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
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
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
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
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
Mosaicall paedagogy these were counted as Jewes and conversed with as freely as those which were so borne 2. Proselytes of the Gate these were inferiour to the former they were not circumcised nor conformed themselves to the Mosaicall Rites and Ordinances Such a Proselite was Naaman the Syrian and Cornelius Mr Mede on Act. 10.4 Vide Drus. de tribus Sectis Judaeorum lib. 2. The child of hell As Iudas Iohn 17.1 is called the Son of perdition by a most elegant Hebraisme one ordained to destruction Vers. 16. Is a debtor The Arabicke turnes it hath sinned purus putus Chaldaismus hence sinnes are called debtes and sinners debters Drusius whence that kind of speaking arose forgive us our debts Beza Vers. 18. He is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is a debter Sometimes it signifies after the Scripture phrase to sin but here it seemes rather to note after the usuall and proper signification to be bound to pay Rom. 13.7 8. Vers. 19. The Altar sanctifieth the gift That is consecrates it unto God and appropriates it to his use Vers. 23. Ye pay tith of minte and annise and cummin The Pharisees did tithe the least things they payed tithes of all the things they possest Luk. 18.12 Iudgement That is equity or upright dealing Calv. In respect of our selves Iun. Mercy That is charity towards our brethren Faith That is piety toward God Iunius Tit. 2.12 Rather truth and constancy in promises Christ here saith Calvin doth try their holiness by their love toward their brethren therefore he toucheth not the first Table at all Vers. 24. Wine in hotter Countries is wont to have many gnats so that it is necessary for them which will drinke first to straine the wine that they may take away the Gnats hence the speech is taken Maldonate Vers. 26. Build the tombes of the Prophets Hypocrites honour the holy Ministers of God after their death whom they could not abide in their life Virtutem incolumen odimus Sublatam ex oculis quaerimus invidi Vers. 32. Fill ye up then the measure of your Fathers An ironicall speech Beza Proceed ye also to imitate your Ancestors that at length your wickednesse may come to some degree Vers. 34. That is God hath spoken of you before in the Spirit of prophesie what shall come to passe Vers. 35. Here is mention made specially of Abell and Zachary because we read that Abels bloud cryed to the Lord. Gen. 4.10 And Zacharie when he was ready to dye said Let the Lord see and judge 2 Chron. 24.22 The bloud of Abell shed by Cain is called blouds but of all righteous persons here is called but one bloud because it is the bloud of one common body the Church and one common cause for Christs sake Mr. Rainolds Because their cruelty argued approbation of the like sin in their bloudy Progenitors The pronoune you doth generally comprehend the whole nation from the begining Christ imputeth Abels death unto the Jews because there was a certaine kindred of ungodliness between them and Cain Some understand Zachary the Father of John Baptist of whom Luk. 1.5 S◠Origen Basil Theophylact Baronius and Tolet Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur saith Jerome Others say that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome Tertullian Ordinary Glosse Gualther Sanctius but this opinion besides the neareness of name hath no shelter and therefore Ierome gives it the same censure that the former 3. Some as Glassius Grotius Calvin Beza understand Zachary the son of Jehoiada of whom there is mention made 2 Chron. 24.21 that he was stoned in the Court of the Lords house So Jerome whom Luther and many of the moderne follow and most rightly for neither the scope of Christs words nor the kind of Zacharies death nor the place of killing nor the name of his Father any whit oppugneth that opinion Grotius goes this way See him in loc Vers. 37. O Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee As if Christ should have said thou which shouldst have been a faithfull keeper of the word of God the Mistris of heavenly wisdome the light of the world the fountaine of true doctrine the seat of the worship of God an example of faith and obedience art become a murtherer of the Prophets so that now thou hast gotten a certaine habit in sucking their bloud Christs purpose was for to meet with the offence which was at hand lest the faithfull when they should see him slaine at Ierusalem without a cause should be troubled at the strangenesse of such a sight How oft would I It is rather a word of disdaine than of compassion Calvin See Deut. 32.11 Esa. 65.2 He describeth not here the secret counsell of God but that which is learned by the word Christ speaketh not of the will of his good pleasure for that cannot be resisted but of his signified will in the Ministery of the Prophets and of himself as he was a Prophet and Minister of the Circumcision unto the Jews for so he might will their conversion and yet they will it not Perkins And you would not This may be referred to the whole Nation as well as to the Scribes yet rather to them by whom that gathering together was most hindered for Christ inveigheth against them in the whole course of his speech and though he spake to Ierusalem in the singular number he alters it now Vers. 38. Behold your house is left unto you desolate He fortelleth the destruction of the Temple and the overthrow of the whole Common-wealth they held the Temple as a Fort impregnable as if they sate in Gods lap but by calling it their house he sheweth plainely that it is the house of God no more Vers. 39. Ye shall not see me henceforth As if he had said from henceforth viz. after you have crucified me ye shall not see me till the end of the world when I shall come againe which comming some of you viz. that are Elect shall gratulate unto me and say blessed is he and perhaps as some interpret it all you who now reject me as a vile person will then but too late either by force or in imitation of the godly acknowledge me the blessed that commeth in the name of the Lord. Mat. 26.64 He doth not declare saith Calvin what they should become but what he himself would do so that this should be the meaning I have behaved my self humbly and lovingly amongst you and have discharged the office of a Teacher now the course of my calling being finished I will depart and you shall not enjoy me hereafter but the Redeemer and Minister of Salvation whom you now despise ye shall find and try to be a Judge Zach. 12.10 CHAP. XXIV Verse 1. THe buildings of the Temple How much that
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
out two pence Christ hath bequeathed unto us for our soules health both lawes the old and new say Optatus and Ambrose Vers. 39. Which also sat at Iesus feet It was the custome of old that the Doctors for honours sake sate in a more eminent place but the Disciples and the common people sate at their feet Act. 22.3 The same custome is yet to this day observed in Temples and Schooles Mary also commends to us two gifts of the mind which in the greedy hearers of heavenly doctrine are necessary one is tranquillitie of mind without all distraction of body and thoughts the other is humility and reverence toward the Teacher the first is noted by the word sate and the latter by sitting at his feete Polyc. Lyser Vers. 40. And Martha was cumbred about much serving The Greek word rendred Cumbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be drawne and wried round and round about The adverbe of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 7.35 and rendred without distraction not being torne vexed and drawn asunder Vers. 41. Martha Martha A friendly compellation as Matth. 7.21 Martha is named twice it signifieth bitter as if hee had said bitter bitter 1. Bitter to her selfe in making a drudge of her selfe and neglecting the word 2. To her sister in chiding and accusing her The doubling of the name among the Hebrewes partly signifies vehemency of affection partly greatnesse of good will as Matth. 