the Herodians sayes Marke whom yet they hated most deadly Vers. 16. And charged them that they should not make him known Because the time of his glorification was not as yet but of his humiliation 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles Vers. 18. Behold my servant The Greek word signifieth both a Son and a servant but a servant here Shew judgement to the Gentiles That is one should come that should restore righteousnesse decayed and Hee should be the Governour not onely of the Jewes but should bring the Gentiles also under the government of God Vers. 19. Nor cry Such a cry is here meant which is a signe of a troubled and chafed mind Vers. 20. A Reede is a tender thing it will breake sometimes afore a man bee aware a bruised Reede is more tender it will bee broken with a touch A bruised Reede is a soule broken with the sence of sinne and weake in faith Matth. 11.28 Smoaking flaxe The weeck of a candle which is newly lighted and hath little light or heate but rather smoakes and offends with an ill smell i. e. A soule which hath but a little knowledge and zeale or affection for God and much corruption Till he send forth judgement unto victory The words of the Prophet are somewhat otherwise that he shall bring or lead forth judgement in truth Yet Matthews speech hath force in it that we may know that judgement cannot be placed in the world without great strife or labour for victory is not obtained but by fighting Some expound these words thus untill the sanctified frame of grace begun in their hearts be brought to that perfection that it prevaileth over all opposite corruption Vers. 22. Many are blind and dumbe of naturall diseases but this man was blind in his eyes and deprived of his speech though there was no want in those parts pertaining to the sight or in the proportion of the tongue Vers. 23. Is this the Son of David Interrogatio innuit affirmationem opinabilem as if they should say truely Hee seemes to be the Sonne of David that is Christ a periphrasis from the efficient Vers. 24. Beelzebub It signifies the Lord of flies but if it be read Beelzebul it signifies the dunghill God Vers. 25. Christ 1. confuteth the cavill objected against him by a common proverbe 2. hee proves it by an induction of three particulars one of a kingdome another of a City the third of a house the meaning is there is nothing more absurd than that the Devill should willingly overthrow the power which he hath overcome who indeavoureth by all meanes to have them in his bondage Vers. 26. When Exorcists by the help of Satan cast out Satan that is done by delusion of the Devill ex pacto that he might thereby retaine men in superstition and idolatry and that by his ejection out of the body he might have dominion over the soule for if Satan should violently cast out Satan hee would be divided against himself which Christ denies Vers. 27. By whom do your children cast them out This place is diversely expounded some by children there understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out Devils others rather think that by children are meant exorcising Jewes before Christs time who did cast out Devils among them pretending to doe this worke in the name of God whereas in truth they were all flat sorcerers and did it by compact made with the Devill Act. 19.13.16.17 Judges You need not to seek far for your condemnation the miracles which I work you apply to Beelzebub and you praise the same in your children therefore you have enough at home to condemne your selves Vers. 28. By the Spirit of God Luke metaphorically calleth it the finger for Spirit For because God worketh and sheweth his power by the Spirit the name of a finger is aptly given it this speech was common among the Jewes Come This word is very forcible and sheweth that Christ appeared willingly to them as a Redeemer but they as much as they could drove him from amongst them and would give no place to him that was come ready and prepared for their salvation Vers. 29. This sentence is but a confirmation of that which went before He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom untill he be spoyled of his weapons hee alludes to that place Esay 49.24 Vers. 30. When Christ was much injured with the blasphemies of the Pharisees he confutes the slander and then layes downe this rule He that is not with me is against mee in such blasphemies against Christ wee must take his part actively and must resolve to be with Christ against the world In Marke 9.40 and Luke 9.50 Some cast out Devils in Christs name and the Disciples forbad them here because they did act in Christs name though they did not follow with them they were not to be hindred V. 32. Christ said v. 31. Blasphemy should not be pardoned in the 32. he adds Neither in this world nor in the world to come as we see in the Scripture the like positions are amplified sometimes by a partition of persons sometimes of places sometimes of things as here of time by a partition of things Gen. 31.29 of places as Deut. 5.32 of persons Rom. 1.16 Rainold de lib Apoc. tomo secundo praelect 171. A proverbiall kind of speech for never as neither good nor evill for nothing at all neither to the right hand nor to the left that is on no side with the Scholiastes Ben Syrae qui linguae morbo laborant sanari non possunt neque in hoc seculo neque in futuro Origen thought that all sins should be pardoned a long while after the last judgement which errour Christ refutes in those words nor in the world to come Vers. 33. Either make the tree good and his frite good c. Christ commandeth the Pharisees to be either good or evill as if he should have said there is nothing more contrary to honesty than hypocrisie and they challenge to themselves the title of righteous in vaine which are not upright it is an upbraiding speech Vers. 34. How can ye beeing evill speake good things It is saith Christ no marvell if you vomite out evill words seeing that your heart is full of malice Vers. 36. Where by idle words he meaneth such as bring no profit to men nor honour to God though they do not directly dishonour God or hurt men The words are a true proposition and sound argument drawn à minore ad majus if account must be rendred at the day of judgment of every idle word that men speak then much more of blasphemous words Vers. 40. By three daies and three nights are meant three naturall daies because the Hebrews had no other words for a naturall day
