gender including male and female sonne and daughter under obedience all duties are comprehended In the Lord A phrase used also 1 Cor. 7.39 and it may be taken 1. As a note of direction in obedience of God 2. As a note of limitation that it extend not to any thing against the will of God For this is right 1. According to Law 2. By way of recompence Vers. 2. Honour All inferiours are comprised under one kinde and all their duty under this one terme Honour 1. Inward estimation 2. Outward submission 3. Maintenance Parents bear Gods Image and the Mother is subject to contempt The first Commandement with promise First is used in Scripture where there is no second 1 Matth. 25. The first Commandement of those which concerne our duty to men with a speciall promise annexed to it Vers. 3. That it may be well with thee and thou maist live long on the earth It is fit and just that he which honours those from whom he hath received his life should have his temporall life prolonged V. 4. Bring them up in the nurture and admonition of the Lord This phrase to translate it word for word nourish them in discipline or instruction implyeth as much as if he had said nourish and nurture them or feed and instruct them Vers. 5. Your Masters according to the flesh Or outward man not the Spirit Secondly to be obeyed accordingly in civill
you which you have been taught whether by word By lively voyce in the ministery of the word preached which you heare or by our Epistle Or by the holy Scripture which ye reade CHAP. III. Vers. 1. MAy have a free course That is a speedy and uninterrupted passage and be glorified That is purely and powerfully preached Vers. 2. Vnreasonable Absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men desirous of trouble Vers. 3. Who shall stablish you and keep you from evill Stablish you in the faith lest you fall from it and keep you from evill viz. the divell lest he subvert your faith by evill men as the instruments of his art Estius Or it may be taken more generally here for any evill à Lapidè Vers. 5. And the Lord direct your hearts The word signifies by a right line to direct one to somewhat Into the love of God we cannot waite on the Lord Jesus Christ except we first love him Vnto the patient waiting for Christ That is to endure in waiting for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentia patiens expectatio rei desideratae Vers. 6. That walketh disorderly Either without a calling or idly and negligently in his calling He explicates this in the subsequent words And not after the tradition which he received of us What the Tradition was is expressed by and by after Vers. 10. He which will not labour must not eate This doctrine was written before when God commandeth every man to labour in his vocation Vers. 9. Not that we have not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right title lawfull authority to take maintenance from his Auditors But that we might make our selves an example c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liveliest expression and as I may term it effigiation of that vertue or vertuous practice which we desire to exemplifie Dr. Sclater Vers. 10. If any would not worke viz. in some speciall and warrantable calling Vers. 11. That there are some He chargeth not the crime upon the whole Church he saith not at all or most of you but some loquitur quam fieri potest parcissime 2. He speakes indefinitely Which walk among you disorderly Not labouring but being busie bodies living without a calling or neglecting their calling and going trifling up and down here and there twatling and talking of what pertaines not to them The word being military signifies one out of his ranke one that is not in file to fight against his enemy Working not at all but are busie-bodies There is an elegant Paranomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which other languages cannot expresse not working but over working not working at home but overworking abroad Idlenesse and curiositity goe together Vers. 12. And eat their own bread That is the bread which is procured and deserved by his own just and honourable labour As if he had said He that doth nothing hath right to nothing he hath no bread of his own to eat Vers. 13. Be not weary in wel-doing Giving over and fainting because he findeth not such successe and encouragement from men as he should Vers. 14. Note the man judicially that all may avoyd him that is excommunicate him vide Bezam Some rather render notice or signifie him the word signifies both Note him with a brand of infamy or notice him as infamous to the Church that all may avoyd him See Dr. Sclater in loc And have no company with him Greeke be not mingled with him in intimate familiarity See 1 Cor. 5.9 11. ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THe Epistles of the Apostles were directed either to Churches in generall as the Romans Corinthians Galatians Philippians or persons in particular either publicke as Timothy Titus or private as Philemon Pauls two Epistles to Timothy and to Titus are alike in their argument for they instruct a Minister and shew the speciall parts of his Office although it be done more fully in this first Epistle Timothy signifies the honour of God or precious to God he honoured God and was precious to him Paul wrote this Epistle to Timothy to shew him how to carry himselfe in the house of God Vers. 2. Grace Mercy and Peace See 2 Tim. 1.2 These three are joyned together only in the Epistles to Timothy and Titus as Theophylact hath observed out of Chrysostome Grace signifies the free good will and favour of God towards