1.5 as we say in Latine Totus in hoc sum Soule 1. Concupiscible faculty whereby the soule pursues after a thing and minde the irascible whereby it incounters with that which hinders it in its pursuite Moses Deut. 6. and out of him Mark 12. and Luke 10. adde a fourth which is strength Bernard thinkes that these 3. words heart soule and minde were intimated in Christs question tripled to Peter lovest thou mee affectuosè prudenter fortiter Vers. 38. This is the first viz. In nature and order And great Commandement viz. In excellency and dignity Great Because the true understanding and use thereof is of great importance 2. Because it is one of the hardest to be kept Vers. 39. Our Saviour answereth ex abundanti first tels him of the love of God then addeth the love to his neighbour He saith it is like to the first yet so as it yeelds to it in dignity 1. In the efficient cause God that hath commanded thee to love himselfe commands also this love of another as thy selfe 2. In the matter it is love that is required in both 3. In the quality if it be sincere and unfeigned even as we do our selves 4. In the generality of it containeth all those offices that belong to our neighbour 5. In the end for as God is the scope of the Law in the first Table so man is to be loved for God and in reference to him 6. In time they shall alwayes indure 7. In necessity as a man cannot be saved without this so neither without the love of our neighbour 8. In difficultie in the spirituall amplitude of it Vers. 40. Hang It seemes to be a metaphor saith de Dieu from things hung up which sticke in that thing to which they are hung till they be taken away and there have their firmnesse and consistence which metaphor is in Esay 22.24 In those two commandements the whole Law and Prophets have a firmnesse and consistence are hanged on them and sticke in them that they cannot thence be severed See Grotius CHAP. XXIII OUR Saviour in this Chapter describes a hypocrite by his signes 1. They say but do not v. 3. He is nothing but leaves shewes he talkes but does not 2. He is unmercifull v. 4. severe in prescribing to other men but partiall to himselfe 3. He is ambitious seekes the setting up of himself not God v. 5. 4. Hee must be the teacher rule the roast v. 6. 5. He perverts all religion and hath an aime at his private gaine v. 14. 6. Hee is most medling where he should not v. 15. 7. Hee is partiall in his obedience v. 16. 8. Preposterous in his obedience lighter matters most busie him v. 23. 9. He is still for the outside 25 and 27. verses 10. He cannot brooke a faithfull Ministry especially the present Ministry v. 30. Vers. 2. Sit in Moses chaire That is shew out the Law of God Their conjecture saith Calvin is probable which referre it to the Pulpit which Esdras set up when the Law was read Nehem. 8.4 Christ exhorted the people so farre to obey the Scribes as they continued in the simple and pure interpretation of the Law Moses signifies the old Testament here and his Chaire is the Chaire in which the Law was explained Acts 15.1 2 Cor. 3.15 to sit in Moses chaire is not to succeed Moses for the Scribes and Pharisees were not his successors but to deliver the doctrine he delivered Cameron Vers. 3. They are ready enough to command but slow and remisse in doing Vers. 4. Heavy burdens Not ceremonies for the Pharisees did abound in them but justification by workes looking for Christ a temporall King and not a remitter of sinnes Vers. 5. Make broad their phylacteries Purple-studs woven on garments Epiphan schrolles of parchment for the head or frontlets or on garments on which were written the Ten Commandements The Pharisees carried them about their head and arms that they might perpetually set the Law of God before their eyes so understanding that place Deut. 6.8 See Scult observat in Matth. c. 61. And enlarge the borders of their garments Num. 15.38 39 40. and Deut. 22.12 The Jewes were commanded to hang fringes upon the foure quarters of their garments which when they saw they might remember the Commandements of God For since men are apt to forget the Law God would often put his people in mind of it that which way soever they turned their eyes they might meete presently with some pious admonition The Scribes and Pharisees did weare these borders thicker and longer than others as a certaine argument of piety being desirous to be esteemed more mindfull of the Commandements of God than others and being content with the good esteeme of men for these things Vers. 7. Rabbi Rabbi A Master or Doctour eminently gifted with variety of knowledge Every Rabbi had his Disciple Matth. 26.49 Iohn 3.26 1 Iohn 38. The chiefe Rabbies sate in reserved Chaires these are the chiefe seates in the Synagogues which the Scribes and Pharisees so affected Their companions sate upon benches or lower formes their Schollers on the ground at the feete of the Teachers Act. 22.3 Luke 10.39 Godwins Jewish Antiqu. Vide Grotium Cameron in loc Ambition is here condemned by Christ saith Theophylact. Vers. 9. The scope of the place is 1. To condemne the ambitious seeking and boasting in the titles of Father Doctor 2. To teach that no man should depend upon any other as God to put their trust in him and make him the authour and preserver of our life Some make this distinction to no purpose that men which beget children are Fathers according to the flesh but God onely is the Father of Spirits but the meaning is the honour of Father is given wrongfully to men if the glory of God be thereby darkned Calvin See Cameron Vers. 12. And whosoever shall exalt himselfe shall be abased A sentence often used by Christ and famous without doubt among the Jewes we say pride will have a fall And he that shall humble himselfe shall be exalted Salomon saith more than once before honour humility Aesope being asked what God did answered that he abased the proud and exalted the humble Vers. 15. Compasse Sea and Land It is a kind of proverb and is like that omnem movere lapidem that is you use all meanes to make a Proselyte In the Greeke it is Sea and drie Land The earth is called dry Gen. 7.22 Ionah 1.9 by an excellency from the predominant quality in it for it is as Philosophers teach a most drie element The Heathen people are called Proselytes when they were call'd to the Church of the Jews and embraced their Religion as if he should say Adventitij as the Eunuch Act. 8. There were two sorts of Proselytes or converted Gentiles 1. Proselytes of the Covenant these were such as were circumcised and submitted to the whole
it is written every male that first openeth the Matrix Luke 2.29 Clausas portas vulvae virginalis aperuit saith Ierom. It is not said that Christ came through the doores being shut but after the doores were shut which yet at his entrie were opened miraculously as to the Apostles the prison doores Acts 5.19 and 12.10 The same may be said of the stone if he arose before the Angell removed the same Mat. 28. Fulke on the Rhem. Test. Vers. 21. As my Father sent me so send I your First as Christ was immediately called by the Father so were the Apostles immediately called by himselfe Secondly as Christ was sent from the Father to preach to the whole world so Christ sent them into the whole world for the whole world was their charge Thirdly as Christ was sent to reveale his Fathers will so were they sent by Christ to reveale the Fathers will partly in making things more fully knowne which were before but darkely shadowed and partly in foretelling things to come they all being Evangelicall Prophets In regard of this manner of sending them they were above the Angells themselves See Ephes. 3.10 Perkins on Jude Vers. 22. He breathed on them and said unto them Receive ye the Holy Ghost The ceremonie of breathing on them seemeth to give them all a like portion power of the Spirit that is some smaller measure of gifts as a pledge for the time but directing them when and where to expect the plentifull powring out of the Spirit upon them after his departure This outward breathing upon the Disciples was a lively token and resemblance of their inward inspiration with the gifts and graces of the holy Ghost for the Holy Ghost is as it were the breath of the Father and the Sonne Our Saviour doth the same that God did Gen. 2.7 to shew that the same person that giveth life giveth grace and also to signifie unto his Disciples that being to send them over all the world to preach his Gospell he was as it were to make a second Creation of man by renewing the image of God in him which he had lost by the fall of Adam also to put them in mind that their preaching of the Gospel could not be effectuall in the hearts of the hearers before the Lord did breath into them his Spirit Cant. 4.10 Vers. 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retaine they are retained First it is certaine that properly to remit sinnes belongeth only unto God Marke 2.7 God challengeth this as his prerogative royall Esay 43.25 The Ministers have power to remit or retaine sinnes ministerially in that they have power to declare unto men remission of sinnes if they repent and beleeve otherwise the retention of them and also in that they are instruments under God to bring men unto repentance and faith whereby to obtaine remission or otherwise to leave them the more without excuse Compare this place with Marke 16.15 16. and Luke 24.47 in all which places there is the same speaker Christ the same persons spoken unto the Apostles and the same time of speaking after the resurrection Vers. 25. Except I shall see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Plus mihi profuit dubitatio Thomae quam credulitas Mariae Gregorius Magnus The doubting of Thomas hath profited me more than the credulity of Marie Nil tam certum quam quod post dubium certum Vers. 27. Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side Into the wound of my side pierced with the Soldiours speare Vers. 29. Blessed are they that have not seen but heard and yet have beleeved Vers. 31. But these are written that he might beleeve that Jesus is the Christ the Son of God and that beleeving yee might have life through his name This was the finall cause of the writers of the Gospell CHAP. XXI Vers. 3. AND that night they caught nothing The night is fittest for fishing because in the day time the fearefull fishes are affrighted with the sight of men and hide themselves in the deepe Vers. 7. Girt his fishers Coate unto him Hee was not altogether naked before but had put off his outward Garment He was clad after the manner of fishers with some close inner garment onely and having girt it to him did cast himselfe in the vehemence of his desire to come unto Christ into the Sea Dr. Hals Paraphrase Vers. 11. An hundred fifty and three There are so many kinds of the chiefe fishes say some whereby is signified that some of all kind of men shall be taken And for all there were so many yet was not the net broken So many and such great fishes in net but weake of it selfe this also increased the Miracle Vers. 14. This is now the third time that Iesus shewed himselfe to his Disciples It may be understood of the day when our Saviour appeared not of the particular appearances This was the third day wherein he shewed himselfe to his Disciples but not the third appearance or we may understand it of his appearing to his Disciples when they were together not to severall persons yet Grotius and Brugensis referre it to the appearances Vers. 15. Iesus said to Simon Therefore to Simon alone feed Therefore rule over them as a King My sheep Therefore the whole Church scattered over the whole earth so the Papists argue When it is said to him it is said to all lovest thou mee feed my sheepe Austin He had denyed Christ thrice therefore he thrice provokes him to a profession of his love so the Fathers The Greeke verbe signifies to governe as a shepheard ruleth his sheepe and addeth no more authority to Peter than to any other Bishop or Elder of the Church of whom it is also used Act. 20.28 More then these Than thy nets than thy fish than thy friends that are here about thee Mr Hildersam Lambes Peter must not feed his sheepe onely but his lambes also and first his lambes for the increase of the whole flocke dependeth on the towardnesse of the lambes and they being well fed lesse paines need to be taken with the sheep Greenham Vers. 16. Feed my sheepe The Papists upon these words of Christ to Peter Feede my sheepe would gather Peters supremacy over the Church in all the world but then it will follow that every Christian man should have the like Supremacy and be a Pope See Rev. 2.27 The words in the Originall are thus Hee shall feed and rule the Nations as a Shepheard feedeth and ruleth his lambes with his hooke Mr Perkins Feede By doctrine life discipline Vers. 17. Thou knowst that I love thee That my love is true and sincere Peter being asked of the
think you see that which you see not He useth a word borrowed from the practise of witches and sorcerers who use to cast a myst as it were before the eyes that is dazle them and make things to appeare unto them which indeed they doe not see Some say to bewitch is to hurt with the eyes Nescio quis teneros oculus mihi fascinat agnos Virgil. So the Greek word seems to intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before whose eyes Iesus Christ hath been evidently set forth As if he had said to whom I have preached the doctrine of the Gospell in such evidence and plainnesse as if Christ had been crucified among you and you had seen his blood distilling from his hands and side So Calvin Pareus Estius a Papist and others Vers. 2. By the works of the law or by the hearing of faith By works is meant the doctrine of justification by the works of the law and by the hearing of faith is meant the doctrine of the Gospell hearing being put for the thing heard and faith for the doctrine believed Vers. 6. It was imputed unto him for righteousnesse To impute properly is a speech borrowed from Merchants and it signifies to reckon or to keep reckoning of expences and receits so Ebilem 18. impute it to me that is set it on my reckoning that is the thing which his faith believed was imputed to him by God Vers. 13. Being made a curse for us He saith not Christ was cursed but a curse which is more it shews that the curse of all did lie upon him Calvin Cursed is every one that hangeth on a tree The death on the Tree was accursed above all kinds of death as the Serpent was accursed above all beasts of the field Both for the first transgression whereof the Serpent was the instrument the tree the occasion This is taken out of Deut. 27.26 the Apostle here and elsewhere alledgeth the old Testament according to the Septuagint interpretation commonly then known and received among the Grecians Therefore though he was most skilfull in the Hebrew Tongue yet he thought it enough to expresse the sense of the Law Vers. 16. Promises By the promises are meant the covenant of grace made with Abraham so called for two reasons 1. Because the main of the covenant consists in promises 2 Because the covenant was revealed to the Fathers in promises but not performed And to thy seed which is Christ Christ personall and mysticall both his person primarily and principally his Church mystically Vers. 17. The promise So called because all the promises are for substance one in the Lord Christ and meet in him as lines in the center Vers. 19. Tiâ—â— the seed should come that seed that is Christ vers 16. therefore he being come the subserviency of the Law to the Gospell should seem to cease Some expound this onely of the Ceremoniall law as Beza and some others when Christ came the Ceremoniall law was taken away but in the 12 and 13 Verses he speaks of the Law whose sanction was He that doth them shall live in them therefore the morall â—aw is chiefly meant Christ both personall and mysticall is here meant the Law was given to the Jews to prepare them for Christ personall and given to the Church till all be fulfilled In the hand of a Mediator That is by the ministery of a Mediator Typicall Moses reall Christ. Vers. 20. But God is one God is said to be one and the same constant and unchangeable like himself Vers. 22. All Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men lest some women might be exempted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all women lest some man might be exempted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is both men and women as if Paul would purposely prevent all cavils Vers. 23. But before Faith came That is Christ saith Paraeus Faith being taken metonymically for its principall object The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis neque enim fidem adimit patribus qui sub lege vixerunt Calvin Vers. 24. The Law was our Schoolmaster to bring us unto Christ As without a Schoolmaster first had and used for entrance in rudiments children come not to the University so without the Law we cannot be sufficiently taught to be preferred unto Christ he that changeth from a Countrey Schoole to the University changeth his Tutor so we are not under the law but under grace Vers. 27. For as many of you as have been baptized unto Christ have put on Christ A speech borrowed from the custome used in the Primitive Church for those that were Adulti or come to age when they were baptized came to the Church the Sunday before the Pascha and put upon them white clothes therefore the day was called Dominica in albis and they were called Candidati Vers. 28. There is neither Iew nor Greek He saith this to take down the pride of the Jews and lift up the heart of the Gentiles There is neither bond nor free To take away the great carnall difference among professors There is neither male nor female To take away the base difference that the Turkish Mahomet puts between the two Sexes when he saith the weaker hath no soul to save Vers. 29. Heires according to the promise That is we who are Gentiles must receive the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heir by promise and not by nature and so must we CHAP. IV. Vers. 4 THe fulnesse of time 1. Fulnesse of grace 1 Iohn 10. 2. Of fulfilling promises 2 Cor. 1.20 3. Of fulfilling the Law Rom. 10.4 and Prophets Luke 1.70 4. End of the world after him 1 Cor. 10.11 Made under the Law Not onely under the ceremoniall Law as he was a Jew but under the morall as a man for it is under the Law under which we were and from which we are redeemed See Gal. 3.13 Vers. 5. To redeeme them that were under the Law 1. On the Lawes part it rigorously exacted perfect obedience under paine of eternall death 2. On our part we doe what the Law injoynes out of a slavish Spirit That we might receive the adoption of Sonnes The Greeke word for adoption shewes the nature of it to put one in the place of a Sonne Vers. 6 Crying Abba Father That is causing you to cry as we call it a merry day which makes men merry Aug. de dono perseverantiae c. 23. The gemination notes siduciall filiall and vehement affection The first is an Hebrew or Syriack word The second a Greek whereby is signified the union of the Hebrewes and Grecians or Jewes and Gentiles in one Church Vers. 9. Weake and beggerly
