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
be damned for it The Spirit working like water There are these reasons of this exposition First Collation of other places where the Spirit is set out by water as John 7.38 39. Esay 44.34 Secondly Collation of this with Mat. 3.11 3. Because the other Interpretation understanding it of Baptism cannot stand men may be saved without it as the Thiefe Dike Vers. 8. The wind bloweth where it listeth That is God gives grace and vouchsafeth favour to whom when and where it pleaseth him Because he began to speak of the Spirit he instanceth in the wind which is wont also to be called a Spirit as Gen. 8.1 and elsewhere often Vers. 11. Verily verily I say unto you Speaking in the singular he immediately annexeth that which followeth in the plurall we speak where passing on the sudden from I to We and so to Our he intimated that he was one of that plural of whom Moses spake in the creation Vers. 12. If I have told you earthly things Si per similitudines terrestres coelestia vos docuit If I have taught you heavenly things by earthly similies Our Saviour Christ himself calleth the doctrine of regeneration in such plaine manner as he uttered it to Nicodemus earthly things in comparison of other greater mysteries which he could have expressed in more heavenly and spirituall sort Ver. 13. And no man hath ascended up to heaven but he that came down from heaven Therefore none but Christ ascended bodily into heaven and so not Enoch Heb. 11.5 This place is not meant of corporall ascending but of understanding mysticall and heavenly things as Prov. 30.3 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosome of his Father Perkins Dike Ascendere in coelum dicitur qui arcana coeli penetrat Prov. 30.3 Grotius Vers. 14. Must the Son of man be lifted up Not on the Crosse as Piscator but by the preaching of the Gospell Esay 2.2 Calvin Vers. 16. For God so loved the world that he gave his only begotten Son c. This was a sic without a sicut that sic so signifieth the vehemency of his love Chrysost. So vehemently so admirably Polanus His Son not his Servant his begotten Son not adopted nay his only begotten Son Non unum è multis possit quis habere unigenitum odio habere saith Hugo Cardinall but Christ was not so Mat. 3.17 Prov. 8.30 Possit quis habere unigenitum sed stultum saith he again but he was the wisdome of the Father Col. 2.3 Vers. 17. God sent not his Son into the world to condemn the world Ob. John 5.27 Ans. The time of his abasement at his first comming when he came not to judge but to be judged must be distinguished from his second comming in Glory and Majesty to judge the quick and dead Vers. 18. He that believeth not is condemned already Five waies First in Gods Counsell before all worlds Secondly in the word wherein this sentence of condemnation is read already Mark 16.16 Thirdly in their own consciences which is a forerunner of the finall judgement Fourthly By Judgements begun already upon them as hardnesse of heart blindnesse of mind Fifthly By the horrible torment of the soules of such as are in hell with the devils and damned ones Ver. 21. But he that doth truth That is practiseth what he knoweth and maketh conscience of his wayes Vers. 26. Rabbi he that was with thee beyond Jordan Viz. Jesus who came to thee to be baptized Vers. 29. He that hath the bride is the bridegroome but the friend of the bridegroome c. As our Saviour was the Bridegroome so his Apostles were the mariage-guests for so by an Hebrew phrase the children of the marriage Chamber here signifie Vers. 32. And what he hath seen and heard that he testifieth It is not only a generall phrase of things most evident for we can certainly witnesse of those things which we see and heare but there is a greater emphasis here in this phrase viz. That Christ hath not the things which he teacheth here by revelation as the Prophets and Apostles neither from the Law nor Testimony had he learned those things as other Ministers Vers. 33. He that hath received his testimony hath set to his seale that God is true That is gives unto God as it were a testimony of his truth and thereto puts his hand and seale Ver. 34. Giveth not the Spirit by measure That is he hath received the Spirit of God in a wondefull extraordinary measure In the time of the new Covenant God is not said to measure but to powre out his Spirit first upon the Head then on the Church Chap. 1.16 and 7.39 Acts 21.17 Tit. 3.6 Ver. 36. He that beleeveth not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will not be perswaded or is obstinate obstinacie against perswasion is either in the understanding called unbeliefe properly to be understood here as appeares by the Antithesis and so translated Rom. 11.30 31. or in the will and then it is called disobedience so translated Rom. 1.30 Tit. 1.16 CHAP. IIII. Vers. 6. NOw Jacobs well was there A well which Jacob when he dwelt there digged for his own use and the use of his Family See ver 12. Vers. 9. For the Jews have no dealings with the Samaritans Have not common commerce no not so far as that one should give the other meat or drink in his want or help him to it as appeares