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
to live or die Vers 13. Exhort one another while it is called to day When you commit a sinne you think if you stay a week a fortnight or a moneth you shall come in as well as at the first no saith the Apostle while it is to day come in doe it presently for sin will deceive you it will harden your heart before you be aware Through the deceitfulnesse of sinne That is deceitfull sinne an hyppalage Prov. 14.8 Ephes. 4.22 Rom. 7.11 1. It hath its originall from the subtill Serpent Satan the grand Impostor 2. It is the cause of all the deceit guile and falshood that is in this world Psal. 54.20 21. Acts 13.10 3. Sinne is in its own nature deceitfull every errour in opinion and evill in practice proceeds from deceit the mind is deluded in the first with a shew of truth and the will in the second with the appearance of goodnesse Rather to believe then practice the Apostles proper meaning is the deceitfulnesse of sinne in matter of believing Vers. 14. If we hold the beginning of our confidence stedfast to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first act of faith whereby we began to subsist in Christ. Vers. 17. Whose carcasses fell in the wildernesse The Vulgar renders it cadavera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies members The Syriack hath rendred it ossa bones Because those unbelievers lie prostrate in the wildernesse therefore a great multitude of their bones lie dispersed in the wildernesse CHAP. IV. Vers. 2. BUt the word preached did not profit them Profiting may be taken here for the truth of grace or for growth in grace men cannot grow in grace that have no grace but the word worketh true faith on that person which came to it without any true grace or faith at all Not being mixed with faith in them that heard it The word signifies as if we should say such a potion did not good because they had not such an ingredient An exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them He compares the heart to a vessell in which there must be both the word and faith these two must be mingled together and then it will be a word of power life and salvation Vers. 9. There remaineth therefore a rest to the people of God A Sabbatisme as Calvin and Beza render it That is the keeping of the day of rest though it be commonly rendered rest he forbeares to use the same Greek word for rest which he used both before and after Estius and others take it here for a celestiall rest and bring the next Verse to confirm their opinion See Rev. 14.13 Vers. 12. For the word of God is quicke Or living 1. Formally in its own nature in that it abides for ever in regard of the sence and matter contained therein not as it is written in Paper 2. Efficiently and that in these respects 1. It giveth life at the first it is appointed by God as the instrument to beget the new life of grace in us Iames 1.18 Iohn 17 17. the savour of life 2. It increaseth spirituall life 1 Pet. 2. 3. It directs and teacheth us the way to eternall life Iohn 5. Piercing even to the dividing â—sunder of sâ—ule and spirit That is the whole man It worketh not onely upon the inferiour faculties which are lesse pure but upon the purest and most supreame part of the soule for the word pierceth as far as the eye of the Authâ—r of it to whom all things are naked and open And of the joynts and marrow By the joynts he meanes the minima the least things and by the marrow the intima the most secret and inward things A discerner of the thoughts and intents of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thoughts are properly the secret and inward workings of passions and affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intents are the secret and first workings of mens understandings and apprehensions Vers. 13. Neither is there any creature that is not manifest in his sight Neither is there any creature which is not manifest in the sight thereof so some read it and the Greek will very well beare it viz. of the word and understanding by creature such thoughts intents and notions as are framed in the heart which may be termed the creatures of the heart This interpretation holds good correspondence with the Greek the scope of the place and the Analogy of faith But all things are naked and opened unto the eyes of him with whom we have to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as when the skin is pull'd off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened as the intrailes of a Sacrifice cut down the back He useth a metaphor taken from a sheep whose skin is taken off and he hanged up by the neck with his back toward the wall and all his intrailes layd bare and exposed to open view He alludes to the Anatomizing of a creature say some wherein men are cautious to finde out every little Veine or Muscle though they be never so close They are naked therefore God sees their outside and opened dissected quartered and cleft asunder through the backbone so that he sees their inside also Opened is more then naked naked is that which is not cloathed or covered opened is that whose inwards are discovered and made conspicuous Vers. 15. Cannot be touched with the feeling of our infirmities The originall word is purely Greek as there are many in this book it is used also 10.34 and no where else Was in all points tempted like as we are yet without sinne That is say some was never temped to sinne as Matth. 