Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	work_v	yoke_n	24	3	8.7567	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50050	Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1650 (1650)	Wing L986; ESTC R20337	837,685	476

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. Pe●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 adversit●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 propositū 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 ●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

Calv. Hoc maximum Evangelij encomium est quod the saurum sapientiae continet Angelis adhuc clausum occultum Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word signifies prying into a thing overvailed and hidden from sight to looke as we say wishly at it as if we would looke even through it Vide Bezam Gerhardum 2 Kings 4.29 Iob. 40.2 Luk. 12.3 See Ep. 6.14 Similitudo ex more vetusto sumpta nam quum oblongas haberent vestes neque iter facere neque quicquam operis commodè suscipere poterant nisi succincti Vnde istae loquutiones Accingere se ad opus res gerendas Ergo impedimenta tolli jubet ut soluti ad Deum contendant Calvinus in loc Vide Gerhardum Laurentium Lumbos succingimus ad quatuor usus primò aditer secundò ad opus tertio ad bolla quartò ad ministerium à Lapidè Vide plura ibid. See Calvin Bifield in loc Estey H. Steph. in Thes. Significat hac similitudine in Christo nos habere quicquid veteribus sacrificijs adumbratum fuit quanquam praecipuè alludit ad Agnum paschalem atque hinc discendum est quid nobis prodest Legis lectio in hac parte Calvinus Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod de Christo etiam usurpatur Heb. 9.14 quidam volunt esse originis Graecae deductum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est Culpare sed rectius deducitur ab Hebraeo Mum quod etiam Syrus hoc loco utitur quod propriè significat vitium aliquod corporis Levit. 21.18 de Sacerdote c. 2● 20 de pecore ab eo enim descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significans dedecus ac probrum praesertim si à Poetis usurpetur Gerh. Metaphora est vel ab oneribus quae humeris deponuntur vel à vestimentis quae exuere ac deponere solemus Laurentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripturis accipitur tum pro infante adhuc in utero materno concluso Luc. 1.41 tunc pro infante recens nato Luc. 2.12 Act. 7.19 tum pro eo qui jam paulo adultior 2 Tim. 3.15 hoc loco in secunda significatione accipi adjecta vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit Gerh. in loc The word may be said to be sincere 1. In it selfe because it is without errour sin and there is no deceit in it at all Pro. 8.7 8. Psa. 19.8 9. and because it hath no composition in it but is the pure word of God as it came from God himselfe at first 2. In effect it makes men sincere it both teacheth and worketh in the Godly a Spirit without guile Psal. 19.8 9. Bifield Quod aliqui in voce anguli subtilius philosophantur quasi hoc ideo dictum sit quod Christus Judaeos Gentes tanquam duos parietes diversos simul conjungat non satis firmum est contenti ergo simus simplici expositione ideo sic vocari quia aedificij pondus illo innititur Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penitius perfectius inspicientes Gerh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat subordinari ordine quodam subjici Gerh. Ordinatio divina secundum substantiam humana ratione subjecti causae instrumentalis finis If ever wee would effectually silence wicked men we must be continually exercised in well-doing Bifield Vide Gerh. in loc Not a civill but a spirituall freedome is here meant called Christian liberty Bifield Alludere mihi videtur Petrus ad veterem illum morem quo pileati incedebant servi recens manumissi Beza Id. ib. Vorstius Gerh. Dr Gouge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgate reddidit discoli Graecam vocem alla voce Graeca exprimens quod imperitis errandi occasionem praebuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat obliquum curvum Luc. 3.5 metaphoricè eum qui est moribus pravis animo corrupto depravato Act. 2.40 Phil. 2.15 Gerh. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatio à picturis vel paedagogis sumpta Beza Translatio sumpta à lapidibus viarum indicibus Arias Montanus Vsurpatur propriè de exemplari quod praeceptores discipulis pictores novirijs proponunt ad quod in pingendis literis imaginibus respiciant specimen artis suae exhibituri Gerh. in loc Sicuti sub lege peccator ut reatu solveretur victimam substituebat suo loco ita Christus maledictionem peccatis nostris debit●m in se suscepit ut e● coram Deo expiaret Calvinus Vide Bezam Bifield That is forgiven Compare Mat. 13.15 with Mark 4.12 See Esay 5. Vide Bezam Erasmus ita reddidit haec verba Cujus ejusdem vibice sanati sumus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratam inspectionē considerationem significat ut colligitur ex hujus Epistolae c. 2. ver 12. qui locus huic nostro parallelus neque alibi in Novo Testamento hoc verbum occurrit Gerh. in loc Nehemiah Rogers Vterque Apostolus excessum prohibet quod praecipuum est commendat Rivetus As Iohn 6.27 Vide Cartw. in Prov. 31.22 Some conceive that the Apostle doth simply and for ever forbid these things named and all of like sort and that for ever which opinion saith Bifield is the opinion of almost all the Ancient and moderne Writers Docet quo praecipuè cultu ornatu mulieres se viris commendare debeant viz. interiore potius quam exteriote Estius Esay 51.20 Gen. 15.12 Mr Burroughes in his Irenicum would have it spoken to Abraham There was but one good word saith he in Sarahs speech to Abraham she called him Lord the speech otherwise was a speech of unbeliefe yet the Holy Ghost speaking here of her in reference to that speech conceales all the evill in it and mentions only the reverend title she gave to her husband commending her for it See Bifield Rainold de lib. Apoc. See Rom. 1.4 Spiritu vivificatus vel subjectivè intelligitur nimirum ut Christus dicatur vivificatus in sua parte hoc est Christi ea pars vivificata quae spiritus dicitur quemadmodum nos resurrecturi dicimur carne nempe quia caro ea est propriè quae resurgit à mortuis vel efficaciter Christus vivificatus à spiritu sive per spiritum utrovis autem modo evinci dico absurdam esse hanc de animae descensu fabulam Chamierus In his Epistle to the Nobility of England Ipsa vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quintuplicē habet in scriptura notionem 1. Significat generatim receptaculum Apoc. 18.2.2 Propriè carcerem in quo detinentur ac custodiuntur captivi Mat. 14.10.3 Vigiliam nocturnam sive horas vigiliae nocturnae Mat. 14.25 24.43.4 Custodiam militarem Acts 12.10.5 Infernum seu gehennam Mat. 5.25 atque hoc in loco Laurentius See Fulke on the Rhem. Test. Locus hic omnium pene interpretum judicio difficillimus Estius Petrus dicit Christum per spiritum suum à quo fuit vivificatus id est per divinitatem suam Noachi tempore nempe per