in the words foregoing they might not eat together Ver. 10. The gift of God This is interpreted two waies some expound it of Christ himself his own person so Rollock and Dr. Hall in his Paraphrase 2. Others of the present occasion and opportunity he had now to know and receive Christ we may take it for both Living water In the letter he meant spring water for so she understood him and so the word is used Gen. 22.19 yet thereby as by a metaphor he meant the Spirit of God Hildersam Vocat aquam viventem ratione fontis Christi in quo est ratione effectus quasi vivificantem aquam Polyc. Lyser Vide Piscat Vers. 12. Art thou greater than our Father Iacob who gave us the well Because there was great use of wells in the hotter Countries the woman commends this grant of Iacobs of the well as a singular benefit Vers. 14. Of the water By water our Saviour meanes the Spirit of grace as Iohn 7.39 Esay 44.3 wherewith whosoever is once endued he shall never be after destitute of the Spirit or of grace Shall never thirst That is shall never be dry or utterly destitute of grace ver 13. The Spirit shall be in him an ever-springing fountaine untill he hath attained eternall life it shall continue in him and worke effectually to his salvation The Spirit in its operation is like to water 44. Esay 3. and 58.11 See
measure of his love answered onely concerning the truth being asked of the quantity he answered only of the quality Vers. 18. Thou shalt stretch forth thy hand As captives are wont to doe by the same figurative speech Pauls death was signified when Agabus taking a girdle bound his feete and hands And carry thee whither thou wouldest not That is in malam crucem Grotius Vers. 19. This spake hee signifying by what death he should glorifie God viz. By a violent and cruell death a magnificent description of martyrdome it is a glorifying of God See Iohn 13.31 Follow mee Not in respect of changing his place as when he said to Matthew follow mee but it is meant metaphorically of imitation and obedience as Mat. 16. Chamier Vers. 22. Till I come Some understand Christs comming at the end of the world and that hath been the ground of a vulgar but sencelesse errour viz. that Iohn the Evangelist is yet alive Austen tract in Iohn saith that the place where he was buried bubleth like water to testifie his breathing and that he is not dead but sleepeth but Beda sheweth that he died in peace the 98. yeare of his life at Ephesus Till I come Not in person but in power in the promulgation of the Gospell and conversion of sinners Follow thou mee Non corpore sed corde not with his body but heart ANNOTATIONS VPON THE ACTS of the APOSTLES CHAPTER I. LVke calleth his History the Acts of the Apostles though it be specially of their sufferings because even their passions were actions they enlarged the Kingdome of Christ by their suffering A History of 28. yeares is described in the Acts saith Quistorpius Vers. 1. Of all that Iesus began both to do and teach Understand those things which are necessary to be known for salvation as Chrysostome Cyrill and Austine rightly expound it The sense is which Jesus did and taught while he continued on earth The Evangelists propound two things to themselves viz. to set forth dicta sacta the sayings and deeds of Christ. Vers. 3. By many infallible proofes By many Signes say the Syrian and Arabick But the word includes Signes of undoubted truth and accordingly hath our English well expressed it Mr. Lightfoot in loc Being seene of them 40 dayes and speaking of the things pertaining to the things of God see Iohn 20.20 21. he would converse a long time with his Disciples to assure them of his resurrection and that hee might more fully informe them of his will Vers. 4. And being assembled together with them Some render it eating with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communi mensa utor ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sal whence the Proverbe multos modios salis cum aliquo consumpsisse to have eaten many bushells of Salt with one is long to have lived together with him Vers. 6. Wilt thou at this time restore again the Kingdome to Israel Dreaming still of a temporall Kingdome for which Christ rebukes them Vers. 7. Jt is not for you to know the times or seasons As if he should say the Father hath kept times and seasons in his own power and therefore it is not for you to know them Perkins With the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is sometime used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time but not contrarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the space of time in generall as an age yeare moneth day houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunity of doing a thing Ver. 10. And while they looked stedfastly toward heaven looked with fixed eyes like lovers Vers. 12. A Sabbath dayes journey One mile saith Tremellius on the Syriack Testament about two miles say the Latines 2000 Cubites say the Hebrewes which are rather to be beleeved See Weemes his Christian Synagogue p. 75. and Doctor Willet on Levit. 