15.38 but the Apostle here comforts the people of God against sinfull temptations Christ was tempted to sinne but not into sinne Vers. 16. Let us goe Because our Mediator is God as in Ch 1. he is able to reconcile God to us and procure grace for us 2. Man Heb. 2.14 and our high Priest Vers. 14. Come boldly So as to speak all our mind Vs Generally all Christians in the Law onely the High Priest might come and that once a yeere we may now come at any time when we have need Unto the Throne of grace The Cherubims or Mercy-seat was a Type of the Throne of grace That we may obtaine mercy viz. From God by our High Priest and Intercessour Finde grace In the originall receive grace not to earn purchase or deserve it CHAP. V. Vers. 2. WHo can have compassion on the ignorant The word signifies to apportion his compassion or to compassionate them as much as they need Vers. 6. Thou art a Priest for ever after the Order of Melchizedec Melchizedek signifieth a King of righteousnesse
was those worthy servants of Christ which have written either against the Trent-councell or Bellarmine that have convinced their doctrine and worship to be all polluted and to bee such that if a man know and practice and beleeve no better he cannot be saved 4 5 6 7. Verses These Rivers and fountaines of water are generally conceived to be the Priests and Ministers of the Popish Church who carry popish Religion up and downe the Nations as Fountaines and Rivers doe the Sea up and down the earth It became bloud as the Sea before and carried but corrupt water which they received from the Sea 2 Pet. 2.17 Bloud Not onely in regard that their waters themselves are bloud the doctrine and worship which they doe hold forth to the people are corrupt as their Sea is like the plague in Aegypt when their Waters and Rivers were turned to bloud but chiefly in regard of the punishment which they inflict on them for so doing which is a bloudy death To give a man blood to drinke is to kill him as Tomyris of old said to King Cyrus Thou hast been a blood-thirsty man drinke thou bloud which thou hast thirsted This Angell made the Priests to undergoe a bloody death to drinke blood and also made all that received and entertained them to drink blood too and this was effectually accomplisht by Q. Elizabeth saith Mr Cotton when in the 27. yeare of her reigne by the consent of the Parliament she made it a law that if any Priest or Jesuite which had received orders from the Sea of Rome or any authority from the Sea should come into the Realme and go about or practise to seduce any of the Queens loyall subjects from their allegiance to the obedience of the Sea of Rome or practice to draw them to that Religion he should be judged of high Treason and suffer as in case of a Traytour Vers. 5. And I heard the Angell of the waters This Angell of the waters was he or she that poured out this viall on these waters He attributes not onely righteousnesse to God in this but immutabilitie and constancy which art and wast and shalt be alway Levit. 24.19.20 21. Gen. 9.4 5 6. Vers. 7. And I heard another out of the Altar say That is another Angell a Minister and Messenger of Gods justice This phrase out of the Altar in this booke doth usually hold forth some under persecution either going in or new come out of persecution so it is expressed Rev. 6.9 The Altar is Christ and Christ suffering and those under the Altar are they that suffered with Christ for the word of God speaking of the primitive Christians in their first persecution Here he saith not they were under martyrdome but they were come out from under the Altar that holds forth saith Mr Cotton those Christians in the Low-Countries who of a long time had been under persecution by Duke D' Alva and other Spanish Princes Duke D' Alva boasted of it that he had put 36000. Hugonets and Protestants to death for the testimony of Jesus but they were rescued by the faithfulnesse of God giving and blessing the courage of Queene Elizabeth and now they are got from under the Altar Vers. 8. And the fourth Angell poured out his viall upon the Sun That is the house of Austria say some the highest authority that holds on Rome say others Vers. 9. And they repented not to give him glory See v. 11. Babylon must needs be destroyed because she shall never repent Vers. 10. And the fifth Angell poured out his viall upon the feare of the beast The seat of the Beast is generally taken for the City of Rome and it is confirmed from the like speech Rev. 13.2 and therefore they gather from hence the ruine of Rome rather the Popes singular sole authority and monarchiall frame of Church-government whereby he sitteth chiefe and onely Judge in ecclesiasticall causes in his own jurisdiction And his kingdome was full of darknesse A Kingdome is a government wherein one doth reigne Vers. 12. And the sixth Angell poured out his viall upon the great river Euphrates and the water thereof was dryed up that the way of the Kings of the east might be prepared The Christian Kings shall so farre fall off from Rome as that they shall drie up all her revenewes when they shall see