but full of poyson within so the Pharisees made a shew and ostentation of holinesse but had the poyson of malice in their hearts Vers. 8. Meete for repentance It is a metaphor taken from trees transplanted or grafted into other stocks they must bring forth a new fruite Vers. 9. God is able of these stones to raise up children to Abraham The Baptist mentioned stones either because there was plentie of them in that place where he taught and baptized as the similies and examples that Christ brings are often fetcht from things obvious or he puts a definite thing for a thing indefinite stones that is things unfit for such a matter as Luke 19.40 or else alludes to Esay 51.2 Vers. 10. Now That light is come into the world also this implies something before of the same kind axe some would have that to be Gods own immediate hand but it is here an instrument the Roman Empire Laid A metaphor taken from the custome of men which cut with an axe they usually lay the axe at the place where they would strike to guide their stroke God to prevent his The roote Some would have Abrah to be the root others Christ rather the Jewish State Church some say Gods presence in his ordinances the civill government and saints Therefore After so many warnings and convictions Tree The Nations of the Jewes Every tree which bringeth not forth Not that hath or will bring forth but which doth not bring forth that is is not in a growing bearing thriving way it is not enough to bud or blossome but must make it out to the use of the husbandman Fruite not leaves or blossoms Good Answerable to the soile the purpose God hath ordained it for and his care and cost bestowed on it Is cut down As sure to be as if it were done already Cut downe by Gods hand judiciously efficatiously though they deserve it meritoriously Cast into the fire which is proper for a barren tree never to be pluckt out againe Vers. 11. Whose shooes I am not worthy to beare That phrase is taken from the custome of the Hebrewes who being to enter into the more holy place laid by their shooes as the Turkes and Africans doe now those which were more noble had a boy who carried their shooes when they laid them by The other Evangelists have exprest it in a different phrase Marke 1.7 Luke 3.16 Iohn 1.26 27. And they all allude to the forme of the shooe for in the hotter countries the shooes had soles onely below they were tyed above so that they were to be loosed in their bonds before they could be pulled off Vers. 11. Baptize That is drowne you all over dip you into the ocean of his grace opposite to the sprinckling which was in the Law with the Holy Ghost and with fire That is with the Holy Ghost which is fire et is taken not copulativè but exegeticè The Aethiopians which we call Abisseni take this word properly and marke their children as we doe our beasts with an hot yron when they baptize them It must bee expounded metaphorically or rather prophetically with reference say some to the History of the fiery cloven tongues the visible representation of the Holy Ghost on the day of Pentecost Act. 2.2 3. or to Esay 6.6 7. saith Capellus where one of the Seraphims is said to have taken a burning coale from the Altar and with it to have touched the lips of the Prophet by which coal the Holy Ghost was signified or his most efficacious force of purging and by those words thy iniquity is taken away inward baptisme which wholly consists in the purgation and expiation of sinnes is noted Vers. 12. In which Allegoricall speech by the floore the Church of Christ dispersed through Iudaea and the whole world is understood by the fanne the meanes by which Christ separates beleevers from the hypocrites and wicked which are preaching of the Gospel afflictions and the last judgement by the purging of the floore the action of separating by the wheate the beleevers by the chaffe the wicked by the garner the kingdome of heaven and eternall life by unquenchable fire the torments of hell Winnowing signifies the temptations of Satan Luk. 12.31 Here the errour of Origen is condemned who thought that the torments of hell would not be pepetuall but should end after the great yeare of Plato in which all things shall be renewed it is unquenchable fire He alludes to the 66 of Esay 24. and 33.14 Vers. 14. But Iohn forbad him He earnestly forbad him as the Geeke word signifies Vers. 16. It is most likely it was a reall body and corporall dove for Luke addeth in a bodily shape The word likenesse is not to be referred to the Dove but to the Spirit which manifested his presence in this likenesse Secondly that phrase doth not alwaies note likenesse and similitude onely but verity and identity Iohn 1.14 Phil. 2.7 Mahomet that wicked impostor and ape of Christ imitated this For that he might perswade his followers that the Holy Ghost was familiar with him he by often feeding a Dove brought her to fly over his head and to picke graines of corne out of his eare Vers. 17. In whom Not with or by or through whom but a larger preposition than them all which signifieth two things first that God is well pleased with Christ. Secondly in and through him with others CHAP. IV. Verse 1. THen This word hath reference to the end of the former chapter so soone as Christ was solemnely inaugurated into his Office and proclamed from heaven to be the sole Doctor and Prophet of Gods Church even then immediately without any delay was he driven forth as Marke saith 1.12 Wildernesse The great wildernesse is here meant saith Chemnitius whose reasons are these First The other Deserts are circumscribed by some addition as the wildernesse of Iudaea Ziph Maon the great wildernesse is simply so called without any addition Vers. 2. Matthew expressely makes mention of nights lest it should bee thought to be such a fast as that of the Jewes who fasted in the day and did eate at the evening and in the night He would not extend his fast above the terme of Moses and Elias lest he should have seemed to have appeared onely and not to have beene a true man Vers. 3. It is probable saith Maldonate that he appeared in a humane shape because he spoke to Christ of many things and because he sought to be worshiped The Devill is called the Tempter because he gives himselfe to tempt all men by all meanes at all times Command that these stones be made bread The sense of the words is since thou seest thy selfe to be forsaken of God necessity compells that thou shouldst provide for thy selfe therefore command that these stones be made bread Vers. 4. That is that speciall and powerfull word whereby hee appointeth