us Mercy the free pardon of our sinnes and restoring of the Image of God Peace tranquillity of conscience and joy from the sense of Gods favour Vers. 3. Teach no other doctrine The word may be extended both to matter as some to teach no other thing or to manner as others to teach no other way not to teach nova no nor yet novè Vers. 5. Charity That is love both to God for himselfe and man for God Intellige charitatem erga Deum simul proximum Vorstius From a pure heart That is a sincere heart 1 John 3.18 Vers. 6. From which some having swerved or missed the marke A metaphore taken from bad shooters say Chrysostome Theophylact and Oecumenius See Gal. 6.16 Vers. 8. But we know that the Law is good 1. In respect of the matter of it therein contained 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us 3. Instrumentally as used by Gods Spirit for good 4. In respect of its sanction for it is accompanied with promises temporall Command fifth and Spirituall Command second 5 In respect of the Acts of it 6. In respect of the end of it Rom. 16.7 In respect of the Adjuncts of it 8. In respect of the use of it Mr. Burgesse in loc Jf a man use it lawfully There is an allusion in the words the law lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To discover his sins that he may be kept low in his own eyes Vt â—estia ista justitiae propriae occidatur 2. When by the precepts and curses of the Law one is brought to set a higher price on Christ. 3. When one delights in it Rom. 7.22 The Law is good in it selfe but it shall not be good to thee if thou use it not lawfully Vers 9. Knowing this That the Law is not made for a righteous man This place seemes to make for the Antinomists There is no law to the righteous man to condemne him being a person justified no law to compell him because he is a voluntier and doth willingly yeeld obedience to the law without constraint but a law to command guide and direct him Doctor Taylor Some interpret it thus the law viz. in the threatenings of it is not made for a righteous man The law was not set to bring any of the punishments which are here threatned upon the righteous and holy
up children Nourished her children or word for word if she have fed her children Vers. 12. Having damnation That is subject to the censure of the Church say some Calvin saith Paul terrifieth them with the damnation of eternall death Because they have cast off their first faith That is either the faith and promise which was made to God in their Baptisme or the faith and promise of service and releife to be performed to the poore Vers. 13. And not onely idle but tatlers also and busie bodies The Apostle coupleth these two together idle and busie bodies those which are idle in their own duties are most busie bodies in other mens Three things saith Calvin are here fitly joyned together by Paul idlenesse curiosity which proceeds from that and garrulity which is the fruit of curiosity Percontatorem fugito nam garrulus idem est Horace Vers. 17. Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine Some learned and late writers conceive that this place makes for the Lay Presbyters others say here are not two sorts of Elders one to governe the other to teach but two duties of each Presbyter viz to teach and governe The illation of tâ—e former is this there were elders that ruled well and laboured besides in the word of God therefore there were Elders that ruled and laboured not It is imagined that two kind of Presbyters as well as two parts of their Office are expressed one of Ministers of the Church another of the people one perpetuall the other ambulatory for their time both alike interessed in the government of the Church the office of Preaching charged upon the one How little of this is set down in the words of the Apostle were the sense of them that which is pretended let all the world judge But of this See vindication of Presbyteriall government p. 37. c. Be counted worthy of double honour By which he meaneth maintenance as appeareth vers 18. It should be such maintenance so free so liberall as may testifie that you honour him in your hearts such as may keep him from contempt Mr. Hildersam on 51. Psal. the honour of countenance and maintenance Dike on Philem. Peradventure the Apostle hath respect to the Law of the first-born Deut. 21.17 in which a twofold portion is commanded to be given to him The first borne was the chiefer more excellent and honourable person of all the family whence Elisha as the chiefest of all the Prophet Eliahs disciples desired a double portion of the Spirit 2 Kings 2.9 To the same purpose the Apostle here seemes to declare that those who rule well as the first borne and the most excellent are worthy of a double portion of honour and reward De Dieu in loc that is ample maintenance officii doctrinae Jerome duplex reverentiae subsidii Aquinas sibi suis saith another double not in comparison with any Lay-governours but in regard of widdowes and Deacons Especially Sheweth not divers persons but parts of their callings saith one Vers. 19. Against an Elder receive not an accusation By an Elder understand Ministers civill governours and all superiours and if we must not receive muchlesse may we frame an accusation against them Perkins Vers. 20. Them that sinne That is openly and with scandall Rebuke before all The whole Assembly of the Church Matth. 