and abhorre the vanity of their Images and Temples and monasteries and the unprofitablenesse of their expences when they shall see the wickednesse of their bloudy inquisitions the unnaturallnesse of all those murders of Gods blessed servants and their witcheries and sorceries the horrible fornications and whoredomes of their Stewes then is the fountaine of the Turkish maintenance cut off also and a ready way made indeed for the Kings of the earth that is the Jews Exod. 19.6 Dan. 7.27 Vers. 13. And I saw three uncleane spirits like frogs come out of the mouth of the Dragon and out of the mouth of the false Prophet False Prophets which pretended to speake by the Spirit of God 1 Iohn 4.1 They are spirits for nimblenesse and activity for impetuousnesse and strength for close and cleanly conveiance And Spirits of Devils v. 14. That is of a devillish nature The Greeke word shews their knowledge and learning they are learned spirits and yet Devills for their deceit and mischiefe The Dragon is Satan acting Rome the beast Rome Antichristian the false Prophet the Pope Vers. 14. Working miracles 2 Thes. 2.9 Which goe forth unto the Kings of the earth That is the earthly Religion The whole world That is both Popish and pagane Princes To gather them to the battell of that great day of God Almighty That is not the last judgment as some have thought there will be no warning then but every day of great execution is called a great day of God Almighty See 19. ch 17. Vers. 15. Behold I come as a Thiefe Not in injustice or robbery but sodainely secretly and unexpectedly yea and also violently and terribly as a Thiefe See 3.3 Matth. 24.43 Luke 12.39 1 Thes. 5.2 Blessed is he that watcheth and keepeth his garments That is He enjoyes his own blessednesse and increaseth and establisheth it Some understand the keeping of his garments of the imputed righteousnesse of Christ so it is to hold fast fiduciam remission is Others interpret it of inherent righteousnesse Rev. 19.8 Others of the glory of our profession garments being given to cover our nakednesse Rev. 3.4 That walke unspotted Least he walke naked and they see his shame He shall by this meanes prevent the discovery of his owne shame and nakednesse Ver. 16. And he gathered them together into a place called in the Hebrew tongue Armageddon That is they went forth to perswade them and did prevaile mightily with them Armageddon signifieth the hill of Megiddon for Mageddon Megiddon are but different writings holding forth the same thing Not that this
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
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
tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giving some small part of a summe to assure that the whole shall be tendred in due season Of the purchased possession It is one word in the Greek but two in English because we cannot otherwise expresse it some refer it to the persons so Calvin Others to the estate they shall attaine unto when they come to heaven So 1 Thess. 5.9 and 2 Thess. 2.14 Vers. 16. Cease not to give thankes 1. In all his solemne addresses 2. By frequent ejaculations 3. In regard of the habituall disposition of the soule 4. Would persevere in it Vers. 17. The God of our Lord Iesus Christ 1. by way of opposition to all false Gods as he is called the God of Abraham Isaac and Iacob 2. In regard of his incarnation God the Father gave him his body 3. As he is mediator 4. By way of exaltation this is more then the God of the whole world God of Nations The Spirit of wisedome Put for the gift of wisedome bestowed on us so called both because the Spirit doth beget it in us and is with it to sustaine and perfect it as also because it selfe is of a spirituall nature moving them in whom it is to work after the directions of it Vers. 18. The hope of his calling Hope is put for things hoped for not for the grace of hope which springeth from faith thus we say he is a man of faire hopes that is goodly lands which in likelihood will befall him His inheritance An inheritance which comes by grace or lot called his 1. Because it is of his preparing and providing 2. Because we shall have it with him 3. Because he is the subject or matter of it the heaven of heavens is communion with God he shall be all in all 1 Cor. 15. Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power Observe the gradation the Apostle speaking of the power of God put forth upon those which doe beleeve expresseth it in a six fold gradation 1. It is his power onely the power of God could doe it 2. The greatnesse of his power 3. The exceeding greatnesse of his power 4. It is the working of his power 5. The working of his mighty power 6. It is the same power by which he raised Christ from the dead and set him above all so v. 20. Vers. 21. Farre above all principality and power and might and dominion and every name that is named Some interpreters understand this of terrene dominion others of the Angels Principaliâ—y Those in principall authority Power All secondary powers sent from them Might That is Angels putting forth might in some miraculous effects of mercy and udgement Dominion Such Angells whose Ministry God used in the government of kingdomes and provinces Name Every creature howsoever named Baine Vers. 2â— To be head over all things Christ is a head in regard of intimatenesse of conjunction by way of influence the spring of sense and motion in respect of government See 4. Chap. 15. v. Vers. 23. The fulnesse of him that filleth all in all There are foure things considerable in this last clause both darke and excellent 1. The Church is Christs fulnesse tâ—e fulnesse of him Actively if we