and commandeth it to nourish us the word of command and benediction Vers. 5. The Devill saith Chemnitius appeared in some visible and corporall shape to Christ as the words of the Evangelists intimate The tempter comming to him tooke him with him and get thee away Satan Calvin Scultetus think rather it was in a vision but first then Satans perswasion to Christ to cast himselfe downe could have beene no temptation Secondly Christ might bee led of the Devill the ordinary way from the wildernesse to Jerusalem so much the words will beare Thirdly the Devill might carry Christs body really through the aire Piscator Perkins Dike Tailour In the fifth verse the words following confirme the reall transportation for it is said the Devill set him on a pinacle of the temple therefore having power to set him there hee might carry him thither besides the word signifieth hee set him downe who had formerly taken him up Vers. 7. It is written againe Not that another Scripture opposeth the true meaning of the Psalme but he opposeth it against the corruption of the Devill which hee made by mutilating the words of the Psalmist or rather by depraving them saith Scultetus Thou shalt not tempt the Lord thy God Hee is said to tempt God who not ordinarily but presumptuously without necessity seekes an experiment of the power wisedome goodnesse and truth of God Vers. 10. Get thee hence Satan Signifying thereby not onely his abhorring of that sinne but also the danger of the assault by the world For it is written All the Scriptures which Christ as yet cited he brings out of Deuteronomie After the manner of the Iewes who were especially versed in that as an epitome of the whole law Lucas Brugensis Thou shalt worship the Lord thy God and him onely shalt thou serve By worship is properly signified bodily worship in a bodily gesture the meaning then is thou shalt with thy body adore the Lord for so it is suitable to Satans demand The word serve Signifieth all worship due to God both inward and outward onely This word appertaines to both the members and so to the whole sentence for else there should be no direct deniall of Satans temptation requiring onely the former and not the latter Out of the words of Moses that we must serve God Deut. 6.13 Christ maketh collection that we must serve God alone teaching us to conclude in like case that if the Scripture doe shew that there is not any other power of conversion besides the Spirit of God then where it is said the Lord converteth or allureth Japheth it is there meant that the Lord onely converteth and allureth and none other Vers. 11. Angels ministred unto him Non tanquam misericordes indigenti sed tanquam subjecti omnipotenti Augustin Hom. 8. Vers. 18. As he walked by the Sea of Galilee It was not properly a Sea but according to the phrase of the Hebrewes who call all great meetings of waters by that one name The River Iordan falling into this flat makes sixteene miles long and some six in breadth which was famous for fish though of ordinary kinds yet of an extraordinary tast and relish Vers. 19. Follow me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and follow mee V. 23. Teaching in their Synagogues The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usuall with the Septuagint Interpreters in the old Testament In its first originall it is a generall word signifying the very act of gathering together Gen. 1.9 and 28.3 Esay 19.16 Ier. 44.15 and 50.9 Ezeck 38.4 But in speciall it is used of the Church of Israel Exod. 16.3 Levit. 14.3 In the same manner it is used by the Evangelists and Apostles in the new Testament for the gathering together viz. of the Jewish people as in this place and metonymically for the place in which the Iewes met every Sabbath to heare the Law and the Prophets read Luke 7.5 Acts 15.21 and 18.7 Gerh. loc commun de ecclesia c. 1. The Gospel of the kingdome Because it declares both the nature of this kingdome and the way leading to it Heron. Vers. 24. And his fame went throughout all Syria And the fame of him went into all Syria Possessed with Devills Greek vexed with Devills Lunatickes They are called Lunatickes in whom the force of the disease increaseth or decreaseth after the inclination of the Moone as those that have the falling sicknesse CHAP. V. LInacer reading these fifth sixth and seventh Chapters of Matthew burst out into this protestation Either these sayings are not Christs or wee are not Christians In this Chapter and the two next is contained Christs Sermon in the Mount preached to his Disciples and others that were converted unto him among the multitude This Sermon may be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Christ quotes and repeates whole sentences out of it else where Luke 11.2 and 12.22.13 ch 14.14 ch 34.16 ch 18. This Sermon is the same with that which is set downe by Luke 6.20 For they have one beginning and one matter the same order of preaching and the same conclusion Luke relates things more briefly Matthew more fully Chemnitius Calvin Perkins though Piscator and others bee of another opinion Our Saviour sheweth here that the happinesse which by him they were to expect did consist in spirituall grace and eternall glory the one being beatitudo viae our happinesse in this life the other beatitudo gloriae our happinesse in the life to come Vers. 1. The Mountaine By the highnesse of the place declaring that Hee would deliver nothing common or low Eras. And when he was set It belongs to the Teacher to sit in a chaire or higher place that he may be heard from far Session also notes the tranquility of Christ for the body sitting the Spirit is quieted and is apt to meditate in teach divine things Corn. à Lapide Vers. 2. And he opened his mouth and taught them Theophylacts note is witty He makes a question whether the first word be not superfluous or no for how could Christ teach but he must open his mouth He answers that these words were not idle for Christ did sometimes teach and opened not his mouth viz. By his life and miracles but now he opened his mouth and taught them by doctrine It is a pleonasme Calvin as we use to say I have heard it with mine eares An Hebraisme i.e. He bagan to speak Some interpret it thus he spake before by the mouth of his Prophets now with his owne mouth This phrase is emphaticall and signifieth that He delivered to them deepe matters of weight and importance Ephes. 6.19 Iob. 32.23 And this may appeare by the conclusion of the Sermon ch 7. v. 29. Yet this is not perpetually true of this phrase saith Beza These words imply two things First the excellency of the Speaker Psal. 78.1 Secondly the Majestie and authority of the