18.17 2 Cor. 2.6 Vers. 21. Doing nothing by partiallity The Apostle chargeth Timothy that he doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by titing the ballance of one side Vers. 22. Lay haâ—ds suddenly on no man By a part is here manifested the whole Act of ordination because hands were imposed upon them Neither be partaker of other mens sinnes This is diversely interpreted First as if this were the meaning there are many will ordaine rashly doe not thou fall into such mens sinnes so as to be like them Secondly there are many that will importunately desire such to be ordained who may please their humours but doe not thou yeeld to such importunity least thou partake of their sinnes But thirdly it may have reference to the persons ordained that if Timothy were not diligent to examine them both for their doctrine and conversation all the wickednesse these Ministers should afterward commit in the discharge of their duty would be accounted as his and he should answer for them Keep thy selfe pure That is from sinnes that thou beest without blame Vers. 23. Drinke no longer water There are but two words in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 〈◊〉 doth wholly forbid Timothy to drinke water but to drinke it onely for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Vse a little wine That is but a little wine we sold the land for so much that is but for so much Act. 5.8 drinke wine sed modice hoc est medicè to cure thine infirmities not to cause them pro remedio parcis non pro delicius redundantius Ambrose Paul prescribes Timothy to drinke a little wine for his stomacks sake and often infirmities yet he never prescribed him but a little preaching nay though a weake sickly man yet he charges him before the Judge of quick and dead to preach in season and out of season Dike Vers. 24. Some mens sinnes are open before hand Some there are who offer themselves to ordination whose scandals are known before hand And some men they follow after Others offences they are not known till after they be ordained CHAPT VI. Vers. 3. ANd to the doctrine which is according to godlinesse That is the Gospell by a Periphrasis See the 3. Chap. 16. and Titus 1.1 because the nature constitution and composure of it is such as if he that framed it had intended the exaltation of godlinesse by it in the world Vers. 4. But doting about questions In Greek sick about questions He means not such questions as are profitable but which are raised ad ostentandum acumen so that one question begets another And strifes of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word bates Vers. 5. Perverse disputings of men In the originall galling one another with disputes Vers. 6. But godlinesse with contentment is great gaine Godlinesse with selfe-sufficiency for so it is word for word in the originall It restores us our primitive right and interest in the creatures a godly man in his wants may claime the promise and live upon God 2. He is sure of the best supply and in the best way 3. Every creature and blessing shall be sanctified to him 4. It produceth gracious effects 1. True contentation of mind 37. Psalm 2. Makes him thankefull in the want of these things as Job 3. He lookes on common favours as fruits of speciall love and pawnes of a heavenly inheritance 4. It makes such an impression on his heart as was in God in the bestowing of them as
against them was more to be esteemed then Xenophons or Plato's speaking for them Wherefore rebuke them sharply Or refute them Non est increpa sed argue hoc est refelle Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or precisely or to the quick He alludes to Chirurgions who cut away the dead flesh which festereth corruption in wounds So Estius Dr Taylor and others That they may be sound in the faith Not the vertue or gift of faith whereby we believe but the doctrine of faith that which we doe believe that is the doctrine of the Gospell so it is taken Gal. 1.22 It is here opposed to Jewish fables and commandements of men in the next Verse Vers. 14. Which turn away from the truth In the word Turn away is a metaphor the speech being borrowed from those who turn away their bodies from the things they dislike and here translated to signifie an inward loathing and dislike of the truth Vers. 15. Vnto the pure all things are pure That is all things in their own nature indifferent See 1 Cor. 6.4 10.13 Rom. 14.20 all such things are free now to be used in good conscience without scruple by means of our Christian liberty CHAP. II. Vers. 3. NOt given to much wine So given as to be a servant slave or vassall to it Non multo vino servientes Vulg. He hath expressed it significantly for it is a sevitude and base condition for the senses of a man to be possessed with Wine and not to be his own man but a slave to Wine Vers. 10. Nor purloyning The Greek word signifies to detaine any thing to ones own selfe that belongs not to him and to put it apart to his own use as Ananias and Sapphira did Acts 5.6 where the word is likewise used This vice in times past was so common among servants that the Poets use the word fures for servi Quid Domini facient audent cum talia fures Virgil. Eglog 3. Vers. 12. We should live soberly righteously and godly in this present world In these words he concludes our whole duty live soberly toward our selves righteously toward our Neighbours and godly toward God Haec tria perpetuò meditare adverbia Pauli Haec tria sint vitae regula sancta tuae Vers. 14. Who gave himselfe for us His soule body life it shews the willingnesse of his death Redeem us Redeem by a price ransome and procure us a compleat pardon us Jews and Gentiles Purifie By his word and Spirit by the application of the doctrine of Christ and his grace 1. The word doth this by way of example while it sets out to us the holinesse of Christ. 