perfect restitution of the Church shall not bee before that time This Text hath much prevailed with many of the Ancient and moderne Divines to draw them to the use of much peradventure overmuch clemency toward Hereticks Where there is a seeming repugnancy in the Texts there it is fit the plaine precepts should guide our practice rather than darke and obscure parables The meaning of our Saviour is not to forbid the use either of the spirituall or civill sword These tares in the Parable are expounded to be the children of the wicked that is of that wicked one the Devill Why therefore should it be so expounded as to favour Heretickes rather than Hypocrites The intention of the Parable doubtlesse is to shew that there is no expectation of universall purity in the Church of God during this life this is the intention and farther than so it is not doctrinall it is evident that hee who forbad to pluck up the tares did not forbid to hinder the sowing of them He that sowes the good seed is Christ our Saviour the field is the world the good seed are the sons of the kingdom the tares are the sons of that evill one the enemy which soweth them is the devill the reapers are the Angells the harvest is the end of the world Ver. 31. By these parables Christ encourageth his Disciples lest they being offended with the small and base beginning of the Gospell should give back therefore the Kingdom is compared to a graine of mustard seed and leaven Vers. 32. Which indeed is the least of all seeds One of the least or least of all those which after grew so big Lodge The Greek word signifies properly to dwell in a Tabernacle Beza translates it make their nests the vulgar dwell Ver. 33. This Parable is the same in effect with the former A woman He instanceth in her because it is their way and nature to do it the word of God rooted in the heart seasons the whole man Chrysostome saith the meaning is that the Apostles should bring many nations to the Christian faith as leaven is wont to turne a great deale of meale into its own nature Leaven though small doth so spread its force that a great heap of meale is leavened therewith Vers. 34. He used not these continuall Parables so much for instruction sake as to make the hearers attentive and more apt for another time Vers. 38. The field is the world Christ meant not the wide world but by an usuall trope the Church scattered throughout the world as John 3.16 1 John 2.2 Else there had been no place for the servants wonder that the world should be full of wicked persons ver 27. Vers. 43. Then The adverbe of time then is very forcible for it containeth a secret opposition to the present state and of the last day in hope whereof Christ comforteth all his faithfull ones Calvin Vers. 44. The scope of that Parable is this If one should come into any of our fields and by searching find a gold mine he would not make it known to any but cover it close and go his way and sell all that he had to buy the field that thereby he might enrich himself even so having found this that the Gospell revealeth the way to life everlasting though we must not conceale the same from others yet we must be like this man herein that we could be content to part with all that we have that so we might make the Gospell ours All that he hath Parts with the inward love and outward practice of sin Christ crucified must be our treasure there are five things intimated in the Parable 1. We must find this treasure so much is implyed in the word hidden for we cannot have a thing that is hid before we find it Mat. 11.25 2. We must highly prize and value it so here and Paul Phil. 3.8 3. Obtaine and get it so here and Mat. 6.20 4. Assure it to our selves 1 Tim. 6.17 18 19. 5. Vse it as a treasure have our conversation in heaven for there Christ our treasure is and where our treasure is there will our hearts be Vers. 46. And bought it Ob. Esay 55.1 Ans. Heavenly life is the free gift of God yet we are said to buy the same when we do willingly bridle the desires of the flesh that we be not thereby hindered from obtaining the same Phil. 3.8 By that a man hath is meant sin and by selling it the renouncing and disclaming of sin The sinner must sell all that he hath not his Goods Lands Children for these be none of his own God hath lent him these to use our sins are our own and nothing else He that will have part in Christ must part with his sins make a through sale forsake them all and for ever Vers. 51. All the Parables were expounded privately to the Disciples but now after that the Lord had so lovingly instructed them he also admonisheth them that they should not be wise for themselves only but impart unto others that which was committed to them therefore he saith that Teachers are like to housholders which are not only carefull to provide for themselves but lay up also for the nourishment of others Vers. 52. Every Scribe This name though given to some who besides the ordinary function wrote something 1 Chron. 24.6 yet was given not from writing but because they were skilfull in the word written See Mat. 23.34 New and old Are new and old meates Piscator Grotius New and old fruits Drusius Although some would have the Old and new Testament to be understood that is the Law and Gospell Calvin interprets it of their divers and manifold waies of dispensing heavenly mysteries which they do apply to every mans capacity Vers. 55. Is not this the Carpenters son Christ himselfe Mark 6.3 is called the Carpenter and Justin Martyr saith that he made plows and yokes before he exercised the function of the ministery Hereupon Julian the Apostata scoffed at Christ our Saviour saying at his going against the Persians to the Christians what doth the Carpenters Son now And threatning that after his returne he should not be able to save them from his fury whereto a godly man answered by the spirit of Prophecy He whom Julian calleth the Carpenters Son is making a woodden Coffin for him against his death and a little after in that battell he dyed miserably Vers. 57. A Prophet is not without honour save in his own Country It may be this was a generall Proverbe that they which are eminent in gifts are no where less esteemed than in their own Countrey but Calvin and Chrysostome think the Jews were especially reproved by this saying Christ was never less esteemed any where than in Galilee CHAP. XIIII Verse 2. THis is John the Baptist His conscience troubled him for killing so holy and innocent a man Vers. 6. When Herods birth day was kept After the manner
profitable living and when they are dead so the Saints they live and dye to the Lord. The Goate on the other side is refractary wanders up and downe and is not for the Shepheards voyce 2. Is a noisome stinking uncleane creature Vers. 34. Blessed viz. In Christ who was made a curse for us Gal. 3.13 inherit or possesse by lot therefore because adopted he doth not merit Kingdom prepared for you from the beginning of the world What then could they deserve these are the causes of salvation that which he addes Vers. 35. I was a hungred c. Are the signes of true faith Christ chooseth workes of the second Table because they are most manifest to the world and pronounceth sentence according to them because they are more visible than faith The causall conjunction for implies the meritoriousnesse of workes saith Bellarmine Answer It is note of consequence and order not of the cause as we say Summer is come for flowers do spring and it is a good tree for it bringeth forth good fruit See Luke 7.47 1 Iohn 3.14 Bellarmine urgeth that go you cursed for you have done so and so there is a great deale of difference between the evill and good we do our evills are truely ours and fully evill but our good things are not ours and but imperfectly good Vers. 41. Depart from mee There 's rejection Yee cursed There is malediction Into fire There is the vengeance of that element And everlasting fire There is the continuance of it therefore they dreame that say the Devill shall be delivered at last No naturall but metaphoricall fire that is sharpe punishment for the worme which Esay joynes with it is metaphoricall Esay 66.24 and the Prophet declareth it to be a metaphoricall speech 30. and 33. verses when he compares the Spirit of God to a paire of bellowes wherewith the fire is kindled and addeth also brimstone CHAP. XXVI Verse 2. YE know that after two dayes is the feast of the passeover and the Son of man is betrayed to be crucified Gods will was that his Sonne should be offered on the day of the pasover that the old figure might give place to the onely sacrifice of eternall redemption and that all Israel might be witnesse to it Act. 2.23 and 4.22 Vers. 11. The poore you have alwaies with you The world abounds with such therefore you may alwayes do good to them but I am to dye shortly and you can never after performe any such office to mee Vers. 12. She did it for my buriall By this Christ would declare that the precious ointment was accepted not for the savour of it but only in respect of buriall and shew that his grave should yeeld forth a pleasant savour Vers. 13. Wheresoever this Gospell shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her She shall enjoy the honour of it in all the Churches for ever so long as the Gospell shall continue in the world which will be as long as the world it self continues By this Sentence the calling of the Gentiles is testified Vers. 14. Iudas Iscariot Iudas signifyeth a Confessor Iscariot either of the village where he was born or of the Tribe of Issachar Iachar signifies wages or hire noting unto us Iudas nature by his name Vers. 15. Thirty peeces of silver Zach. 11.12.3 pound 15 shillings as some suppose the price of a servant Vers. 21. And as they did eate he said verily I say unto you that one of you shall betray me That he might make the trayterousness of Iudas the more to be detested he setteth forth the