as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance
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
Lord. CHAP. VIII Vers. 2. AND have nothing to eate It is very observable that our Saviour had a continuall care that none who followed him should want Vers. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Erroneous corrupt doctrine is like Leaven 1. In regard of the commonnesse 2. In regard of the quantitie little 3. In regard of the quality like as that to dough 4. In regard of its spreading property 5. In regard of the effects Leaven 1. Sowreth 2. Heareth 3. Swelleth Vers. 25. He was restored This word notes such a restoring as is not inferiour to the first integrety for so it is used Exod. 4.7 Gen. 29.3 and 40.21 Ier. 15.19 and 5.19 Therefore the third of the Act. 21. The last day is called the day of restitution of all things And saw every man clearly The Greek word rendred clearly is a compound word and signifies a farre of and clearly Vers. 31. And after three dayes rise againe Matthew saith the Son of man must bee raised againe the third day Marke that he must rise againe after three dayes Here Interpreters much trouble themselves wherefore Marke should say after three dayes especially because the history of the resurrection shewes that it cannot be extended beyond the third day It agrees with the Hebrew Michzeb which according to the Rabbines notes the extremitie either of the beginning or end Deut. 14.28 Not after three yeares but it signifieth in every third yeare in which a peculiar tithe was to be gathered There are like examples in prophane Authours in Lucian Euripides Homer from all which it is evident that Marke doth not differ from the rest of the Evangelists in sense though he use a different phrase Vers. 37. What shall a man give in exchange for his soule The meaning indeed is that nothing in the world can answer the worth of it Vers. 38. In this adulterous and sinfull generation adulterous Not such as are borne in adultery they are generatio adulterina rather than adultera rather such as were given to adultery themselves and Spirituall Adulterers Iames. 4.4 Sinfull That is notoriously sinfull as Mary Magdalen is called a sinner CHAP. IX Vers. 1. AND he said unto them to Peter Iames and Iohn There be some of them stand here here which shall not taste of death till they have seene the kingdome of God come with power That which some feigne of Iohn is ridiculous Iohn himself will refute this fabulous opinion John 21.2 3. Besides it is folly to refer that in the singular number to John which Christ speakes in the plurall number of some Polyc. Lyser By the comming of Gods kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection Calvin Very many and those most rightly understand these words of the following glorious transformation and transfiguration of Christ on the Mount For the three Evangelists immediately annexe that as an accomplishment of what Christ here promised Vers. 2. And after sixe dayes Matthew and Marke number sixe dayes Luke eight dayes Mathew and Marke reckon the sixe whole daies which flowed between Luke comprehends as well that day in which Christ spake as that in which he was transfigured That is in the seventh day Christ tooke to himself Peter James and John being withdrawn from the company of the Apostles and on the eighth day being accompanied with them he ascended into the Mountaine prayed and was transfigured before them Vers. 6. They were sore afraid This Greeke word is used of such a feare which makes one withdraw himself from the presence of another of whose company he acknowledgeth himselfe unworthy as Deut. 9.19 It is used Heb. 12.21 of the terrible vision which God shewed upon mount Sinai Vers. 12. Elias verily commeth first and restoreth all things That is all things which according to the prophecie of Malachy he was to restore Mal. 4.5 6. By Elias in Malachy is understood John Baptist Luk. 1.17 Mat. 11.14 Vers. 13. But I say unto you that Elias is indeed come The Jews beleeved that Eliah was to be sent before the Messiah began his kingdom Christ confesseth that to be true and saith he was already come Vers. 18. Teareth him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to teare and rent as the dog doth This tearing saith Beza is to be referred to the inward griefe of the bowels because the Spirit invading him as it happens in the Cholick he was troubled as much as if he had indeed perceived his bowels to be torne asunder Vers. 24. I beleeve help thou mine unbeliefe There is faith and unbelife in the soule at one time in one action upon one subject Mr. Perkins Vers. 31. The Son of man of man is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Using the present tense he signifies that the thing shall be shortly for Christ did so hasten to death and so seriously think of it that it might seeme present to him which was to come Novarinus Epiphanius saith Christ called himselfe the Son of man that he might shew that he is that Person which the Prophets foretold should take the nature of man and amongst them Daniel by name calls him the Son of man Vers. 37. Whosoever shall receive one of such children in my name Christ respects the childish quality not the individuum Polyc. Lyser Vers. 43. The fire that shall never be quenched O that word never said a poore despairing creature on his death bed breakes my heart Vers. 44. Esay 66. ult Marke addeth thrice Where the worme dyeth not and the fire is not quenched By which words metaphorically the twofold punishment in hell one of the body another of the soule is thought to be noted saith Polycarpus Lyserus By the worme is declared the continuall remorse of conscience and the dayly meditation of the sins committed By fire a sensible punishment and most exquisite torments in the body So Lyserus Rather by these two is meant the poena sensus in hell the privation of all good is commonly called poena damni the punishment of losse this is one part of hell torments The everlasting absence of all good from God or the Creatures The second part is a presence of all evill comprehended here under the worme that dyeth not and the fire that is not quenched The worme is the Spirit of God by the coactive power of the Law holding a mans sins before his eyes filling him with self convictions and perfect feare and despaire for ever the furious reflection of the soule upon it self for all its neglected opportunities and the irrecoverable misery it is in The fire is the wrath of the great God let in upon the whole soule to eternity but especially on the conscience Heb. 12. ult The fire is the essentiall part the worme but the accidentall From Carkasses slaine in battell and putrifying wormes are begotten but the carkasses of the wicked shall not be
10. and 11. verses and 7. John 37.38 The comparison lies in foure things as Cornelius à Lapide and others shew First water serves to coole burning any scortching unnaturall heat so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath Secondly quencheth the thirst so the Spirit of God satisfieth the soule Thirdly water hath a cleansing vertue it purgeth away filth so the Spirit of God Ezek. 36.25.12 Zach. latter end and 13. beginning Fourthly water fructifieth 17. Ier. 5. 1 Psal. 3. so the Spirit of God Vers. 22. Ye worship ye know not what That is although you have a good intention and direct your worship to God and pretend the examples of your Fathers yet because your worship was instituted without the manifest word of God you know not what you worship See Dr. Reynolds on 110. Psal. p. 136. Salvation is of the Jewes Which is understood First of the Messias being to be borne of them Rom. 9. Secondly of the Word committed to them Rom. 3.2 Polyc. Lyser Vers. 23. In Spirit and truth First in Spirit That is not carnally Truth That is according to the spirituall meaning of the Ceremoniall Law They had killing of sacrifices in the Ceremoniall Law now there should be killing of sinne they had fire we should have zeale they salt we sincerity See Mr. Mede on this place In Spirit and truth inwardly and sincerely Or secondly Spirit for the manner of his worship truth for the matter as he hath revealed Inwardly in their hearts and soules and truly Spirit That is in the mind Conscience will and affections Perkins Vers. 25. That Messias commeth The word is the present tense he is even comming and when he commeth he will tell us all things that is all these things that we speak of concerning the worship of God he will teach us far otherwise Like to this is that which the Jewes say at this day of Eliah Elias veniet revelabit omnia Elias will come and will reveale all things Vers. 29. Is not this the Christ Not that she doubts but from the declaring of things hidden she infers that he is the Messias Vers. 35. Say not ye There are yet four moneths and then commeth harvest behold I say unto you lift up your eyes and looke on the fields for they are white already to harvest As if he should say you reckon yet foure moneths to the harvest viz. to a naturall harvest but see the fields waxing white with fruit for a spirituall harvest Vers. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ That is we are experimentally convinced by what we have heard and seen that this is he This is indeed the Christ The adverb indeed is opposed either to false Christs as Theudas was ottypicall worldly Saviours as in the history of Judges it is sometimes said he sent them a Saviour but this Jesus indeed is the Messias the Saviour of the world Esay 49.6 Vers. 44. A Prophet hath no honour in his owne Countrey It seemes probable to me that the Proverb arose from thence that the Prophets were so ill entertained by their own nation Vers. 46. A certaine noble man Not by reason of stock or family but by reason of office as the Syriack hath rendred it a Minister or steward of the King Herods Courtier who though he was a Tetrarch yet he was commonly called King it was his wife whom Luke 8.3 reckons among the followers of Christ viz. Chusa who was Herods Steward as is there said Polyc. Lyser Vers. 48. Ye will not believe Viz. The word and promises of God or you doe not believe that I am the Messias Vers. 52. At the seventh houre the fever left him By that consideration it appeares that the noble man did not anxiously make haste because he believed the word of Christ but went on quietly in his journey which is an excellent description of true faith Esay 28.16 CHAP. V. IN this Chapter because the Jews objected that Christ came of himselfe he telleth them six times that his Father sent him Vers. 1. A feast of the Jews The acts of that Feast containe three heads viz. a Miracle a disputation about the Sabbath and a famous Sermon When a Feast is simply named without addition it is often used of the Feast of the Passeover Matth. 27.15 John 4.45 and so also John 11.56 and 2.12 it is used John 6.4 there seemes to be an explication of this place and the Passeover a Feast of the Jews was nigh The reason of the Antonomasie is because the Passeover is the beginning and chief of the Feasts there is a certaine prerogative given it above the rest both for the memory of the benefit past and the signification of the future redemption At this feast Jesus went up to Jerusalem as also to other Feasts often in the time of his ministery Chrysostome gives three reasons of it First that he being so subject to the Law for us might free us from its bondage Secondly lest he should seeme to be an Adversary of the Law as if he had come to have broken it but that he might shew that he would fulfill the shadowes and figures of him Thirdly because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the pâ—rts of Judaea but the whole world Christ would take occasion both that he might instruct many and that his fame concerning his doctrine and miracles might spread the more Vers. 2. By the place of the sheepe Some understand market others gate which is most probable because mention is made of such a gate nigh the Temple Neh. 3.2 where the seventy translate it so using the same word Howsoever it was a place where sheep were kept for sacrifice That poole was to wash and water the sheep that were brought thither In the Hebrew tongue That is in that tongue which the Hebrews not use which was Syriack not much differing from the Hebrew Bethesda The house of bounty because in that place God freely exercised his power in curing all diseases of the people and because there the godly relieved the sick with their almes Brugensis hath both these The greek books have Bethesda the Latines Bethsaida which signifies a house of fishing and so agrees with poole Having five porches Or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walk in These were made for the reliefe of those poore people that they might be dry from winde and weather because they were to tarry a great while before they could be healed Vers. 4. An Angel went downe at a certain season into the poole and troubled the water The Evangelist hath not marked what signe there was by which the descent and presence of the Angel was represented but it is necessary that there was some
unjust and unbelievers and bringing Christians before them vers 6. 2 Contending about small matters and meer trifles vers 2. 3 Too much forwardnesse to Law vers 5. 4 Doing wrong themselves vers 8. Vers. 9. Idolaters There were two kinds of them worshippers of Idols that is false gods as all the Heathens were Or secondly of the true God in an Idoll or Image as the Jews often were and as all the Papists are at this day Effeminate Or soft The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth soft-spirited men men of a kind of soft carriage apt to all wantonnesse Mollis erat facilisque viris Paeantius heros Abusers of themselves with mankind The Greek is but one compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paederastae Calvin Vers. 10. Revilers which dare call him with vile terms that offends them Extortioners that care not what they pill to themselves by hook or crook Vers. 11. And such were some of you The Apostle addes this word some saith Estius to moderate his speech least he should seem to accuse all the Corinthians of all the fore-mentioned vices to shew that some were guilty of some of those vices and others of other although the sinne of Idolatry was common to them all Calvin thinks this particle is superfluous after the usuall manner of the Grecians which often use it Ornatus gratia and not for restriction and that the Apostle intends onely that no man is free from these evils until he be renewed by the Spirit The plain meaning saith he is that before their regeneration some of the Corinthians were covetous some adulterers some extortioners some effeminate some revilers but now being freed by Christ they ceased to be such The Apostle puts them in mind of the sinnes they had repented of not to reproach them but 1. That they might be more able to mortifie their present corruptions Psal. 38. 2 That they might be more pitifull to others Titus 3.11 and more thankfull to God But ye are washed but ye are sanctified but ye are justified He useth three words saith Calvin to expresse one thing the more to deter them from falling into those sinnes againe which they had escaped Pareus saith we are to take washed generally for all the benefits of Christ remission of sinnes and regeneration by the Spirit and Blood of Christ the other two for the parts of his washing the first of which is Justification and the other Sanctification Vers. 13. Now the body is not for fornication but for the Lord and the Lord for the body The Apostle propoundeth six reasons why we should fly fornication 1. Our bodies are the Lords and must be serviceable unto him in this Verse the body for the Lord the body is ordained for the Lords use and ought to be imployed to his glory and the Lord for the body to redeem and sanctifie the body as well as the soule and consequently to rule and command it as well as the soule being Lord of both 2. We look they should be raised to glory in the last day vers 14. and therefore we must in the mean time keep them honourable 3. They are the members of Christ vers 15. we may not then make them the members of an Harlot 4. Whereas all other sinnes are without the body this directly is against the body vers 18. where he also bids them flee Fornication 5. The body is the Temple of the holy Ghost vers 19. and these sinnes make it the Devils stie and stews 6 Our bodies are bought with a price ver 20. and it is sacriledge not to glorifie God in the body as well as in the soule seeing they are both alike his Vers. 16. Know ye not that he which is joyned to a Harlot is one body Paul notes three sorts of conjunction 1. In the flesh onely as betwixt a man and a whore 2. In the Spirit onely as betwixt Christ and his members vers 19. 3 In the flesh and the Spirit when two faithfull are married together Vers. 17. Is one Spirit one spirituall body Pareus rather in respect of the bond Gods Spirit Beza Vers. 18. Sinneth against his own body not because the body is used as the instrument then it will hold also in stealing backbiting swearing rather as Peter Martyr more eminently against the body then other sins Or the body is not onely the instrument as in other outward sins but the object in this sin a man sinnes against his own body spoyling it of that excellent honour whereto God hath advanced it CHAP. VII Vers. 1. IT is good for a man not to touch a woman Good is opposed to that which is incommodious or inexpedient so Matth. 19.10 it is expedient Conducible to those who have the gift of continency and no setled abode and in times of persecution See vers 35. Obj. Gen. 2.11 It is not good for man to be alone Sol. Paul wrote in times of persecution which in all this Chapter he hath a speciall eye unto See Calvin Touch The Greek word often signifieth not to touch with the hand but to have any commerce with another therefore the meaning is bonum est abstinere ab uxore hoc est non ducere uxorem It is good to abstaine from a wife that is not to marrie Vers. 2. Neverthelesse to avoyd Fornication let every man viz. which hath not the gift of continency have his own wife Vers. 3. Due benevolence It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence because it must be performed with good will and delight willingly readily and chearfully It is said also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due because it is a debt which the wife oweth to her husband and he to her 1 Cor. 7.4 Dr. Gouge Vers. 5. Give your selves to fasting and prayer He speaks here of solemn fasting and prayer these also are joyned together Matth. 17.21 Acts 13. Vers. 9. To burne That is to have within a continuall fervency of lust in the heart Earnest desires are meant Hos. 7.4 Rom. 1.27 Vritur infoelix Dido c. Virgilius 4 Aeneid Vers. 10. Vnto the married I command yet not I but the Lord The Apostle delivered as from the Lord the doctrine against separation of those equally joyned in marriage that is from the plain relation of God in the Old Testament Vers. 12. But to the rest speake I not the Lord Which hath reference to that before vers 10. To this doubt of remaining together where one is a believer the other an Infidell I say not the Lord not as though Paul did resolve any thing against the mind of God but he gave this resolution as an Apostle under the New Testament which was different from the dispensations of the Lord under the Law Vers. 14. Sanctified by the Husband But she shall never be saved but by her own faith he sanctifieth her marriage but not her person Vide Calvinum