2. By way of argument that we should not shew our selves so unkind to him as sinne against him Vers. 15. Rebuke with all authority That is with a derived ministeriall authority Christ preached as having authority in and from himselfe Matth. 7.29 Let no man despise thee He should not suffer any to contemn him Paul doth not speake here to Titus as he did to Timothy Let no man despise thy youth whence it is collected that Titus was elder then Timothy The Greek word here rendered despise is not the same with that in Timothy CHAP. III. Vers. 5. BY the washing of regeneration and renewing of the holy Ghost The Spirit of God alludes to the practise of all civill people at the birth of a childe they first wash it from its naturall uncleannesse so the Spirit of God cleanseth us from our spirituall pollution Baptisme is sacramentally the laver of regeneration not by the work wrought but by the grace of Gods Spirit by which we are justified 1 Pet. 3.21 Vers. 9. But avoyd foolish questions and genealogies Such genealogies as are not in the word which gender questions that the Scripture doth not end and determine Foolish questions That is unnecessary idle of no moment of no good use to edification neither in faith nor love in conscience nor manners And genealogies here is condemned all that recounting of kindred and pedegree in all sorts of men which proceedeth from a vain mind and tendeth to worldly pomp and vain-glory The Jewish Teachers would be much and often in extolling of their Tribes and kindred Vers. 10. A man that is an Heretick after the first and second admonition reject Or avoyd not as Erasmus too truly but bitterly scoffes the Romish practise Devita id est De vita tolle but reject in an authoritative or judicatory way not a meere negative act of refraining company but a positive act of censure is here meant Graviter quasi censoria correctione reprimendi sunt Calvinus Vers. 11. Is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as if he had said He is an house subverted or turned upside down or inside outward as a house turned off from the foundation As a ship turnes up her keele this Greeke word is used Deut. 32.20 a people turned upside down or subverted Hath the fairest side outward the word is a Metaphor drawn from foule Linnen as Favorinus the foule side turned inward as if he should have said such a man what ever shews he makes is a naughty man Being condemned of himselfe It is but one word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience convinceth that most Hereticks think themselves in the right so far they are from condemning themselves in their consciences But they condemn themselves by cutting off themselves from the Church which other sinners are condemned to by the Church Vers. 14. And let ours also learn to maintain good works The words are let them learne to be eminent in good works above others The Vulgar hath it curent bonis operibus praeesse The Rhemists brag that their Translation which hath it to shew forth good works is the better We translate it also to excell and the Greek signifies all three indifferently THese Postscrips in the end of Pauls second Epistle to Timothy and of that to Titus as learned Beza hath well observed were not found in the most ancient Greek copies nor yet in the Vulgar Latine translation no not to this day these additions were made some hundred of yeers after the Apostles In Ieromes time they were not extant as the translation that goes in his name can testifie which hath no such Postscript Our former and ancient English Translations though they have them yet they are but in a small Character different from the Text as no part of it See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the severall Epistles ANNOTATIONS UPON THE Epistle of PAUL the Apostle to PHILEMON IT is a very Rhetoricall Epistle Philemon to whom this Epistle is written was Pauls Disciple a man famous among the Colossians whose house Theodoret witnesseth was at Colosse unto his time Gaius was the Churches hoast he the Churches
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
brought out of Hell they are the whisperings and hissings of that serpent not the inspirations of God Vers. 28. And I will give him the morning starre That is Christ. See Rev. 22.16 I will communicate my selfe wholly unto him and make him conformable unto mee in my glory 1. The morning starre is the most bright and shining of all the starres in heaven Christ in glory excelleth all men and Angels as farre as the morning starre all the starres of heaven 2. Pet. 1.19 2. It communicates all his light to the world so Christ to beleevers all light of grace and glory 3. It dispelleth the nights darknesse so Christ the darknesse of ignorance and errours wherein we were wrapped in the night of sinne 4. It is anteambulo Solis the sunnes harbinger and forerunner of perfect day so Christ is a pledge of our perfect day and future glory CHAP. III. Vers. 2. I Have not found thy wayes perfect The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy wayes filled up thou hast not filled up thy course in following mee not followed mee fully That is when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object Vers. 4. Thou hast a few names even in Sardis That is a few faithfull and Saints he alludes to Souldiers whose names are enrolled by the Captaine when they are admitted Which have not defiled their garments That is have walked answerable to their holy calling by the Gospell or profession And they shall walke with mee in white Be partakers with mee in my glory This was the habite in times past of Nobles