vilenesse of the same by this circumstance that when he sate together with him at the Table he devised treason Vers. 24. It had been good for that man if he had not been borne That is not been A temporall miserable being at the worst is better than a not being but an eternall miserable being is worse than a not being in a Theologicall notion what ever it be in Metaphysickes or Philosophy Vers. 26. As they did eate Word for word they eating which we must interpret out of the words of St Paul 1 Cor. 11. that saith after supper so Luke the Sacrament succeeded the Passover This is my body A Sacramentall phrase the sign for the thing signified as Circumcision is called the Covenant Gen. 17. And the Lambe the Passeover Exod. 12. Baptism the Laver of Regeneration Tit. 3.5 Vers. 27. And he tooke the cup and gave thanks and gave it to them saying drinke ye all of it Christ in this seemes to have reference to the custome of the Jews for it is an expresse Law among them that of foure Cups all that are present at the Passeover should drink whether they be men or women of perfect age or children especially of the fourth and last Cup. Vers. 28. My bloud of the New Testament That is a Sacrament or Signe in remembrance of his bloud powred out Vers. 29. I will not drink henceforth of the fruit of the vine untill that day when I drink it new with you in my Fathers kingdom Christ seems to have taken occasion of this from the custome of the Jews in which it was forbidden the Cup being drank up to taste any more wine that night Christ therefore saith that in this he will do nothing against their traditions but so that not only he will drinke no more wine that night but all that time that he is to continue in the world Expositors interpret that of drinking wine new in his Fathers kingdom two waies Chrysostome and some others understand by the kingdom of the Father Christs Resurrection and by the new wine that corporall eating and drinking of Christ with his Apostles after his Resurrection Luk 24.43 Acts 10.40 41. 2. More probably by the kingdom of the Father is meant the kingdom of glory after this life and by the wine he would drink with them that celestiall liquor of sweet joy and eternall comfort which the Saints partake therein with Christ. Vers. 30. When they had sung a hymme c. A hymme is a verse sung for the praise of God Their opinion doth not seeme to be vaine who think that the Apostles at that time sung a great hymme which consists of sixe Psalmes 113 114 115 116 117 and 118. The Hebrews certainly sing this song in the night of the Passeover after the Lamb is eaten Paulus Burgensis thinks that the Apostles rehearsed this hymme according to the custome of the Jews after the Passeover and that this place is to be understood of that which is very probable for since in other things it is manifest that Christ with his Apostles observed the rite of the Jews in eating the Passeover it is not unlikely that he might follow them in this also Grotius saith learned men think that the hymmes were sung by Christ which were wont to be sung at
no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of
be damned for it The Spirit working like water There are these reasons of this exposition First Collation of other places where the Spirit is set out by water as John 7.38 39. Esay 44.34 Secondly Collation of this with Mat. 3.11 3. Because the other Interpretation understanding it of Baptism cannot stand men may be saved without it as the Thiefe Dike Vers. 8. The wind bloweth where it listeth That is God gives grace and vouchsafeth favour to whom when and where it pleaseth him Because he began to speak of the Spirit he instanceth in the wind which is wont also to be called a Spirit as Gen. 8.1 and elsewhere often Vers. 11. Verily verily I say unto you Speaking in the singular he immediately annexeth that which followeth in the plurall we speak where passing on the sudden from I to We and so to Our he intimated that he was one of that plural of whom Moses spake in the creation Vers. 12. If I have told you earthly things Si per similitudines terrestres coelestia vos docuit If I have taught you heavenly things by earthly similies Our Saviour Christ himself calleth the doctrine of regeneration in such plaine manner as he uttered it to Nicodemus earthly things in comparison of other greater mysteries which he could have expressed in more heavenly and spirituall sort Ver. 13. And no man hath ascended up to heaven but he that came down from heaven Therefore none but Christ ascended bodily into heaven and so not Enoch Heb. 11.5 This place is not meant of corporall ascending but of understanding mysticall and heavenly things as Prov. 30.3 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosome of his Father Perkins Dike Ascendere in coelum dicitur qui arcana coeli penetrat Prov. 30.3 Grotius Vers. 14. Must the Son of man be lifted up Not on the Crosse as Piscator but by the preaching of the Gospell Esay 2.2 Calvin Vers. 16. For God so loved the world that he gave his only begotten Son c. This was a sic without a sicut that sic so signifieth the vehemency of his love Chrysost. So vehemently so admirably Polanus His Son not his Servant his begotten Son not adopted nay his only begotten Son Non unum è multis possit quis habere unigenitum odio habere saith Hugo Cardinall but Christ was not so Mat. 3.17 Prov. 8.30 Possit quis habere unigenitum sed stultum saith he again but he was the wisdome of the Father Col. 2.3 Vers. 17. God sent not his Son into the world to condemn the world Ob. John 5.27 Ans. The time of his abasement at his first comming when he came not to judge but to be judged must be distinguished from his second comming in Glory and Majesty to judge the quick and dead Vers. 18. He that believeth not is condemned already Five waies First in Gods Counsell before all worlds Secondly in the word wherein this sentence of condemnation is read already Mark 16.16 Thirdly in their own consciences which is a forerunner of the finall judgement Fourthly By Judgements begun already upon them as hardnesse of heart blindnesse of mind Fifthly By the horrible torment of the soules of such as are in hell with the devils and damned ones Ver. 21. But he that doth truth That is practiseth what he knoweth and maketh conscience of his wayes Vers. 26. Rabbi he that was with thee beyond Jordan Viz. Jesus who came to thee to be baptized Vers. 29. He that hath the bride is the bridegroome but the friend of the bridegroome c. As our Saviour was the Bridegroome so his Apostles were the mariage-guests for so by an Hebrew phrase the children of the marriage Chamber here signifie Vers. 32. And what he hath seen and heard that he testifieth It is not only a generall phrase of things most evident for we can certainly witnesse of those things which we see and heare but there is a greater emphasis here in this phrase viz. That Christ hath not the things which he teacheth here by revelation as the Prophets and Apostles neither from the Law nor Testimony had he learned those things as other Ministers Vers. 33. He that hath received his testimony hath set to his seale that God is true That is gives unto God as it were a testimony of his truth and thereto puts his hand and seale Ver. 34. Giveth not the Spirit by measure That is he hath received the Spirit of God in a wondefull extraordinary measure In the time of the new Covenant God is not said to measure but to powre out his Spirit first upon the Head then on the Church Chap. 1.16 and 7.39 Acts 21.17 Tit. 3.6 Ver. 36. He that beleeveth not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will not be perswaded or is obstinate obstinacie against perswasion is either in the understanding called unbeliefe properly to be understood here as appeares by the Antithesis and so translated Rom. 11.30 31. or in the will and then it is called disobedience so translated Rom. 1.30 Tit. 1.16 CHAP. IIII. Vers. 6. NOw Jacobs well was there A well which Jacob when he dwelt there digged for his own use and the use of his Family See ver 12. Vers. 9. For the Jews have no dealings with the Samaritans Have not common commerce no not so far as that one should give the other meat or drink in his want or help him to it as appeares in the words foregoing they might not eat together Ver. 10. The gift of God This is interpreted two waies some expound it of Christ himself his own person so Rollock and Dr. Hall in his Paraphrase 2. Others of the present occasion and opportunity he had now to know and receive Christ we may take it for both Living water In the letter he meant spring water for so she understood him and so the word is used Gen. 22.19 yet thereby as by a metaphor he meant the Spirit of God Hildersam Vocat aquam viventem ratione fontis Christi in quo est ratione effectus quasi vivificantem aquam Polyc. Lyser Vide Piscat Vers. 12. Art thou greater than our Father Iacob who gave us the well Because there was great use of wells in the hotter Countries the woman commends this grant of Iacobs of the well as a singular benefit Vers. 14. Of the water By water our Saviour meanes the Spirit of grace as Iohn 7.39 Esay 44.3 wherewith whosoever is once endued he shall never be after destitute of the Spirit or of grace Shall never thirst That is shall never be dry or utterly destitute of grace ver 13. The Spirit shall be in him an ever-springing fountaine untill he hath attained eternall life it shall continue in him and worke effectually to his salvation The Spirit in its operation is like to water 44. Esay 3. and 58.11 See