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
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
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are payd in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tum pecuniae tum annonae Cibaria quae militibus dantur 1 Cor. 9.7 Luc. 3.14 Respicit igitur Apostolus ad id quod Vers. 19. dixerat Vers. 13. Deinde loquitur in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eò quod uno mortis vocabulo innuantur multae poenae ac varii cruciatus impiorum Gerh. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift flowing from grace or free favour not rendered as due to the merit of the receiver but vouchsafed freely out of the free bounty and undeserved favour of the giver Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo Aug. contra Pelag. Sin may command far in the hearts of Gods people but it is not a husband there is not onely authority in a husband but a principle of love By the life of sin the strength of it is understood 1 To condemne 2 operate or worke in a man obedience to it selfe Hilders on Psal. 51.7 Lect. 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est assentior etiam Sophocli Euripidi Tum vero Hebraeis dicere est cogitare Mr. Perkins Quae memoras scio vera esse nutrix sed furor cogit sequi pejora Sencea Hippol. Act. 1. Scen. 11. Genus hoc loquendi in Scholâ Platonis usitatum fuit l. 9. de Repub. vide Dieteric Antiquit Bibl. See Rom. 16.17 * As if hee should say there is not one condemnation there is none in Heaven God doth not condemne them there is none on Earth their own heart and conscience doth not condemne them no word no commandement no threatning condemnes him Mr. Fenner on Lam. 3.57 a Walking in Scripture usually signifies to hold on a course of life as Gen. 5.22 17.1 b By the Law of the Spirit of life we understand the vertue and power of holinesse not in us but in Christ Jesus who by his righteousnesse and merits hath delivered us from the power of sinne and death B. Down on Justif. l. 7. c. 7. Law of death i. The power of death both of body and soule both temporall and eternall due to that blot and staine Phil. 2.7 And for sinne that he might take away the sinne of the World Condemned sin in the flesh that is exacted the due punishment of sinne in his humane nature Par. in loc See Act. 8.23 Chrysost. 2 Thes. 16. Mr. Peâ—kins He is not in us tanquam hospes but indigena persetuus as John 14.16 Gal. 5.18 The spirit of God 1. Alwayes leades a man according to the rules of the word the Child of God hath a twofold guide the word without and the Spirit within Prov. 6.22 2 Pet. 1.10 2. Inclines his heart readily to worke in that way Esay 30.21 (a) Pauls meaning is to signifie that the Holy Ghost causeth us to make requests and stirreth up on hearts to groane and sigh to God 2 Kings 2.12 Mark 14.36 See John 5. 6. Yet doth the spirit work this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes Hilders on 51. Psal. 7. Lect. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies when a man hath cast his accounts well weighed the matter he concludeth resolveth and determineth as Rom. 3.28 and 6.11 Bishop Dow. vide Bezam Auget emphasim quod apostolus non simpliciter dicit creatura expectat sed expectatio creaturae expectat q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio Gerh. Aliqui (b) restringunt verba Apostoli ad novam creaturam id est fideles expectantes beatam illam spem non dicitur absolutè nam creatura sed intenta expectatio creaturae additur autem intentam illam expectationem expectare Quae verba non malè meo judicio sic resomebat Thomas creatura intentè expectans filiorum Dei revelationem expectat quibus verbis creaturae nomen circumscribitur ut non intelligatur de quavis creatura sed de ea quae est capax talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rivetus It is a Prosopopeia whereby a Person is feigned to the creature as though it had will desire sorrow groaning Mr. Fenner in loc In this life we are not saved re but spe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un à sublevat Beza vide Bezam All things their prosperity adversitâ—e yea their tentations and sinnes should in the end work for their good The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before 2 Tim. 2.19 Rom. 11.2 Magnificentissima conclusio totius superioris de Iustificatione gratuita disputationis Beza a Qualis est ista intercessio non oralis sed realis ex merasui ipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24 D. Twiss vind l. 1. parte secunda Sect. 23. Est autem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significanter positum solet enim de Iudaïcis divortijs usurpari Matth. 19.6 Marc. 10.9 Grotius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus 2 Pet. 1.1 Mede on Acts. 5.3.4 5. Perkins Aliqui existimant eum quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat morti destinabat itae Paulum cùm ad Romanos scriberet ad illum morem adlusisse optasse ut Christus ipsum pro populo Iudaico tanquam hominem sacrum reijci occidi juberet Dilher Eclog. Sac. Dictum septimum (a) The Ark of the Covenants a speciall token of Gods glorious presence 1 Sam. 4.22 Nihil aliud est quam proposituÌ„ electivum adeoque liberum Non obdurat Deus impertiendo malitiam sed non impertiendo miserecordiam Aug. Epist. 2 Rom. See 11.33 Quia praecipua ejus laus est in benefactis Calvinus Iund 2 Paralel 15. Shall not be confounded Some doe refer it to the day of judgement when the faithfull shall not be confounded or ashamed cum venerit in suturo Glosse Interlin Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed nor to be confounded signifies non frustrari not to be disappointed of their hope P. Martyr and more is understood then said â—hat is shall be confirmed comforted established Fajus Finis perficiens non interficiens Aug. The abrogater of the Ceremoniall and fulfiller of the Morall Law not for himselfe but for us therefore Christ doing it for believers they fulfill the Law in Christ and so Christ by doing and they by believing in him that doth it doe fulfill the Law Perkins Notanter appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo significat semel finem seu complementum alicujus rei Matth. 10.22 24.6 Luc. 1.33 Joh. 13 1. Hoc sensu denotat obedientiam Domini activam
Speaker Pro. 31.28 And taught them Not upon a perfect Text as Hee did Luke the fourth These eight Beatitudes are as it were the eight Paradoxes of the world for the world and Philosophers place happinesse in riches not in poverty in sublimitie not in humility in fulnesse not in hunger in joy not in mourning Vers. 3. Christ sets not downe that wherein formally blessednesse consists but rules whereby we may know whether we be blessed or no occultae praedestinationis indicia futurae gloriae praesagia To bee poore in Spirit pure in heart meeke mercifull are stiled so many beatitudes Schoolemen say truely they are beatitudo disponens so many dispositions to perfect blessednesse Poore in Spirit Beggers in Spirit Esay 66.2 Austin and Chrysostome expound it of inward humility the meaning is those that have a spiritual sence of their spirituall misery Vers. 4. Mourne It signifieth great sorrow Piscator and others expound it of sorrow for sin For they shall be comforted They shall have inward and outward comfort Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse or they that are hungring and thirsting So the Greeke runs after the participle of the present tense intimating that wherever this is the present disposition of mens soules they are blessed Vers. 8. Pure in heart Austin renders it mundi-cordes Purity is of two sorts First that which is contrary to pollution as water when it is cleane and not mudded nor defiled Secondly Which is contrary to mixture as wine when it is not mixt Not carnall nor hypocriticall For they shall see God In the Hebrew phrase to see is ordinarily used for to injoy Psal. 4. Who will she us any good The word in the Hebrew is who will make us to see any good that is to injoy good To see God is to injoy him there is no seeing God but in Christ. Vers. 9. Peace-makers i.e. such as love to maintaine unity concord good-will and good agreement amongst men Not onely those which take up differences but the parties at variance which are most inclinable to peace For they shall be called i. e. they shall bee indeed and shall also be knowne and reputed to be the Sonnes of God by their likenesse to him Vers. 12. Rejoyce and be exceeding glad Or rejoyce and that exceedingly Great is your reward Object Rev. 12.12 A reward implieth the merit of workes preceding Answ. A reward is taken First strictly for that which doth answer and is equall to the worke Secondly Largely for whatsoever is consequent to the worke Heaven is a reward in this latter sence therefore salvation is called a gift Vers. 13. The salt of the earth In regard of their ministry they are to be totius orbis magistri Chrysost. The interrogation wherewith imports a vehement deniall as if Christ should say if salt once lose his naturall propertie of saltnesse it can never be recovered First Salt hath heate and acrimony by which it pierceth attenuates and subdues the whole lumpe nothing is more piercing than the word which being committed to the Apostles subdues the whole man and seizeth upon the vitalls Heb. 4.12 Secondly Salt preserves from corruption whence a perpetuall Covenant is called a Covenant of Salt Numb 18.19 The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant Thirdly Salt is a symbole of wisedome Wise men are called salsi and fooles insulsi so there is no true wisedome but in the word committed to the Apostles without which no man is wise Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to abrogate the Law First he tells them in this vers that Hee came to fulfill the Law 2ly v. 18. He tels them that not any thing of the least signification in the Law shal fail Thirdly In the 19. Vers. He that breakes the Law and teacheth men so shall bee least in the kingdome of Heaven Fourthly His doctrine required a greater right than that of the Scribes Pharisees Vers. 18. Till heaven and earth passe Greeke shall passe away Some doe very subtilly play with the word untill as if that the passing of Heaven and Earth which shall be in the last day of Judgement should put an end to the Law and the Prophets And truly saith Calvin as tongues shall then cease and prophecies bee abolished so I thinke that the written Law with the exposition shall cease One Iot or tittle Ierome calls apices tittles those by which like letters in times past were distinguished when he saith that Resh and Daleth differ onely in the tittle those erre that interpret them de punctis vocalibus Iod the least of the Consonants tittle of the vowells which were as ancient as the Hebrew Consonants Fulfilled In respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandemeâ—â—s and teach men so shall be called least and except your righteousnesse exceede that is righteousnesse of Habit and practice which is that which the Law as it is taken in that place required Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law Pharisees for practise the strictest sect Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions Yee shall in no case enter into the kingdome of Heaven Shall neither be accepted as members of the kingdome of grace here nor injoy glory hereafter Vers. 21. He doth not oppose his answer against the Commandement of Moses but the common conceite of the Scribes Vers. 22. But I say unto you The Expositors are so at discord in the interpretation of these words that while they endeavour to explaine the sence they forget the duty contained in it and scarce any where shew more anger than here calling one another Hereticke and foole Hee alludeth to the custome of punishing offenders used among the Jewes as there is a gradation of sinne so of punishment Iudgement a lesse court which inflicâ—ed small mulcts as it were by a leete Councell the greater Court as it were quarter-sessions Thirdly a more numerous Senate a grand assise Augustin saith in primo est ira tantum in secundo est ira Sermo in tertio ira certa expressio irrisionis Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it three degrees of sinners against that precept He that is angry with his brother without cause or rashly or for nothing for an injury offered to himselfe not a sinne committed against God Secondly He that saith to his Brother Racha which is an expression of anger in a word of lighter disgrace as sirra or pish or the like Thirdly He that saith
services of weake and tender Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes shall come When I shall send them my Holy Spirit to strengthen and prepare them forhard service and then they shall fast Christ therefore compares his Disciples to old bottles and torn garments not because they were worne with long use but because they were weake Vers. 18. All the Three Evangelists begin this History of Jairus with the particle Behold which yet here is not a Demonstrative adverbe but rather an adverbe of admiration For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48 and 9.22 The name of Jairus is suppressed by Matthew but set downe by Marke and Luke Worship him That is bow the knee which was common among the inhabitants of the East He did not give divine honour to Christ but worship him as a Prophet of God Ver. 20. Diseased with an issue of bloud It is but one word in the Greek The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares and that the woman had consumed all her substance upon Physitians whereby the glory of the Miracle was so much the greater Vers. 21. She had no devotion to the hemme of his garment but because she was kept off by the Presse so that she could not come neere to desire his aide as others did she said within her selfe if I shall but onely touch the hemme of his Garment Cartwright If I may touch A weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension the vertue proceeded not from his garment but immediately from himselfe therefore he saith vertue is proceeded from mee Luke 8.8 Vers. 23. Minstrells Who played with their sad tunes Cantabat maestis tibia funeribus Ovidius Vers. 24. She was dead therefore they scoffed at him as though he endeavoured to raise one dead as if she were onely a sleepe but Hee really demonstrated that she slept to him because He raised here onely by his call as wee can those that sleepe Piscat Vers. 25. Tooke her by the hand As we are wont to doe when we raise one from sleepe Christ hereby demonstrated that it is as easâ—y for God to raise the dead as to awaken those that sleepe which might much confirme their faith Vers. 33. I marvell not if the people marvelled for here were foure wonders in one the Blind saw the Deafe heard the Dumbe spake the Demoniacke is delivered rarity and difficulty are wont to cause wonder but meete in this If we respect either the multitude or power of working miracles there was never the like done Vers. 34. The Pharisees were mad to defame with wicked speech so notable a work of God for the Antithesis is to be noted betweene the praise of the people and the blasphemy of these men what could malice say worse Vers. 36. He was moved with compassion The word signifieth the yearning of the bowels such as is in the most tender pitie and compassion as Zacharie explaines it Luke 1.78 Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell see Iohn 4.35 Those which professe themselves to be Gods people and are in some kind of ripenesse to be instructed and become obedient to him are the harvest This was spoken at the feast of Tabernacles which was in the midst of harvest the Parable also of the Sower was in sowing-time Labourers The Ministers of Christ see the 10. of Luke the begining few almost onely Christ and Iohn A harvest-labourer or reaper should be first skilfull secondly industrious thirdly sent Vers. 38. Send forth Word for word cast them out for men are very slow in so holy a worke CHAP. X. Verse 1. THE number of Twelve did note the future restoring of the Church for as the people rose from Twelve Patriarkes so now Christ recalls the scattered relickes to the memory of their originall that they may conceive a certaine hope of their restitution Power against uncleane spirits It is well translated so by Beza and us according to the meaning of the phrase word for word it is in the originall power of uncleane spirits and so the Vulgar reads it Vers. 2. Peter and Andrew named first because they were first called Mat. 4.18 Theophylact. Peter is placed first here but Luk. 6. and Marke 3. the same order is not observed and by Paul himself Gal. 2.5 Iames is put before Peter We acknowledge the primacy but not the preheminence of Peter above the other Apostles Peter signifies a rock which hath firmnesse he was so called for constancy Andrew manlike Iames striving Iohn the grace of God Philip a light or lampe Bartholomew full of water Thomas engraffed in Christ Matthew pluckt out of the world Iames a striver Lebaeus hearty Simon zeale That they are sent two and two as in Luke 10.1 The seventy Disciples are sent by paires this makes for the commendation of brotherly Charity among the Ministers of the Word for the mutuall keeping of works and doctrine also for consolation and mutuall help in adversity and for the greater confirmation of the truth of the word preached Deut. 17.6 Because Christ sent his Apostles by paires the Jesuits walk two together in the streets but if more of them go forth together there is a mystery in it according to that speech Iesuitae semper sunt bini si verò sint trini tertius est generis faeminini Ver. 3. Matthew in describing his person keeps humility and candour humility in that that when other Evangelists prefer him in rehersing his paire before Thomas he for modesties sake postposeth himself to him candor that he makes mention of his ancient sinfull condition and confesseth that he was a Publican Vers. 5. Sent forth or commanded forth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Apostles are derived signifieth properly Cum mandatis emittere to send forth with commands Go not c. Object Mark 16.15 Answer Distinguish times and the Scriptures will be consonant enough that in Mark is meant of preaching after Christs time this in Matthew while he was living on the earth both are true because the times are divers Vers. 6. He assigneth the first place to the Jews because they were the first-borne First Miraculous cures are there meant 2. For those daies only 3. There is a difference between action and labour 4. Forbids a mercenary affection Vers. 8. It may be understood of the Lords work generally that as freely they have received the grace so freely they should do the work 1 Pet. 5.2 Vers. 9. Provide neither gold nor silver nor brass in your purses The Commandement was temporall and given to the Disciples but only for the time of their first embassage into Iury as