7.22 See 22.31 41.42 Verses 4. Attributes are given to riches 1. They are many things and require much labour 2. Vnnecessary 3. They will be taken from us 4. They are not the best See Luke 16.2 Vers. 42. One thing is needfull So we read it with the Vulgar that is the word of God Chrysost. Ambrose Calvin Primarily simply and per se needfull The originall is there is need of one thing one dish is enough but Grotius dislikes this That good part By an excellencie that is the best Austin Non tu malam sed illa meliorem Which shall not be taken away from her That hath once received it Christ would not suffer Mary to be drawne away from an extraordinary exercise of the word though there was much businesse by reason of his unlooked-for coming with his Disciples CHAP. XI Vers. 1. WHen he ceased The Greek word signifieth to put an end to a thing properly to sit downe and rest as if prayer were a labour Vers. 2. When yee pray say our Father c. Luke somewhat varies from Matthew in laying down the forme of the Lords prayer that he might teach that in prayer wee ought not to be so sollicitous of words as to pray in the mind and Spirit and to attend rather to the matter than to the words For the sense there is no difference to be found between both formes onely the words are changed when the sense is coincident Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayly Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sinnes Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also we forgive Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for even we forgive but the sense in both is the same and in Luke the conclusion for thine is the kingdome the power and the glory is omitted Vers. 5. Which of you shall have a friend and shall go unto him at midnight c. There are five excellent things observable out of this Parable 1. When a people of God are in the darkest condition they ought to sue to him for mercy and deliverance 2. It is our duty then not only to be importunate but impudent with God Ver. 8. Because of his importunity in the Greek it is impudence there should be a holy boldness in prayer 3. A people that are so importunate with God he will at last shew mercy to them 4. God will not only grant what we desire but will give more than we desire he desired but three loves he will give him as many as he needs 5. When a friend comes to a friend he shall prevaile Vers. 9. And I say unto you It is a comparison not from the like but from a greater if an impudent beggar obtaine so much from man what will not an humble and dayly petitioner obtaine from God Vers. 11. If a Son shall aske bread of any of you that is a father will he give him a stone c. This seemes to have been a common Proverbe Ver. 13. Being evill Either simply in our selves or comparatively with God The holy Spirit By which is meant First the gifts and graces of the Holy Ghost Secondly the inward sense and feeling of him in the heart thus he who hath the Holy Ghost may pray both for encrease of his gifts and for a comfortable sense and feeling of him Vers. 21. His goods are in peace Whereby is signified that the wicked of the world being possessed of Satan are at peace in themselves in regard of temptations not as if lusts do not differ among themselves but Satan will not suffer them to question their estate Vers. 27. Blessed is the womb that bare thee and the paps which thou hast sucked The periphrasis of a mother described from her belly and paps See 23.29 Qui te genuere beati Et mater foelix et quae dedit ubera nutrix Vers. 30. As Ionas was a sign unto the Ninevites so shall also the Son of man be to this generation Signum non confirmationis sed condemnationis a sign not of confirmation but Condemnation Vers. 33. No man when he hath lighted a Candle putteth it in a secret place c. Christ by the name of a Candle understands the word of God according to that Psal. 119.105 and 2 Pet. 1.19 Prov. 6.23 The word of God is compared to a Candle in many respects 1. For the Author which is God he by his Son who is the light of the world kindled this Candle thence from the beginning that is to say he hath revealed his word and by that his will to us 2. For its nature because as there is nothing purer than light in all the world with which no filth can be mingled so the words of the Lord are pure words Psal. 12.4.7 3. For its effects which are manifold the Candle reveales those things the darknesse being expelled which did first lye hid so the word of God reveales many things which are otherwise unknown the Candle directs the steps and actions of the body the word of the Lord shines in all spirituall actions Light also expels the darkness of the mind sadness and feare so the word of God first enlightens the consciences of men afterward frees from the terrours of sin and eternall damnation Vers. 44. Ye are as graves which appeare not As the deepe grave hides the stinking Carkasse and keepes in the stench from offending any mans smell within so the
tales They doe not believe their words they hear them as a pleasant fable they think that these foolish women dreame the sense is that they said that a false vision was offered to the women as those that doate imagine many things to themselves Vers. 12. Stouping downe Iohn useth the same Greek word both of himself and of Mary Magdalene in this historie Vers. 13. And behold two of them went to a village called Emmaus c. Although Marke doth only briefly touch this history and Matthew and Iohn mention it not yet because it was very profitable to be knowne and worthy to be remembred Luke doth not in vaine prosecute it so exactly so many visions which Iohn mentions the other three Evangelists speak not of Calvin Vers. 16. But their eyes were held that they should not know him The Evangelist expressely witnesseth this lest any should think that the figure of Christs body was changed Therefore although Christ remained like himself he was not acknowledged because the eyes of the seers were taken by which the suspicion of a Ghost or false imagination is taken away Vers. 19. A Prophet mighty in deed and word He excelled as well in the gift of teaching as in holinesse of life and excellent gifts Vers. 25. Oh fooles So also Paul stiles the Galatians 3.1 therefore 5. Matth. 22. such words are not forbidden but anger casting out such a word imprudently is forbidden saith Grotius Sometimes it is for the profit of the hearers that they should be sharply dealt with Crudelem medicum intemperans aeger facit Vers. 28. And he made as though he would have gone farther Equivocaters abuse this place he did not pretend one thing and intend another but as he made an offer to depart so without question he would have gone further if the importunity of the Disciples had not staid him See ver 29. Vers. 36. Peace be unto you This was the ordinary way and manner of salutation as if he should say thus much unto them that they should find him every way as curteous and loving towards them now being risen as he was before he dyed Vers. 44. In the Law of Moses the Prophets and in the Psalmes concerning me By the name of which he comprehends all the Scriptures as it appeares from this verse compared with the 27. where Christ is said to interpret concerning himself the things written in all the Scriptures and that which he first called all the Scriptures that here he sheweth is to be understood of Moses the Psalmes and Prophets Rainold de lib. Apoc. Praelect 160. Vers. 47. Beginning at Ierusalem Peter sheweth that Christs preaching began in Galilee Acts 10.37 Therefore not at Ierusalem 1. This place here is meant of the preaching of Christs Apostles and not of his own as that in the Acts is 2. This is meant of their preaching of him after his death and resurrection that in the Acts of his own and in his life time 3. This was a ministeriall publishing of Christ that in the Acts speaketh only of a voice fame and good report in the mouths of the common people Dr. Tailor Vers. 49. The promise of my Father Our Saviour cals the gifts of the Holy Ghost the promise of the Father either because it was promised of the Father by the Prophets Esay 44.3 Ezek. 36.24 25 26. Ioel 2.18 Or else because it was the Spirit of the Father promised by Christ but to be obtained of the Father Iohn 14.26 and 15.26 and 16.7 Vers. 53. Continually in the Temple Not that they spent daies and nights there but because they frequented all the meetings and at set and solemne houres were present to give thanks unto God This cheerefulnesse is opposed to the feare which first held them shut up and lurking at home ANNOTATIONS UPON S. IOHN CHAP. I. IOhn in the Hebrew signifieth the grace of God he wrote the last of all the Foure Jerome When he returned from the Isle of Patmos Eusebius Therefore there is something more in every Chapter of Iohn than any other of the Evangelists John in his Epistles was an Apostle in his Apocalypse a Prophet in his Gospell an Evangelist Jerome In this Gospell is declared 1. Christs Person chap. 1. 