consider Christ not personally but mystically as a Head and having the Church for his body but it is rather called Christs fulnesse because it is filled by him the fulnesse it hath is from him of his procuring bestowing continuing accepting and because all is for him therefore his fulnesse 2. Yet hee filleth it that filleth The Greeke word is of the middle voice but here it is to bee translated actively there is a great deale of difference betweene the fulnesse of the choycest beleevers and the fulnesse of Christ there is in him plenitudo fontis a fulnesse of the Fountaine in them plenitudo vasis a fulnesse of the Vessell in him say the Schoole-men there is a fulnesse of sufficiency bounty preheminence and redundance 3. The extent of this repletion all He fills 1. All creatures with naturall blessings Psal. 104.28 and 65.9 2. All men with common blessings Iohn 1.9 3. All the Saints with speciall peculiar and distinguishing blessings though they have not all the same degree and measure of them 1. With Spirituall gifts for the edification of themselves and others 1 Cor. 12.4.11 2. With Spirituall priviledges all Saints are justified and every one as truly as any one though they be not so greatly sanctified they have all the benefit of adoption the youngest children as well as the eldest the first born all things shall happen for the good of all 3. With Spirituall consolation requisite to their condition Iohn 16.24 2 Cor. 1.5 Lastly he fills not onely all the Saints but all the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all their capacities 1. All the faculties of their soules the understanding with light Ephes. 1.18 and 5.8 Psal. 36.9 The conscience with quicknesse purenesse tendernesse quietnesse Act. 24.16 1 Titus 15. 1 Cor. 1.12 1 Pet. 3.18 The will with Spirituall intentions purposes 2 Cor. 5.9 the affections of love joy feare are set on him chiefely 2 All the Members of the body 1 Cor. 6.20 Rom. 6.13 2 Cor. 4.10.11 3. All the desires of the inward man Psal. 25.13 and 37.4 Esay 58.11 4. All the indeavours of the outward man 75. Psal. 2.3 Esay 22.12 Psal. 138. ult 4. The qualification of this extent in all 1. Ordinances 2 Occurrences and providences Rom. 8.28 3. Ages and successions 2 Cor. 4.13 4. All relations Rom. 3. 23. 5. Comforts 6. amidst all their discomforts 7. To all saving intents and purposes initiatively and gradually here and consummatively hereafter CHAPT II. Vers. 2. THe course of this world Ad verbum juxta seculum bujus mundi Vorstius The world of the world that is that temper and frame of that age of the world Vers. 3. Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills lust is made up all of wills Vorstius thinkes it notes the two perverse desires some of which are more internall some more externall And were by nature the Children of wrath even as others To be by nature the children of wrath signifies these things 1. Wrath is our proper due we are borne to it 2. It belongs to us as soone as ever we have a living soule damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath Adam might have helped it 4. It is universally so as we say a man is by nature mortall because all are so Locus est insignis adversus Pelagianos quicumque peccatum originale negant Calvine That which is naturally in all is originall See Estius The Apostle opposeth the
is when the Gospell was first preached by him at Philippi they laboured yea and even strove for so the word signifies putting themselves in hazard for the defence of the Gospell Significatur certamen quale est athletarum id est vehemens ac laboriosum Estius In the Book of life whereby he meaneth that their life was as certainly sealed up with God as if their names had been written in a book to that purpose See Exod. 32.32 vide Grotium Vorstius thinks it a speech taken from the custome of Souldiers or Cities in which the chosen Souldiers or Citizens are by name written in a certain booke Vers. 4. Rejoyce in the Lord alway and again I say rejoyce As if he should say I will not cease to exhort you that alwaies and so in all things which are from the Lord you rejoyce but in the Lord he doubleth the mandate to shew the necessity of the duty Vers. 5. Let your moderation be known unto all men He saith not be ye moderate but let your moderation or lenity as the Syriack be known and not simply to men but to all men That is not onely the faithfull but Infidels and Heathens not for vain-glory but for the edifying of your neighbour the glory of Christs name and the Gospell as Matth. 5. Let your light so shine c. Observe three degrees of this moderation toward our neighbour 1. To tolerate faults which are not erroneous nor punished by the Laws as anger covetousnesse frowardnesse 2. To interpret doubtfull sayings or deeds the best way 3. That we correct greater faults where there is not obstinacy either gently or severely as the thing it selfe requires The Apostle speaks properly of the moderation which is necessary for every Christian that he deale not rigorously with his neighbour The Lord is at hand three waies 1. In respect of his Deity by which he raignes in the midst of his enemies 2. By the efficacy of his Spirit by which he dwels and works in us 3. By his comming visibly to judgement He is ready to help his as Psamâ—45 â—45 11 Calvin Estius Vers. 6. Be carefull for nothing With a care of diffidence The Apostle comprehends all kind of prayer under these words But by every thing by prayer and supplication with thanksgiving let your request c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer whereby we aske of God temporall or eternall blessings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we