It could not be said he lay three artificial daies in the earth because he lay in the night part of a naturall day His abode in the grave was about 38 houres He was but one day and two peeces of two daies in the grave for he was buried in the evening before the Sabbath and rose in the morning the next day after the Sabbath yet this is sufficient to verifie Christs saying for if the analogy had stood in three whole daies then Christ should have risen the fourth day Langus de Annis Christi lib. 2. cap. 1. saith by this exposition Scripturae in os contradicitur he saith two nights and two daies are not three nights and dayes two and three are not the same 41. The men of Nineveh shal judge exemplarily and are produced to convince others who have less profited by greater meanes Beza Piscator Vers. 43. Is gone out A voluntary action but he is cast out of the godly He may returne and actually possesse such men he was actually cast out of It is said metaphorically that he walketh through dry places for his banishment is grievous to him and his dwelling out of men is like a filthy desert Alludes to the Israelites being in the wilderness they were not content but had rather have been in Aegypt again there was no meat nor drink Seeketh rest So long as he is out of man because that then he fretteth and tormenteth himself and ceaseth not to try every way untill he recover that he hath lost Vers. 44. My house It is his house though he be in part cast out Empty Or as the word is idle not possessed by grace so void as no body lookes to it the word is used by Pharaoh against the Israelites you are idle so the devill finds men idle not looking to their soules and then comes in Swept and garnished As men expecting guests sweep the house to shew how welcome they shall be so the idle man garnishes his house and is ready to bid the devill welcome A heart emptied and swept of goodness and garnished with noisome lusts is prepared for the devill Vers. 45. Seven other spirits The number of seven is taken here indefinitely as in other places that is multitudes Seven Spirits In the Revelation that is with severall operations so the devill comes with greater temptations and sins Vers. 47. His brethren That is his nearest kindred see ch 13.55 Vers. 48. Vpon this place some old Heretickes denied Christ to have any Mother Interrogatio indignantis as if he had said What dost thou tell mee of my Mother and my brethren as if it were fit that I should omit my Fathers businesse to hearken to my earthly kindred Luke 2.49 Marys importunity is here reproved Vers. 49. Behold my Mother and my brethren Spirituall kindred are stronger than carnall CHAP. XIII Verse 2. THE occasion of our Saviours Sermon was the gathering of much people together and coming unto Christ out of all Cityes the kind of doctrine he spake was by a Parable that is a comparison and similitude drawn from ordinary matters here it is taken for an obscure manner of propounding the truth under a continued similitude or allegory from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilare Luke 21.29 see 24.31.33.44.45.47 verses of this Chapter Behold a sower went forth to sow The Scope of this Parable is twofold First whereas our Saviour saw a multitude of hearers but not all coming with the same intent nor all hearing with the same fruit and profit he manifestly propoundeth this parable to shew the diversity of hearers Secondly that every man might enquire and make triall of himselfe in which forme or ranke of Hearers hee is Behold A note 1. of certainty 2. Of intention or excitation that is let him that heares consider remember apply 3. Of castigation or checke to our dulnesse in beholding such materiall things A Sower That is Christ himselfe vers 37. Went forth to sow That is to preach in Spirit person ministry His seed That is the word of God ver 11. Which by Christ and his Ministers is cast into the furrowes of the heart as seed into the furrowes of the earth by the husbandman The word of God in this Sermon is compared by Christ to seede and for divers reasons First as unknown seed of which you know not what fruit it will bring forth is a contemptible thing and of no price so the word of God is not esteemed of 1 Cor. 1.23 Secondly as seed hath in it selfe a virtue of growing of bearing fruit and of procreating that which is like unto it so the word of God hath in it a spirituall and quickning force of regenerating men Thirdly as the seed doth not quicken being kept in the garner but being cast on the earth so unles the word of God be spread abroad into the eares and minds of men it doth not regenerate men nor bring forth the fruits of faith Fourthly as in sowing the blessing of God is required unlesse wee will cast away the seed in vaine so in preaching the word it is God onely that gives the increase 2. Cor. 3.7 Fifthly as in sowing the field is to be prepared unles wee will lose our labour with the seede so the heart is to be prepared to heare the word of God Vers. 4. The high way being continually trod by the feete of men growes hard seede will not grow there so mens hearts through the continuall passing of the Devill and lusts Our Saviour interprets it plainely in the 19. vers the reason of unfruitfulnesse is two fold one inward the seed was troden under foote that is they despise and undervalue it the other outward by malice of the Devill the Foules came and devoured it up Luke 8.12 he stealeth that is closely and secretly takes it away Vers. 5. This second ground goes beyond the former they are hearers and doers If you sow seed in ground that hath some stones and some earth it will soone come up but growes not downward so these heare the word with joy but it takes no roote if persecution come his Religion is gone These bad hearers are compared to stones or stony grounds 1. For their naturall hardnesse 2. Coldnesse 3. Heavinesse 4. Vnprofitablenesse This bad ground goes beyond the former 1. It receives the seed 2. Incontinently 3. With joy 4. Brings up the seed sowne it sprung up to sundry degrees 1. To externall obedience and reformation in most things 2. To an outward profession 3. To a kind of faith Much earth Not as if there were no earth or rootes or moysture but as a Rock covered with a little crust of earth above all stones below so it had no rootes that is no deep rootes no rootes to feede the stalke and blade that was come no rootes which could save it from withering in time of heate This is implied by all the Evangelists who say because it wanted rootes
it lasted but a while it wanted moisture that is sufficient moisture Vers. 6. They withered away Fell away not all at once but by little and little as a leafe loseth his greenesse and flourish and withers by degrees The causes 1. Inward 1. Positive hardnesse it fell among stones 2. Privative want of Moystnesse Earth 4 5. v. Rootes 6. v. 2. Outward Persecution 21. v. Temptation Luke 8.13 Moistnesse humor 1. Vnctionis a sound supply of saving graces which continually feedeth and cherisheth the roote 2. Compunctionis sound sorrow for sinne and the sound exercise of mortification Vers. 7. This ground goes as farre as the former in hearing Luke 8.14 in receiving Matth. 13.20 and Mark 4.14 and in growing as Luke it springs beyond the other the other grows but this sprang up not only to a blade but to an eare though not a ripe one These third hearers are doers sufferers in the winter time the thorns will cherish the seed but when it should bring forth the earth the thornes grow up and choake it Bring forth no fruite That is not to perfection bring not fruit to the end as the Greeke is or maturity The causes of this failing are set downe 1. In generall to be thornes viz. inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world to distinguish them from the cares of heaven Luke 8.14 and 22.2.2 Riches Luke 8.14 called deceitfulnesse of riches verse 22.3 Voluptuous living Luke 8.14 called lusts of other things by another Evangelist these enter and choake the word Mark 4.19 Vers. 8. The ground is called good not à priori because the word finds it so but à posteriori it is made so by the word The heart is called good in two respects 1. as emptied of bad qualities being contrary to the bad disposition of the three former kinds of ground 2. as well qualified by grace so it is called an honest heart a generall word and put for the approved disposition of the soule containing both civill and religious honesty The first received not the seede this receives and retaines it the second choakes the seed this cherisheth it in a good heart the third came up faire but withered this continues fruitfull Our Saviour speaketh not by an hyperbole or an excessive speech but according to the manner of the best ground in Canaan which brought an hundred fold increase Austin and Jerome say our Saviour mentions three degrees of fruitfull ground to note a difference betwixt Virgins Widdowes and Married persons Theophylact applies it to Anchorites Monkes and Laickes Christ mentioneth three degrees of fruitfull hearers 1 to note the free disposition of Gods grace who distributes to every one according to his good pleasure 2. to comfort and encourage his Ministers who though they lose much labour in the three bad grounds yet the good ground makes amends in which none are fruitlesse 3. to comfort and strengthen such as have not nor can attaine this hundred fold though their endeavours be true and earnest Christ honours them with the name of good ground Matth. 25.23 Vers. 12. See Luke 19.26 That is that useth well what he hath received Drusius in his proverbs expounds it thus He that hath the gift of faith to him other things also shall be given Vers. 13. Hee here plainely declares why he used a parabolicall kind of teaching because they seeing with their bodily eyes the Miracles of Christ and hearing with their corporall eares his Sermons they did not see nor heare with the eyes and eares of their heart Vers. 19. And understandeth it not Spiritually Then cometh the wicked one That is the Devill this phrase notes a speciall wickednesse God is called by the Prophets in the old Testament the Holy one because he is infinitely and altogether Holy so the Devill because hee hath the most wicked nature is called the wicked one 1. the Devils fell of themselves and made themselves wicked 2. they persist in their wickednesse 1 Iohn 3.8 3. they labour to make others wicked like themselves they are wicked subjectivè and effectivè And catcheth away that which was sown in his heart Catch in our language imports a kind of violence but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full fetcheth it away by violence as the Harpie her meate the ravenous creature the Harpie hath her name from this word Christ useth the word Matth. 11.12 where it is rendred take by force because of the vehement pursuit of their spirit so this shews the extreme eagernesse of satans spirit Vers. 21. Yet hath he not root in himselfe It must bee a rooting of our owne not in opposition to Christ but any other person and not so much inregard of quantity as truth It must have a rooting 1. In the understanding Eph. 4.14 2. Memory 3. The conscience Rom. 14.15 4. In the will Act. 11.23 5. In the affections Eph. 3.17 6. In faith Col. 2.5 For when tribulation or persecution ariseth because of the word he is by and by offended Tribulation is taken largely for any kind of affliction here for such a tribulation as hath something of persecution in it for the word tribulation is often immediate from the hand of God persecution is ever from the hand of man Because of the word Received Offended At this persecution it implies such a distast as puts a stop to a man in the way he is in Vers. 22. This ground in the generall nature of it is thorny thornes are lusts that thrive in the soule so called 1. because they are sponte nascentia spring up naturally in the heart as the others doe in ground 2. teare and wound the soule as thornes the flesh 1 Tim. 6.10 3. in the respect of the end thornes are for fire so lusts either for the fire of the Spirit of God or of the wrath of God And the deceitfulnesse of riches Riches are a great portion of the things of this world the Greeke word rendred deceitfulnesse signifies the drawing one out of his way it notes the deceiving which is under the most cunning disguise of that which is good or true the fairest colour to draw us out of the way Riches are not deceitfull actively as the heart of man Ier. 17.5 or as lust 4 Ephes. 22. but objectivè because they are those things about which we are deceived not as they are possessed and used but as they are 1. coveted 2. trusted to 3. ill imployed Vers. 24. The Kingdome of heaven That is the Gospell because it is the meanes of setting it up Vers. 25. His enemie came and sowed tares among the wheat So long as the Church wandreth in this world Hypocrites and wicked men bee mixed with the good and sincere therefore the godly should arme themselves with patience see 47. v. the mixture of good and evill must be patiently borne untill the end of the world because the true and
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
12.35 Christ is a help against darknesse of sin ignorance misery death Gods wrath He alludes here saith Grotius to Esay 9.2 Vers. 6. A man Mans Ministry Sent Must have a calling from God Rom. 10.15 John Iehochanan Preacher of the grace of God Luk. 1.13 This shews that Christ is author of the light in man Vers. 8. He was not that light Ob. Iohn 5.35 Ans. It speaks not of the same light Iohn Baptist was not the Sun of righteousnesse the Messias the light that brings light into the world but he was a light and gave a notable testimony to the light See Grotius Was sent Is not in the originall Mat. 5.15 Iohn 5.35 Vers. 9. True Truly heavenly See Iohn 6.32 and 15.1 Lighteth Luce rationis the soule of a man is called a Candle in Proverbs See Cameron Every man Jew and Gentile without respect of persons all that are enlightned cannot say they have light from any other commeth Viz. borne Mark 16.15 Mat. 20.19 The world was ignorant before his Incarnation Luk. 1.79 world is taken First for things created Secondly Per synecdochen integri for men in the world both are here meant Some understand this of the light of grace but it will be more universally and necessarily true of the light of Reason which is in Infants radically though not actually Vers. 11. His own Some say all men are here meant because he made all the Jews were his people in a speciall manner Psal. 85.1 Received him not Beleeved not Calvin That is they obeyed not his word they would not be taught and directed by him Iohn 3.32 Ver. 12. As many Either Jews or Gentiles Calvin Bond or free Chrysostome Power Therefore the Papists say power is in man See ver 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies possibility but as in other places it is translated power or authority so here as also 1 Cor. 8.9 and 9.12 right or privilege or as Iansen Concord Evang. c. 1. interpreteth authoritatem dignitatem jus To become Viz. made Mat. 5.45 Sons Gal. 4.5 Ephes. 1.5 Rom. 8.17 His name Gospell preached Acts 4.12 Vers. 13. VVhich were borne not of bloud nor of the will of the flesh nor of the will of man but of God Faith comes not by naturall generation Bloud Enallage numeri genitale semen The flesh Gal. 5. opposite to the Spirit Man The same with flesh Calvin Some by flesh would have the woman to be meant Augustine Not of the will of man Not by any naturall power vertue or strength which is naturally inherent in them But of God That is of the Spirit of God Vers. 14. The word was made flesh Viz. incarnate man by Synechdoche Heb 2.16 Flesh signifies contemptuous man And dwelt among us As in a tabernacle or tent that is for a short time The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of tabernacles in or near the time of which celebrated by consent of many Authors of best note he was conversant with us Zach. 2.10 Heavens are his home here was his pilgrimage Beheld his glory Saw it in his doctrine miracles life passions which agreed only to the only begotten Full Acts 6.8 All things in the Law were fulfilled in him Grace favour Ephes. 1.6 Truth All Christs were true and not fallacious true knowledge Col. 2.3 See Piscat Vers. 15. And cried Alia clara voce Esay 58. For he was before me So we read it but in Greek it is He was my first preferred before me for he was my first Vers. 16. Of his fulnesse The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for abundance Psal. 24.1 there is not only plenitudo abundantiae but plenitudo redundantiae an overflowing of fulnesse in Jesus Christ. Secondly for fulfilling and perfecting of a thing So love is said to be the fulfilling of the Law Properly it is given to vessells that are brim full of liquor and metaphorically here applyed unto Christ. Grace for grace Interpreters all agree in this that the scope of the words is to set out the abundance of grace we have from Christ a kind of Hebraisme say some and notes the cumulation of grace grace upon grace grace answerable to the grace in Christ say others or the grace in Christ which we partake of answers the grace in all Moses rites and Ceremonies See 14.17 verses and de Dieu in loc That is as one sweetly expounds it as a child in generation receiveth from his parents member for member or as the paper from the Presse receiveth Letter for Letter the waxe from the Seale print for print or as the glasse from the Image receiveth face for face so doe we from Jesus Christ receive grace for grace that is for every grace that is in Christ there is a grace in us in some measure and proportion answerable and agreeable to the same in him Grace for grace That is whatsoever Grace there is in Christ there is the like stamp upon the heart of every Christian like unto that expression Matth. 5.38 Grace The word Grace is sometimes taken for the love and favour of God Ephes. 2.5 2. For holinesse Col. 3.16 3. For excellency or ability as Ephes. 4.7 In all these respects there is a fulnesse of grace in Christ. Vers. 17. Grace In opposition to the curse of the Morall Law truth in opposition to the figures of the Ceremoniall Law Dr. Reynolds Grace comprehends all the perfections of the will truth all the vertues of the understanding Dr. Preston Vide Fulleri Miscell sac lib. 1. c. 8. de Dieu in loc Vers. 18. Seen Known fully as he is or now shall be revealed by Christ. Exod. 33.20 The bosome of the Father That is the seat of love and secrecy Who is intirely loved with such affection as is due only to her who is to be laid in the bosome Deut. 13.6 Men admit those into their bosomes with whom they impart all their secrets the breast is the place of counsells Calv. That is Christ revealeth the secret and mysterious Counsels and the tender and compassionate affections of the Father unto the world Dr. Reynolds declared exposuit discovered a secret 41. Gen. 25. Matth. 11.27 The originall word signifies to conduct and direct and lead a man as it were by the hand to the finding out of something that was hid before No man by the naturall force of his wit can know God with a saving knowledge necessary to eternall salvation Vers. 20. And he confessed and denyed not See third verse It is familiar with the Hebrews by affirming and denying to expresse the same thing for the greater confirmation Esay 39.4 Ier. 42.4 See 1 Iohn 1.5 Vers. 21. And they asked him What then Art thou Elias And he saith I am not Art thou that Prophet And he answered no. Iohn so denyed that he was Eliah as he denyed he was