2. His Office chap. 2. to the 12. 3. His Death chap. 12. to the end He begins not with words but wonders yea thunders saith Ardens Iunius was converted by reading this Chapter He begins his history with Christs eternall generation Christs Divinity is described to the 14. verse His humanity verse 14. Many in his time questioning Christs Deity he writes this Gospell to prove the Divinity of Christ and because he begins with that is therefore say some called Iohn the Divine Vers. 1. In the beginning was the word Not because he is the internall word of the Father but because he is the subject of the word 1 Iohn 45. 1. The substantiall word whereby God created all things 2. As a word is begot of the mind so is he of God 3. God spake to us by him See Brugensis Before creation in the beginning of the world Christ is in the beginning Creatures from the beginning Here is a distinction of the Persons in the Trinity Christ is God and equall with God Word Or speech rather Estey Not Son lest we should look for a carnall generation Theophylact. Was Fuit imports a thing that once was and is not now Erat was and is Chrysost. Cyril Theophylact. Rev. 1.4 With God Not a locall but personall distinction The word was with God there word is taken personally And the word was God there it is taken essentially Vers. 2. The same was in the beginning with God A repetition of the former to imprint it in our minds proves he was not only from eternity but God from eternity Vers. 3. All things were made by him and without him was not any thing made that was made This verse proves Christ to be God Here we have the creation of Angels with other things Beza Sin is nothing but a privation of good therefore not made by him for an Idoll is nothing Not of him but of the Father by him Heb. 1.2 This shews the distinction and order between the Father and the Son Without him Not by him alone all works ad extra are equall in the Trinity Here is the being of things verse 3. Life and reason verse 4. Vers. 4. In him was life As in the fountaine Act. 17.28 not as an accident in the subject Exemplariter intellectualiter Light Lux rationis ver 9. All men may see Christ if they be not wilfully blind Vers. 5. And the light shined in darknesse c. Minds are made ignorant by mans fall Calvin understands by light reliques of conscience left in man and by darkenesse mans corruption and the light reformes not corruption Others say that the word was little respected before Christs comming Ephes. 5.8 Rom. 1.21 John
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
opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene o◠it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he
tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giving some small part of a summe to assure that the whole shall be tendred in due season Of the purchased possession It is one word in the Greek but two in English because we cannot otherwise expresse it some refer it to the persons so Calvin Others to the estate they shall attaine unto when they come to heaven So 1 Thess. 5.9 and 2 Thess. 2.14 Vers. 16. Cease not to give thankes 1. In all his solemne addresses 2. By frequent ejaculations 3. In regard of the habituall disposition of the soule 4. Would persevere in it Vers. 17. The God of our Lord Iesus Christ 1. by way of opposition to all false Gods as he is called the God of Abraham Isaac and Iacob 2. In regard of his incarnation God the Father gave him his body 3. As he is mediator 4. By way of exaltation this is more then the God of the whole world God of Nations The Spirit of wisedome Put for the gift of wisedome bestowed on us so called both because the Spirit doth beget it in us and is with it to sustaine and perfect it as also because it selfe is of a spirituall nature moving them in whom it is to work after the directions of it Vers. 18. The hope of his calling Hope is put for things hoped for not for the grace of hope which springeth from faith thus we say he is a man of faire hopes that is goodly lands which in likelihood will befall him His inheritance An inheritance which comes by grace or lot called his 1. Because it is of his preparing and providing 2. Because we shall have it with him 3. Because he is the subject or matter of it the heaven of heavens is communion with God he shall be all in all 1 Cor. 15. Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power Observe the gradation the Apostle speaking of the power of God put forth upon those which doe beleeve expresseth it in a six fold gradation 1. It is his power onely the power of God could doe it 2. The greatnesse of his power 3. The exceeding greatnesse of his power 4. It is the working of his power 5. The working of his mighty power 6. It is the same power by which he raised Christ from the dead and set him above all so v. 20. Vers. 21. Farre above all principality and power and might and dominion and every name that is named Some interpreters understand this of terrene dominion others of the Angels Principaliâ—y Those in principall authority Power All secondary powers sent from them Might That is Angels putting forth might in some miraculous effects of mercy and udgement Dominion Such Angells whose Ministry God used in the government of kingdomes and provinces Name Every creature howsoever named Baine Vers. 2â— To be head over all things Christ is a head in regard of intimatenesse of conjunction by way of influence the spring of sense and motion in respect of government See 4. Chap. 15. v. Vers. 23. The fulnesse of him that filleth all in all There are foure things considerable in this last clause both darke and excellent 1. The Church is Christs fulnesse tâ—e fulnesse of him Actively if we consider Christ not personally but mystically as a Head and having the Church for his body but it is rather called Christs fulnesse because it is filled by him the fulnesse it hath is from him of his procuring bestowing continuing accepting and because all is for him therefore his fulnesse 2. Yet hee filleth it that filleth The Greeke word is of the middle voice but here it is to bee translated actively there is a great deale of difference betweene the fulnesse of the choycest beleevers and the fulnesse of Christ there is in him plenitudo fontis a fulnesse of the Fountaine in them plenitudo vasis a fulnesse of the Vessell in him say the Schoole-men there is a fulnesse of sufficiency bounty preheminence and redundance 3. The extent of this repletion all He fills 1. All creatures with naturall blessings Psal. 104.28 and 65.9 2. All men with common blessings Iohn 1.9 3. All the Saints with speciall peculiar and distinguishing blessings though they have not all the same degree and measure of them 1. With Spirituall gifts for the edification of themselves and others 1 Cor. 12.4.11 2. With Spirituall priviledges all Saints are justified and every one as truly as any one though they be not so greatly sanctified they have all the benefit of adoption the youngest children as well as the eldest the first born all things shall happen for the good of all 3. With Spirituall consolation requisite to their condition Iohn 16.24 2 Cor. 1.5 Lastly he fills not onely all the Saints but all the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all their capacities 1. All the faculties of their soules the understanding with light Ephes. 