say it is basenesse to seeke reconciliation what had become of man if Christ had staid till he had sought unto him it is our glory to be like God 2. He is our Father his love is manifested to us in this He is not our Father now by Creation but by Adoption Vers. 47. What do you more than others Or what singular thing do you Christians must be singular CHAP. VI. Verse 1. TO be seene of men The meaning is to this end they did all their workes that they might be admired by men so that they might be seene and praised of them and rested in this vaine glory as in their last end Vers. 2. In the Synagogues The word Synagogue is from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and it is applied to all things whereof there may bee a collection But Synagogues are commonly taken for houses dedicated to the worship of God wherein it was lawfull to pray preach and dispute but not to sacrifice The Temple at Jerusalem was the Cathedrall Church the Synagogues as petty Parish-Churches belonging thereunto They have their reward Not Gods reward but theirs for they are praised of men for whose sake they exercised their virtues Jerom. Vers. 3. An hyperbolicall metaphore by which he gives understanding to the hands Piscator Do it without any ostentation Calvin Dextera quid faciat fas est nescire sinistram Vers. 5. As the Hypocrites Christ commanded his Disciples that they should not be as the Hypocrites it is one thing to bee Hypocrites another thing as the Hypocrites he would not have his to bee like the Hypocrites Vers. 7. He useth two words but in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a superfluous and putide repetition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine garrulity Popish prayer in an unknowne Tongue is idle babling in the rosary and canonicall houres the same things are repeated againe and againe Vers. 9. Yee First the Disciples and under them he meaneth all Christians Therefore Hath a double reference both to the sinfull manner dehorted from and to the holy manner exhorted to He reasoneth thus the manner of hypocriticall and heathenish praying is sinfull this manner here propounded is most holy therefore pray in this manner After this manner or thus or in this manner it is a note of likenesse pointing unto the patterne following that is say Our Father as Luke 11.21 Or if you use other words let them bee according to this patterne As the Decalogue is distinguished by two Tables so is this prayer as it were distributed into two Tables of petitions the three first of which respect God the three latter our selves and our Neighbour In the petitions which directly respect God the first prayes for the glory of God the two other declare the reason of glorifying of him Which art in heaven These words signifie the majestie and power of God Heaven the place thereof being put for the things themselves and then the meaning is which art of infinite greatnesse and height and power and immortality Hallowed We wish that honour to be given to God which Hee is most worthy of that men never thinke or speake of him but with exceeding great reverence that God would not onely deliver that holy name of his from all contempt and dishonour but subdue all mankind to the worthy esteeming of it Vers. 10. We pray that God would exercise his power both in his word and Spirit that the whole world may voluntarily submit unto him Calvin Vers. 11. Why should the Latine Interpreter translate it here Supersubstantiall and Luke 11. Daily when one and the same Greeke word is used in both places and it hath the same signification in each Food and raiment all things needfull for the preservation of this bodily life are here meant as the Romane Catechisme tells us so the word bread is used Prov. 30.8 If it be translated supersubstantiall bread how can bread and other bodily necessaries bee thereby meant for these things are substantiall and serve to nourish and maintaine the substance of mans body but not supersubstantiall Austin denieth the Eucharist to be here meant To translate it supersubstantiall is not so right as to translate it daily as Jansenius Concord c. 4. their owne learned Bishop confesseth who addeth that by the Greeke word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body Hee proveth also that by daily or substantiall bread here is not meant the bread of Christs Body in the Eucharist because when our Saviour taught his Disciples this prayer the Eucharisticall bread was not instituted neither did the Disciples so much as thinke of it and if that should be here meant how can the Lay-papists then say this prayer in sincerity and yet be present when the Eucharist is celebrated at their private masses and never desire to partake of it Vers. 12. And forgive us our debts There is no word which the Evangelists and Apostles more frequently use to signifie the remission of sins than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used it is used of them seven and twenty times as Wotton de reconciliat observes It seemes to be taken from releasing of debts and loosening of bonds in which the conscience of a sinner was tyed being bound to answer at Gods tribunall See Par. on Rom. 12. p. 29. As we forgive our debtors Which is a promise of ours to the Lord or a Law binding all that look for mercy from the Lord to shew mercy or a note of assurance Sicu● as is taken three manner of wayes in Scripture First for a note of paritie as Matth. 10.15 and 19.19 Secondly as a note of identitie as Matth. 20.14 and Luke 15.19 John 1.14 and Thirdly for a note of similitude as here and Matth. 