is not meant an externall eating and drinking with the mouth and throat of the body as the Jewes then and the Romanists more grossely since have imagined but internall and spirituall by a lively faith Bishop Vsher. Vers. 53. Except ye eate the flesh of the Son of God and drink his bloud ye have no life in you We may ask a Papist whether the Eucharist be here spoken of if it be not why doe they allege this Chapter to establish their transubstantiation if it be why doe they deprive the people of that life in taking the Cup from them It doth not serve the turne to say that the people receive the bloud together with the host by a concomitancy for he that so receives the bloud doth not drink Pet. du Moulin Vers. 54. Who so eateth my flesh and drinketh my bloud hath eternall life To give us to understand that his manhood hath quickning vertue in it yet not of it selfe as by it self but as it is the manhood of the Son of God Mr. Perkins Vers. 55. For my flesh is meat indeed and my bloud is drink indeed It is as much as if he had said reall meat and drink yet meaneth he not corporall but spirituall meat and drink v. 65. Spirituall and corporall are opposite one to the other not spirituall and reall That is reall which is not imaginary or in conceit only but in deed and truth Vers. 56. My flesh and drinketh my bloud That is not only Christs body but person all his merits his passions and priviledges which flow from them He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Christ in this Chapter is oft resembled to food the Spirit of God delights in this metaphor not only because they of Capernaum followed him for the loaves but because the resemblance is suitable in five particulars First in regard of the necessity of Christ for the soule as of food for the body 1 Tim. 6.8 Gen. 28. Food and raiment food is more needfull Adam in Paradise and many Nations subsist without raiment but none can without foode Secondly in respect of its complacency and delight Thirdly its efficacy it continues and strengthens life so Christ. Fourthly because of the union between the meat that nourisheth and the body that is to be nourished Fifthly there is a unity 1 Cor. 6.17 Vers. 62. What and if ye shall see the son of man ascend up where he was before It is necessary to understand it one of these two wayes either then you shall not be scandalized when you shall see c. or contrarily then you shall be more scandalized Many follow the former sense Chrysostome Augustine Cyrill Theophylact Beda Rupertus I can hardly perswade my selfe saith Maldonate that it is to be understood then you shall cease to be scandalized or then you shall understand believe as all the authors which I have read interpret it What will you doe when you shall see me ascending into heaven how much more will you be scandalized how much lesse will you believe I deny not saith he that I have none the author of this interpretation but I approve of this more than the other of Augustine the most probable of the others otherwise because this is more repugnant to the sense of the Calvinists which to me is a great argument of probability Vers. 63. The flesh profiteth nothing That is the fleshly eating of Christ for in no other sense can the flesh be said to profit nothing for Christs flesh was as necessary to the worke of our redemption as his Godhead The Godhead supported but the flesh suffered The words that I speak unto you are Spirit and life Because the word of God is the pipe whereby he conveigheth into our dead hearts spirit and life Perkins As Christ when he raised up dead men did only speak the word and they were made alive and at the day of Judgement by his very voyce when the trumpet shall blow all that are dead shall rise againe The flesh is his humane nature wherein by death he is become our bread the Spirit his divine nature which maketh his flesh to live and which gives a quickning vertue to this bread Vers. 70. I have chosen you twelve To the Apostolicall function Calvin Vers. 71. When he was one of the twelve Yet we doe not reade that he was moved so stupid are hypocrites that they feele not their owne wound CHAP. VII Verse 5. NEither did his brethren believe in him That is they did not know nor believe that he was the Messiah and the Son of the living God but they thought that he was only a man like to themselves It belongs to a witnesse ingenuously to utter that which he knowes to be true not to doe any thing for any mans favour or hatred which may oppose truth Polyc. Lyser Vers. 17. If any man will doe his will That is beleeve it and subject himselfe to it He shall know Viz. by that comfort which he shall feele upon his subjection Vers. 20. Thou hast a Devill It is all one as if they had said thou art mad It was an ancient saying among the Jewes that men are troubled by the Devill when they were in a fury or when their mind and reason was taken away Vers. 24. According to appearance The originall is as the vulgar rightly secundum faciem because the face only appears the rest is hid Vers. 35. The dispersed among the Gentiles By the Gentiles he here understands the Hellenists that is dispersed Jews so called because they spake the Greek tongue and used the translation of the Septuagint which was made in Aegypt in their Synagogues Vers. 37. Jesus stood When otherwise the custome of that age carried it that the teachers sate even as Christ also often did but here he stood that he might signifie that he would seriously execute the great Office of Teaching Cried Both for the multitude of the company that he might be heard of all and that he might declare that he would speake of those things which it belonged all to heare and know and also that he might shew an undaunted mind and that he feared no man If any man thirst The metaphor of thirsting was suitable because it was hot weather A thirst in Scripture in generall meanes a vehement desire but here more it is the same in the soule that thirst in the body Three things meet in bodily thirst 1. A failing of moysture 2. A sense of unnaturall heat therefore it is said in Scripture burnt up with thirst dried with thirst 3. A vehement desire after moisture which may coole this heat and supply this want That is finds himself empty of grace is sensible of his corruption and of the wrath of God and then vehemently desires Christ. Vers. 38. As the Scripture saith That is as the Scripture is wont to expresse it for otherwise there
sin 2. Makes discoveries where it comes 3. Quickens the Sun brings heate as well as light Ver. 41. When he saw his gllory In that vision Esay 6.1 2 3. Ver. 49. What I should say and what I should speake Between saying and speaking saith à Lapide there is this difference that to say is to teach and publish a thing gravely to speake is familiarly to utter a thing CHAP. XIII Verse 1. BEfore the feast of the Passeover The other three Evangelists say Christ celebrated the Passeover and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lambe Therefore this here is to be understood that he did it in the 14. day at the evening which preceded the Feast of the Passeover which was the fifteenth day Vers. 3. And went to God A Deo exivit non eum deserens ad Deum vadit non nos derelinquens Bernard He came from God not leaving him and he goeth to God not leaving us Vers. 4. Laid aside his garments Only his upper garment not his cloake for the Orientall people used long garments Vers. 5. Began to wash the Disciples feet He chose to wash their feet rather than their head that he might have the opportunity of a more humble posture and a more apt signification of his Charity This washing of their feet which was an accustomed civility and intertainment of honoured strangers at the begining of their meale Christ deferred to the end of the Paschall Supper that it might be preparatory to the second which he intended should be festivall to all the world If he had washed Judas he had washed a Blackamore Calvin saith he did wash him and shewed his patience therein Vers. 6. Lord dost thou wash my feet Oratio est abominantis rem absurdam indignam It is the speech of one abominating it as a thing absurd and unworthy Vers. 7. Thou knowest not That is thou knowest not what moves me to do this for his eye taught him what he did But thou shalt know hereafter That is in due time this shall be interpreted to thee and thou shalt know the reason why I did this Vers. 8. If I wash thee not thou hast no part with me The word wash signifieth a free pardon of sins and newness of life Calvin Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God also when he abolisheth the wicked and vitious desires of the flesh by his Spirit Vers. 10. Needeth not save to wash his feet Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper especially after travell Our Saviour refuteth Peter from the common custome of the Jews as Casaubone observeth those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet His feet His affections say some rather the defilements he contracts by his daily walking The reliques of corruption must be purged away by little and little an allusion to the Easterne Countries which went in Sandales and defiled their feet they must repent every day But is cleane every whit The faithfull are cleane not that they are wholy pure so that no blot sticks in them but because in their chiefe part they are cleane Calvin Vers. 14. If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet Now he opens the reason of his deed viz. that he who is the Master and Lord of all delivered an example which all godly men may follow lest any thinke much to performe an office though meane for his Brethren Vers. 14. Have washed your feet Argumentum à majori ad minus Vers. 18. To lift up the heele Metaphorically signifieth under a pretence of friendship treacherously to deceive one Vers. 23. Now there was leaning on Jesus bosome one of his Disciples They did not sit as we at the Table but putting off their shoes and leaning upon pillows did lye upon beds Wâ—om Jesus loved More than others Vers. 27. After the sop Austen falsely thought that this sop was a sign of Christs body since it was reached when they were not at supper That thou dost do quickly Vox est detestantis Calvin Vers. 33. Little Children Note here the tenderness of Christs affection and love toward his faithfull and Apostles for he doth not say Children but little Children and because the Apostles were little in the faith and love of Christ for they received the fulness of it from the Holy Ghost in the day of Pentecost Vers. 34. A new Commandement I give unto you that ye love one another c. Those that are going away are wont to command their Inferiours Love is new because 1. Renewed in the Gospell Christs Example and his last Will and Testament 2. Excellent so new as Mat. 9.17 Rev. 5.9 Maldonate resolveth it to be an Hebraisme in which language new rare and most excellent are synonima's A new name Apoc. 2. A most honourable name a new song Ps. 69. A most excellent song New wine Mat. 26.29 The best wine so a new Command that is a rare choice speciall remarkable one one above all others Maldonate varies little from Calvin New As it were a Law newly enacted not continually practised Calvin So called saith Austen from the effect because it renews us because it ought alwaies to be fresh in our mind and memory As I loved you Calls both for the manner and measure of our love both intensivè and extensivè 1. Intensivè as our Saviours was 1 John 3.16 2. Entensive Rom. 5.8 See Mat. 5.44 As Is not a note of Equality here but of similitude as Christ loved us freely Iohn 15.16 greatly Ibid. verse 13. and constantly Iohn 13.1 so should we love our Neighbour CHAP. XIIII Verse 1. LEt not your heart be troubled For my departure It signifies such a trouble as is in water when the mud is stirred up or when the waves and surges are raised by some tempest or storme such a trouble as is in an Armie when the Souldiers are disranked and routed or disordered Ye beleeve in God beleeve also in me That is as ye beleeve in God the Father so beleeve also in me ye beleeve that God the Father is able to provide for you beleeve in me that I am able to satisfie for you Vers. 2. In my Fathers house He calls Heaven which is the kingdom of glory and eternall blessednesse the house of his Father to which Christ by his deaâ—h and passion contended in it he saith there are many mansions the word signifies a place of abiding that he may shew the perpetuity of heavenly felicity and blessednesse opposed to the shortnesse of our pilgrimage in this world Psal. 39.13 Heb. 13.14 Vers. 6. I am the way the truth and the
that usually man hath a cloake for his sinnes Vers. 26. Which proceedeth from the Father Which very word Iohn useth of the two edged sword proceeding out of the mouth of Christ Rev. 1.15 CHAP. XVI Vers. 2. THey shall put you out of the Synagogues Of the manifold significations of Synagogues their use originall and antiquity see Tolet on this place and my Annotations on Matth. 4.23 and 6.2 and on Luke 7.5 Vers. 7. It is expedient for you that I go away Expedient to seale and secure our full and finall redemption unto us and expedient to prepare a place for us Vers. 16. The comforter will not come John 14.16 This Greek word is attributed to Christ 1 Iohn 2.1 Vers. 8. Reprove the world Or convince Austin takes the word pro reprehendere Chrysostome and Cyrill pro convincere the last is the better reprove by preaching Act. 2. The Greek word more properly signifieth to convince than reprove to reprove is onely to discover a fault to convince is to take away all reasons that can bee alleged for it The Spirits convictions are never single Satans voyce is to cry sin sin the voice of the Spirit is to cry grace and the righteousnesse of Christ onely Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule when one shews a thing to be impossibly otherwise than he represents it There is a twofold conviction of sin 1. Rationall when a mans reason is non-plust and he cannot deny the truth of it 2. Spirituall when a mans heart stoopes under it and he takes the shame to himselfe Of sinne It discovers 1. the nature and filthinesse of sin shews the contrariety of it to the holy will and pure nature of God 2. the danger of it that thou art under the undoing power of sin as long as thou art short of faith in Christ. John 3. ult Vers. 10. Of righteousnesse That is 1. Of the sufficiency of Christs righteousnesse 1 Iohn 1.7 2. Of the possibility of it that his righteousnesse shall be effectuall to all purposes for us because he goes to the Father and we shall see him no more therefore God is fully satisfied 1 Tim. 1.16 Vers. 11. Of judgment That Christ hath erected a judicatory in the conscience Oracles are ceased Satan in part is cast down 2. Makes men submit to his judgement Matth. 12.20 Observe the method of this conviction 1. Of sin to cure the presumption which is in men and bring us to a selfe-despaire 2. Of righteousnesse to prevent despaire in the mercies of God when our presumption is cured 3. Of judgement and sanctification to prevent that loosenesse we should else fall into we are convinced of sin by the Law of righteousnesse by the promises of the Gospell of judgement by the Evangelicall commands Vers. 13. He shall guide you into all truth Guide By inward motions moving and perswading 2. Changing the mind and will 3. Kindling the affections Guide you As a man is led by the hand into a place for we are not onely blind but lame too shall lead you into the practise of them That promise was directly and primarily made to the Apostles All truth Not simply all but all necessary and saving truths to be led into all truths is to know and beleeve them Leade them into all truth That is reveale Gods will unto them and assure their hearts that the same is true He shall not speake of himselfe Hence the Arrians blasphemously inferred as Jerome witnesseth that the Holy Ghost was inferiour to the Father and Son they said the Father onely was true God our Saviour a creature and the Holy Ghost a servant of both Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fidelity is seen in saying nothing himselfe but onely in relating that he hath in charge Vers. 16. Shall not see mee When he lyes in the grave Theoph. Caiet Rupertus Shall see mee In heaven Aug. not see him at his ascention but at judgement Beda Vers. 20. Weepe and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it These words are not onely meant of his Disciples but of all beleevers who upon consideration of the sins and their spirituall want of Christ do mourne and lament But your sorrow shall be turned into joy If Christ had onely promised that their sorrow should he mitigated or shortly ended it had been a great comfort but this ministreth abundant consolation Vers. 23. Whatsoever ye shall aske Non quaecunque whatsoever onely but quotcunque too how many things soever The Greeke word is pregnant may meane both doth meane both Vers. 33. Be of good cheere The word signifies boldnesse implying that our confidence in God causeth holdnesse and courage CHAP. XVII THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people for though the prayer here was in the time of his humiliation yet the matter of it belongs to his State of glory Vers. 3. This is life eternall By eternall life understand grace by a metonymie of the effect quia vitam efficit Piscat It workes life quia radix origo vitae because it is the roote and originall of our life Cyrill Gustus vitae aeternae the tast of eternall life Brentius That they might know That is beleeve in Thee the onely true God Hence the Arrians inferred that the Son was not true God and the Macedonians that the Holy Ghost was not true God The exclusive word only here doth not exclude the Son and the Holy Ghost but Idoles and false Gods See Rom. 9.5 Vers. 9. I pray for them I pray not for the world but for them which thou hast given mee Our Saviour prayed for those onely that his Father had given him and for those whom hereafter he should give unto him v. 20. And that with exclusion from the world as here and for their sakes he sanctified himselfe v. 19. Which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Marlorate had read as himselfe professeth in his commentaries on that passage in Iohn And he had seen very many as there he signifieth viz. Chrysostome Cyrill Augustine Leontius Beda Theophylact Euthymius Rupertus Vers. 10. All mine All that I make intercession for and am to redeeme that are to have benefit by mee are thine Thine elect and chosen people and thine are mine All thine elect shall have benefit by mee and I am glorified in them The glory and honour that I have in the world is in and by them and them onely Vers. 11. That they may be one as we are The unity of the will is common to all v. 20.21 Vers. 13. These things I speake in the