1.18 and 5.8 Psal. 36.9 The conscience with quicknesse purenesse tendernesse quietnesse Act. 24.16 1 Titus 15. 1 Cor. 1.12 1 Pet. 3.18 The will with Spirituall intentions purposes 2 Cor. 5.9 the affections of love joy feare are set on him chiefely 2 All the Members of the body 1 Cor. 6.20 Rom. 6.13 2 Cor. 4.10.11 3. All the desires of the inward man Psal. 25.13 and 37.4 Esay 58.11 4. All the indeavours of the outward man 75. Psal. 2.3 Esay 22.12 Psal. 138. ult 4. The qualification of this extent in all 1. Ordinances 2 Occurrences and providences Rom. 8.28 3. Ages and successions 2 Cor. 4.13 4. All relations Rom. 3. 23. 5. Comforts 6. amidst all their discomforts 7. To all saving intents and purposes initiatively and gradually here and consummatively hereafter CHAPT II. Vers. 2. THe course of this world Ad verbum juxta seculum bujus mundi Vorstius The world of the world that is that temper and frame of that age of the world Vers. 3. Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills lust is made up all of wills Vorstius thinkes it notes the two perverse desires some of which are more internall some more externall And were by nature the Children of wrath even as others To be by nature the children of wrath signifies these things 1. Wrath is our proper due we are borne to it 2. It belongs to us as soone as ever we have a living soule damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath Adam might have helped it 4. It is universally so as we say a man is by nature mortall because all are so Locus est insignis adversus Pelagianos quicumque peccatum originale negant Calvine That which is naturally in all is originall See Estius The Apostle opposeth the
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
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
strangenesse between our Soules and God Vers. 8. Pitifull The Greek word signifies rightly bowelled or such as have true or right bowells Quasi diceret honorum viscerum It is a word proper to the Scripture and taken from the custome of the Hebrews which use bowels for affections One whose bowels are moved with the misery of others There is the same Etymologie almost of the Latine word misericordia Vers. 18. That he might bring us to God In reconciliation and communion Put to death in the flesh but quickened by the Spirit When he dyed according to the humane nature yet by the vertue of the divine nature and by force of the Spirit he was raised from death Verses 19 20 These verses and the former should be thus translated saith Broughton Christ suffered being made dead in the flesh made alive by the Spirit in which Spirit he had gone and preached to them that now are spirits in prison because they disobeyed when the time was when the patience of God once waited in the daies of Noe. The Papists urge this place for the limbus patrum preacht there to the Patriarcks 2. For Christs descent into hell but 1. Peter speaks of Noahs time they hold it of all the Patriarcks 2. He speaks not of the Fathers that were obedient but of those that were disobedient 3. Here he did not deliver them The meaning is He That is Christ. Went That is in the Ministery of Noah preacht in Noahs time to those that are now in hell Spirits That is the soules departed not men but Spirits to keep an Analogy to the 18. 2. This place speaketh not of triumphing but of preaching now there is no preaching in hell to convert Vers. 21. But the answer of a good conscience That is the answer of a beleeving heart acknowledging these sacraments to be seales and pledges of the righteousness of faith and that inward baptisme which indeed saveth Dr Tailor on Titus The Apostle alludes to the custome that was in the Primitive Church those who were catechized were demanded of the Catechist thus credisne beleevest thou abrenunciasne dost thou not renounce the devill And they answered abrenuncio I do renounce him CHAP. IV. Ver. 3. BAnquettings Compotationibus drinkings because as Lyra noteth there be other waies and meanes to drunkenness besides by wine Vers. 4. Wherein they think it strange that you run not with them to the same excesse of riot They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians who are troubled with admiration at a new unusuall or strange thing Vers. 6. For for this cause was the Gospell preached also to them that are dead That is unto those who are now dead or were then dead when Peter wrote this who then lived when the Gospell was preached unto them as he saith in the fifth verse according to that we have in our Creed the quick and the dead that is those which before were dead but then shall not be dead but living when they shall be judged Vers. 7. But the end of all things is at hand Not the end of the world but of the Jewish Church and State So Luke 21.9 1 John 2.18 Be ye therefore sober and watch unto prayer He doth not forbid zeale and fervency but to have due respect to God and his will to submit our will to the will of God that is to be sober in prayer Vers. 11. If any man speake let him speake as the oracles of God Oracles That is the sacred writings the Scriptures as Rom. 3.2 So called because God did inspire the Prophets to utter and write them As if he had said with that feare and reverence with that preparation with that judgment and discretion with that zeale and affection as it becommeth the oracles of God to be spoken with Mr Hildersam Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings They are called the sufferings of Christ 1. In respect of the originall because they are for his names sake Matth. 5.11 2. Because of his sharing in them though not affectu patientis yet compatientis though not with a sense of paine as in his naturall body yet with a sence of pitty 3. In regard of the order and issue Luke 24.26 Vers. 14. For the spirit of glory and of God resteth upon you In regard of their present glorious condition by reason of the value and excellency of grace to be preferred before worldly prosperity and the Spirit of God In that they are assured by divine revelation and the comfortable influence of Gods Spirit that God will adde a gracious event to their sufferings Vers. 15. But let none of you suffer as a Murderer or as a Theefe or as an evill doer Turne not thieves nor so carry your selves as thieves A busie-body in other mens matters It is but one word in the originall and costs us a whole sentence as Bishops in anothers diocesse as priers into other mens matters Vers. 18. And if the righteous scarcely be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about Act. 14.18 and 27.7 Vers. 19. Wherefore let them suffer according to the will of God These words note not onely righteousnesse that it must be a good cause we suffer for but the spring whence suffering comes ex voluntate Dei each circumstance A faithfull Creatour That is God did not onely make heaven and earth and so leave them as Masons and Carpenters leave houses when they are built but by his providence doth most wisely governe the same CHAP. V. Vers. 5. BEE cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word comes of a primitive which signifieth a knot because humility ties the graces together that none of them be lost quasi dicat arctè vobis astringite Estius For God resisteth the proud Or as the originall speaketh more emphatically seteth himselfe in battell array against him Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time This verse is an inference upon that which went before thus God is no way to be resisted but to be sued unto for grace this is done by humility humble your selves therefore the Greeke word is not so rightly rendred passively by the Vulgar be ye humble as by others and our latter translation actively humble your selves Vers. 7. Casting all your care upon him All the care of the end is to be cast upon God we are to be carefull in the use of the meanes Vers. 8. Bee sober be vigilant because your adversary the Devill as a roaring lyon walketh about seeking whom he may devoure Sobriety makes a man fit to watch be sober in body and watch with your minds His name Devill and that which he seeketh to devour sheweth his malice the beast whereunto he is resembled Lyon sheweth his power and