18.33 and Iohn 17.22 Vers. 13. The meaning is not that we may not fall into temptation but we be not overcome in it But deliver us from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirmed rather of a person than a thing Beza The Devill is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à labore because he troubleth others with his wickednesse This name is often given to the Devill as 5. ch 37. 3 John 17.15 2 Thes. 3.3 1 Iohn 2.13.14 and 3.12 and 5.81 For thine is the Kingdome the power and the glory for ever Erasmus saith that they which added this conclusion unto the Lords prayer did divinae precationi suas nugas assuere to so heavenly a prayer did sow patches of their owne Mr. Cartwright saith it appeareth manifestly that this sentence was borrowed from the Prophet David 1. Chr. 29.11 with some abridgement of the Prophets words Secondly without this we should not have had a perfect forme of prayer it consisteth of thankes-giving as well as petitions it is also a reason of that which goeth before This clause was added by our Saviour and registred by Matthew 1. the Greek

services of weake and tender Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes shall come When I shall send them my Holy Spirit to strengthen and prepare them forhard service and then they shall fast Christ therefore compares his Disciples to old bottles and torn garments not because they were worne with long use but because they were weake Vers. 18. All the Three Evangelists begin this History of Jairus with the particle Behold which yet here is not a Demonstrative adverbe but rather an adverbe of admiration For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48 and 9.22 The name of Jairus is suppressed by Matthew but set downe by Marke and Luke Worship him That is bow the knee which was common among the inhabitants of the East He did not give divine honour to Christ but worship him as a Prophet of God Ver. 20. Diseased with an issue of bloud It is but one word in the Greek The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares and that the woman had consumed all her substance upon Physitians whereby the glory of the Miracle was so much the greater Vers. 21. She had no devotion to the hemme of his garment but because she was kept off by the Presse so that she could not come neere to desire his aide as others did she said within her selfe if I shall but onely touch the hemme of his Garment Cartwright If I may touch A weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension the vertue proceeded not from his garment but immediately from himselfe therefore he saith vertue is proceeded from mee Luke 8.8 Vers. 23. Minstrells Who played with their sad tunes Cantabat maestis tibia funeribus Ovidius Vers. 24. She was dead therefore they scoffed at him as though he endeavoured to raise one dead as if she were onely a sleepe but Hee really demonstrated that she slept to him because He raised here onely by his call as wee can those that sleepe Piscat Vers. 25. Tooke her by the hand As we are wont to doe when we raise one from sleepe Christ hereby demonstrated that it is as eas●y for God to raise the dead as to awaken those that sleepe which might much confirme their faith Vers. 33. I marvell not if the people marvelled for here were foure wonders in one the Blind saw the Deafe heard the Dumbe spake the Demoniacke is delivered rarity and difficulty are wont to cause wonder but meete in this If we respect either the multitude or power of working miracles there was never the like done Vers. 34. The Pharisees were mad to defame with wicked speech so notable a work of God for the Antithesis is to be noted betweene the praise of the people and the blasphemy of these men what could malice say worse Vers. 36. He was moved with compassion The word signifieth the yearning of the bowels such as is in the most tender pitie and compassion as Zacharie explaines it Luke 1.78 Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell see Iohn 4.35 Those which professe themselves to be Gods people and are in some kind of ripenesse to be instructed and become obedient to him are the harvest This was spoken at the feast of Tabernacles which was in the midst of harvest the Parable also of the Sower was in sowing-time Labourers The Ministers of Christ see the 10. of Luke the begining few almost onely Christ and Iohn A harvest-labourer or reaper should be first skilfull secondly industrious thirdly sent Vers. 38. Send forth Word for word cast them out for men are very slow in so holy a worke CHAP. X. Verse 1. THE number of Twelve did note the future restoring of the Church for as the people rose from Twelve Patriarkes so now Christ recalls the scattered relickes to the memory of their originall that they may conceive a certaine hope of their restitution Power against uncleane spirits It is well translated so by Beza and us according to the meaning of the phrase word for word it is in the originall power of uncleane spirits and so the Vulgar reads it Vers. 2. Peter and Andrew named first because they were first called Mat. 4.18 Theophylact. Peter is placed first here but Luk. 6. and Marke 3. the same order is not observed and by Paul himself Gal. 2.5 Iames is put before Peter We acknowledge the primacy but not the preheminence of Peter above the other Apostles Peter signifies a rock which hath firmnesse he was so called for constancy Andrew manlike Iames striving Iohn the grace of God Philip a light or lampe Bartholomew full of water Thomas engraffed in Christ Matthew pluckt out of the world Iames a striver Lebaeus hearty Simon zeale That they are sent two and two as in Luke 10.1 The seventy Disciples are sent by paires this makes for the commendation of brotherly Charity among the Ministers of the Word for the mutuall keeping of works and doctrine also for consolation and mutuall help in adversity and for the greater confirmation of the truth of the word preached Deut. 17.6 Because Christ sent his Apostles by paires the Jesuits walk two together in the streets but if more of them go forth together there is a mystery in it according to that speech Iesuitae semper sunt bini si verò sint trini tertius est generis faeminini Ver. 3. Matthew in describing his person keeps humility and candour humility in that that when other Evangelists prefer him in rehersing his paire before Thomas he for modesties sake postposeth himself to him candor that he makes