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
my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de
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
the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed governours to avoid confusion Fulke on the Rhem. Testam vide Calvinum Pareum Vers. 5. To deliver such a one unto Satan Beza Calvin Pareus à Lapide Estius and Morton interprete it of excommunication The excommunicate person is to have his conscience terrified by being delivered unto Satan that is cast out of the Church out of which Satan ruleth 2. Sorrow must be wrought in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true repentance Neither is it any thing else then excommunication which the Apostle signifieth by delivering to Satan saving that he expresseth an extraordinary effect that followed in the Apostles time viz. that those which were put out of the Church became visibly subject to Satan inflicting plagues and diseases on their bodies which might reduce them to repentance which the Apostle calleth the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus as 1 Tim. 1.20 For the Apostles had power like that which Saint Peter exercised on Ananias and Sâ—pphira thus to punish those that opposed them as Saint Paul often intimates Thorndikes discourse of the right of the Church in a Christian State Chap. 1. Some say he was delivered to Satan in a miraculous way to possesse or torment him an Apostolicall power onely Vide Grotium But that cannot be for these reasons 1 The Apostle saith you deliver the Apostles did not worke miracles by others hands 2. The punishment is answerable to the sinne which was twofold v. 2. 3. He makes it a generall ground of a duty they must withdraw themselves from such a one Vers. 6. A little leaven leaveneth the whole lumpe The word of God compareth sinne unto leaven both in regard of the whole congregation in that it spreadeth further and further in the body of the Church if opposition be not made Levit. 19.29 and also in regard of the persons selfe in that it doth more and more sowre and pollute the soule till at last it have left no part free if the seasonable rendring of repentance prevent it not But yet it will not sowre the congregation so as that all their worship and service shall be cast off by God as an abomination that is the false glosse of some For when the Gospell is compared to leaven the holy Ghost meanes not that if the Gospell enter into any place then the services of the whole congregation are made pleasing to God for the services of hypocrites which are many never please him but that the Gospell comming into a place and converting some one or two will goe farther and convert more and more till it draw the whole place at least to outward submission The meaning is one sinner tolerated and winked at doth infect another till the whole society be over growne with the like wickednesse and not that one sinner causeth the service of all those with whom it is done to become uncleane or polluted Vers. 7. Purge out therefore the old leaven That is which proceeded from the old man and corrupt nature though the Church of Corinth was very corrupt many wayes yet he bids them not take the lumpe away but remove the old leaven he bids them not forsake the Church but stay and reforme it Vers. 9. Not to company with fornicatours The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and 2 Thess. 3. being compounded with two praepositions notes a most familiar acquaintance and conversation See next vers Vers. 11. Not to keepe company That is in a private and familiar manner With such a one no not eate That is make him not a speciall intimate friend Intelligitur vel contubernium vel interior câ—nvictus Calvinus This place being understood of all voluntary commerce with a scandalous person whereby at least I appeare to countenance him in his sinne contrary to that precept 1 Thess. 5 22 Its apparent say some that voluntary commerce at the Sacrament is here forbidden as well as at my own Table The râ—ason say they is evident First because he ought to be kept from the Lords Table as well as from my Table Secondly because he might easily be kept from this as well as that provided that private Christians and Church officers would both do their duties in their places But if I do my honest endeavour for this purpose and cannot keep him away from the Lords Table the Lord accepts my will for my deed and the guilt shall lie upon them who have power but want will to suspend him I shall find to my comfort that to the pure all things are pure Titus 2.15 Nor shall the wickednesse of others one jâ—t hinder the efficacy of the Sacrament to me if I be a worthy receiver Vers. 12. For what have I to do to judge them that are without Do not ye judge them that are within That is are not you by the power you have of judging those that are within to take away him that hath done evill leaving to God to judge those without Mr. Thorndike Therefore something makes one man to be without the Church and another within Where there is differentia divisiva there must be differentia constitutiva CHAP. VI. Vers. 2. DOe ye not know that the Saints shall judge the world They shall not judge by pronouncing a soveraigne sentence of absolution or condemnation which is proper to Christ the Judge but by assisting him as Justices upon the Bench both by witnessing and assenting unto that righteous judgement The Saints shall not judge the world authoritatively they are not in commission with Christ but three waies 1. As members of Christs body he judgeth as the head 2. By their lives as it is said of the Queen of Sheba she shall condemne them 3. By an approbation of Christs judgement exulting in it Rev. 19.1 2. Vers 4. Pertaining to this life The Greek word say some signifies rather pertaining to life and so they would have it rendred also in the former verse but Luke 21.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred cares of this life and Grotius renders the third verse here res hujus vitae Set them to judge who are of lâ—ast esteem in the Church It is not spoken by way of precept commanding them to let the simplest of their brethren judge their causes but by way of concession they were better so to doe then to sue before Infidels Vers. 7. Bâ—cause ye go to law one with another That is so rashly as they did and before Infidell Judges to the scorn of the Gospell Going to Law in this Chapter is not simply forbidden but sundry abuses observed 1. Going to unfit Judges whom the Apostle stileth
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
All outward prerogatives availe nothing to justification V. 6. But faith which worketh by love Faith is not wrought by charity as Bellarmine perverteth this Text for then it will follow that love by which faith is wrought must needs be before faith the Greeke word is not of the passive but of the middle voyce as the Interlinear faith which is effectuall Pagnine working by love Faith worketh by love not as fire maketh hot by heat which is a formall property inherent in it But as the soule doth this or that by the hand which is an externe Instrument conjoyned unto it Vers. 7. Run well Our Christian life is often compared to a course because there is need of alacrity and striving to it Did let you Stop you intercept your course turne you out of the way secretly intimating their inconstancy Vers. 12. Cut off Seeing they glory so in the skin cut off Which trouble you Or as the Greek word signifies waste and overthrow because these men drive Christians out of house and home as enemies when they come to sack or spoile a Towne Vers. 13. But by love serve one another That is let every man in his place and calling become servant to another and so preserve love by the duties of love Vers. 14. For all the Law is fulfilled in one word This is secretly opposed to the doctrine of the false Apostles which urged ceremonies alone Calvin Love thy neighbour as they selfe It is a note of similitude not equality Vers 16. Fulfill the lusts of the flesh That is accomplish them with love with pleasure and with full consent of will Vers. 17. The flesh That is the corruption of mans nature Lusteth against the spirit That is grace in the heart And the spirit lusteth against the flesh First by labouring to overmaster and keepe downe the motions thereof Secondly by stirring up good motions and inclinations to piety Vers. 18. Ye are not under the Law Condemning or forcibly compelling you Vers. 19. Now the workes of the flesh are manifest The Apostle when he speakes of the fruits of the flesh he saith of them that they are manifest not onely to God but men which have the light of reason and naturall conscience but when he comes to speak of the fruits of the spirit he saith not so of them vers 22. The grace of Gods Spirit is a hidden and secret thing 1 Pet. 3.4 and is not so easily discerned Vers. 20. Witchcraft The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies poysoning but here it is fitly translated Witchcraft because all poysoning is comprehended under Murther which followeth Vers. 21. And such like The Apostle having reckoned up many workes of the flesh is forced to conclude and say and such like as being not able to think of all the sins which doe as fire sparkle out of the furnace Of which I tell you before as I have also told you in time past before Before you goe to Hell as I have already told you Vers. 22. The fruit of the spirit He called them workes of the flesh vices end in themselves but fruits of the Spirit virtues abound with fruit It is so called as Ephes. 5.9 1. Because all grace comes originally from the Spirit as the fruit is derived from the root 2. Because of the pleasantnesse 3. Of the advantage and profit to ones selfe Faith By faith he meaneth fidelity in making good the words that have gone out of our mouthes so Pareus Estius and others Vers. 23. Against such there is no Law Such persons not workes 1. They need not rigorous Law to compell them by vertue of their graces they will doe them 2. No Law to condemne them so Pareus that is the better Vers. 24. Have crucified He useth this word to shew that mortification of the flesh is an effect of the Crosse of Christ Calvin The flesh That is the corruption it selfe of nature With the affections and lusts That is the inward working of it in suddaine passions and more setled desirers Vers. 25. Walke Orderly by rule by line and measure Vers. 26. Vaine glorious Desiring to be accouted rich eloquent good by men Provoking one another Striving to anger and vex one another with injuries contumelies and contempt CHAP. VI. Vers. 1. IF any man he overtaken with a fault He meaneth a frailty and infirmity and to be overtaken is on the sudden ignorantly and without deliberation to be drawn to commit some offence Restore The word is borrowed from Surgeons who being to deale with a broken joynt will handle the same very tenderly so must they be dealt withall in reproofe which sinne out of humane frailty Lest thou also be tempted Even with a powerfull and prevailing temptation to fall into thy brothers sinne He doth not say lest thou also be overcome but tempted because if God leave thee to the temptation thou wilt soon be overcome Vers. 2. Beare ye one anothers burdens Both the inward burden of your temptations and corruptions and the outward of afflictions Esay 13.16 We must not beare with their sinnes but help them out of their griefe by consolation their sinne by direction Vers. 4. Let every man prove his own work The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated prove signifies also to approve as Rom. 14.2 1 Cor. 16.3 And so the word is used in English when we say such a one is to prove a will that is to approve it The word here may be understood in both senses to prove our works and to approve them To rejoyce The Greek to glory which is more then to rejoyce Vers. 5. Beare his own burden as a Porter Vers. 6. Let him that is taught Gr catechized or taught familiarly by word of mouth or lively voyce as when children are taught the first principles of Religion Here it is taken more largely for him that is any way taught and instructed Make him that taught him catechised him or instructed him generally Partaker That is communicate afford give unto them these temporall things Vers 7. For whatsoever a man soweth that shall he also reap It is an usuall proverbe among all Nations You have the like sentences Iob 4 8. Prov. 11.18 and elsewhere To sow with the Hebrews often signifies to work and to reape to be rewarded or punished Matth 25.24 26 2 Cor. 9.6 Vers. 10. As we have therefore opportunity Take the present occasion of doing all the good thou canst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a large acceptation seasonablenesse of circumstance whether of time place or any occasion but most properly a seasonable time Vers. 14. Crosse of Christ Some understand it of the afflictions which he did suffer for the profession of Christ but this sense cannot be that we should rejoyce in nothing but affliction it is rather to be understood of the Crosse which Christ suffered for
Unto God as the end They are not onely strangers to it for so all men are naturally but estranged that is an enemy thereunto as the Apostle expounds it Col. 2.21 Vers. 22. According to the deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the lusts of deceitfulnesse because lust hath a deceit in it it draws us from God Vers. 23. In the Spirit of your mind in the most pure and Spirituall part of the soule Vers. 26. Be angry and sinne not Let us seek matter of anger in our selves rather then others be angry with our own faults Let not the Sunne go down upon your wrath He seems there to allude to that Law recorded by Moses whereby it was provided that the malefactor which had been hangd before the Sunne should be taken down from the Tree before the Sunne went down so wrath anger must be dismist and not suffered to lie down with us Vers. 27. Neither give place to the Divell Therefore the Divell doth stirre up anger Vers. 28. Working with his hands in the thing which is good In some lawfull and Christian calling A good thing must be honestum utile an honest and profitable good thing Vers. 29. No corrupt communication The Greek word properly signifieth that which is rotten Col. 4.6 the Apostle exhorteth to the contrary Let your speech be alwaies with grace seasoned with Salt Salt is a preservative against rottennesse Vers. 30. And grieve not the holy Spirit of God The holy Ghosts person is set forth in the Greek with very great energy such as our tongue is not able to expresse it fully three words have three articles every word his severall Article by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit not a Spirit and not holy but the holy nor of God but of that God The holy Ghost is compared to a guest and our bodies and soules unto Innes and as men use their guests friendly and corteously so should we such a guest not grieve him Delicata res est Spiritus Dei muchlesse resist quench or vex him 1 Thess. 5.19 20. Acts 7.51 Esay 63.10 This phrase is not to be understood properly but tropically because the holy Ghost is uncapable of griefe or passion we grieve the Spirit when by sinne we hinder the powerfull working of it Sealed unto the day of redemption A metaphor saith Zanchy from Merchants who having bought such goods seale them as their own that so they may transport them Glory is here called redemption there is a twofold redemption 1. From our sinnes 2. From our imperfections Heb. 9.28 Vers. 32. Be ye kind This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of things and persons Being used of things it signifies both facilitie Matth. 