deprecate all evils 3. Thanksgiving for benefits received as though God took no notice of their prayers that do not withall give thanks Requests This is the generall and by it is meant any prayer made unto God for the obtaining of that which is good or avoyding that which is evill The Apostle annexeth a promise to the precedent exhortation Vers. 7. The peace of God So called 1. because it hath God for its object 2. Because God by his Spirit is the Authour of it it is peace from God Which passeth all understanding viz. Created because the understanding of man cannot sufficiently conceive it 2. Cannot sufficiently esteem or prize it according to the worth of it Shall keep as with a Garrison vide Bezam Keep all in their office Your hearts That is your affections to obey Mindes Greek reasonings or imaginations That is understanding in a readinesse to direct their whole soules The peace of God shall keep you so that you shall not fall from God neither in wicked thoughts nor desires Vers. 8. Whatsoever things are true in opinion that they may be free from errours in word that they may be free from leasing in deed that they may be free from all hypocrisie and dissimulation Whatsoever things are honest Or as the word rather signifies whatsoever things doe set them out with an holy gravity whatsoever things are grave and comely for their persons they may say and doe Iust That every man may have his right of them and that which is due unto them so that we deceive and hurt none Pure That in their lives they may be unspotted and in their words and deeds undefiled Whatsoever things are lovely Or may make them lovely and win them favour with God and men Whatsoever things are of good report That by such things they may purchase to themselves a good report amongst men If there be any vertue That is any thing which hath in it commendation of vertue And if there be any praise any thing praise worthy with good men Thinke It signifies a diligent consideration a love and desire of the mind after such things Vers. 9. And the God of peace shall be with you That is his favour and love in Christ shall embrace you and all that outward prosperity and successe as his wisdome shall think meet for you Vers. 10. Flourished The word is borrowed from Herbs or Trees which seeming in Winter to be dead and withered in the Spring grow green again so their care which for a time languished now again revived Vers. 11. For I have learned I am instructed and religiously taught or taught as in a mystery or entered in this high point of Christian practise so the word signifieth I have not this by nature I am taught it and I see it is a mysterie In whatsoever state I am The word state is not in the originall but in what I am that is in whatsoever concerns or befals me whether I have little or nothing at all Therewith to be content Or self-sufficient it is properly attributed onely to God See 1 Tim. 6.6 Vers. 12. I know how to be abased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to be trampled under feet Hoc est patienter ferre humilitatem Calvinus Every where and in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place in every time in every thing the words will beare all this See Estius Vers 13. I can doe all things through Christ which strengthneth me That is which belong to his calling q. d. without Christ strengthning me I can doe nothing Vers. 18. An odour of a sweet smell The Apostle calleth the gift which the Philippians sent him lying in prison an odour of a sweet swell in an Hebrew phrase that is a most sweet or fragrant odour for as sweet odours are a refreshing of the sences so our refreshing of the Saints bowels is in a manner refreshing of Gods own senses and spirits A term borrowed from the perfumes which were made upon the Altar of Incense See à Lapide Vers. 20. Now unto God and our Father The conjunction and is here exegeticall not copulative Our God in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings Our Father in respect of spirituall graces and eternall in the Heavens Vers. 22. All the Saints salute you viz. All the rest of the Saints that labour not in the Gospell Chiefly they that are of Caesars houshold Piety
worship of God had none to vexe oppose or hinder them therein a double effect followes this and were edified Every particular Church and member of the Church did grow and brought forth more fruit The metaphor of a building agrees well because the Church is the Temple and house of God 1 Tim. 3. 15. And all the faithfull also are Temples 1 Cor. 3.16.2 Were multiplyed in number many came into the Church Chap. 20. v. 10. And embracing him Embrace him on every side Chap. 23. v. 26. Vnto the most excellent Or most mighty it was the title by which the President was usually called Menochius in loc Chap. 24. v. 16. I exercise my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est me exerceo laboro fatigo q. d. totus sum in hac re Chap. 27. v. 34. For there shall not a haire fall from the head of any of you This is a proverbiall forme of speaking noting by an hyperbole that they should not be hurt in the least thing nor lose the basest things such as are haires of the head so farre should they be from losing their lives The proverbe is taken not onely from the first of Sam. 14.45 2 Sam. 14.3.11 1 Kings 1.52 but also from the 21. Chapter of Luke v. 18. ROMANES Chap. 2. Vers. 15. THeir thoughts the meane while accusing or excusing one another He meanes by turnes conscience excuseth them when their actions are conformable to the Law and accuseth them when not Chap. 3.30 It is one God which shall justifie the circumcision by faith That is the circumcised Jew the abstract put for the concrete so ch 11. v. 3. the election that is the elect The Hebrewes when they would expresse a thing to the height put the abstract for the concrete the quality it selfe for the person Chap. 8. v. 13. Doe mortifie the deeds of the body That is sinnes because the body is the instrument of them for the most part Ye shall live He speakes to beleevers it is meant of a life of comfort and abundant fruitfulnesse live to purpose and doe much service to God Vers. 15. The Spirit of adoption whereby we cry Abba Father Abba is a Syriacke word and Father Greek to shew that Jewes and Gentiles agree in calling God Father Abba was then used by Children and Father is added as if he had said Father Father both words are used because when wee would please we repeate the same words as Matth. 