life These words have each their article in the Greeke the way wherein the truth whereby the life whereunto we walke or the only true way leading unto life the way without errour the truth without falshod and the life without death Bernard This word way notes the meanes unto a thing and when he saies I am the way it is as if he should say Looke what ever meanes you do use in order to heaven all those meanes have their vertue power and efficacy from me Truth lies between way and life as if the way to life were through truth The life I even I am he which gives life unto all your motions and actions for heaven all grace is from Christ. Vers. 10. I am in the Father Vt in origine principio as in the originall and principle and the Father in mee Vt in charactere imagine as in the character and image Vers. 12. Hee that beleeveth on mee the works that I doe shall he do also and greater workes then these shall he doe It was a promise made unto the whole Church neither peculiar to the Apostles nor common to every Christian. Greater workes then these he should doe for matter as Peter Act. 2. converted 3000. not for manner because he did them not in his own name It is meant of the conversion of the world by the Apostles 2. Of other miracles Act. 5.15 Vers. 16. Comforter Or Advocate one that pleadeth the cause of another and him a guilty person Vers. 18. Not leave you comfortlesse Or as Orphanes and Fatherlesse children Vers. 19. Because I live ye shall live also Some expound this of the life of nature but he speakes of a life peculiar to his Disciples purchased by his death accompanied with vision which depends on the life of Christ therefore it is meant of a Spirituall life he gives it continues it augments it manifests it Vers. 20. At that day ye shall know that I am in the Father They knew it before hee speaks of a more glorious and spirituall discovery You in mee and I in you We are said to be in him because being ingraffed into his body we are made partakers of his righteousnesse and all his goodnesse he is said to be in us because he cleerly demonstrates by the efficacie of his Spirit that hee is the authour and cause of life to us Vers. 21. He that hath my commandements To have the commandements signifies to be rightly instructed in them to keepe himselfe and frame his life according to their rule Vers. 26. In my name That is the Father sendeth the Spirit through the Son both as Mediatour and as an Intercessour All things that are necessary unto salvation for you to know and to be perswaded of These words were spoken to the Apostles onely but not of them onely Esay 54.13 And our Saviour citing this place Iohn 16.45 delivereth the promise in generall termes Vers. 27. Peace I leave with you As bonum haereditarium my peace The peace which I have purchased and paid deere for or mine for kind the same tranquility from righteousnesse imputed which I have it is his also to give men wish the peace of God or Christ he gives it Not as the world giveth Plainely distinguishing his peace from the worlds both in the gift and manner of giving Vers. 28. My Father is greater than I The Arrians objected this place to prove Christ a secondary God The Orthodox Fathers said this ought to be referred to his humane nature but Calvin dislikes this answer Hic inquit ille nec de humana Christi natura neque de aeterna ejus divinitate sermo habetur sed pro infirmitatiâ— nostrae captu se medium inter nos Deum constituit Calv. Vers. 30. The Prince of this world The Devill is called the Prince of the world not simply but as it is corrupted the Prince of this world saith the Text that is which now lies in malice and hostility against the Son of God See 2 Cor. 4.4 Hath nothing in mee That is either nihil sui no sin in mee or nihil juris no authority over mee CHAP. XV. Vers. 1. I Am the true vine Greeke that Vine that true one Christs seemes to have begun this Sermon upon occasion of seeing some vine as he passed in the City for he was wont to take occasions from earthly objects to teach them spirituall things Piscat Vers. 2. Every branch in mee that beareth not fruit He speakes of a withered branch that hath no life they are called the branches and members of Christ in a generall or equivocall sence because they professe the faith of Christ and are numbred among the members of the Church Vers. 5. The same bringeth forth much fruit Both the Syriacke and Greeke take speciall notice of this it is added emphatically Christ points at such a one as abides in him as John Baptist at Christ. Psal. 52.7 Such a one will bee fruitfull in unfruitfull times 2. Comprehensively it comprehends all true Christians as well as the Apostles he changeth the second person into the third See v. 4. 3. Exclusively the same and onely hee Bringeth forth much fruit viz. By that life and sap of grace which he receiveth of mee fruits of many kindes groweth is universall 2 Pet. 1.5 2. For degrees and quantity 1 Phil. 11. Without mee Or separate from mee See Cameron Piscat Yee can do nothing It is more emphaticall in the originall two negatives cannot doe nothing not no great thing but nothing at all August against Pelagius Neither facere nor perficere as some of the Latines Vers. 6. He is cast forth as a branch There are two chiefe ejections Ab interiori sanctorum communÃone per separationem spiritualem 2. Ab exteriori communione per publicam Apostasiam First from the internall communion of the Saints by a Spirituall separation Secondly from an externall communion by apostasie Vers. 7. Ye shall aske what ye will Meaning with a will ruled by the word of God and ordered according to Gods will All things that I have heard of my Father I have made knowne unto you As if he had said I will communicate and impart my secrets unto you as one friend doth unto another as farre as shall be fit for you to know Vers. 20. If they have kept my saying they will keepe yours also Vers. 22. They had not had sinne The sin of contempt of mee and my doctrine their sin had been nothing in comparison of that now it is or they had had some cloake and colour for their sinne as in the next words Vide Piscat But now they have no cloake for their sin That is no colour of plea nothing to pretend by way of excuse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used 1 Thes. 2.5 signifieth a faire shew pretence or colour which we use to call a cloake Thereby intimating
a military word Qui primus ad frontem aciei constitutus est Hesychius Vers. 14. Written in the Law and Prophets That is to hold and imbrace the same faith which was embraced by the Saints and Servants of God in ancient times and which was written by Moses and the Prophets Vers. 16. Alwayes Or throughout in all cases by all meanes or at all times as the word may indifferently be construed Vers. 25. And as he reasoned of righteousnesse temperance and judgement to come Felix trembled Felix was deditus saevitiae libidini righteousnesse hath reference to others temperance to our selves judgement to God CHAP. XXV Vers. 14. DEclared This word signifies friendly and familiarly to rehearse something to one which otherwise by right he is not bound to doe as it appears here and Gal. 2.2 Vers. 19. Of their own superstition The word doth also signifie religion but hee speaketh in contempt of the true Doctrine Vers. 23. With great Pompe The originall words signifie with great phantasie or vaine shew The Lord accounts of the great glory and pompe of the world even as a phantasie or shadow CHAP. XXVI Vers. 7. VNto which promise That is thing promised viz. Life eternall by a metonymie of the adjunct Instantly That is with a kind of extension or vehemency vide Bezam Vers. 14. It is hard for thee to kick against the pricks He rehearseth the History more fully then he had reheased it before in the 9. Chapter This proverb used of those which attempt things that are like to prove ill to themselves came from the Graecians to the Jewes The Latines also have taken it up namque inscitia est adversus stimulum calces Vers. 18. Darknesse That which is called darknesse in the first is called the power of Satan in the latter clause the Devill having and holding a man in ignorance hath and holds him in his power Repent and turne to God Which latter words expound the former and plainly shew what repentance is Vers. 24. Much learning doth make thee mad Paul was learned not onely in the Law but also in traditions which did evidently teach the resurrection and good things of another life He knew the Hebrew Syriacke Greek and Latine tongues and had read the Poets CHAP. XXVII Vers. 14. EVroclydon This word hath its name so because this wind stirreth up great waves Vers. 31. Except these abide in the ship yee cannot be saved From whence it followes that the precise and peremptory decrees as they call them concerning the Salvation of any either temporall or eternall doe not render admonitions or threatnings unprofitable because they are as means and serve to execute the divine decrees Vers. 33. This day is the fourteenth day that ye have tarried and continued fasting having taken nothing Physitians write that a sick man may live 14. dayes without meat it is probable they did eat very little or nothing at all for so are the words One may be found which may endure abstinence longer but for such a multitude to doe it it is scarce credible Fasting is here improperly called an unusuall abstaining from food because all that time they had not a full meale as sad persons loath meate Vers. 34. For there shall not an hair fall from the head of any of you A proverbiall speech as may be said in Latine ne hilum quidem vobis nocebitur See Luke 21.18 CHAP. XXVIII Vers. 6. WHen he should have swollen or fallen down dead for those that are bitten by the viper their flesh swells as Dioscorides teacheth the Greek word here signifies both to be inflamed and swell but Beza prefers the latter because of the observation of Dioscorides Erasmus and the Aethiopick translation render it to be inflamed as de Dieu observes ANNOTATIONS VPON THE Epistle of PAUL the Apostle to the ROMANS CHAP. I. OF the Epistle and order of all Pauls Epistles see my Treatise of Divinity Lib. 1. ch 4. p. 70 71 72 73. The Epistle to the Romans and the Gospell of John are the Keyes of the New Testament Cardinall Poole answered well to him that demanded what course should be taken in reading the Epistle to the Romans First saith he begin at the twelfth Chapter and read to the end and practise the precepts of repentance and mortification and then set upon the former part of the Epistle where Justification and Predestination are handled Vers. 1. Paul Of his name see Beza on Acts 13.9 Calvin à Lapide on this place Paul is a Latin name from Paulus that is a little one so the Romans were wont to call those which were of a lesser stature Some think he had first this name given him upon occasion of converting Sergius Paulus the Deputy Acts 13.9 12. before he was called Saul Chrysostome writ eight Homilies in his praise and usually cals him the Apostle Hierome cals him the trumpet of the Gospel A servant of Jesus Christ In the Old Testament those which were in great Offices were called the servants of the Lord that is of God as Moses Jos. 1.1 Joshua Jud. 21.8 David Psal. 131.10 Nehemiah Nehem. 