23. quest 5. pag. 567. A Sabbath dayes journey was 2000 Cubits which the Hebrewes make a mile as appeares by their bookes de Dien in loc Vers. 18. And falling headlong he burst asunder in the midst and all his bowels gushed out The Greeke word signifies thus much that Judas fell down flat and was rent in sunder in the midst with a marvellous huge noise The Syriack Aethiopick and Arabick translates it and he fell upon his face upon the ground and that place Matth. 27.5 doth not oppose it saith de Dieu because the Greek word there is not to be rendred hanged himself but was suffocated or strangled Therefore Heinsius de Dieu and Doctor Price think that Judas died of the Squinancie Vers. 19. That field is called in their proper tongue Aceldama that is to say the field of blood The word is Syriacke it was bought with a price of bloud Matth 27.7 and sprinkled with his blood that took that price See Drusius and Quistorpius Vers. 26. And he was numbred The originall is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus calculis annumeratus est he was by common assent or common voyces reckoned with the eleven See Beza CHAPTER II. Vers. 1. WIth one accord Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind or heart This Greek word is often used in the Acts. It is used in reference to the twelve Apostles alone Chap. 1.15 Here in reference to the whole hundred and twenty and Chap. 2.4.6 in reference to the whole number of beleevers It is used also 5.12 Vers. 3. And there appeared unto them cloven tongues like as of fire In the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seene for it was not a delusion of sense but a true and reall apparition Tongues because they were to convert the world to Christ by the power of speech and perswasion Secondly Fierie to consume the drosse of errour in men Thirdly Cloven because they could tell how to divide the word of truth aright and apply it to persons and occasions Ministers must be ardentes loquentes fiery ergo ardentes tongues ergo loquentes saith Chrysostome on this place Vers. 4. As the Spirit gave them utterance In Apothegmes or wise sentences as the Greeke signifies Vers. 5. Dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather sojourning for they were not proper dwellers but such as came to worship at Jerusalem from these far countries at the Feasts of the Passeover and Pentecost and so had been continuing there some good time Vers. 6. Heard them speak in his own language that is they spake to every man in his own language not that the hearers heard that in divers languages which they spake but in one as some have conjectured for then as Calvin upon the place well observes the miracle had been in the hearers not in the speakers whereas the cloven tongues rested upon the Apostles not upon the People Vers. 15. It is but the third houre of the day That is nine of the clock tertia viz. ab orto sole Beza Vers. 17. J will poure out of
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
us then of that we suffer for him as 2 Cor. 2.2 Vers. 15. For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but a new creature That is are neither acceptable to God nor available to salvation under these two synecdochically comprehending all outward priviledges and dignities As many as walk The Greek word signifies not simply to walk but to walk by rule in order and measure without treading aside but making straight steps to our feet Heb. 12.13 According to this rule This Canon that is the doctrine of this Epistle Metaphora ab architectis Pareus The Israel of God Israel of old was the Church of God therefore the Church is now called the Israel of God Vers. 17. For I beare in my body the marks of the Lord Iesus The word in the originall translated marks doth properly signifie Prints with a hot Iron But here it is used generally to signifie any blemish scar or mark whatsoever Prisons bonds whips buffetings stoning reproaches of all kind which he endured for the testimony of the Gospell ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. Vers. 1. TO the Saints 1. They were all Saints by outward profession 2. There were many true Saints the better part giveth the denomination Wine and Water is called Wine Ephesus This was a mother City in lesser Asia famous for Idolatry Conjuring as the Acts of the Apostles testifie so given to all ryot that it banished Hermodorus because he was an honest sober man yet here God had his Church It was neer the Sea given to merchandize ample and rich Bayne Vers. 3. Blessed be the Lord God and Father of our Lord Iesus Christ who hath blessed us c Blessing is applied First to God and signifies 1. To consecrate to an holy use Gen. 2.3 2. To enrich with favours as here and Acts 3.26 Secondly to man who is said to blesse God when he prayeth unto him or praiseth him for his mercy as here and Matth. 14.19 26.26 Psalm 103.1 104.1 115.18 Luke 1.68 Blessed That is praised Who hath blessed us That is enriched us with all blessing or grace With all Spirituall blessings In the originall it is in the singular number with all spirituall blessing all and yet but one blessing to note that Spirituall blessings are so knit together that they all make up but one blessing Blessings may be said to be Spirituall three waies 1. When they are blessings bestowed on mens Spirits when their soules prosper 2. When they are wrought not in a naturall way but by the Spirit of God 3. When they tend to a Spirituall end 2 Chron. 