word Vers. 7. An old Commandement Because it had been long agoe The Gospell came from God and is his eternall truth Vers. 8. A new Commandement I write unto you It is so called because it was renewed by the Lord after it had beene as it were antiquated and almost extinguished 2. Because it was commanded to such men as were new or renewed 3. Because it was an excellent Commandement Vers. 12. I write unto you little children A child is he in whom grace is weake and corruption strong not one particular vertue but the generall body of the new man as Nicodemus Ioseph of Arimathea the Apostles themselves while Christ lived with them because ye have known him that is from the beginning That is with a knowledge of acquaintance whereby they conceived him to be their Father such as little children have of their Fathers and Mothers Vers. 13. Fathers Or old men are they in whom the body of corruption is weake and the whole inward man strong to which perfection all the people of God must aspire as all men doe follow after old age Abraham Isaac and Iacob and the Apostles were such toward the end of their dayes and old Simeon and Anna the prophetesse He gives a reason suitable to old men I write unto you Fathers because yee have known him which was from the beginning As if he had said wisdome and knowledge are amongst old men amongst the Fathers I take it for granted that you are knowing men therefore I write unto you about these depths of knowledge Iob. 12.12 I write unto you young men A young man is he in whom the generall body of grace is strong but some one or other corruption as anger lust worldlinesse is still strong as Ionah Sampson Because you have overcome the wicked one The strong Christian is of the winning side his corruption decaies grows lesse and lesse he falls lesse often lesse grosly with lesse delight riseth sooner out of sin humbleth himselfe sooner and more for it and is made more wary carefull and fearefull Vers. 14. I have written to ye young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Young men are called out to beare the heate of the day because they are in their strength and are chiefe Champions either for good or evill Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life Every Creature is an occasion to draw out lust whatever you see or heare Lust of the flesh That is to fare deliciously every day pleasures and delights The lust of the eyes The covetous and craving eye which can see nothing but it wisheth it And the pride of life Ambition thirst after Preferments State Credit Popularity which three Mantuan hath exprest in an elegant distich Ambitiosus honor opes foeda voluptas Haec tria pro trino Numine mundus habet Vers. 18. It is the last time Greeke the last houre it refers not to the day of judgement and end of the world but to the desolation of the Jewish Church and State now that there are many Antichrists which teach Doctrines contrary to Christ. And as ye have heard that Antichrist shall come even now there are many Antichrists The word Antichrist is only used in the Epistles of John and not elsewhere in the Scriptures See ver 22. and 4.3 and 2. Epist. 7. By which places it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the head of the Antichristian body which is not one singular man but is continued in a succession of many but also sometimes any Heretick that oppugneth the Natures or Offices of Christ and sometimes the whole body or company of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time are the Antichrist Vers. 19. They went out from us viz. By embracing Antichristian Doctrines But they were not of us That is even when they seemed to be among us they were not of us He speakes of Ebion Cerinthus and such like Antichristian Hereticks who Apopostatizing from Christ and his truth departed from the Church They were once in the Church in regard of outward profession but never truly of the Church for then they would have persevered Vers. 20. But ye have an unction from the holy One and ye know all things The Holy Ghost is compared to oyle his work in teaching us to annointing 1. Because there is a refreshing in the teaching of the Holy Ghost it makes us glad 2. His teaching is oyly sweet and soft That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the Salvation of your soules for you to know and be instructed in Mr. Hild. on Psal. 51. Vers. 22. Who is a lyer A grand lyer or that lyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denieth that Iesus is the Christ He is Antichrist that denyeth the Father and the Son John here speaketh neither of the body of Antichrist in generall as elsewhere in his Epistles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used nor of the head of the body in particular who is most worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist but of some other members of the body that is of those Antichrists or Hereticks of the time as Cerinthus and others who denyed the Divinity of Christ and denying the Son did consequently also deny the Father for he is the Father of the Son That is Those which worship the Father without the Son as the Jews and Turkes 2. Those which do not beleeve that they are reconciled to the Father by the Son as the Papists those have not the Father neither Pareus Vers. 27. As the same annointing teacheth you of all things That is the Spirit of God teacheth you of all things that are necessary for you to know And is truth and is no lye This teaching of the Spirit is cleare certaine And even as it hath taught you ye shall abide in him As if he should say ye shall abide in Christ and in the profession of every truth of his because ye have been taught by his holy Spirit CHAP. III. Vers. 2. BVt we know that when he shall appeare we shall be like him Not alone we know that he is ours but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head Vers. 3. And every man that hath this hope in him purifieth himselfe even as he is pure That is he which hath hope to raigne with Christ in heaven useth the meanes whereby he may purifie and keep himselfe from sin that he may be in some measure pure as Christ is pure Vers. 4. For sin That is every sin Is a transgression
of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we lâ—ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Esâ—y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are not
3. c. 17. It is called according to the Greeke Apocalyps and according to the Latine Revelation That is a discovery or manifestation of things which before were hidden and secret for the common good of the Church The subject of it is twofold 1. The present estate of the Church 2. The future state of it the things which are and which shall be hereafter Rev. 1.19 Fata impii fata Ecclesiae saith Mr Mede Iohn in all the Revelations made to him joyneth thunder with the Revelation as chap. 4.5 and 6.1 and 10.3 because Gods Revelations made to the people were usually with thunder Psal. 81.7 Exod. 19.16 Woman in this mysticall Booke signifies three things 1. Idolls 1. Because they are as entising and alluring as wanton women 2. Idolaters go a whoring after them as uncleane persons after light women ch 14.4 2. The City of Rome the seat of Antichrist ch 17.3 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ whose glory is all within 2 Because with her the great Kings of the earth have committed fornication ch 17. verse 2. 