1.6 In the New Testament also Jesus Christ. Called to be an Apostle It is simply in the Greek called an Apostle that is made and appointed an Apostle See Matth. 5.9.19 Rom. 7.3 Separated to the Gospel of God He alluded perhaps to the name of the Pharisees which was à separando The Pharisee was separated to the study of the Law he being made a Christian was separated by God to the Gospel separated from his mothers womb to preach the Gospell to the Gentiles Gal. 1.15 Vers. 2. By his Prophets The Apostle hath respect to the Oracles concerning Christ and his Kingdom Gen. 3.15 Levit. 18.18 Esay 9.6 52.7 61.1 65.1 Jerem. 31.31 Vers. 4. Declared The word signifieth determined and as it were by definitive sentence concluded to be the Sonne of God With power that is powerfully an Hebraisme or miraculously viz. by the resurrection of â—he dead as is added for this Greek word ordinarily signifies a miracle in the New Testament According to the spirit of holinesse that is By the force of the Deity sanctifying and quickning the flesh he was raised from the dead and so declared mightily to be the Sonne of God As in the former by the words according to the flesh was signified the humane nature of Jesus Christ so likewise by these words according to the Spirit is here signified his Divine nature which the Scripture sets forth by the word Spirit 1 Tim. 5.16 Heb. 9.14 1 Pet. 3.18 The Apostle here cals this Spirit the Spirit of holinesse that is the holy Spirit according to the stile of the Hebrew See Exod. 2.16 Vers. 5. By whom we have received grace and Apâ—stleship that is the grace of Apostleship by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as
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
elements Or to come neerer to the meaning of the Apostle strengthlesse and beggerly as the Greek words signifie both the Mosaicall ceremonies and Heathenish worship See 3. v. Strengthlesse Because they could not justifie Beggerly Because they have no consolation or salvation in them Pareus Vers. 10. Ye observe dayes and moneths and times and yeeres By dayes are meant Jewish Sabbaths by moneths the Feasts observed every moneth in the day of the New Moone Times Or seasons as the Greek word signifies fit times for the doing of this or that businesse It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heaven And it is very likely that the Galatians observed dayes not onely in the Jewish but also in the Heathenish manner Yeere The seventh of Remission and the 50. of the Jubilee Vers. 15. Ye would have plucked out your own eyes That is departed from your dearest things to have done him good Vers. 19. Of whom I travell in birth againe untill Christ be formed in you The Apostle useth a comparison drawn from the forming of an infant in the wombe which is not formed all at once but the principall parts first the heart braine and liver and then the other by degrees for grace is not wrought all at once but by degrees The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him till Christ were new formed in them Vers. 21. Yee that desire to be under the Law That is the writings of Moses commonly called the Law because the Law was the principall part thereof There is a threefold being under the Law 1. For justification as here and condemnation as in the fourth and fifth verses of this Chapter 2. for Irritation as it stirreth up sinne so Rom. 6.14 3. For compulsion Gal. 5.18 That is not forced to duty as a slave Vers. 23. Borne after the flesh That is by a bare naturall power of generation By promise That is not so much by any naturall strength of the Parents as by vertue of Gods promise which bound his truth to set his omnipotency a work above nature Vers. 24. Which things are an allegory That is being the things that they were signifie the things that they were not a figure of some other thing mystically signified by them that is they represent or signifie the two Covenants For these are the two Covenants That is distinct Covenants of workes and grace first and second Covenant not the Covenant of grace differently administred in the Old and New Testament Ishmael was not under the Covenant of grace in any sense Isaac and Ishmael represented all men regenerate and unregenerate all which are under the Covenant of workes and grace Mount Sinai Which came thence being there published and promulgated the Law the Covenant of workes To bondage That is begets not Children of a free and ingenuous Spirit loving God and out of love doing him service and meerly of his grace love free favour and promise expecting their reward but bondslaves which out of a feare of punishment or hope of reward doe service and expect the reward for the worthinesse sake of their workes This Covenant is Hagar That is signified by Hagar so called for a double respect 1. For its condition because it begets all Children to bondage 2. For subordination Sarahs maid the Law is a servant to the Gospell and Gospell-ends Vers. 25. Mount Sinai in Arabia That is so by signification and representation and answereth in signification and type to Ierusalem which now is and is in bondage That is to the Law and to the curse and rigour of it being debtours to the whole Law to doe it or if they doe it not to the curse to suffer it Vers. 26. Ierusalem That is the heavenly Jerusalem the Church the number of true beleevers which doe indeed seriously embrace the doctrine of the Gospell which began by Christ and his Apostles to be preached at Ierusalem not hoping to be justified and saved by the merit of their own workes but by the free promise of God in Christ these are free from the curse and rigour of the Law and she is the mother of all true Christians of us all That is of my selfe and all those which with me looke for righteousnesse and salvation alone through the merits of Christ and mercy of God in Christ through faith in his name CHAP. V. Vers. 1. STand fast A metaphore taken from Souldiers which stand in their rankes and fight valiantly where the Captain hath set them not shrinking a foot In the liberty wherewith Christ hath made us free This liberty consists in freedome partly from the curse of the Law partly in its rigide exaction and partly from the observation of ceremonies Vorstius And not be intangled The word is metaphoricall alluding to Oxen who are tyed to the yoake their necks being pressed and kept under So Pareus and others Let us not returne like willing slaves to our chaines againe Vers. 2. Behold I Paul say unto you q. d. These things are as certaine as I am truly called Paul Pareus Behold It is a word of one stirring up attention I Paul who am an Apostle and have authority to publish the Gospell say unto you whosoever saith to the contrary if you thinke circumcision of necessary use with faith in Christ in the matter of justification you shall have no benefit nor comfort by Christs death passion resurrection or any thing he hath done Christum dimidium quisquis habere vult totum perdit Calvinus Vers. 3. Every man that is circumcised is a debter to the whole Law He is a debtor in regard of duty because be that thinks himselfe bound to keep one part of the ceremoniall Law doth thereby binde himselfe to keep it all And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty because he is not able to keep any part of it Vers. 4 Christ is become of none effect unto you whosoever of you are justified by the Law So many of the Galathians as sought to be justified by the Law that is by their own obedience prescribed by the Law Ye are abolished from Christ Or as it is in the originall ye are made voide and empty of Christ that is Christ is an empty and unprofitable Christ to you that are of that erroneous opinion and hold stiffely that you are justified by the Law Falne from grace viz. of God That is the doctrine of grace say some the favour of God and all the benefits flowing from it saith Pareus See 11 Rom. 6. Vers. 5. Neither circumcision availeth any thing nor uncircumcision By circumcision he meanes the outward priviledges of the Jewes and by uncircumcision the priviledges of the Gentiles Baptisme and the Supper