mention of his ancient sinfull condition and confesseth that he was a Publican Vers. 5. Sent forth or commanded forth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Apostles are derived signifieth properly Cum mandatis emittere to send forth with commands Go not c. Object Mark 16.15 Answer Distinguish times and the Scriptures will be consonant enough that in Mark is meant of preaching after Christs time this in Matthew while he was living on the earth both are true because the times are divers Vers. 6. He assigneth the first place to the Jews because they were the first-borne First Miraculous cures are there meant 2. For those daies only 3. There is a difference between action and labour 4. Forbids a mercenary affection Vers. 8. It may be understood of the Lords work generally that as freely they have received the grace so freely they should do the work 1 Pet. 5.2 Vers. 9. Provide neither gold nor silver nor brass in your purses The Commandement was temporall and given to the Disciples but only for the time of their first embassage into Iury as

Embassadours of Kings or Princes doe procure the favour of the King so he that respects and honours the Apostles and the Ministers of the word as the Embassadours of God 2 Cor. 5.20 shall certainely receive a large reward from God This is a pious interpretation and not strange from the mind of Christ yet it doth not fully expresse the sence For it is the same to receive the Apostles Christ a Prophet a righteous man as to receive the words of the Apostles Christ a Prophet a righteous man or to believe and hearken to them so that true faith is especially exprest by this phrase laying up in their hearts the word of Christ the Apostles and Prophets and adhering to him with all the heart which shewes it selfe afterward in beneficence and hospipitality toward the Preachers of the Gospell That this is the mind of Christ appeares by a parallel place Luke 16.16 where Christ expounds himselfe what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and receive him so Matth. 11.14 if you will receive mee if you will beleeve mee heare mee Iohn 1.11.12 To receive in the name of a Prophet and of a righteous man signifieth as much as to doe them good for the honour of the Gospell and in respect of the Gospell Marke 9.41 A Prophets reward Some understand it that they shall bee partakers of the same reward which is laid up for the Prophets and righteous rather a reward which is fit for the worthinesse of the person upon whom the liberality shall be bestowed Vers. 42. And whosoever shall give to drinke unto one of these little ones a cup of cold water onely A proverbiall kind of speech which wee use to this day in many tongues as often as we would expresse the least benefit God esteemes mens deedes by their mind not their mind by their deedes In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cold onely not water as the Latines say frigidam bibere and frigida lavare CHAP. XI Verse 4. GOe and shew Iohn againe those things which yee do heare and see Our Saviour answers them by a reall demonstration Vers. 6. In me With the simplicity and humility of my person kingdome word worship and administration of the Sacraments See 26.31 1 Cor. 1.23 Vers. 7. Iohn His name was famous among the people and they spake honourably of him but his doctrine was little esteemed therefore Christ telleth them that they lost their labour which went forth to see him except they would observe his doctrine Vers. 8. The simple meaning of this place is that there was no such thing in the Wilderness which should allure the people thither for al things there were rude they should rather looke in Kings Courts for fine trimming which delighteth the eyes Vers. 9. 1. Prophesied of all things the old Prophets did 2. In his Mothers belly Luke 1.41 3. Pointed at Christ with a finger hee was middle betweene a Prophet and an Apostle Vers. 10. Behold I send my messenger before thy face who shall prepare thy way before thee It is a metaphor taken from Kings for whom going forth the wayes are wont to bee prepared the streets made cleane and adorned and his chiefe servants to goe before him the chiefest of which is hee that goes next before him Such a one was Iohn the last of the old Prophets and the first of the new Vers. 11. John Baptist was nearer Christ in time being the very next unto him of all the Prophets which ever went before him hee was therefore more happy than the rest for he saw what they desired to see and saw not and also of a more worthy calling as pointing out Christ with the finger which the rest onely descried afarre off Hee gained more to God by his Ministy than any of them had done as appeareth verse 12. Notwithstanding c. That is in the new estate of the Church not in respect of his person and gifts but of his ministry greater than John Baptist. Hildersam See Dr. Sclator on 1. of the Rom. p. 1. because hee is all what Iohn was halfe wholly under the Gospell of the kingdome The least Minister of the Gospell is greater than Iohn in respect of the preaching of Christ so Bishop Down de Antich Grotius saith the comparison is wholly in the gift of the Prophet which Luke 7.28 expresseth more evidently as much as Iohn exceld all the Prophets before him so much the lowest Prophets of the New-Testament excell Iohn viz. in greater knowledge of mans redemption for that before Iohn was a mystery in Iohns time it began to shine forth after the passion and resurrection of Christ and sending of the Holy Ghost it was more evident than the light at noone day Vers. 12. The Kingdom of heaven Christ himself Ambrose Eternall life or Heaven Gregory and Bede Faith Chrysostome Euthymius and Theophylact some say the Church or Gospell Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia There was such forwardness and zeal in them which heard Iohn preach to procure to themselves the kingdom of heaven that they strove most earnestly to get it Mr Perkins The kingdome of grace is called the kingdom of heaven in opposition to the Kingdoms of the world and to the spirituall kingdome of the devill and because the Lord of it hath his throne in heaven and all good things come to them from heaven and because it differs but in degrees from the kingdom of glory this is mixt and imperfect that is pure and entire Take it by force As a Castle is taken by a storme These words are restrictive the violent and only they and promissive Vers. 14. And if ye will