3. Because she is the mother of fornications called the great whore verse 1. of that Chapter 3. The true Church the wife and spouse of Jesus Christ. So Rev. 12.1 All the Judgements in this Book are still upon Rome either Rome Pagan or Rome Christian or Rome Antichristian the one falls under the seven Seales the other under the seven Trumpets and the last under the seven Vialls The three first Chapters are most plaine of all other parts of this Book the maine Contents of them are severall Epistles sent by Iohn to particular Churches First Why to these 1. Because the Gospell did heare eminently flowrish 2. Because Iohn was President over them Secondly Why to the 7 Churches in Asia since more were planted in that Country 1. Because of the propheticall perfection of this number with which the Spirit of God is much delighted in this Prophecie seven Stars seven Spirits seven Candlesticks seven Lampes seven Seales seven Angells 2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches 3. These Epistles are directed to the severall Angells or Ministers of the Churches either because they were notoriously guilty of the offences charged upon them or because all the dispensations of Christ were to passe through their hands to the Church Ephesus was so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying remission or slacking that they may be put in mind of slacking or backsliding wherewith the Spirit upbraideth this Church Cha. 2. ver 4. Smyrna signifying lachrymam myrrhae the dropping or teares of myrrh to put them in mind of the Cup of tears which this Angell was to drink v. 10. Pergamus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying beyond or out of the bonds of marriage to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage Sardis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fleshly because many in this Church were fleshly given Chap. 3. vers 4. Philadelphia signifying brotherly love to put them in mind of this vertue eminent in many of this Church therefore the Spirit rebuketh her openly for nothing Ch. 3. ver 10. Laodicea quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse or customes of the people to put them in mind of the condition of the common sort in this Church who were well conceited of themselves Ch. 3. vers 17. Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run mad after and to spend ones selfe because they ran a whoring after Jezebell and spent their estates upon her Chap. 2. vers 20. Dr Featelie Vers. 1. The Revelation of Jesus Christ He doth not say this is the Revelation of Jesus Christ but after the manner of the Prophets the vision of Esay the word of the Lord which was to Hoseah and after the manner of the Evangelists the booke of the generation of Iesus Christ Mat. 1. The beginning of the Gospell of Iesus Christ Mark 1. which Ellipsis is elegant Vers. 3. Blessed is he that readeth and they that beare the words of this prophecie Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book God would have us to enquire into these things though they seeme to be above us He changeth the number he that readeth and they that heare because many more may heare than read only the Learned can do this for the time Or rather the opportunity of time tempus praestitutum Beza the time appointed viz. by God and therefore opportune is at hand Vers. 4. Which is which was and which is to come In these words the Father is noted To come That is to judgement And from the seven Spirits That is from the Holy Ghost who is exprest in the plurall number not as though there were seven Holy Ghosts but because of the plenty perfection and variety of his gratious operations and influences The number seven is rather taken than any other number because it is a number implying perfection and because he wrote to seven Churches in Asia and St. Iohn speaks here of Father Son and Holy Ghost as he saw them in a vision now he beheld the Holy Ghost in the forme of seven lights in a vision Vers 5. And from Iesus Christ He doth not observe the order of nature or of the persons but of better Doctrine for the fitter progresse of the history for the Pen-men of the Scripture set them in the last place of whom they meane to speake most as Mat. 1. He describes Christ at large from this ver 5. to ver 9. Who is the faithfull witnesse The Prophâ—ticall Office of Christ is intimated Esay 55.4 And the first begotten of the dead Here is Christs second Office his Priesthood the principall actions whereof stand in dying and rising againe from the dead and making intercession for us And the Prince of the kings of the earth Here is the third title given to Christ wherein his Kingly Office is expressed Vers. 9. And patience of Iesus Christ Three things argued Christs patience if we consider 1. What he suffered maledicta malefacta he dranke of the brooke in the way Psal. 110. ult 2. From whom the vilest of men 3. The freenesse and voluntarinesse of his sufferings He suffered not out of infirmity quia resistere non posuit but out of obedience quia pati voluit Was in the Isle that is called Patmos Banished thither by Domitian Euseb. l. 3. ch 18. from whence he returned in the daies of Nero and dyed at Ephesus Vers. 10. I was in the Spirit on the Lords day Not by Creation for so all daies are his nor by destination for
brought out of Hell they are the whisperings and hissings of that serpent not the inspirations of God Vers. 28. And I will give him the morning starre That is Christ. See Rev. 22.16 I will communicate my selfe wholly unto him and make him conformable unto mee in my glory 1. The morning starre is the most bright and shining of all the starres in heaven Christ in glory excelleth all men and Angels as farre as the morning starre all the starres of heaven 2. Pet. 1.19 2. It communicates all his light to the world so Christ to beleevers all light of grace and glory 3. It dispelleth the nights darknesse so Christ the darknesse of ignorance and errours wherein we were wrapped in the night of sinne 4. It is anteambulo Solis the sunnes harbinger and forerunner of perfect day so Christ is a pledge of our perfect day and future glory CHAP. III. Vers. 2. I Have not found thy wayes perfect The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy wayes filled up thou hast not filled up thy course in following mee not followed mee fully That is when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object Vers. 4. Thou hast a few names even in Sardis That is a few faithfull and Saints he alludes to Souldiers whose names are enrolled by the Captaine when they are admitted Which have not defiled their garments That is have walked answerable to their holy calling by the Gospell or profession And they shall walke with mee in white Be partakers with mee in my glory This was the habite in times past of Nobles saith Drusius whence they are called canditati For they are worthy And what is it to be worthy but to merit say some By Christs merits obedience righteousnesse in him and for his sake they were counted worthy and whatsoever worthinesse God pronounceth of them for their workes it is by the gracious acceptation thereof in him worthy not dignitate sua sed dignatione divina they are worthy not absolutely but compared to the other spoken of before Vers. 5. He that overcometh the same shall be cloathed in white raiment After the manner of the Priests among the Jewes Vers. 7. He that hath the key of David The key of the house of David that is the Church Lukh 1.32 See Esay 22.22 He openeth and no man shutteth and shutteth and no man openeth That is Hee worketh irresistably Vers. 12. Him that overcometh will I make a pillar in the Temple of my God That is in the Church Triumphant pillars are both the firmament and ornament of Temples And he shall goe no more out That is he shall receive eternall and immutable glory Vers. 14. The beginning of the creation of God Taken out of Prov. 8.22 See Mat. 8.12 Vers. 16. So then because thou art luke-warme and neither cold nor hot I will spew thee out of my mouth These words containe an allegory drawne from the nature of warme water as Illyricus and Bullenger or from meates as Pererius Ribera and à Lapide which if they be hot or cold the stomacke may retaine but if lukewarme it casts them up againe Vers. 18. I counsell thee to buy of mee That is waite on mee in the way I conveigh grace Gold Some by this understand the word of God Psal. 12. and 119. others the graces of Gods Spirit 1 Pet. 1.7 Prov. 8. Gold is the most excellent of all metals and most esteem'd so are spirituall graces among Christians And white raiment Raiment that is the righteousnesse of Christ graces in Christ suitable to our necessities white because it is a naturall colour therefore beyond all artificiall a colour of purity and ornament And that the shame of thy nakednesse do not appeare The Priests had linnen breeches to cover their nakednesse Christ must cover the shame of our nakednesse And annoint thy eyes with eye salve that thou mayest see The Spirit of illumination Vers. 19. I rebuke and chasten We have no one English word capable of the whole contents of either of the words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies to evict or convince to give evidence of any thing or against any person to lay his sinnes open before him so as he cannot but see them and be ashamed of them as Heb. 11.1 Ephes. 