11.30 and utility Luke 5.39 Being used of persons it signifies one that is desirous to doe well and ready to gratifie It is given to God Luke 6.35 1 Pet. 2.3 and to men in this place Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well of bowels The first word is opposed to anger this to bitternesse CHAP. V. Vers. 1. BE you therefore followers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitaters of God As deare children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beloved children ut filii dilecti Beza viz of God Vers. 2. Walk in love A Christian should be so moulded into a loving temper as all his actions should savour of love his counsels punishments As Christ also hath loved us 1 By way of motive Christ hath loved us 2. By way of pattern as he hath loved us And hath given himselfe for us He doth not say hath redeemed us but given himselfe for us and for our sinnes as Gal. 4. to shew how he gave himselfe for us quatenus sinners An offering and sacrifice to God for a sweet smelling savour An offering and sacrifice to shew the compleatnesse of it wherein God was well pleased and satisfied The first word comprehends all Sacrifices the latter signifies a bloody one They used Incense called suffiâ—us in burning their sacrifices To this the Apostle alludes here Vers. 3. But fornication and all uncleanesse or covetousnesse let it not be once named amongst you as becommeth Saints Fornication uncleanesse and covetousnesse are 1. Contrary to the very disposition and Spirit of a Saint his new nature 2. Pet. 1.4.2 To the dignity and priviledge of a Saint his body is a Temple for the holy Spirit to dwell in and all things are his 1 Cor. 3.21 A Covetous man above other sinners is called an Idolater here vers 5. And in the Colos. though there bee Idolatry in other sinnes in a peculiar way 1. In regard of the object he sets up his Gold instead of God 2. Bestowes the disposition and affection of his soule which are proper to God he loves it rejoyceth in and trusteth in it Not named With allowance with any extenuation but with some detestation Vers. 4. Jesting Scurrility or scurrilous jesting unworthy of a grave man The Greeke word signifies the handsome turning or changing of a word and is made a morall virtue by Aristotle but because men are apt to exceed in jesting it is here taken in an evill sense Vers. 15. See then that ye walke circumspectly The Apostle meanes in a spirituall sense the whole course of our life here are foure things 1. A living man having a locomotive faculty one alive to God 2. Terminus à quo sinne 3. Terminus ad quem to God Christ Heaven 4. Medium or the path to walk in the will of God Vers. 16. Redeeming the time because the dayes are evill Seeing what is past cannot be recalled then recompence the losse of it by the well bestowing of time to come Redeeme Improve to the best advantage of glorifying God and getting good to our selves and others The time Greek the opportunity or season any opportunity for doing any businesse more peculiarly the fitnesse of opportunity in regard of the Gospell shining Because the dayes are evill That is full of troubles and afflictions Vers. 18. And be not drunke with wine wherein is excesse Doe not take in too much of the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred excesse signifies two things excesse in expences opposite to frugality and excesse in delights whether it be in meats or drinkes or the like opposite unto temperance and it signifies these vices in an extremity But be filled with the Spirit q. d. drinke as liberally and largely of this as you will here is no excesse to be feared Spirit viz. the holy spirit so the vulgar Spiritu Sancto though as Erasmus noteth none of the Ancients read it so besides yet the sense is rightly expressed that is with the gifts and graces of the Spirit one is said to be full of that which he possesseth in great measure as full of wealth wit See Rom. 15.14 and Acts 6.3.5 Vers. 19. Speaking to your selves in Psalmes and hymnes and spirituall songs Our Songs must be spirituall 1. For
matter not prophane 2. They must proceed from Gods Spirit as the Author of them 3. Must be framed with honest and gracious words beseeming the Spirit 4. To a spirituall end 1. Gods glory 2. Our own and others edification to the Lord that is before the Lord. Vers. 21. Submitting your selves one to another in the feare of God This is a generall to the particulars that follow First an exhortation Secondly a direction Vers. 22. Wives submit your selves unto your own husbands The duties of husband and wife are laid down first 1. Because God made them first 2. They are the chiefest in the family The Apostle begins with wives as he doth in the Colossians and in Peter because she is the inferiour and it is the Apostles order to beginne alwayes with the duties of the inferiour and this order is observed in the fifth Commandement 1. Because the inferiour is the lother to subject himselfe to his place 2. Because it will fare worse with inferiours if there be strife who shall begin Submit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voyce may be translated either passively be ye subject or actively submit your selves Unto your owne husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1. That wives ought to have but one husband 1 Cor. 7.2 2. That this subjection is to be performed to him alone forbidding all submission to adulterers commanding chaste and faithfull obedience unto him As unto the Lord That is to Christ Jesus for this word is by a kind of excellency appropriated unto him and it is so expounded 6. Ch. 5. v. Vers. 23. For the husband is the head of the wife For shewes this verse is a reason of the duty and a husband must have a provident care to save his wife as Christ his Church This is metaphorically spoken in allusion to a generall body that is the husband by reason of his place is more eminent he is to protect defend and govern his wife The Members are subject to the head without reasoning Even as Christ is the head of the Church And he is the Saviour of the body He meanes it exclusively of none but those who appertaine to the body and are Members thereof A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians say this Greeke word cannot be fully expressed in Latine signifying as much as a most absolute deliverer from all dangerer and evill whatsoever Matth. 1.21 Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Here is another reason and another rule as the Church is the manner in every thing shewes the extent The wife should subject her selfe to her husband as the Church to Christ such a subjection as the Church performeth to Christ ought the wife to performer to her husband cheerefull ready constant subjection Jn every thing Lawfull and honest Verse 25. And gave himselfe for it Greek gave himself willingly he was a price and satisfaction the end of Christs giving up and himselfe was our justification and sanctification Vers. 27. That he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing Ob. 64. Esay 6. Sol. These places are both true the Prophet speakes of the Church Militant the Apostle of the Church Triumphant The word present is taken from the custome of solemnizing a marriage first the spouse was woed and then set before her husband that he might take her to wife to be with him Gen. 2.22 Esth. 2.13 Vers. 29. But nourisheth and cherisheth it These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish and cherish comprize under them a carefull providing of all things needfull for a mans body to nourish is properly to feed to cherish is to keepe warme the former is done by food the lattet by apparell 1 Tim. 6.8 Vers. 31. Shall be joyned unto his wife He shall be glewed to her as two bords are joyned together with glew They two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall be into or in one flesh they which were two before marriage by the bond of marriage are brought into one flesh to bee even as one flesh Vers. 32. This is a great mystery The Papists make marriage a Sacrament The vulgar Latine translation first led them into this errour for it translateth the word mystery here a Sacrament But 1. A translation is no sufficient ground to prove a doctrine 2. The word Sacrament hath as large an extent as a mystery Vers 33. And the wife see that shee reverence her husband As if he had said of all things let her most carefully labour not to faile in this point of duty the wife that is every wife see that is carefully looke to it and not make shifts or excuses feare or reverence not as men doe a Lyon or Bear run from them but fear to offend him let her not dare to displease him Reverence him an affection compounded of love fear and desire love to his person fear of offending him and desire to please content and satisfie him CHAP. VI. Vers. 1. CHildren obey your Parents in the Lord Inferiours duties are usually laid down first because 1. They are unwilling 2. May win superiours your restrained onely to their own Parents Parents In the plurall number meaning both sexes the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is in the newter gender including male and female sonne and daughter under obedience all duties are comprehended In the Lord A phrase used also 1 Cor. 7.39 and it may be taken 1. As a note of direction in obedience of God 2. As a note of limitation that it extend not to any thing against the will of God For this is right 1. According to Law 2. By way of recompence Vers. 2. Honour All inferiours are comprised under one kinde and all their duty under this one terme Honour 1. Inward estimation 2. Outward submission 3. Maintenance Parents bear Gods Image and the Mother is subject to contempt The first Commandement with promise First is used in Scripture where there is no second 1 Matth. 25. The first Commandement of those which concerne our duty to men with a speciall promise annexed to it Vers. 3. That it may be well with thee and thou maist live long on the earth It is fit and just that he which honours those from whom he hath received his life should have his temporall life prolonged V. 4. Bring them up in the nurture and admonition of the Lord This phrase to translate it word for word nourish them in discipline or instruction implyeth as much as if he had said nourish and nurture them or feed and instruct them Vers. 5. Your Masters according to the flesh Or outward man not the Spirit Secondly to be obeyed accordingly in civill
and carnall things as the dominion of one is bounded so the subjection of the other With feare and trembling Feare signifies a reverend respect of one it is that which was required of wives 5. Chap. 33. v. trembling is more proper to servants it is a dread of punishment Vers. 9. Yee Masters doe the same things unto them A strange speech but the meaning is that they also in their carriage toward their servants in doing the duties of masters must doe it as unto the Lord as 5. v. that is both the servants and Masters care in their mutuall duties one to another must chiefely be this to please and approve themselves unto God Mr. Hilderson Vers. 11. Against the wiles of the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagemes of the Devill for it signifies properly an ambushment or stratageme of warre whereby the Enemy sets upon a man ex insidijs at unawares denoting the specious and faire pretences of false teachers Vers. 12. Darknesse Some expound it of unregenerate men some of sinne Spirituall wickednesse Or spiritualls of wickednesse as it is in the originall most monstrous vile malitious wicked spirits In high places The originall word signifies heavenly in heavenly things or places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is translated heavenly things 1. Ch. 3. or places the Devills have their abode in the ayre Vers. 13. Evill day That is The time of temptation because then Satan tempts us to evill and because it is a time of trouble or affliction And having done all to stand Or having overcome all brake the strength of your enemies Vers. 14. Having your loynes girt about with truth In the Loynes is strength Job 40.16 In them also is the power of generation Gen. 35.11 This metaphore applied to the minde denotes strength steadinesse and constancy Truth is compared to a girdle or a Souldiers belt whereby they knit together and close unto their middle the upper and lower pieces of their Armour these belts as they were strong so they were set with studs being faire This girdle hath these uses 1. It doth adorne for this was the use of the studded belt which Souldiers did were to hide the gaping joynts of their armour which would have beene unseemely for sincerity adorneth the soule 1 Iohn 4.7 2. A girdle doth keep the severall pieces of armour fast and close together so the girdle of truth containes and holds together all other graces 3. It strengthens a man by trussing up the loynes moderately Esay 23.10 and 22.21 Prov. 31.17 whence that frequent exhortation gird up thy loynes Ier. 1.17 Iob. 38.3.20 and 40.7 2 Kings 4.29 and 2 Kings 9.1 So this grace addeth great strength to the Inner man Iob. 27.5.4 In the Eastern Countries they us'd to gird up themselves close to the body when they had any journey combate or labour in hand least their long garments should be an impediment to them 1 Kings 18.46 So to have their loynes girt is to be fitted and prepared for any service travell or conflict as Luke 12.35 1 Pet. 1.13 Act. 12.8 So Christians girded with truth are in readinesse for any spirituall duty and to encounter with any adversary power Brest-plate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies the part of the body wherein are contained the vitall parts the heart lungs liver which being wounded there 's no hope of life His meaning is that when once wee are assured of our peace and reconciliation with God which is wrought by the Gospell then are wee prepared to follow Christ through the most hard and stony the most sharp and thorny way of any trouble whatsoever This preparation is that furniture which the Gospell of peace prescribes unto us and which it works in us viz. a heart settled and resolved to goe boldly thorow all troubles Vers 16. Above all The originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated in all as if he had said in all things whatsoever you doe use the shield of faith to all as if he had said to all other graces adde this above all as we translate it All these in effect imply one and the same thing onely this latter is some what more emphaticall and as proper as any of the rest it is somewhat like to that Hebrew phrase Prov. 14.23 The shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some a door or gate it signifieth a long broad large shield wherewith the whole body was covered Bochartus saith it is a barbarous word 1 Because no Graecian used it before Polybius who lived long among the Carthaginians 2. The Graecians reckon it among the Armes of the Barbarous The Apostle alludes to the custome of old for when they dipped the heads of their in poison and shot them at their enemies they fired their flesh but souldiers then had shields made of raw Neats Leather as Polybius and Vegetius testifie and when the fiery darts lighted upon them they were presently quenched so these fiery tentations of Satan when they hit the shield of Faith are presently quenched Vers. 17. The Sword of the Spirit Because it is directed immediately by the Spirit and because this Sword pierceth to the heart Vers. 18. Praying alwaies not by fits and starts be alwaies in a praying frame and actually pray on occasion With all prayer and supplication According as our own and the Churches various necessities shall require In the Spirit fervently and not formally and with lip-labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at first Watching The Greek word is a metaphor taken from hunting-dogges that never leave following the sent till they have gotten the game Vers. 20. In Bonds Or word for word in a chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Rome where Paul was a prisoner such prisoners as had liberty to goe abroad had a long chaine the one end whereof was fastned to their right hand and the other end was tied to a Souldiers left hand so as a prisoner could goe no whether without a Souldier who was to be a keeper to him Thus it is likely that St. Paul was chained for he mentions here but one chain in the singular number Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ The Apostle prayes that they may have faith with both peace and love from the Father and Christ that is from God as an efficient cause thereof and from Christ as a meritorious cause ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the PHILIPPIANS CHAP. I. PHilippi a principall Town in Macedonia took its name from Philip King of Macedon the founder of it saith Estius See Acts 16.12 Vers. 1. The Servants of Jesus Christ The name servant here is a Title of honour