saith Drusius whence they are called canditati For they are worthy And what is it to be worthy but to merit say some By Christs merits obedience righteousnesse in him and for his sake they were counted worthy and whatsoever worthinesse God pronounceth of them for their workes it is by the gracious acceptation thereof in him worthy not dignitate sua sed dignatione divina they are worthy not absolutely but compared to the other spoken of before Vers. 5. He that overcometh the same shall be cloathed in white raiment After the manner of the Priests among the Jewes Vers. 7. He that hath the key of David The key of the house of David that is the Church Lukh 1.32 See Esay 22.22 He openeth and no man shutteth and shutteth and no man openeth That is Hee worketh irresistably Vers. 12. Him that overcometh will I make a pillar in the Temple of my God That is in the Church Triumphant pillars are both the firmament and ornament of Temples And he shall goe no more out That is he shall receive eternall and immutable glory Vers. 14. The beginning of the creation of God Taken out of Prov. 8.22 See Mat. 8.12 Vers. 16. So then because thou art luke-warme and neither cold nor hot I will spew thee out of my mouth These words containe an allegory drawne from the nature of warme water as Illyricus and Bullenger or from meates as Pererius Ribera and à Lapide which if they be hot or cold the stomacke may retaine but if lukewarme it casts them up againe Vers. 18. I counsell thee to buy of mee That is waite on mee in the way I conveigh grace Gold Some by this understand the word of God Psal. 12. and 119. others the graces of Gods Spirit 1 Pet. 1.7 Prov. 8. Gold is the most excellent of all metals and most esteem'd so are spirituall graces among Christians And white raiment Raiment that is the righteousnesse of Christ graces in Christ suitable to our necessities white because it is a naturall colour therefore beyond all artificiall a colour of purity and ornament And that the shame of thy nakednesse do not appeare The Priests had linnen breeches to cover their nakednesse Christ must cover the shame of our nakednesse And annoint thy eyes with eye salve that thou mayest see The Spirit of illumination Vers. 19. I rebuke and chasten We have no one English word capable of the whole contents of either of the words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies to evict or convince to give evidence of any thing or against any person to lay his sinnes open before him so as he cannot but see them and be ashamed of them as Heb. 11.1 Ephes. 5.11 Psal. 50.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise a word much more pregnant than chasten and may be expressed better in one word I nurture or I discipline for the word implyeth aâ—â— well instruction as correction Vers. 21. In his Throne See Iohn 17.24 Yet so as Christ the Head doth alwayes excell Vers. 22. Hee that hath an eare let him heare what the Spirit saith unto the Churches The promises which belong to the whole Church are to be applyed by every particular Saint Verba sensus significant cum affectu effectu words of sense signifie with affection and the effect that is let him attend unto and follow the admonitions of the Holy Ghost CHAP. IV. Vers. 2. A Throne was set in heaven That is Gods presence in his Church in Gospell-ordinances in allusion to the Holy of Holies where God was present in the Mercy-seate Esay 6.1 and Ezek. 43.2 Vers. 3. The three precious stones hold forth the three persons in the Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine stone of a fleshy colour representing Jesus Christ who tooke our flesh upon him An Emerald being of a green colour refreshing the eyes of those that looke upon it representing the Spirit who is as the Rainebow a token of faire weather and a comfortable refresher wheresoever he cometh By that is signified saith Gerhard our reconciliation with God by Christ. Gen. 9.13 Rom. 5.20 See 10. ch 1. Vers. 4. And round about the Throne were foure and twenty seats and upon the seats I saw foure and twenty Elders sitting Hee alludes both to the twelve Patriarkes and twelve Apostles which put together make up these foure and twenty by whom the whole Church under both Testaments is represented Mr. Arrowsmith Vers. 5. And out of the Throne proceeded lightenings and thunderings and voyces and there were seven lamps of fire burning before the Throne Here is a double benefit of the ordinances 1. Dona protectionis against all the Churches enemies thunderings Amos 1.2.2 Dona sanctificationis all qualifying and sanctifying gifts for their variety said to bee seven Spirits Vers. 6. A sea of glasse like unto Christall That is saith Deut the world transitory and brittle as glasse tumultuous and troublesome as the Sea Quistorpius interprets it of Baptisme Gods ordinances in this booke are set forth by name of a Sea of glasse 1. For largenesse 2. For steadfastnesse 3. Clearenesse as giving us a cleare sight of God in which respect they