5.11 Psal. 50.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise a word much more pregnant than chasten and may be expressed better in one word I nurture or I discipline for the word implyeth aâ—â— well instruction as correction Vers. 21. In his Throne See Iohn 17.24 Yet so as Christ the Head doth alwayes excell Vers. 22. Hee that hath an eare let him heare what the Spirit saith unto the Churches The promises which belong to the whole Church are to be applyed by every particular Saint Verba sensus significant cum affectu effectu words of sense signifie with affection and the effect that is let him attend unto and follow the admonitions of the Holy Ghost CHAP. IV. Vers. 2. A Throne was set in heaven That is Gods presence in his Church in Gospell-ordinances in allusion to the Holy of Holies where God was present in the Mercy-seate Esay 6.1 and Ezek. 43.2 Vers. 3. The three precious stones hold forth the three persons in the Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine stone of a fleshy colour representing Jesus Christ who tooke our flesh upon him An Emerald being of a green colour refreshing the eyes of those that looke upon it representing the Spirit who is as the Rainebow a token of faire weather and a comfortable refresher wheresoever he cometh By that is signified saith Gerhard our reconciliation with God by Christ. Gen. 9.13 Rom. 5.20 See 10. ch 1. Vers. 4. And round about the Throne were foure and twenty seats and upon the seats I saw foure and twenty Elders sitting Hee alludes both to the twelve Patriarkes and twelve Apostles which put together make up these foure and twenty by whom the whole Church under both Testaments is represented Mr. Arrowsmith Vers. 5. And out of the Throne proceeded lightenings and thunderings and voyces and there were seven lamps of fire burning before the Throne Here is a double benefit of the ordinances 1. Dona protectionis against all the Churches enemies thunderings Amos 1.2.2 Dona sanctificationis all qualifying and sanctifying gifts for their variety said to bee seven Spirits Vers. 6. A sea of glasse like unto Christall That is saith Deut the world transitory and brittle as glasse tumultuous and troublesome as the Sea Quistorpius interprets it of Baptisme Gods ordinances in this booke are set forth by name of a Sea of glasse 1. For largenesse 2. For steadfastnesse 3. Clearenesse as giving us a cleare sight of God in which respect they
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee referred to the thing as if he should say paululum quid a little deale and to the time so it shall be the same with paulisper a little while If it be referred to the time he saith that Christ for a short space of time was lesse then the Angels viz. so long as hee had his mortall body But if it be referred to the thing that is the dignity the meaning is in this thing onely he was lesse then the Angels that he could suffer and dye Chap. 3.11 So I sware in my wrath they shall not enter into my rest The decrees of God respect mens everlasting estate his oath his dealing and treating with men that is his Spirit shall no more strive with men Chap. 7. v. 26. Holy harmelesse undefiled separate from sinners Here are foure emphaticall words 1. Holy either generally comprizeth all goodnesse or set apart of God 2. Harmelesse This hath relation to his outward carriage Christ never did wrong to God or man was free from actuall sinne 3. Vndefiled this goes to the inward parts he was free from corruption of nature holy in his conception 4. Separate from sinners All sorts of men are guilty of Adams sinne but Christ was not though he came from Adam yet he came not by Adam Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God Sinfull workes are called dead workes not onely because they merit death but because they come from a dead nature to serve the living God that is we must serve God with livelinesse the Attributes of God are suited to the matters in hand Chap. 11 v. 6. For he that commeth to God Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is comming that hath put himselfe on the way See John 6.37 JAMES Chap. 2. Vers. 3. AAnd if ye have respect to him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies saith Menochius Cum affectu quodam benignè aspicere To behold favorably with affection 1 PET. Chap. 5. verse 8. BEcause your adversary the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he qui in causa lite nobis adversatur so Menochius and others He that opposeth us in a suit such a one is Satan who strives with us about the salvation of our soules Walketh about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat scilicet assiduè continuò The Devill is that great Peripateticke Iob 1.7 Chap. 5. v. 10. The God of all grace make you perfect stablish strengthen settle you The Apostle heapes up many words to shew that God preserves all graces if it be weake he protects it he stablisheth it against opposition gives new supplies of the spirit and so excites and strengthens it and keepes from wavering settles us 2 PET. Chap. 1. verse 21. AS they were moved by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried in the armes of the Holy Ghost Chap. 2. v. 7. Vexed with the filthy conversation of the wicked The Greeke runnes thus opprest under the conversation of the ungodly in wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. An heart exercised with covetous practises Greeke exercised in covetousnesse not onely with the practises but principles Chap. 3. v. 12. The Elements shall melt Like mettall in a furnace so the Greeke word signifies 1 JOHN Chap. 2. verse 20. BVt ye have a unction from the holy one and ye know all things By this unction He meanes the gifts and graces of the Spirit the holy one that is Christ. It is an allusion to the pretious ointment in the Old Law that was powred first on the head of the High Priest and so ran downe Chap. 3. v. 20. For if our heart condemne us God is greater then our heart and knoweth all things That is our conscience Davids heart smote him condemne notes a decisive and finall judgement concerning our State God is greater two waies 1 in point of judgeing God is the Supreme the heart the Deputy-Judge 2 In witnessing he knowes all things therefore our owne hearts Heb. 3.8 We are blind Gods witnesse is more impartiall and severe Verse 21. Beloved if our hearts condemne us not That is reproach us not for the evill of our States then have we confidence towards God That is we may have a holy libertie and confidence to approach into Gods presence Chap. 5. vers 7. For there are three that beare record in heaven the Father the VVord and the Holy Ghost and these three are one Three witnesses to the Godhead of Christ the Father by audible voyce in Christs Baptisme and transfiguration Mat. 3.17 and 17.5 Christ beares witnesse of himselfe by his Doctrine and Miracles Rom. 1.3 The Spirit by descending on Christ Mat. 3.11 and on the Apostles Act. 2.3 So Menochius In heaven that is they gave witnesse in a glorious manner John 5.31 and these three are one in essence as the other three in testimonie Verse 8. And there are three that beare witnesse in earth the Spirit and the water and the blood and these three agree