recover his favour Cleanse your hands ye sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in generall any sinner in opposition to a righteous man Rom. 5.19 In speciall it signifies a wicked man one of a flagitious life a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.37 See Matth. 9.10 11. 26.45 Cleanse and purifie An allusion to legall uncleannesse and the purifying of them Before an unclean person might draw neere to God he must be purified from his uncleannesse Hands and heart The outward and inward man being filthy and unclean must be purified from corruption of heart and life Ye double-minded As chap. 1.8 such as have a double divided heart Vers. 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse A man must so seriously consider of his wretchednesse till he be made sad by it and till it doe even presse sighs and tears from him and if his heart refuse to be broken at first he must give himselfe to this sadnesse and put from him all matter of laughter and mirth and make it his onely businesse to mourne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here afflicted is he which is troubled with the burden of calamities as the etymology of the word shews Heavinesse Such a heavinesse as may be seen by the casting down of the countenance as the word importeth See Beza and Grotius Vers. 10. Humble your selves in the sight of the Lord That is present your humble supplications unto God for pardon of your sinfulnesse and for help against it by his Spirit and the blood of his Sonne He humbleth himselfe in Gods sight that doth from his heart confesse his own wickednesse and acknowledging himselfe to be base and vile and to deserve all punishment yet takes boldnesse to supplicate for pardon and help in Christs name and for Gods mercy sake in him And he shall lift you up That is help you out of sinne and misery Vers. 12. There is one Law giver This shews 1. That Christ is he which gives Laws to his people 2. That he alone gives Laws to them Vers. 17. To him it is sinne That is sinne with a witnesse by an excellency sinne not to be excused by any plea or colour CHAP. V. Vers. 1. WEepe and houle Or weep bowling flete ejulantes The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated houle some say is proper to Wolves Plutarch and Aristotle say it is proper to Frogs In Homer and Demosthenes it signifies horrendum clamare to cry horribly or to cry with a certain howling The Scripture useth this word to declare great sorrow as we may see Micah 1.8 Ier. 4.8 Ioel. 1.10 13. This threatning seems to be taken out of Luke 6.24 Vers. 2. Your riches are corrupted The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX Interpreters Ier. 22.19 of stinke exhaling from a carcasse Vers. 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth There are foure enormous crimes which in Scripture are said to cry to Heaven 1. Voluntary murder Gen. 4.10 2. The sinne of Sodome Gen. 18.20 3. The defrauding of the labourers wages as here 4. The oppression of the poore Exod. 1.23 Clamitat in coelum vox sanguinis Sodomorum Vox oppressorum merces detenta laborum The Lord of Sabaoth Of Hosts not Sabbath so Rom. 9.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox corrupta ex Hebraeo Zebaoth quod exercitus significat in plurali Vorstius Vers. 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in the day of slaughter The Apostle useth two very emphaticall words and one elegant expression to set out the ryot of those rich men The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to live delicately and luxuriously The Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Gen. 2. by the Septuagint interpreters to note those delights which Adam enjoyed in Paradise The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to passe one life luxuriously in pleasures It is used also 1 Tim. 5 6. The third expression is Ye have nourished your hearts as in the day of slaughter or Sacrifice The Apostle points his finger saith Piscator to those solemne Feasts in which Eucharisticall Sacrifices were plentifully slain and when they fared daintily Prov. 7.14 Esay 2.14 Vorstius hath almost the same Vers. 11. Behold we count them happy which endure either till God come in judgement or for your deliverance The Lord is very pitifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum viscerum of many bowels of tender compassion Vers. 12. But above all things my brethren swear not Why above all things Idolatry and superstition are as hainous but 1 This is a sin of that slippery member the tongue 2. grown now through generall use familiar custome hath made it habituall the propension thereto was greater therefore is this emphaticall caution given He had spoken of patience before in adversity and now he wisheth them above all things not to sweare meaning if they be crossed they should above all things take heed they doe not break forth to unadvised oathes But let your yea be yea and nay nay Whatsoever we affirme in common speech we should truely averre with a simple affirmation and what we deny deny it with a simple negation Pareus Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes He doth not leave it as arbitrary he may pray or choose he must there is the necessity of a precept laid upon him As he hath reason to pray then because of his own need so he hath encouragement to pray then because he may have stronger hopes to speed The Greek words are more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred afflicted is to be greatly afflicted and vexed with evils The word translated merry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his right mind noting that all true mirth must come from the right frame of the mind Let him sing Psalms viz. of thanksgiving as the opposition shews Vers 14. And let them pray over him This phrase is emphaticall for being present with the sick man it moves us the more in our prayers so Christ did over Lazarus and Elishah over the widdows son Annointing him with Oyle in the Name of the Lord That annointing of the body was a ceremony used by the Apostles and others when they put in practice the miraculous gift of healing which gift is now ceased 2. That anoynting had a promise that the party annointed should recover his health but the persons thus annointed die without recovery Mr. Perkins This was an extraordinary thing communicated to those which had gifts of miracles used by them as an outward symbole and signe of the Spirituall healing and so we deny not but it was an extraordinary temporary Sacrament but
now that miracles are ceased still to retain the outward signe is a vain superstitious imitation although St. Iames his Oyle and the Popish Oyntment doe much differ Vers. 15. Save the sicke That is restore to health Vers. 16. Confesse your faults one to another This Commandement binds as well the Priest to make confession to us as any of us to the Priest so say Cajetan and Scotus The confession of faults which the Apostle here speaks of is to be made 1. in time of sicknesse 2. In the private house 3. One to another The Apostle would not be so preposterous as to require a man first to receive that Unction which they say is not to be received before confession and then after to require confession 2 Cajetan in loc ingenuously confesseth that St. James speaks neither of Sacramentall Unction no Confession he would have the people mutually confesse their faults one to annother that so they may mutually pray one for another The effectuall fervent prayer of a righteous man availeth much There is but one word in the Originall the working prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is translated by two effectuall fervent It signifies such a working as notes the liveliest activity that can be It signifieth effectuall or effectually working and so both the Verb and the Participle which are used nine times at least in the New Testament are or ought to be effectuall namely in it selfe or effectuall to worke according to the twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or act whereof the Philosophers and Schoolmen use to speak to wit the first and the second Vers. 17. Subject to like passions or same passions it is but one word in the Greek and used onely here and Acts 14.15 in both which places Beza renders it iisdem affectionibus obnoxius And he prayed earnestly Greek and he prayed in prayer that is he prayed earnestly for the ingemination hath this force ANNOTATIONS Upon the first Epistle generall of PETER CHAP. I. Verse 1. THE inscription shewes that this Epistle was written to the strangers dispersed through Pontus Galatia Cappadocia Asia Bythinia There are divers opinions about these strangers the most common and true opinion is saith Pareus that Peter wrote this Epistle to the converted Jewes scattered through the provinces in Asia which is very evident saith Hee from the first History of Pentecost described in the second of the Acts for then the Jews came out of divers provinces viz. Cappadocia Pontus and Asia to Jerusalem to the Feast This Epistle was by Peter written to these Jews made Christians and returned into their provinces and there much afflicted for the Gospell The purpose of the Apostle in this Epistle is to confirme the Christians to whom he writes in the faith and to assure them that it was the true grace of God they had received and to perswade them to all possible care of sincerity of life becomming the Gospell and to constancy in triall See 1 Pet. 5.12 and 2 Pet. 3.1 Vers. 2. Grace unto you and peace be multiplied Or fulfilled See Iude 2. Grace and peace are perfixed in the salutation before almost all Pauls Epistles but this word fulfilled is here added Vers. 3. Hath begotten us againe unto a lively hope It is called a lively hope 1. Because it is active it puts a man on lively endeavours Hee that hath this hope purifieth himselfe 2. Because it comforts and cheeres up the soule brings life into the Spirit 3. Because it lives when a man dyes It is so called in opposition to the dying hopes of ungodly men Iob. 11. vlt. We who before were strangers and without hope are now through the mercy of God by the ministrie of the Gospell regenerated and so restored to the hope of an immortall inheritance Vers. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you It is not corruptible nor perisheth as the riches of the world it cannot be defiled with abuse nor fade with antiquity and is layed up in Heaven Col. 1.5 It fades not away there is the unchangeablenesse it is immortall there is the eternity of it Vndefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Epithete is used of Christ Heb. 7.26 Of the marriage bed Heb. 13.14 And of worship acceptable to God Iames 1.27 That fadeth not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the proper name of a Flower which is still fresh and green Vers. 5. Who are kept Or as the originall is being a military word safely kept or guarded as with a strong Garrison So it is rendred 2 Cor. 11.32 By the power of God through faith unto salvation Two things are spoken of faith the first is affirmed viz. that faith preserveth a man to salvation through all hinderances either of inward temptations or outward crosses which the Devill or the world can lay in his way the power of God preserveth but through faith the second is implyed therefore we must labour to keep that faith evermore with us which must keep us and to preserve that which must preserve us to salvation Mr. Perkins Vers. 6. Greatly rejoyce There is a great emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifies to witnesse the inward joy of the heart in the countenance voyce and gestures and therefore it is more than to rejoyce Christ joynes these two together Matth. 5.12 Rejoyce and be exceeding glad not onely inwardly rejoyce but also in outward signes witnesse the inward joy of your heart They are joyned together also 1 Pet. 4.13 Rev. 19.7 Vers. 7. Though it be tried with fire Men are cleansed by affliction from their corruption as gold from the drosse by the fire Might be found unto praise and honour and glory Praise consists in words honour in externall signes glory in a good opinion yet here they are taken for the same thing Vers. 8. In whom though now yee see him not yet beleeving As if he should say you beleeve neverthelesse assuredly in him though you did never see him Hee speakes to the Jewes which were in dispersion many of which never saw Judaea Vers. 9. Receiving the end of your faith even the salvation of your soules Not onely hereafter but here while they were obeying God Vide Estium Gerhardum Vers. 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you Not that themselves had no consolation of that grace which by the eye of prophecie they foresaw to light in abundance upon the Church of the New Testament but because in comparison it came to us and was not accomplished unto them Perkins Vers. 12. Which things the Angels desire to look into Stooping down to behold The Cherubims were made with their eyes looking down to the mercy seate in the Holy of Holies Exod. 25.18 19 20. Whereunto Peter here alludeth
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Erasmus prae se ferebat quod honestius convenientius indicat Iansenius longius ire Hoc gestu externo voluisset dominus augere propalare desiderium quo tenebantur discipuli ut eum retinerent ejus praesentia diutius fruerentur ad communicationem ampliorem quem finem si non habuisset tunc reipsa desparuisset aut ulterius processisset Rivetus Haec simulatio fuit non verbis veritatì contradicentibus sed in gestibus veritari consentientibus Composuit sese Dominus tanquam longius nisi in contrarium vehementes instarent discipuli quasi vi ipsum retinerent Ames de consc l. 5. Vide Cornel à Lap. In the Psalms That is in the Booke of the Psalmes as 20.42 Acts 1.20 Vetus est ab Hebraeis usurpata librorum veteris Testamenti distinctio in Legem Prophetas Hagiographa Thorah Nebijm Cerubim ad hanc respexisse Christus videtur quando scripturam in Mosem Prophetas Psalmos hic distinguit Psalmos ut praecipuum inter Hagiographia librum pro illis exprimens Quistorpius Calvin Iohannes scripsit ita ut videatur scripsisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. relicta ab alijs ut resuscitationem Lazari alia quae prorsus non sunt apud alios mihi non est dubium quin viderit-Evangelium Lucae Melan. postil parte postrema in festo Lucae p. 427. De loco tempore scriptionis dissentiunt auctores alijs in Pathmo scriptum hunc librum volentibus aliis Ephesi aliis quidem triginta quod excurrit aliis verò sexaginta aut amplius post Christi in Coelum evectionem annis Causam post alios haec scribendi praecipuam tradunt omnes ut veneno in ecclesiam jam tum sparso auctoritate sua quae apud omnes Christianum nomen profitentes non poterat non esse maxima medicinam faceret Grotius Iohannes Graecè Evangelicam historiam scripsit post Matthaeum Marcum Lucam adductus duabus potissimum rationibus Vnâ eáque praecipua ut Cerinthi Ebionis Caeterorumque nascentes adversus Iesu Christi divinitatem haereses refutaret Altera ut adderet quae observarat à prioribus Evangelistis praetermissa facere posse ad illorum totius Evangelicae historiae intelligentiam Haec fere Hieronymus partim in catologo scriptorum Ecclesiasticorum partim praefatione in Commentà rium Evangelij secundum Matthaeum consentientibus reliquis patribus Hoc Evangelium ordine perfectionis obtinet primas quia divinam Christi naturam potissimùm declarat ac docet caeteris circa humanam magis versantibus Sed sicut tempore ita naturae doctrinaeque ordine postremum est quo ab imperfectioribus ad perfectiora à facilioribus ad difficiliora cognitu pergitur Lucas Brugensis Vide Calvin Toleti argument in Johan Desumptum ex Graeco Geneseos sicut vicissim Syrus ex Hebraeo hicposuit Bereshith Grotius Johannes Videtur Augustum hoc magnificum Evangelij sui initium è Prov. 8.22 sumpsisse Mercerus in Prov. 8.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum primum rerum universitas Coepit creari Grotius Notam universalem omnia optime explicat Paulus ad Col. 1.16 Omnia ab angelo usque ad vermiculum inquit Augustinus Vbi omnem exceptionem removere volunt sacrae literae id quod affirmarunt explicant oppositi negatione Esa. 38.1 Jer. 42.4 Grotius * 1. Christus vita est nostra 2. Efficit vitam in creaturis pro earum conditione Duplex vita est quam Christus efficit in creaturis viz. naturae gratiae hanc posteriorem Paulus vocat vitam Dei Cyrill took this light for the light of nature and naturall reason because of the universall enunciation so do our reformers for the most part following him Divers others of the Fathers take this universall light because Christ is said to be this light to be Baptisme For in the Primitive Church as the Nativity of Christ was called the Epiphany manifestation so Baptism was called Illumination And so Christ lightens every man that comes into the world that is into the Christian world by the Sacrament of Illumination in Baptisme Dr. Donne Augustine thus expounds it that is all that were enlightned in the world were enlightned by Christ. Christ gives you the privilege of Sons three waies 1. By way of merit Gal. 4.4 5. In the sufferings of Christ there was not only debitum legale but super legale meritum 2. By vertue of the mysticall union he is the Son of God as man by vertue of the personall union Luke 1.35 and makes us the Sons of God by the mysticall union 3. Christ receives the Spirit and sends it into our hearts and so makes us the Sons of God Gal. 4.26 Non nascimur sed renascimur Christani Men are not born Christians or regenerate 16 Matth. 17. Habitavit nam sic qui in Coelo habitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur Apoc. 12.12 13.6 Grotius * Sarson on 1 Tim. 1.15 †Spectavimus seu novum admirandum spectaculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectavimus contemplati sumus quasi in aperto quasi in theatro Maldonatus in loc Vtitur Evangelista verbo clamandi quia de Baptista scriptum erat ecce vox clamantis utque significaret Baptistam hoc testimonium publicè omni populo audiente idque sonora voce summa cum licertate magno zelo peculiari Spiritus exultatione praedicasse hoc de Christo quem diu expectatum jam manifestatum gaudebat praedicabat Ita enim usurpatur hoc verbum clamandi Esa. 58.1 de voce gratulabunda usurpatur Luc. 1.42 Polyc. Lyser There is a fulnesse of grace in Christ as Mediator plenitudo not only vasts but fontis Dr. Preston Dr. Reynolds Mr. Budge in loc In sinu esse est proximum intimum esse dicitur de conjugibus inter se Deut. 28.54.56 de amicis Luc. 16.22 Grotius Vide Brugensem in loc Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res aloiqui latentes obscuras planè dilucidè declarare Glass Onomat Vide Piscat de Dieu in loc Vsus est Evangelista proprio admodum verbo ut Chrysostomus admonuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explicavit quod est res obscuras quasi in tenebris latentes in lucem proferre penitus explanare Maldonatus in loc Episc. Down Diatrib de Antichristo parte secunda c. 63. Non sum Hoc nimirum sensu quo interrogabatur Grotius Vide Calvinum Perkins There was a standing sacrifice in the Temple morning and evening and that was a Lamb therefore he is so called here to shew that he is the daily sacrifice * Eximius ille agnus singularis qui per agnos Sacerdotii Levitici adumbratus est Piscat Ecce agnus Dei ille Syr. Other beasts were sacrificed besides but John Baptist names the Lamb because the killing of the Paschall Lamb and the effusion of his bloud was a most illustrious figure of