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee referred to the thing as if he should say paululum quid a little deale and to the time so it shall be the same with paulisper a little while If it be referred to the time he saith that Christ for a short space of time was lesse then the Angels viz. so long as hee had his mortall body But if it be referred to the thing that is the dignity the meaning is in this thing onely he was lesse then the Angels that he could suffer and dye Chap. 3.11 So I sware in my wrath they shall not enter into my rest The decrees of God respect mens everlasting estate his oath his dealing and treating with men that is his Spirit shall no more strive with men Chap. 7. v. 26. Holy harmelesse undefiled separate from sinners Here are foure emphaticall words 1. Holy either generally comprizeth all goodnesse or set apart of God 2. Harmelesse This hath relation to his outward carriage Christ never did wrong to God or man was free from actuall sinne 3. Vndefiled this goes to the inward parts he was free from corruption of nature holy in his conception 4. Separate from sinners All sorts of men are guilty of Adams sinne but Christ was not though he came from Adam yet he came not by Adam Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God Sinfull workes are called dead workes not onely because they merit death but because they come from a dead nature to serve the living God that is we must serve God with livelinesse the Attributes of God are suited to the matters in hand Chap. 11 v. 6. For he that commeth to God Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is comming that hath put himselfe on the way See John 6.37 JAMES Chap. 2. Vers. 3. AAnd if ye have respect to him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies saith Menochius Cum affectu quodam benignè aspicere To behold favorably with affection 1 PET. Chap. 5. verse 8. BEcause your adversary the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he qui in causa lite nobis adversatur so Menochius and others He that opposeth us in a suit such a one is Satan who strives with us about the salvation of our soules Walketh about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat scilicet assiduè continuò The Devill is that great Peripateticke Iob 1.7 Chap. 5. v. 10. The God of all grace make you perfect stablish strengthen settle you The Apostle heapes up many words to shew that God preserves all graces if it be weake he protects it he stablisheth it against opposition gives new supplies of the spirit and so excites and strengthens it and keepes from wavering settles us 2 PET. Chap. 1. verse 21. AS they were moved by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried in the armes of the Holy Ghost Chap. 2. v. 7. Vexed with the filthy conversation of the wicked The Greeke runnes thus opprest under the conversation of the ungodly in wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. An heart exercised with covetous practises Greeke exercised in covetousnesse not onely with the practises but principles Chap. 3. v. 12. The Elements shall melt Like mettall in a furnace so the Greeke word signifies 1 JOHN Chap. 2. verse 20. BVt ye have a unction from the holy one and ye know all things By this unction He meanes the gifts and graces of the Spirit the holy one that is Christ. It is an allusion to the pretious ointment in the Old Law that was powred first on the head of the High Priest and so ran downe Chap. 3. v. 20. For if our heart condemne us God is greater then our heart and knoweth all things That is our conscience Davids heart smote him condemne notes a decisive and finall judgement concerning our State God is greater two waies 1 in point of judgeing God is the Supreme the heart the Deputy-Judge 2 In witnessing he knowes all things therefore our owne hearts Heb. 3.8 We are blind Gods witnesse is more impartiall and severe Verse 21. Beloved if our hearts condemne us not That is reproach us not for the evill of our States then have we confidence towards God That is we may have a holy libertie and confidence to approach into Gods presence Chap. 5. vers 7. For there are three that beare record in heaven the Father the VVord and the Holy Ghost and these three are one Three witnesses to the Godhead of Christ the Father by audible voyce in Christs Baptisme and transfiguration Mat. 3.17 and 17.5 Christ beares witnesse of himselfe by his Doctrine and Miracles Rom. 1.3 The Spirit by descending on Christ Mat. 3.11 and on the Apostles Act. 2.3 So Menochius In heaven that is they gave witnesse in a glorious manner John 5.31 and these three are one in essence as the other three in testimonie Verse 8. And there are three that beare witnesse in earth the Spirit and the water and the blood and these three agree in one Water and blood holinesse and satisfaction He alludes to the ablution and oblation of the Old Law and to the water and blood that came out of Christs side John 19.34.35 And these three agree in one that is to prove that we beleeve in Christ and that he in whom we beleeve is the son of God REVELATION Chap. 1. vers 1. THe Revelation of Jesus Christ That is received by Jesus Christ. When God in old time revealed his will to his Church two waies viz. by vision or Dreames Numb 12.6 Job 7.14 the former manner viz. vision is noted by the common name of Revelation For all the things that follow in this book were revealed to John waking by visions but not sleeping by dreames There are two parts of this booke of the Revelation first a description of the present state of the Church as it was then in the three first chapters 2. a prophesie of the future State of the Church even to the end of the world from the fourth chapter to the end of that booke VVhich must shortly come to passe That is which shall soone begin to be done although they shall not soone end By his Angel unto his servant John Therefore the whole Trinity revealed this revelation to Christ according to his manhood Christ to the Angel the Angel to John Iohn to the Church Verse 13. And in the midst of the seven Candlesticks That is of the Church it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised Mat. 18.20 and 28.20 Clothed with a garment downe to the foote As were the Priests under the Law Exod. 28.4 therefore he signifies that Christ is our Priest And girt about the paps with a golden girdle As the Priests were girt Exod. 28.4 The meaning is that