confirmation in goodnesse and that they might againe be knit together with the Elect under one and the same head Christ Jesus Ephes. 1.10 Vers. 23. Grounded The word in the originall signifies except you be so built as a house is built upon a sure foundation as a tree that is soundly rooted and setled A metaphore from the sitting of the body which is then most firme The hope of the Gospell viz. Those sweet promises of life which are the very matter of the Gospell And which was Preached to every creature which is under heaven That is so and in such sort as every man living might have heard and knowne had not the fault been in their own carelesnesse Vers. 24. Fill up that which is behind of the afflictions of Christ in my flesh He meaneth not the passion of Christ but the sufferings of the body of Christ that is the Church whereof Christ is the head For his bodies sake which is the Church Because they confirme the faith of the Church Vers. 26. The mystery which hath been hid from ages That is of the Gospell But now is made manifest to his Saints The Gospell was revealed to all the world they might have a literall knowledge of it but the Saints onely a spirituall knowledge The common truths which others see with a rationall eye they see with a siduciall eye CHAPT II. Vers. 5. BEholding your order That is your outward beauty And the stedfastnesse of your faith in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of your faith so the vulgar renders it it is as firme as the firmament it selfe See 1 Pet. 5.9 Vers. 7. Rooted and built up in him He alludeth to a tree well rooted in the ground and to an house well set upon a good foundation Calvin and others He signifies that Christ is the root in which he would have them firmely rooted and the foundation upon which he would have them built Vers. 8. Spoile you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is make a prey of you The Speech is taken from theeves who come secretly to carry away a sheep out of the fold to whom the Apostle compareth vaine teachers Doctor Taylor Through Philosophy The Apostle speakes not absolutely of Philosophy but of vaine deceiving by Philosophy as the Text implies Omnes adulterinae doctrinae quae nascuntur ex humano capite qualemcunque habeant rationis colorem Calvinus Some say vaine deceit is here added interpretatively Vers. 10. And ye are compleat in him which is the head of all principality and power As though he had said because in himselfe he hath the wel-head of glory and Majesty the which becommeth ours in that he is also the head of his Church Vers. 11. In whom That is Christ of whom vers 8 9 10. Yee That is all you Colossians and others that have truly beleeved in Christ. Are circumcised with the circumcision That is made partakers of the spirituall good whereof circumcision was anciently to the Jewes a signe and seale Made without bands That is not performed by any externall act of any man upon the body but spiritually upon the soule by a spirituall and inward act of Gods Spirit In putting off the body of the sinnes of the flesh That is which inward circumcision consists in this that a man is inabled to cast aside mortifie and overcome those manifold corruptions and disorders of the soule which come unto us by our fleshly generation and doe shew themselves in our flesh our outward man By the circumcision of Christ By merit and vertue of all those things which Christ hath done and suffered in his humane nature among which this of his circumcision was one Vers. 13. Having forgiven you all trespasses The word imports that he hath freely forgiven us all our sinnes Rom. 3.4 The word rendred trespasses usually is understood of actuall sinnes either it is a Synecdoche and so one sort of sinnes is named instead of all or else he speakes according to the feeling of many of the godly who even after forgivenesse are troubled with a wicked pronenesse to daily sinnes Vers. 14. Blotting out the hand writing of Ordinances Beza and Calvin understand it of the ceremoniall Law it is meant not onely of that but of the morall Law as a Covenant of workes say Chrysostome Oecumenius Ierome this is spoken saith Zanchie to comfort the Colossians who were never under the ceremoniall Law Vers. 17. Which are a shadow of things to come Ceremonies are called shadowes because that as the shadow carries though a dark yet some resemblance of the body whose shadow it is so Ceremonies of Christ. Vers. 18. Beguile you of your reward It referres to prizes in the Olympick games as that in 8. v. to spoiles in warre He meanes their salvation In a voluntary humility and worshipping of Angels The worshipping of Angels which Paul condemnes arose from a pretence of humility For such making a shew of humility that they could not goe directly to God neither were they worthy to goe by Christ therefore they taught that they must use the mediation of Angels so Chrysostome Theodoret Theophylact and the Greeke Scholiast in loc Vers. 21. Touch not A woman 1 Cor. 7.1 Taste not Meat handle not Money meddle not with secular contracts Doctor Sclater Some observe that the rest of the words without copulatives notes their eagernesse in pressing these things and perswading men to the care of them Vers. 22. Which all are to perish with the using The words signifie are to corruption in the use That is they come to no such use or end as is aimed at in them those were such observances as Zanchie sheweth as men devised or used with an estimation of worshipping God in them ex se as of themselves CHAP. III. Vers. 1 SEeke those things which are above It implies 1. An act of the understanding minde and contemplate on the things that are above 2. Of the will long for favour and affect them Set your affections on things which are above and not on things which are on earth He repeates what he had said in the former verse to shew our dulnesse of capacity in conceiving and backwardnesse in practise and the necessity and excellency of the duty Vers. 3. Your life is hid with Christ in God A happy and glorious life hid chiefely in respect of security and also in respect of obscurity that your selves sometimes can not find it not onely hid from the eyes of the world but also from our owne eyes in respect of the fulnesse and perfection of it Vers. 5. Mortifie or put to death He alludeth unto the ancient sacrifices whereof so many as consisted of things having life were appointed to be slaine by the Priest afore they were offered upon the Altar as a type of our killing the old man before we can become an acceptable sacrifie unto God Your Members which are
or abundant or more abundant love for their workes sake Vers. 14. Warne them that are unruly Which keep not their station If we see any man disordered in his carriage we must not thinke he is an unruly fellow and so let him goe but admonish him that is a duty of charity as well as the next following Support the weake hold up as a crutch doth a body that is lame or a beame a house that is ruinated 1. Beare with their wants and weaknesses 2. Put under thy shoulder to helpe to beare their necessities Rom. 12.13.3 Help his burden of sinne from off him by admonishing reproving exhorting and praying Doct. Taylor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est propriè nitentem conantem sed non sufficientem nec sat virium habentem adjuvare à Lapide Vers. 17. Pray without ceasing Ephes. 6.18 That is on all occasions every day The originall word signifies such a performance of this duty that you do not cease to doe it at such times as God requires it at your hands the same word is used 2 Tim. 1.3 2. A man must ever be praying habitually a true Christian hath alwayes a disposition to pray though not the liberty 2 Sam. 19.13 3. There is a vitall prayer as well as an orall semper orat qui bene semper agit 4. We must blesse and sanctifie every thing to us by prayer 5. Pray in all Estates in prosperity and misery Vers. 18. In every thing That is in every condition or with every duty For this is the will of God in Christ The acceptable will of God in Christ. Vers. 19. Quench not the Spirit That is say the Anabaptists hearken to the suggestions of the private Spirit The word Spirit is not taken essentially for the three persons in Trinity nor hypostatically for the third person but Metonymically for the fruits of the Spirit The Spirit is quenched two wayes as fire 1. By throwing on water all sinne is as water sinnes doe quench the Spirits operations 2. Fire may be quenched and put out by with-drawing of wood and fewell all negligent using of the word Sacrament Prayer Meditation holy conference and communion of Saints doe much quench the Spirit Vers. 20. Despise not prophesyings The Greek word signifies account it not a thing of nothing account it not a slight matter This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reverence and esteeme this sentence is fitly added to the former as if the despising of prophecying were a quenching of the spirit Verse 21. Prove all things The Greeke word betokens such a triall as Goldsmiths use touching Mettall for the discerning whereof they have a touch-stone at which that which will not hold is rejected and laid by as counterfeit Vers. 22. Abstaine from all appearance of evill That is doe nothing wherein sinne appeares or which hath a shadow of sinne Vers. 23. And the very God of Peace sanctifie you wholly One would rather have thought he should have been stiled the God of grace but God will not be a God of peace with us till we be throughly sanctified He is called the God of peace because he hath the fountaine of peace in himselfe peace is in him as a fountaine 2. As the authour and communicatour of all peace unto us in all kinds externall internall eternall The whole man is sanctified throughout when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God Our sanctification is perfect in parts but not in measure nor degrees as a Childe is a perfect man in all the parts of a man but not in quantity Your whole spirit soule and body By spirit he meaneth the understanding and will the reasonable and highest faculties by soule the sensitive powers the affections and the appetite By body the outward man the Instrument of the Soule Vers. 24. Who also will doe it That is he will finish and perfect his gracious work begun ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. GRotius thinkes this Epistle in order of writing was before the former but the order was inverted by those which gathered and digested the Epistles Vers. 5. Counted worthy Some translations formerly had it make worthy This is of Gods free acceptance of grace and not of the merit of our constancy and it is so likewise fitly translated 11. v. But because the making worthy is referred to God the translators were not so carefull of the terme seeing it might be understood that God by his grace makes us worthy in his account And the Rhemists have falsely translated their owne Latine Text which is dignetur that our God would vouchsafe or accept as worthy and not to make worthy as they have wilfully corrupted the Text to make it serve their heresie Doctor Fulke Vers. 8. In flaming fire In the fire or burning of flame that is flaming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraisme in igne flammante See 2 Pet. 3.10 Vers. 10. To be admired in all them that beleeve The Saints of God know most of Christ and his riches yet then they shall admire him admiration is the overplus of expectation Admiratio oritur ex rerum novarum magnarum intuitus Zanchius CHAP. II. IOhannes scripsit Antichristi Mysterium Paulus Commentarium John in his Revelation doth write of Antichrist obscurely as it were in a mystery Paul in this Epistle speaketh of him plainely as it were by way of Commentary Vers. 1. Now we beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him The meaning is this you know that Christ will come with a company of Saints and as you hope and desire that your selves shall be added to that company even so we beseech you brethren by our gathering together that you be not moved from the truth by any seducers Vers. 2. That ye be not soon shaken in mind or be troubled Their terrour is exprest by a double metaphor 1. from a Sea-storm Elegans metaphora à fluctibus marinis sumpta Vorstius Shaken in mind yea from their mind so the originall their mind or understanding seemed to be torn from them through the feare of the day of judgement as a storm forceth a ship riding in the road to cut cable 2. From Souldiers frighted by a sudden alarm the Greek word is metaphora à clamore tumultuantium Vorstius a word taken from the noyse and cry of men in an uprore Squire It imports such perturbation as ariseth from rumour Marke 13. or relation of something troublesome Either by Spirit That is pretence of inspirations revelations immediate and extraordinary from the Spirit of God There were some which had revelations from Satan but delusions pretended to speak to the people of God in the name of God See Micah 2.11 1 Iohn 4.1 That the day of Christ is at hand Nempe hoc
against them was more to be esteemed then Xenophons or Plato's speaking for them Wherefore rebuke them sharply Or refute them Non est increpa sed argue hoc est refelle Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or precisely or to the quick He alludes to Chirurgions who cut away the dead flesh which festereth corruption in wounds So Estius Dr Taylor and others That they may be sound in the faith Not the vertue or gift of faith whereby we believe but the doctrine of faith that which we doe believe that is the doctrine of the Gospell so it is taken Gal. 1.22 It is here opposed to Jewish fables and commandements of men in the next Verse Vers. 14. Which turn away from the truth In the word Turn away is a metaphor the speech being borrowed from those who turn away their bodies from the things they dislike and here translated to signifie an inward loathing and dislike of the truth Vers. 15. Vnto the pure all things are pure That is all things in their own nature indifferent See 1 Cor. 6.4 10.13 Rom. 14.20 all such things are free now to be used in good conscience without scruple by means of our Christian liberty CHAP. II. Vers. 3. NOt given to much wine So given as to be a servant slave or vassall to it Non multo vino servientes Vulg. He hath expressed it significantly for it is a sevitude and base condition for the senses of a man to be possessed with Wine and not to be his own man but a slave to Wine Vers. 10. Nor purloyning The Greek word signifies to detaine any thing to ones own selfe that belongs not to him and to put it apart to his own use as Ananias and Sapphira did Acts 5.6 where the word is likewise used This vice in times past was so common among servants that the Poets use the word fures for servi Quid Domini facient audent cum talia fures Virgil. Eglog 3. Vers. 12. We should live soberly righteously and godly in this present world In these words he concludes our whole duty live soberly toward our selves righteously toward our Neighbours and godly toward God Haec tria perpetuò meditare adverbia Pauli Haec tria sint vitae regula sancta tuae Vers. 14. Who gave himselfe for us His soule body life it shews the willingnesse of his death Redeem us Redeem by a price ransome and procure us a compleat pardon us Jews and Gentiles Purifie By his word and Spirit by the application of the doctrine of Christ and his grace 1. The word doth this by way of example while it sets out to us the holinesse of Christ. 2. By way of argument that we should not shew our selves so unkind to him as sinne against him Vers. 15. Rebuke with all authority That is with a derived ministeriall authority Christ preached as having authority in and from himselfe Matth. 7.29 Let no man despise thee He should not suffer any to contemn him Paul doth not speake here to Titus as he did to Timothy Let no man despise thy youth whence it is collected that Titus was elder then Timothy The Greek word here rendered despise is not the same with that in Timothy CHAP. III. Vers. 5. BY the washing of regeneration and renewing of the holy Ghost The Spirit of God alludes to the practise of all civill people at the birth of a childe they first wash it from its naturall uncleannesse so the Spirit of God cleanseth us from our spirituall pollution Baptisme is sacramentally the laver of regeneration not by the work wrought but by the grace of Gods Spirit by which we are justified 1 Pet. 3.21 Vers. 9. But avoyd foolish questions and genealogies Such genealogies as are not in the word which gender questions that the Scripture doth not end and determine Foolish questions That is unnecessary idle of no moment of no good use to edification neither in faith nor love in conscience nor manners And genealogies here is condemned all that recounting of kindred and pedegree in all sorts of men which proceedeth from a vain mind and tendeth to worldly pomp and vain-glory The Jewish Teachers would be much and often in extolling of their Tribes and kindred Vers. 10. A man that is an Heretick after the first and second admonition reject Or avoyd not as Erasmus too truly but bitterly scoffes the Romish practise Devita id est De vita tolle but reject in an authoritative or judicatory way not a meere negative act of refraining company but a positive act of censure is here meant Graviter quasi censoria correctione reprimendi sunt Calvinus Vers. 11. Is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as if he had said He is an house subverted or turned upside down or inside outward as a house turned off from the foundation As a ship turnes up her keele this Greeke word is used Deut. 32.20 a people turned upside down or subverted Hath the fairest side outward the word is a Metaphor drawn from foule Linnen as Favorinus the foule side turned inward as if he should have said such a man what ever shews he makes is a naughty man Being condemned of himselfe It is but one word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience convinceth that most Hereticks think themselves in the right so far they are from condemning themselves in their consciences But they condemn themselves by cutting off themselves from the Church which other sinners are condemned to by the Church Vers. 14. And let ours also learn to maintain good works The words are let them learne to be eminent in good works above others The Vulgar hath it curent bonis operibus praeesse The Rhemists brag that their Translation which hath it to shew forth good works is the better We translate it also to excell and the Greek signifies all three indifferently THese Postscrips in the end of Pauls second Epistle to Timothy and of that to Titus as learned Beza hath well observed were not found in the most ancient Greek copies nor yet in the Vulgar Latine translation no not to this day these additions were made some hundred of yeers after the Apostles In Ieromes time they were not extant as the translation that goes in his name can testifie which hath no such Postscript Our former and ancient English Translations though they have them yet they are but in a small Character different from the Text as no part of it See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the severall Epistles ANNOTATIONS UPON THE Epistle of PAUL the Apostle to PHILEMON IT is a very Rhetoricall Epistle Philemon to whom this Epistle is written was Pauls Disciple a man famous among the Colossians whose house Theodoret witnesseth was at Colosse unto his time Gaius was the Churches hoast he the Churches