17.2 3. Spirituall blessings are the chiefest 1. Because they are the blessings of Gods right hand 2. Come from his choyce love 3. Because they are blessings of the spirit and soule 4. Because of their conjunction where God gives one Spirituall blessing he gives all In heavenly places or things places is not in the Originall In Heavenlies This word is used five times in this Epistle Verse 20. of this Chapter 2 6.3 10. and 6.12 on which last place see Dr. Gouge Vers. 4. Chosen us in him or for him as some would have it not as if Christ were the foundation of election but we are chosen in him as the foundation of our salvation Vers. 5. According to the good pleasure of his will The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here good pleasure is a word peculiar to the Scripture and as Ierome saith was first invented by the LXX Interpreters that they might expresse the signification of the Hebrew word Ratson Wherein he hath made us accepted Greek freely made us free Vers. 8. All wisdom 1. In regard of the excellency because it serveth to all purposes 2. In regard of the quantity not absolutely but comparatively 1. In comparison of that measure which was given the believing Jew 2. In regard of those which are more imperfect Vers. 9. The mystery of his will The Gospell of salvation may be called a mystery in three regards 1. Absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know 2. In regard of the spare revelation and small number of those to whom it was manifested 3. Now it is divulged in regard of those whose eyes are not opened to see it Vers. 10. In the dispensation It is a word taken from Stewards and such as have the keeping of things in common and are to distribute them as they see fit for singular persons and occasions To dispense them is to distribute that I have in common as is fitting in wisdome to persons and occasions in particular Dispensation of times is put by a metonymie of the adjunct for fulnesse of times wisely dispensed Baine Of the fulnesse of times Fulnesse of times indefinitely universally notes the consummation of all these seasons successively which God had appointed for the gathering of his Saints Gather together in one There are three significations of this Greek word Chrysostome hath two 1. Gather together as members under one head both which are in Heaven and which are on earth Angels and men this interpretation Zanchy follows 2. To recapitulate and summe up what was spoken more fully so we say the heads of a Sermon so it is used Rom. 13.9 All excellencies are summed up in Christ all the Sacrifices were fulfilled in that one Sacrifice all the promises were accomplished in him 3. Summatim instaurare briefly to restore all things and bring them to their primitive perfection what we lost in Adam is restored in Christ both in Heaven and in Earth Angels and Saints in the Church Triumphant and Militant Vers. 11. Also we have obtained an inheritance We were sorted out the old books read it we are chosen the latter we have obtained an inheritance The word signifies we have been chosen as it were by lot to an inheritance Vers. 13. After that ye heard the word of truth That is the Gospell it was indited by the Authour of all truth and containes so much supernaturall truth as is necessary for our salvation 3. It excites us to the embracing and practising of truth In whom after that ye beleeved ye were sealed with the Holy Spirit of promise The originall runs thus In whom beleeving or having beleeved or when you beleeved you were seale◠The nature of a seale is to make things sure Dan 6.8 Matth. 27.66 as a writing is firme amongst men when the seale is put to it secondly men set their seales also on things to note their propriety in the thing which is sealed See 2 Cor. 1.23 with that holy Spirit of promise Gr. See Beza Vers. 14. Which is the earnest of our inheritance Our English relative who doth more distincly answer to the Greek then which This word earnest is in the originall
word Vers. 7. An old Commandement Because it had been long agoe The Gospell came from God and is his eternall truth Vers. 8. A new Commandement I write unto you It is so called because it was renewed by the Lord after it had beene as it were antiquated and almost extinguished 2. Because it was commanded to such men as were new or renewed 3. Because it was an excellent Commandement Vers. 12. I write unto you little children A child is he in whom grace is weake and corruption strong not one particular vertue but the generall body of the new man as Nicodemus Ioseph of Arimathea the Apostles themselves while Christ lived with them because ye have known him that is from the beginning That is with a knowledge of acquaintance whereby they conceived him to be their Father such as little children have of their Fathers and Mothers Vers. 13. Fathers Or old men are they in whom the body of corruption is weake and the whole inward man strong to which perfection all the people of God must aspire as