Christ our High Priest stands ready and is prepared to undergoe what remaines of the Priestly Office for us that is to intercede with God for us and to offer the incense of our prayers continually to the Father See Revel 15.6 and Dan. 10.5 Verse 20. The seven starres are the Angels of the seven Churches That is the Pastors or Bishops of the Churches for Prophets in the Old Testament were called Angels Esay 44.21 Hag. 1.13 and Priests also Mal. 2.7 Esay 42.19 and in the New Testament Iohn is called an Angel Mat. 11.10 and the Apostles of Christ Luke 9.52 Chap. 2. v. 9. I know thy poverty That is in the world outward poverty because tribulation is joyned with it or if we interpret it of spirituall poverty that is thou hast not high thoughts of thy selfe in spirituall things But thou art rich in grace and holinesse Chap. 4. v. 7. And the first beast was like a Lion c. These are the qualities of the Angels The first is likened to a Lion for his courage and power the second to a Calfe for his servile ministry and unwearied labour the third to a man for his prudence the fourth to an Eagle for his swiftnesse in executing his Office One of these living creatures was not like to a Lion another to a man the third to a Calfe the last to an Eagle but every one of these foure living creatures was indued with those foure qualities and that must be understood of each which is spoken of them all viz. each of them had great power diligence wisedome and speed in executing the commandements of God Almighty Chap. 5. v. 6. A Lambe Christ John 1.29 who for his courage a little before was called a Lion here for his sacrificing meekenesse and innocencie is called a lambe And seven eyes These words may be expounded three waies first of the Holy Ghost as the words following seeme to intimate secondly of the infinite providence of God as Zach. 3.9 and 4.10 Lastly of the Angels ministring to Christ as Zach. 1.10 11. Psal. 77.7 Heb. 1.6 This last interpretation Mr. Foord likes best Chap. 9. v. 11. The Angel of the bottomlesse pit The Devill because he is condemned thither reserved there and seekes to draw men thither Verse 14. Loose the foure Angels That is the Saracens Turkes and Tartars for although these be three yet they make foure Kingdomes Joannes de Vado Chap. 10. v. 2. A little Book A little little booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellulum it is a diminutive of a diminutive Chap. 11. v. 1. Measure the Temple of God and the Altar The Temple signifies the Holy Catholick Church 2 Cor. 6.16 Ephes. 2.19 20 21.22 1 Tim. 3.5 Heb. 3.6 The Altar signifies the pure worship of God 1 Cor. 9.13 and 10 11. Heb. 7.13 Verse 2. But the court which is without the Temple c. It is an allusion say some to the manner of the worship of God among the Jewes an atrium Iudaeorum Gentium where the Church of God promiscuously received all then troden downe Chap. 13. v. 16. To receive a marke in their right hand or in their foreheads Those that professe approve and defend the Popish Religion and the decrees of the Pope they have received the marke of the Beast in their forehead those which live according to the Antichristian decrees and doe what the Pope of Rome shall command have received the marke of the Beast in their hand To receive the marke of the Beast is Legem vel mente sequi vel lingua profiteri Cocceus Chap. 20. v. 8. Gog and Magog Ierome interprets Gog tectum Magog de tecto some Expositors therefore mistaking his meaning interpret this place of the Pope and Turke because the one is an open enemy the other a secret one to Christ. September 14th 1649. Imprimatur JOSEPH CARYL FINIS AN ALPHABETICALL TABLE Of the chiefe Heads contained in these ANNOTATIONS A ABba Faâ—her 92 217 271 In the daies of Abiathar the high Priest cleared 79 80 Abrahams bosome why the glory of Heaven so called 127 Acts an History of 28 yeeres 185 what therein set forth ib. Doubts solved Acts 7. viz. Intreat them ill 400 yeeres 190 Threescore and fifteen soules 190 Carried over into Sichem 190 Acts 19.2 3 4 5. cleared against the Anabaptists 199 Accuser why the Divell so called 598 Outward Adorning how condemned 558 Satan an Adversary to whom 598 Affliction cleanses from corruption 554 The Churches Affliction called Christs affliction 303 And after three daies rise again cleared 86 Agree with thine Adversary c. expounded 13 Amen 17 Anathema Maranatha 255 Angariation 14 Angels how they ministred to Christ 9 Matthew Marke and Luke reconciled concerning the appearing to the women at the Sepulchre 138 Because of the Angels 1 Cor. 11.10 explained 243 Angels not to be worshipped and why 612 Angels need a mediator 303 Annas and Caiphas being high Priests 102 Why Christ Answered not 74 Jesus Answered and said 618 Antichrist who 569 Apostles Signification of their names 26.81 Apostles Sent two and two why 26 83 113 Apostles their mission twofold 27 Christians compleat Armour 290 No man hath Ascended into Heaven 144 Assurance gives an entrance into the Kingdom of glory 563 Assurance of our calling and election twofold 562 Means to attain this Assurance 562 Now is the Ax layd to the root of the Tree 7 B BAbes in Christ who 233 To Baptize with the Holy Ghost and with fire what 7 8 Baptisme what it is a sign of 213 Christs passion called Baptism why 120 Christ why Baptized 79 Baptized for the dead what 253 Baskets whence the Jewes had them in the Wildernesse 