receive it That is if you will give credit to my speech This is Elias which was for to come viz. in spirit and power like to Eliah Luk. 1.17 but not the person of Elias Iohn 1.21 Vers. 15. He that hath eares to heare let him heare An Epiphonema with which Christ and Iohn in the Revelation following him Apoc. 2.7 17. often shut up their speeches concerning things of great moment Christ would signifie that it was a matter of great moment to beleeve that Iohn was the Eliah promised by Malachie for they mistaking in that might be deceived in the Messiah Vers. 16. Christ useth a similitude as it is supposed of a game commonly used by children Children leading severall dances did so sing one to another Christ that he might overthrow the pride of the Scribes took occasion to reprove them from children playing together their song was enough to condemn them Vers. 17. We have piped unto you and you have not danced They were neither moved to mirth with merry things nor to sadness with sad things Vsus tibiarum apud Hebroeos duplex erat in hilaritate gaudio in luctu in nuptiis

infuneribus We have mourned unto you viz. with pipes and you have not lamented Mat. 9.23 Vers. 18. He abstained from common meates and common order of dyet Luke hath it not eating bread nor drinking wine Vers. 19. That is to live after the common order of men but he drank only water and did eate only locusts and wild honey Vers. 19. There is a secret Antithesis between naturall children and bastards which vaunt of a vain title without a cause as if Christ should say let them go on in their pride which gloriously boast themselves to be wisdomes children in vaine she shall yet have her praise and her authority amongst her naturall children Luke therefore addeth of all her children whereby he declareth that the resistance of the Scribes was not such a let to any but that all the Elect of God should remaine in the faith of the Gospell that place Luk. 7.29 well explaines this that is acknowledged the wisdome and goodness of God shining in Christ and Iohn Vers. 21. Hypotheticall propositions presuppose not a truth as here and Luk. 19.37 not that stones can speak nor Tyre repent Vers. 23. A proverbiall speech and an allusion to the words of Esay 14.14 15 25. 1 Cor. 1.27 29. Vers. 25. These things That is the Doctrine of the Gospell and the mysteries of the kingdom of heaven Vers. 27. The opposition is made to exclude Creatures and false Gods not the Holy Ghost the meaning is None that is no Creature or Idoll-God knoweth the Son of God but the Father Mr Perkins Vers. 28. Come That is beleeve so Christ himselfe expounds it John 6.35 No man can come that is beleeve except the Father draw him John 5. You will not come to me Wearied and heavy laden The first word signifies such as labour untill they be weary and the other signifies such as are heavy laden with a burden unsupportable and being grievously pressed therewith desire to be eased of it Heavy laden Some say 1. with Crosses as Aug. de verb. Dom. 2. Rigour of the Law Theophylact 3. Sin Ier. 9.5 as Chrysost. Rest From reatus vis regnum paena peccati not radix of it therefore not said take away but rest from the foure first Here is no exception of sins times or persons Vers. 29. Learne of me Austin saith what to do Not to create the world to walk on the water to raise the dead we must follow him non in quantum Filius Dei but in quantum Filius hominis the same Father He gives us a precept and a patterne the one requiring our obedience the other our conformity And ye shall find rest Not outward naturall but the repose of the mind and conscience Vers. 30. My yoake Not only Christs because he as Lord puts it upon us but because he as a fellow-servant helps us to beare it Metaphora à jumentis deducta Easie 1. By presence of grace 2. Help of the spirit Ezek. 11.19 20. 3. Love to it yet a yoke and a burden suave sed amanti is Bernards gloss i.e. Ioh. 5.3 4. Iugum ejus merito est suave cui servire est regnare Augustin My yoke is easie The Greek word signifies more rightly my yoke is a benigne a gracious a pleasant a good and a gainefull yoke all pleasure and profit is made up in the Word CHAP. XII Verse 1. THe purpose of the Evangelists in this history was to shew partly how malicious the Pharisees were and partly how superstitiously they were addicted to outward rites of small importance insomuch that they placed all their holiness in them Vers. 3. Christ defendeth the fact of his Disciples and confuteth the cavill of the Pharisees by five arguments 1. By Davids example necessity freed him from fault for the Priest which gave him leave to take the shew-bread is commended by the Holy Ghost indeed it was not lawfull but for the Priest only to eate the bread that is by the common Law The second Argument is in the fifth because it is lawfull on the Sabbath daies to kill Sacrifices to circumcise Infants and to do all other things that pertaine to the worship of God the works of godliness cannot be contrary one to another The Law That is the Books of Moses which describe the Law a Metonymie of the Subject Broken by the Priests An improper speech which Christ useth that he may frame himself to the hearers The third argument is in the seventh verse Christ reproveth the Pharisees because they considered not for what purpose the Ceremonies were commanded nor to what end they did belong Hos. 6.7 Mercie That is all works of Charity and under sacrifice is all the outward worship of the Law comprehended The fourth reason is in vers 8. Christ saith here that he hath power given him to set his people free from the necessity of observing the Sabbath the Son of man saith he can of his own power moderate the observing of the Sabbath as he doth the other Ceremonies of the Law The fifth argument is reported by Marke only Chap. 7.27 The summe of it is they do wickedly which turne the Sabbath to mans destruction which God instituted for his sake Vers. 5. On the Sabbath day the Priests in the Temple profane the Sabbath and are blameless That is they do such things as in other cases not concerning the worship of God would be a profanation of the Sabbath If a Butcher in his slaughter-house should so slay flea and cut beasts in peeces on the Sabbath he would therein profane it Vers. 9. He went into their Synagogue viz. On another Sabbath This history and the former tend both to one end viz. that the Scribes were maliciously bent to carpe and cavill at every