7.22 or words of the same signification as Iehovah Adonai in the beginning of one of the Psalmes 1 CORINTHIANS Chap. 4. Vers. 3. BVt with me it is a very small thing The smallest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro minimo est Beza Vulg. Chap. 6. v. 9. Nor effeminate nor abusers of themselves with mankind The first are properly those which are called Catamites qui turpia patiuntur those men which suffer filthinesse to be acted upon them The latter are those qui eadem turpia peragunt which act that filthinesse on others Chap. 11. v. 4. Every man praying or prophecying having his head covered dishonoureth his head The Apostle would have Christians to be farre from the rites of Gentiles their custome was to pray with their heads covered 2 CORINTHIANS Chap. 4. Vers. 4. THe God of this world That is the Devill he is not the Creator upholder or possessor of the world but the God thereof 1. By unjust usurpation 2. By busie operation acting in every man of the world 3. By a voluntary subjection men yeeld themselves to him to be his slaves 4. Because of that great universall dominion he hath over the world Hee no sooner tempts but we are ready to close with him Chap. 5. v. 5. Who also hath given us the earnest of his spirit Also this is cumulative and additionall to what went before given that notes the freenesse of the gift he speaks of it as already given The earnest of the spirit that is saith Menochius the Spirit which is a pledge and earnest of future glory not onely so but because it is the spirits office to give assurance to the soule This gift of God or worke of the spirit is called an earnest in three respects 1. An earnest is for confirmation of a promise or agreement so here of Gods faithfulnesse 2. An earnest is somewhat of the same kind of that which is to be paid afterward and therein differs from a paune or pledge which may be of another kind so this gift is somewhat of that which wee shall receive fully in heaven 3. An earnest is but little of that which is to be paid Chap. 11. v. 24. Of the Jewes five times received I forty stripes save one The Jewes gave 39. stripes onely either to signifie their clemency in punishing lesse then the Law permitted or to shew themselves religious and studious of observing the Law warily taking heed that they exposed not themselves to danger by violating it if they fulfilled the number of forty EPHESIANS Chap. 6. Vers. 17. THe helmet of salvation In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the helmet of a Saviour that is take our Saviour for a helmet viz. that being armed with his faith doctrine and instructions of life you may not feare the fiery darts of the most wicked one PHILIPPIANS Chap. 2. Vers. 17. AND if I be offered up The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be poured out as a drinke-offering viz. his bloud for there were two parts of the sacrifices viz. the sacrifice which was slaine and the drinke-offering as wine or oyle which was poured upon it The Apostle alludes to this rite of the sacrifices 2 THESSALONIANS Chap. 2. Vers. 8. WHom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming There is a difference between those two words consume and destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are here in a speciall manner distinguished Illud est tractim imminuere hoc funditus tollere Fire consumes Wood and the candle by feeding on it by little and little water being powred on fire destroyes it Cocceus de Antichristo 1 TIMOTHY Chap. 3. Vers. 6. HE fall into the condemnation of the Devill Not that whereby the Devill condemnes but whereby he is condemned as the destruction of the ungodly 2 TIMOTHY Chap. 1. Vers. 7. THe Spirit of love and of a sound mind Because it fils the soule with a sense of Gods love and so heales the conscience TITUS Chap. 1. Vers. 6. THe husband of one wife The Apostle doth not command that a Bishop should necessarily have a wife but that he have not two wives Neither is here forbidden as Justellus hath rightly observed Digamia aut polygamia successiva as the popish Interpreters say sed simultanea HEBREWES Chap. 2. Vers. 7. THou madest him a little lower then the Angels In Greeke it is