a suitable disposition into the heart to what the Law requireth 3. In Conversion the Lord puts the whole Law into the heart there is a conformity to the Law in all things 4. The Lord so puts it there that he writes it by which expression he signifies that it shall for ever ever abide there It is an allusion saith Estius unto the two Tables of the Law They were first written by the finger of God and then put into the Arke so God first writes the Law in our hearts and then puts it in our minds Vers. 11. And they shall not teach every man his neighbour The teaching of men shall not be laid aside but they must not depend on it the teaching of God shall make it effectuall to them See Estius All Gods people little and great weake and strong shall know him by knowing is not meant a bare apprehension and notion of his being and nature but a knowledge of acquaintance a knowing him to be ones God reconciled to him in Christ so Hos. 2.20 Vers. 12. For J will be mercifull to their unrighteousnesse and their sinnes and their iniquities will I remember no more Here are two things 1. There conciliation of God with his people I will be mercifull to their unrighteousnesse He will be mercifull or propitious appeased and pacified toward them which hath respect to the ransome and satisfaction of Christ. 2. He will pardon them completely here are three words unrighteousnesse sinnes and iniquities to shew that he will forgive all kinds and degrees of their sinnes 1. The number of words implies the number of sinnes 2. Some of these words are of a higher nature God will pardon the most haynous sinnes God himselfe undertakes all in the Covenant of Grace as we may see in the 10 11. and this 12. v. He will put his Law into our mind he will be to us a God he will teach us and pardon our sinnes Christ is the Mediatour and surety of this Covenant he undertakes with God that we shall be his people and with us that God shall be our God He had three Offices to make good this all implyed in these three verses Vers. 12. I will be mercifull Or pacified by that propitiation the High Priest shall make there is his Priestly office v. 11. He teacheth his Church outwardly by his word inwardly by his spirit there is his propheticall office v. 10. He saith he will put his Lawes in their minds there is his Kingly office he is as King to see that we shall be obedient to God CHAP. IX Vers. 4. WHerein or in which was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant He saith that there were three things laid up in the Arke the Pot of Manna Aarons Rod and the Tables of the Covenant They conceit it well that say the Arke is the Church the Tables the word the Manna the Sacraments and the Rod the discipline Ob. 1 Kings 8 9. and 2 Chron. 5.10 It is said there was nothing in the Arke save the two Tables of Stone Paul saith besides these there was Aarons Rod and the golden Pot having Manna Sol. 1. Which here hath relation say some to the remote antecedent which Tabernacle not Arke Pareus saith this is a forced construction 2. Others say that they were not included in the body of the Ark but conveniently placed about it this seemes most probable for may be interpreted not onely in but with neer about as Iudges 18.12 Luke 9.31 and 13.33 and so it may be rendred with or about which Pareus gives this answer God Commanded the two Tables to be placed in the Arke Exodus 25.21 Deut. 10.5 He commanded the Pot of Manna to be kept before the Arke of the Testimony and there Aaron is said to have put it v. 34. Also he commanded Aarons greene Rod to be laid before the Arke for a Signe to the Rebels Numb 17.10 And it is unquestionable that these three were kept in or neer the Ark as long as the Tabernacle continued But the Temple being built by Salomon onely the Tables are said to have been kept in the Ark the other things being fitly disposed in the holy place â—he Apostle therefore having respect to the first disposition which was in the Tabernacle before the Temple was built relates nothing strange from the History Vers. 7. But into the second went the High Priest alone once every yeer not without bloud which be offered for himselfe and the errours of the people The High Priest onely once a yeare viz. on the day of expiation might enter into the Sanctum Sanctorum and that not without incense and pretious sacrifices See Levit. 16.2.29.33 That by this meanes both the High Priest and people might be struck with a reverence of the place and God dwelling there saith Menochius This bloud here mentioned was a type of the bloud of Christ wherewith the Church is to be cleansed as the High Priest himself was a type of Christ saith Eslius Vers. 10. And carnall Ordinances Such as carnall men might easily performe and as were very suitable to the disposition of a carnall heart Mr. Hildersam Vntill the time of reformation Greek the time of correction that is the time of Christs revealing who was the body of all those shadowes Vers. 14. Through the eternall Spirit That is the divine power of his Godhead Purge your conscience That is free you 1. from the guilt and punishment of sinnes the guilt of sinne lies heavy on the conscience 2. the dominion of sinne to serve it in the lusts thereof From dead works Sinnes are called dead works 1. Workes because the soule is busie about sinne as a man about his work So Eph 5.11 1 Iohn 3.8 2 Dead partly to make the comparison more compleat they were ceremonially dead by touching dead carcasses so inwardly by sinne and as a dead carcasse is loathsome and odious so sinne Ezek. 36.31.2 In respect of the effects they bring forth death Rom. 6.21 they leave a sentence of death upon the conscience till the vertue of Christs blood be applied To serve the living God Here is the end of their purging we are not washed by Christ that we should defile our selves again but our purity must serve to Gods glory and nothing can come from us which will be acceptable to God untill we be purged with the blood of Christ and it is an elegant between dead works and the living God Vers. 23. With better Sacrifices then these Then those of the old Testament not in substance but in manner of exhibiting Christ was then slain onely in types and figures in the new Testament there is a reall and personall offering up of Christ himselfe Bulkley on the Covenant Vers. 24. Now to appeare in the presence of God Verbum forense an expression borrowed from the custome of humane courts for
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
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
Christ our High Priest stands ready and is prepared to undergoe what remaines of the Priestly Office for us that is to intercede with God for us and to offer the incense of our prayers continually to the Father See Revel 15.6 and Dan. 10.5 Verse 20. The seven starres are the Angels of the seven Churches That is the Pastors or Bishops of the Churches for Prophets in the Old Testament were called Angels Esay 44.21 Hag. 1.13 and Priests also Mal. 2.7 Esay 42.19 and in the New Testament Iohn is called an Angel Mat. 11.10 and the Apostles of Christ Luke 9.52 Chap. 2. v. 9. I know thy poverty That is in the world outward poverty because tribulation is joyned with it or if we interpret it of spirituall poverty that is thou hast not high thoughts of thy selfe in spirituall things But thou art rich in grace and holinesse Chap. 4. v. 7. And the first beast was like a Lion c. These are the qualities of the Angels The first is likened to a Lion for his courage and power the second to a Calfe for his servile ministry and unwearied labour the third to a man for his prudence the fourth to an Eagle for his swiftnesse in executing his Office One of these living creatures was not like to a Lion another to a man the third to a Calfe the last to an Eagle but every one of these foure living creatures was indued with those foure qualities and that must be understood of each which is spoken of them all viz. each of them had great power diligence wisedome and speed in executing the commandements of God Almighty Chap. 5. v. 6. A Lambe Christ John 1.29 who for his courage a little before was called a Lion here for his sacrificing meekenesse and innocencie is called a lambe And seven eyes These words may be expounded three waies first of the Holy Ghost as the words following seeme to intimate secondly of the infinite providence of God as Zach. 3.9 and 4.10 Lastly of the Angels ministring to Christ as Zach. 1.10 11. Psal. 77.7 Heb. 1.6 This last interpretation Mr. Foord likes best Chap. 9. v. 11. The Angel of the bottomlesse pit The Devill because he is condemned thither reserved there and seekes to draw men thither Verse 14. Loose the foure Angels That is the Saracens Turkes and Tartars for although these be three yet they make foure Kingdomes Joannes de Vado Chap. 10. v. 2. A little Book A little little booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellulum it is a diminutive of a diminutive Chap. 11. v. 1. Measure the Temple of God and the Altar The Temple signifies the Holy Catholick Church 2 Cor. 6.16 Ephes. 2.19 20 21.22 1 Tim. 3.5 Heb. 3.6 The Altar signifies the pure worship of God 1 Cor. 9.13 and 10 11. Heb. 7.13 Verse 2. But the court which is without the Temple c. It is an allusion say some to the manner of the worship of God among the Jewes an atrium Iudaeorum Gentium where the Church of God promiscuously received all then troden downe Chap. 13. v. 16. To receive a marke in their right hand or in their foreheads Those that professe approve and defend the Popish Religion and the decrees of the Pope they have received the marke of the Beast in their forehead those which live according to the Antichristian decrees and doe what the Pope of Rome shall command have received the marke of the Beast in their hand To receive the marke of the Beast is Legem vel mente sequi vel lingua profiteri Cocceus Chap. 20. v. 8. Gog and Magog Ierome interprets Gog tectum Magog de tecto some Expositors therefore mistaking his meaning interpret this place of the Pope and Turke because the one is an open enemy the other a secret one to Christ. September 14th 1649. Imprimatur JOSEPH CARYL FINIS AN ALPHABETICALL TABLE Of the chiefe Heads contained in these ANNOTATIONS A ABba Faâ—her 92 217 271 In the daies of Abiathar the high Priest cleared 79 80 Abrahams bosome why the glory of Heaven so called 127 Acts an History of 28 yeeres 185 what therein set forth ib. Doubts solved Acts 7. viz. Intreat them ill 400 yeeres 190 Threescore and fifteen soules 190 Carried over into Sichem 190 Acts 19.2 3 4 5. cleared against the Anabaptists 199 Accuser why the Divell so called 598 Outward Adorning how condemned 558 Satan an Adversary to whom 598 Affliction cleanses from corruption 554 The Churches Affliction called Christs affliction 303 And after three daies rise again cleared 86 Agree with thine Adversary c. expounded 13 Amen 17 Anathema Maranatha 255 Angariation 14 Angels how they ministred to Christ 9 Matthew Marke and Luke reconciled concerning the appearing to the women at the Sepulchre 138 Because of the Angels 1 Cor. 11.10 explained 243 Angels not to be worshipped and why 612 Angels need a mediator 303 Annas and Caiphas being high Priests 102 Why Christ Answered not 74 Jesus Answered and said 618 Antichrist who 569 Apostles Signification of their names 26.81 Apostles Sent two and two why 26 83 113 Apostles their mission twofold 27 Christians compleat Armour 290 No man hath Ascended into Heaven 144 Assurance gives an entrance into the Kingdom of glory 563 Assurance of our calling and election twofold 562 Means to attain this Assurance 562 Now is the Ax layd to the root of the Tree 7 B BAbes in Christ who 233 To Baptize with the Holy Ghost and with fire what 7 8 Baptisme what it is a sign of 213 Christs passion called Baptism why 120 Christ why Baptized 79 Baptized for the dead what 253 Baskets whence the Jewes had them in the Wildernesse 147 The reason of their constant carrying these ib. Beame in thy brothers eye what 19 Fought with Beasts 254 This day I have Begotten thee 195 Behold â—he severall exceptions thereof 33 True Believer who 568 Bethany what it signifies 55 Why at Bethesda Christ cured onely one 146 and why he 's bid to take up his bed and walk 147 Bethlehem what it signifies 4.100 Two Bethlehems 100 And thou Bethlehem c. art not the least the words plainly explained and Micah with Matthew then reconciled 5 To Bind what 44 how this power is exercised ib. Bound in spirit what 200 We were never in bondage 150 Birthday solemnization thereof lawfull 39 Blessing applied to God what it signifies 277 Blessing applied to man what it signifies 277 Blessings said to be spirituall why ib. Spirituall Blessings the chiefest ib. If ye were blind you should have no sin 152 Blind men doubts concerning them Mat. 20. resolved 54 James and John why named Boanerges 81 This is my Body 135 245 Book a Catalogue or reckoning up 2 The Books were opened and the dead judged what books 613 Where is he that is Born King of the Jews 4 5 The Bosom of the Father what 142 How Reprobates can be said to be bought
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the
loca sunt alia quae discrepant quam maximè quae mediocris lectio suppeditat E. g. locus luoulentissimus 1 John 5.7 tres sunt qui testimonium dant in Coelo c. In Vulgato legitur non autem in Syro Fidem igitur adsensum à nobis difficulter impetrant qui ad deprimendem Syri utilitatem ad excusandam suam ignorantiam Syriacam Paraphrasin non nisi vulgatam versionem esse contendunt Dilh. Eclog. Sac. Dictum 11. Rev. 2.17 Vide vorstium Dr Taylor Spirit That is by a metonymie the heavenly doctrine delivered by the Spirit water against the power of sin bloud against the guilt of sinne the bloud of Iesus Christ as sprinkled upon our consciences within us as Heb. 12.24 By eternall life here is meant the truth of grace grace is called glory 2. Cor. 3. vlt. see ch 3. of this Epistle v. 14. John wrote this generall Epistle to all the faithfull yea even to such amongst them as he calleth little children 1 Iohn 3.18 the weakest and meanest of all the faithfull Mr Goodwin Perkins Non hic inter veniale mortale Peccatum distinguit Apostolus sicuti postea vulgo factum est Prorsus enim insulsa est illa distinctio quae in Papatu obtinuit Calvinus Mr Hildersam Mr Hildersam and B. Down Scilicet lethaliter Calvinus Vorstius Tertull. Vide Bezam The vulgar translatour saith filioli custodite vosà simulacris which is all one as if he should have said ab imaginibus children or babes keepe your selves from images as we translate it against which Martin excepteth and it sore grieveth him that this sentence is written in the top of Church-dores oâ— in the place where the Rood loft stood as confronting and condemning the Crucifixes and Images that were wont to stand there Dr Fulke against Martin Dr Hall Johannes loquitur de iis qui asserunt doctrinam alienam à verbo Dei Christo nos volunt abducere Pareus Dr Taylor Mr Perkins Non sunt agnoscendi pro Fratribus et vero prohibet omne commercium extra periculum Fidei casum scandali quandiu adhuc spes aliqua est lucrifaciendi eos Pareus Ex veris possunt nil nisi vera sequi Jonâ—s in loc Epistolae Joannis sunt tres numero quarum prima ad ecclesias integras conscripta est reliquae verò duae ad ecclesiae membra quidem vel plura ut secunda vel unam ut tertia Gomarus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi diceret à Jove nutritus seu à Jove institutus Taylor on Titus De Trinit l. 13. c. 20 Prius vel antè scripti Vide Piscat Vincula haec sunt spiritualia puta vis divina eos detinens atque obligatio alligatio eorum per illam ad carcerem gehennam poenam aeternam à Lapide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Pet. 2.10.14 * Proterviam seductorum notat qui quasvis dignitates convitiis in cessunt nullum agnoscentes ordinem neque ecclesiasticum neque civilem Quod fecerunt olim Nicolaitae Gnostici alij Pareus * Mr Perkins Fulke on Rhem. Test. Nicol. Lyra in Deut. 34.6 Et Epistolam Judae Nomen proprium est Archangeli compositum ex tribus vocibus Hebraeis mi Caph el quis sicut Deus Reperitur autem Dan. 10. v. 13. 12. v. 5. Apoc. 12. v. 7. Neque enim vera est eorum sententia qui per Michaelem ipsum Christum designari volunt quum in 1 Thes. 4. v. 6. Christus ab Archangelo disertè distinguatur Vorstius Effusi sunt Beza Instar aquae diffluentis projecta est eorum intemperies Calvinus Dr. Fulke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arbores emaâ—clâ—ae Beza arbores autumnales Vulg. Vide Parcum * Mede on Eccles 5.1 Vide Estium Vorstium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est decies millenarius numerus certus pro incerto Stipatus scilicet innumeris legionibus Angelorum sanctorum à Lapide * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est tumida excelsa fastuosa omnem modum fidemque excedentia Syrus stupenda à Lapide Quosi diceret desideria eorum sunt desideria impietatum id est rerum impiarum implissima à Lapide Vide Pareum Dr Preston In Spiritu Sancto quatuor significat Primò orationem veram esse donum Spiritus sancti sine eo neminem posse orare sicut oportet ad obtinendam gratiam salutem Rom. 8.26 Secundo in oratione postulanda esse ea quae suggerit Spiritus sanctus quaeque Spiritui sancto grata sunt Tertiò orationem efficere hominem spiritualem Quartò Spiritum sanctum dirigere orationem nostram ne noxia sed salutaria petamus impetremus Zach. 12.10 à Lapide Impense edit Dictum sumptum ut apparetê° Ã mulieribus sanguine menstruo pollutis quarum vestes etiam pollutae censebantur Drus. Prov. Class 2. l. 3. Vide Bezam Mihi tota Apocalypsis val è obscura vide tur talii cujus explicatio citra periculum vix queat tentari Fateor me hactenus in nullius Scripti Biblici lectione minus proficere quam in hoc obscurissimo vaticinio Graserus Verbum ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est revelationis propriè scripturaruÌ„ est à nullo sapienâ—um saeculi apud Graecos usurpatum Hieron in cap. 1. Epist. ad Galat. Apocalypsis idem est quod Revelatio quo nomine utitur Paulus 1 Cor. 14. Galat. Ribeta Dr. Tailor on Rev. 12. Mr. Cotton upon the Vials Mr Manton Languishing Ephesus Smyrna was an old Town famous for one of the seven that claimed Homer the Poet to have been borne in them These bee Smyrna Phodos Colophon Salamis Chios Argos Athenae Here Policarpus was Martyred Broughtons Require of Consent She is called sweet-smelling Smyrna that is Myrrhe or she that is more delightfull than any pleasant and sweet spices as is evident by that that he reproveth no fault in her Brightman * Whether it was so called from Ptolomeus Philadelphus so entitled for his love to his brother or in mockage for killing of him he loved him at the first but after contempt of his love he killed him or from Attalus Philadelphus or were built by the first and argumented by the second Broughtons require of Consent * Whether it was so called from Ptolomeus Philadelphus so entitled for his love to his brother or in mockage for killing of him he loved him at the first but after contempt of his love he killed him or from Attalus Philadelphus or were built by the first and argumented by the second Broughtons require of Consent Mr. Bur. Alstedius Mr Perkins Vide Bezam In Asia Minori scilicet quae est pars Asiae Mojoris Ad has septem scripsit quia in illis diu docueerat Alstedius Euseb. l. 3. c. 21. Vide Bezam Bifield So the Lords day as the Sacrament is called the Lords Supper 1 Cor. 11.20 and the solemne Prayer the Lords Prayer Mos Hebraeorum
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