in one Water and blood holinesse and satisfaction He alludes to the ablution and oblation of the Old Law and to the water and blood that came out of Christs side John 19.34.35 And these three agree in one that is to prove that we beleeve in Christ and that he in whom we beleeve is the son of God REVELATION Chap. 1. vers 1. THe Revelation of Jesus Christ That is received by Jesus Christ. When God in old time revealed his will to his Church two waies viz. by vision or Dreames Numb 12.6 Job 7.14 the former manner viz. vision is noted by the common name of Revelation For all the things that follow in this book were revealed to John waking by visions but not sleeping by dreames There are two parts of this booke of the Revelation first a description of the present state of the Church as it was then in the three first chapters 2. a prophesie of the future State of the Church even to the end of the world from the fourth chapter to the end of that booke VVhich must shortly come to passe That is which shall soone begin to be done although they shall not soone end By his Angel unto his servant John Therefore the whole Trinity revealed this revelation to Christ according to his manhood Christ to the Angel the Angel to John Iohn to the Church Verse 13. And in the midst of the seven Candlesticks That is of the Church it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised Mat. 18.20 and 28.20 Clothed with a garment downe to the foote As were the Priests under the Law Exod. 28.4 therefore he signifies that Christ is our Priest And girt about the paps with a golden girdle As the Priests were girt Exod. 28.4 The meaning is that
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh
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
Deum benedicimus quum eum probeneficiis laudamus ille verò nos benedicit quum nos beneficiis afficit Nam Dei benedicere benefacere est Estius Verbum Benedicendi hic variè accipitur prout vel ad Deum refertur vel ad homines Nostra erga Deum benedictio laudis est dum ejus beneficentiam praedicamus Deus autem nobis dicitur benedicere quum soelicem rebus nostris dat successum nos sua beneficentia prosequitur ita ut bene prospere sit nobis Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni benedictione spirituali Grotius In coelestibus non multum refert subaudias locis an bonis Calvinus Dicimus nos electos esse in Christo tanquam in capite ut essenâ—us illius membra eaque sancta c. Zanchius * Hunc sermonem de Hebraicâ— Ratson LXX interpretes transtulerunt rebus novis nova verba fingentes Hieron in loc Nos gratis sibi acceptos fecit Beza Nos sibi gratis effecit gratos Pareus Sapientiae fuit invenire rationes sanandi generis humani prudentiae eas disponere Grotius Bayne Vide Bezam This Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that God hath a care of the Church as a man of his house and dispenseth to every one of the family his portion Est similitudo sumpta à familia in qua paterfamilias aut aliquis ejus loco ex cella deprompta dimensa dat singulis Grotius The Angels received their confirmation from Christ and are reconciled to us by him So Tertul. Erasm. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod verbum varie interpretes vertunt exponunt Vulgatus vertit instaurare Erasmus summatim instaurare quod Bullingerus retinet Tremelius ex translatione Syriaca de integro renovarentur quasi dictum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvinus recolligere quod Bezae piscatori placet Hieronymus vertit recapitulare Grotius in loc Vide Lamperti Alardi Pathologiam Sacram Novi Testamenti In sortem adsciti sumus Certum est alludi ad sortes quibus inter Israelitas fuit divisa haereditas terrae Chanaan Zanchius Vide Estium a This implies 4. Things 1. A work of reall and visible distinction of the called of God from other men 2. A work of confirmation whereby we abide so 3. Of transformation and daily renewing the soule 4. The evidence of all this to the conscience of him that is sealed * Bayne Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox est canamea sive Phaenissa quae per commercia inde in Graeciam venit valde huic rei convenit est â—nâ—m arrhabo sive ut Latini brevius dicunt arra pars pretii in antecessum data quo minus de plena solutione dubitetur Sic dona illa spiritus celestia portio quaedam erant foelicitatis coelestis aeternae de ea fidem faciebant Grotius Vox Hebraea est origine Gen. 38.17 Latini dicunt arram Est tamen Latinum arrhabo Accipitur pro munere quod datur tam in contractu matrimonij quà m emptionis Cheiromaeus de Graeco-barbaris N. T. 2 Cor. 1.22 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeo more abstractum pro concreto Populus ille Deo acquisitas ut dicitur 1 Pet. 2.9 Act. 20.20 Habet autem eam vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solemus enim magni facere ea quae nobis magni constant Grotius The Father of glory That is glorious father See 24. Psal. latter end Act. 7.2 because hee is the fountain of all visible glory gave such abundant glory to the Sun Secondly of all invisible glory 1 Tim. 3. latter end Thirdly the fountaine of the Deity Chrysost. expounds it the Father of Christ as v. 3. Baine Spes pro resperanda more Hebraeo posita est ut alibi interdum Estius Burrh Excellency of a gracious Spirit 182. Non dubium qum his nominibus Angelos designet qui sic ideo nuncupantur quòd Deus per ipsorum manum suam potestatâ—m virtutem dominati mem exerceat Quemadmodum ex diversitate nominum colligimus diversos ordines ita subtiliùs de illis inquirere numerum finire gradus statuere non modò stultae est curiositatiâ— sed tem ritatis etiam impiae ac periculosae Calvinus Nomina sunt ordinum angelicorum Deo ministrantium in Coelâ—stibus Estius Vid plura ibid. Intelligunt quidam de imperijs terrenis Sed locus Coloss. 1.16 quod hic infra est 3.10 evincit agâ— hic de eximijs Angelorum Classibus Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi activam alibi passivam habet significationem Hic passiva rectius convenit ob locum huic geminum Coloss. 2.10 infra hic 5.18 Nec aliter sumenda vox eadem Coloss. 1.19 Grotius Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dictuÌ„ forma Attica sono passivo sensu activoâ— quomodo hoc verbum usia pant Plato in Timaeo Xenophon Graecae Historiae sexto Christus in omnibus eredentibus scilicet implet omnia meutem luce voluntatem pijs affectibus corpus ipsum obse quendi faculâ—ate Id. ibid. Vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa significat interdum vitam per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationem vivendi quae Derech Hebraeis vixistis ut mos erat plerisque Grotius We are subject to Gods wrath even as in nature a childe is to the Commandements and authority of his Father Vide Bezam Per filios irae simpliciter intellige perditos ac morte aeterna dignos Ira enim judicium Dei significat ideo filij irae perinde valet atque coram Deo damnari Calvinus Gratia non est gratia ullo modo nisi sit gratuita omni modo Aug. The Covenants of promise because severall wayes revealed and at severall times dispensed Voces Procul Prope non ad loci distantiam referuntur sed Iudaeos Deo proqinquos sacit ratione soederis Gentes verò remotas quae à regno Dei exulabant quamdiu nullam habebant salutis promissionem Calvinus * Pauci nonnulli in quibus Chrysostomus post eum Oecumenius ac Theophilactus quibus confentive videtur Tertullianus sic interpretantur quasi dictum sit super Apostolos Prophetas qui sunt fundamenta Quae expositio etsi coactior sit quam solidior â—amen sut eam non refellam certum est Apostolos Prophetas non posse dici fundamentum nâ—si habita ratione Ministerij id est quatenus ministri fuerunt jaciendi fundamenti verum magis propâ—ta expositio quam sequuntur plerique omnes haec est ut voluerit Paulus fideles superstructos super doctrina veteris novi Testamenti quae sit fundamentum Apostolorum Prophetarum id est quod Apostoli Prophetae constinerunt quod idem est ac si ipsum Christum nominassent sic Ambrosius Anselmus Glossa interlincaris ordinaria Lyranus Thomas Lombardus Cajetanus Gagnaeus Chamierus tomo secundo l. 10.