all men doe follow after old age Abraham Isaac and Iacob and the Apostles were such toward the end of their dayes and old Simeon and Anna the prophetesse He gives a reason suitable to old men I write unto you Fathers because yee have known him which was from the beginning As if he had said wisdome and knowledge are amongst old men amongst the Fathers I take it for granted that you are knowing men therefore I write unto you about these depths of knowledge Iob. 12.12 I write unto you young men A young man is he in whom the generall body of grace is strong but some one or other corruption as anger lust worldlinesse is still strong as Ionah Sampson Because you have overcome the wicked one The strong Christian is of the winning side his corruption decaies grows lesse and lesse he falls lesse often lesse grosly with lesse delight riseth sooner out of sin humbleth himselfe sooner and more for it and is made more wary carefull and fearefull Vers. 14. I have written to ye young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Young men are called out to beare the heate of the day because they are in their strength and are chiefe Champions either for good or evill Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life Every Creature is an occasion to draw out lust whatever you see or heare Lust of the flesh That is to fare deliciously every day pleasures and delights The lust of the eyes The covetous and craving eye which can see nothing but it wisheth it And the pride of life Ambition thirst after Preferments State Credit Popularity which three Mantuan hath exprest in an elegant distich Ambitiosus honor opes foeda voluptas Haec tria pro trino Numine mundus habet Vers. 18. It is the last time Greeke the last houre it refers not to the day of judgement and end of the world but to the desolation of the Jewish Church and State now that there are many Antichrists which teach Doctrines contrary to Christ. And as ye have heard that Antichrist shall come even now there are many Antichrists The word Antichrist is only used in the Epistles of John and not elsewhere in the Scriptures See ver 22. and 4.3 and 2. Epist. 7. By which places it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the head of the Antichristian body which is not one singular man but is continued in a succession of many but also sometimes any Heretick that oppugneth the Natures or Offices of Christ and sometimes the whole body or company of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time are the Antichrist Vers. 19. They went out from us viz. By embracing Antichristian Doctrines But they were not of us That is even when they seemed to be among us they were not of us He speakes of Ebion Cerinthus and such like Antichristian Hereticks who Apopostatizing from Christ and his truth departed from the Church They were once in the Church in regard of outward profession but never truly of the Church for then they would have persevered Vers. 20. But ye have an unction from the holy One and ye know all things The Holy Ghost is compared to oyle his work in teaching us to annointing 1. Because there is a refreshing in the teaching of the Holy Ghost it makes us glad 2. His teaching is oyly sweet and soft That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the Salvation of your soules for you to know and be instructed in Mr. Hild. on Psal. 51. Vers. 22. Who is a lyer A grand lyer or that lyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denieth that Iesus is the Christ He is Antichrist that denyeth the Father and the Son John here speaketh neither of the body of Antichrist in generall as elsewhere in his Epistles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used nor of the head of the body in particular who is most worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist but of some other members of the body that is of those Antichrists or Hereticks of the time as Cerinthus and others who denyed the Divinity of Christ and denying the Son did consequently also deny the Father for he is the Father of the Son That is Those which worship the Father without the Son as the Jews and Turkes 2. Those which do not beleeve that they are reconciled to the Father by the Son as the Papists those have not the Father neither Pareus Vers. 27. As the same annointing teacheth you of all things That is the Spirit of God teacheth you of all things that are necessary for you to know And is truth and is no lye This teaching of the Spirit is cleare certaine And even as it hath taught you ye shall abide in him As if he should say ye shall abide in Christ and in the profession of every truth of his because ye have been taught by his holy Spirit CHAP. III. Vers. 2. BVt we know that when he shall appeare we shall be like him Not alone we know that he is ours but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head Vers. 3. And every man that hath this hope in him purifieth himselfe even as he is pure That is he which hath hope to raigne with Christ in heaven useth the meanes whereby he may purifie and keep himselfe from sin that he may be in some measure pure as Christ is pure Vers. 4. For sin That is every sin Is a transgression