147 The reason of their constant carrying these ib. Beame in thy brothers eye what 19 Fought with Beasts 254 This day I have Begotten thee 195 Behold â—he severall exceptions thereof 33 True Believer who 568 Bethany what it signifies 55 Why at Bethesda Christ cured onely one 146 and why he 's bid to take up his bed and walk 147 Bethlehem what it signifies 4.100 Two Bethlehems 100 And thou Bethlehem c. art not the least the words plainly explained and Micah with Matthew then reconciled 5 To Bind what 44 how this power is exercised ib. Bound in spirit what 200 We were never in bondage 150 Birthday solemnization thereof lawfull 39 Blessing applied to God what it signifies 277 Blessing applied to man what it signifies 277 Blessings said to be spirituall why ib. Spirituall Blessings the chiefest ib. If ye were blind you should have no sin 152 Blind men doubts concerning them Mat. 20. resolved 54 James and John why named Boanerges 81 This is my Body 135 245 Book a Catalogue or reckoning up 2 The Books were opened and the dead judged what books 613 Where is he that is Born King of the Jews 4 5 The Bosom of the Father what 142 How Reprobates can be said to be bought
274 Soul and Spirit how they differ 99 Beleeve not every Spirit but try the spirits 571 The Spirit compar'd to water 145 What Star appeared to the wise men 5 Christ the chiefe Corner Stone 556 The godly lively Stones ib. God is able of these Stones c. 7 Sun Moon and Stars darkned 591 Sun what 595 Christ resembleth the Sun ib. Woman clothed with the Sun what 595 Our sufferings called Christs sufferings in what respects 560 Superscription of the Crosse why in three Languages 137 To support the weak what 312 Swear not at all expounded 13 They that take the Sword shall perish with the sword 72 Synagouge what it signifies 9.15 The use thereof 208 T LEt their Table be made a snare what 221 When Christ was driven forth to be Tempted 8 Where he was Tempted ib. What weapons be us'd when he was Tempted ib. Satan called the Tempter why 9 The Tempter appeared in some visible shape ib. What it is to tempt God 9 Ten dayes what 581 Testament what it signifieth 91 why called new Testament ib. Thessalonica where seated by whom built and upon what occasion 309 The third houre 93 Mark and Iohn reconciled 93.167 Thirty pieces of silver how much 70 74 A Thorn in the flesh the messenger of satan what 264 Thornes are Lusts 37 why so called ib. Christ hath the Throne of David how 97 Three hundred pence how much 91 Christ three dayes and three nights in the grave 34 Appeared cloven tongues like as fire why 186 Traditions unlawfull and why 40.41 Christs Transfiguration 46 why manifested not to all ib. Why to Peter James and John ib. Moses and Elias appeared and why ib. As Travaile upon a woman with Child what it denotes 313 Treasure in heaven what 17 The Trinity set forth by three precious stones 584 Twelve tribes what 52 Christ chose twelve Apostles and why 25 U TO receive the grace of God in Vaine what 261 The veil of the Temple rent 76 which veil why 76 Verily verily 144 Vipers their properties 7 Of the Virgins wise and foolish 67 Extreame Unction not proved from Mark 7.13.84 Unity of Saints urged 283 Untill first born no ground for Helvidius error 4 Untill in Scripture taken for never 4 Unworthily to eat and drink what 246 The Dead shall heare his voyce 147 All in the Graves shall heare his voyce 147 W WAtches of the night how many their continuance names 40 Of Pilats washing his hands 74 Three sorts of washing of hands amongst the Jewes 74 Waters what 610 The spirit compared to Water 145 Except a man be born of water and spirit 144 Narrow way what 20 I am the way the truth and the life 161 Wite stone why given 582 White garments what they signifie 583 Wine mingled with Mirrh why given to the condemned 75.92 Matthew and Mark reconciled ib. Wisdom and Prudence what 301 Three parts of the Professors of Wisdom 107 Without Christ without God 281 Wisemen what they were their number gifts names 4 617 Two witnesses 593.594 Three bear witnesse in heaven three on earth 572 Wives must submit to their Husbands 288 Wolves and their Nature 27 Woman in the Revelation signifies Idolls 2. The City of Rome 3. The True Church why 578.595 Woman great is thy faith 42 Woman behold thy Son 167 Of the Woman taken in Adultery 149 Woman what have I to doe with thee 143 Women have first notice of Christs Resurrection why 139 But by every Word that proceedeth out of the mouth of God The meaning 9 The Word of God compared to a Candle 116 to Salt Marg. 123 The Word said to be sincere how Marg. 556 The Word of God compared to seed and why 33 Work of God upon us Work of God in us 57â— Cast off the works of darknesse 226 Their works follow them 64 The Saints Gods Workmanship why 281 In all the world the Gospell shall be preached how to be understood 64 The God of this World why Satan so called 258 Where the Worm dyeth not and the fire is not quâ—nched 87 God only to be Worship'd 9 God to be Worship'd in Spirit and Truth 145 Worthy taken in a double sence 31 For they are Worthy cleared 583 What Christ Wrote on the ground wherefore 150 Y YEa yea Nay nay 14 Young-men who 1 John 2.14 568 Z VNto the blood of Zacharias the son of Barachias Mat. 23.35 What Zachary is there meant 62 63 117. Finis Tabulae A CATALOGUE OF THE Greek words or phrases which are opened in these ANNOTATIONS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140.269 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 569 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.185 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