never as Marke expounds it Mar. 3.19 Bucer Calvin Martyr Musculus Zanchius say that those who out of malice and purpose blaspheme and oppose the divine truth revealed in their minds shall never obtaine pardon the Papists say they may obtaine pardon but difficultly Drus. Prouerb Clas 2. lib. 3. Proverb 24. Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus affert Calvin Verbum otiosum est quod justa necessitate pia utilitate caret Greg. Quod sine utilitate loquentis vel audientis profertur Hieron in loc Mr. Perkins Christ was buried in the heart of the earth not the middest but by an Hebraisme as of Tyrus Ezek. 27.4 Manifesta haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam Ebraeis Graecis Latinis vox diei ambigua est nunc naturalem nunc artificialem diem significat Hujusce ambiguitatis tollendae causa solent Ebraei quorum loquendi formam Apostoli evangelistae retinent Graecè quamvis scribant cum intelligunt diem naturalem sive civilem hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponere diei partes licet res tota die gesta non sit Tres dies tres noctes ponuntur hic pro triduo Triduum enim in sepulchro Christus fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imò haud aliter intelligenduÌ„ videtur cum Ionas in Ceto fuisse dicitur tribus diebus ac noctibus Quistor pius Non praecisè tres dies tres noctes nullo modo sed figuratè synecdochicè Nam Christus sepeltebatur diei sextae vespera quo die crucifixus est die septimo quievit in sepulcro die octavo primo septimanae proximae resurrexit Itaque fuit in sepulcro duobus tantum diebus integris ac vix quidem illis integris At dicitur fuisse in corde terrae tres dies tres noctes sicut Ionas fuerat tres dies tres noctes ut commendaret istud mysterium Ionae Prophetae quo adumbrata est Christi morr resurrectio atque doceret istud etiam verè de ipso affirmari eum triduo fuisse in sepulchro tres dies ac tres noctes synecdochicè quoniam dies conficitur ex die nocte Christus quievit in sepulchro parte dierum trium Rainold de lib. Apoc. praelect 128. Vunoleane because of pollution of sinne Spirit the Devill Gone out that is in part as a Drunkard wrought on by a Sermon Temptations of a Hypocrite 1. they cease 2. then the Hypocrite is a fit house for the Devill the gracious are not empty Worse Devils in respect of the effects they work in a man God gives the Devil leave to take a further possession of him a Parabola est explicatio rerum per similitudinem quandam Refert quasi agricolae alicujus historiam quotidie sationis tempore consuetam Sed hoc differt historia à parabola quod illa est narratio simplex rei verè gestae ista est narratio sive verè sive verisimiliter gestae ad aliquid simile significandum verbi causa hic vult significare Christus ex tanta multitudine audito rum vix quartam partem credituram Evangelio prout ipse Dominus parabolam interpretatur Discipulis v. 18. Pareus Vers. 19. Optimè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semini comparatur Nam Latinè sermo à serendo dici creditur Grotius Chemnit in Harmon * By sufficient earth is meant a particular distinct knowledge of the word and of their owne part in it by rooting stability certainety and sincerity of faith and other graces Sicut in terra mala tres fuere diversitates secus viam petrosa spinosa loca sic in terra bona trina diversitas est centesimi sexagesimi tricesimi fructus Hieron * Audientes corporis sensu non audiunt cordis assensu August de corrupt grat c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke saith he comes and takes away the word out of his heart 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path a drawing out of the way Mr. Bedfords examination of the Arguments of the compassionate Samaritane Rainold de lib. Apoc. tomo secundo praelect 171. * Vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in Graeco Danielis 4.18 in re simili occur rit Fateor non malè versum nidulari at quid opus fuit à veteri recedere qui verbo habitandi usus tantundem ac meo animo elegantius expressit Avicula est parvula nomen ei Cassita habitat nidulaturque in segetibus Gel. l. 2. c. 29. Pricaus in loc Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod quidam vertunt nidulentur nam Interpres supra 8. ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertit nidos Rectius tamen congruere videtur habitandi vox quia non nidificandi tantum gratia agunt in arboribus volucres verùm etiam habitandi versandi dum nullis opus habent nidis dum scilicet carent pullis Caeterum vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est tabernaculum deducta loco convenit eo quòd frondosae arboris rami sint aviculis veluti tabernaculum seu tentorium Lucas Brugensis Comment in 4. Evang. Id est ut quasi habitent in ramis ejus Psal. 104 13. neque enim de nidis tantum agitur Respiciunt haec verba Nabuchadonosoris somnium apud Danielem 4.9 Grot. in loc Videsis mea Critica Graeca Perkins on Rev. Luk. 12.33 Not pawn but sell them Faber Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè vocessuÌ„t significationis amplae ad omnes artifices qui corporis labore adhibito è quavis duriore materia aliquid struunt se extendentis unde fit ut varient opiniones cujus generis faber Joseph fuerit aliis existimantibus fuisse fabrum ferrarium D. Hilario in hunc locum aliis lignarium Augustino Lucas Brugensis Comment in 4. Evang. Fabri silius Scilicet lignarij qui aedificia struit â—is enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur De Dieu in loc Cum Julianus bellaÌ„ esset contra Persas facturus minatus fuisset se post bellum ecclesias graviter afflicturum petulanter insultaret filium fabri nihil illis affere posse subsidii Dydimus vir ecclesiasticus hanc de eo pronunciavit sententiam Iste fabri filius arcam ei ligneam ad mortem parat Sozom. Hist. Eccl. l. 6. c. 2. Vide Piscat We have a most ancient example of this custome in Aegypt Gen. 40.20 Calvin Maldonate inveighes against Calvin for this that he here delivers but he is vindicated by Paraeus Calvin Polyc. Lyser Grotius Vide. Juvenalis satyram tertiam Vide Grot. in vers 15. Gerh. in Har. Vide Grotium in loc Calvin Hoc est Deo cui persolvenda sunt omnino vota cujus priores sunt partes jam antea consecravi id omne quo alioqui posses à me ex meis bonis in hac egestate sublevari Drus. Vide Cameronem