thing that Christ did Vers. 10. They asked him viz. the Scribes and Pharisees Marke and Luke do only say they watched what the Lord would do but Matthew setteth it down more plainly that they tempted him also in words And it is likely that he had healed some others on the Sabbath before having therefore taken occasion of that they demand of him whether he think it lawfull for him to do again that he had done before but God who instituted the Sabbath laid not a Law upon himself they should have considered whether it had been the work of God or man to heale a dryed hand only by touching it or with a word Vers. 11. Christ sheweth againe what is the true and right observation of the Sabbath and also reproveth them for their malicious dealing because they cavilled at him for that which was usuall amongst them all Marke and Luke have not this similitude they only say that Christ demanded whether it was lawfull to do a good deed on the Sabbath day or to do evill For he that destroyeth the life of a man is guilty of an offence yea differs little from a man-slayer Vers. 14. Held a counsell Or tooke counsell with

it lasted but a while it wanted moisture that is sufficient moisture Vers. 6. They withered away Fell away not all at once but by little and little as a leafe loseth his greenesse and flourish and withers by degrees The causes 1. Inward 1. Positive hardnesse it fell among stones 2. Privative want of Moystnesse Earth 4 5. v. Rootes 6. v. 2. Outward Persecution 21. v. Temptation Luke 8.13 Moistnesse humor 1. Vnctionis a sound supply of saving graces which continually feedeth and cherisheth the roote 2. Compunctionis sound sorrow for sinne and the sound exercise of mortification Vers. 7. This ground goes as farre as the former in hearing Luke 8.14 in receiving Matth. 13.20 and Mark 4.14 and in growing as Luke it springs beyond the other the other grows but this sprang up not only to a blade but to an eare though not a ripe one These third hearers are doers sufferers in the winter time the thorns will cherish the seed but when it should bring forth the earth the thornes grow up and choake it Bring forth no fruite That is not to perfection bring not fruit to the end as the Greeke is or maturity The causes of this failing are set downe 1. In generall to be thornes viz. inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world to distinguish them from the cares of heaven Luke 8.14 and 22.2.2 Riches Luke 8.14 called deceitfulnesse of riches verse 22.3 Voluptuous living Luke 8.14 called lusts of other things by another Evangelist these enter and choake the word Mark 4.19 Vers. 8. The ground is called good not à priori because the word finds it so but à posteriori it is made so by the word The heart is called good in two respects 1. as emptied of bad qualities being contrary to the bad disposition of the three former kinds of ground 2. as well qualified by grace so it is called an honest heart a generall word and put for the approved disposition of the soule containing both civill and religious honesty The first received not the seede this receives and retaines it the second choakes the seed this cherisheth it in a good heart the third came up faire but withered this continues fruitfull Our Saviour speaketh not by an hyperbole or an excessive speech but according to the manner of the best ground in Canaan which brought an hundred fold increase Austin and Jerome say our Saviour mentions three degrees of fruitfull ground to note a difference betwixt Virgins Widdowes and Married persons Theophylact applies it to Anchorites Monkes and Laickes Christ mentioneth three degrees of fruitfull hearers 1 to note the free disposition of Gods grace who distributes to every one according to his good pleasure 2. to comfort and encourage his Ministers who though they lose much labour in the three bad grounds yet the good ground makes amends in which none are fruitlesse 3. to comfort and strengthen such as have not nor can attaine this hundred fold though their endeavours be true and earnest Christ honours them with the name of good ground Matth. 25.23 Vers. 12. See Luke 19.26 That is that useth well what he hath received Drusius in his proverbs expounds it thus He that hath the gift of faith to him other things also shall be given Vers. 13. Hee here plainely declares why he used a parabolicall kind of teaching because they seeing with their bodily eyes the Miracles of Christ and hearing with their corporall eares his Sermons they did not see nor heare with the eyes and eares of their heart Vers. 19. And understandeth it not Spiritually Then cometh the wicked one That is the Devill this phrase notes a speciall wickednesse God is called by the Prophets in the old Testament the Holy one because he is infinitely and altogether Holy so the Devill because hee hath the most wicked nature is called the wicked one 1. the Devils fell of themselves and made themselves wicked 2. they persist in their wickednesse 1 Iohn 3.8 3. they labour to make others wicked like themselves they are wicked subjectivè and effectivè And catcheth away that which was sown in his heart Catch in our language imports a kind of violence but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full fetcheth it away by violence as the Harpie her meate the ravenous creature the Harpie hath her name from this word Christ useth the word Matth. 11.12 where it is rendred take by force because of the vehement pursuit of their spirit so this shews the extreme eagernesse of satans spirit Vers. 21. Yet hath he not root in himselfe It must bee a rooting of our owne not in opposition to Christ but any other person and not so much inregard of quantity as truth It must have a rooting 1. In the understanding Eph. 4.14 2. Memory 3. The conscience Rom. 14.15 4. In the will Act. 11.23 5. In the affections Eph. 3.17 6. In faith Col. 2.5 For when tribulation or persecution ariseth because of the word he is by and by offended Tribulation is taken largely for any kind of affliction here for such a tribulation as hath something of persecution in it for the word tribulation is often immediate from the hand of God persecution is ever from the hand of man Because of the word Received Offended At this persecution it implies such a distast as puts a stop to a man in the way he is in Vers. 22. This ground in the generall nature of it is thorny thornes are lusts that thrive in the soule so called 1. because they are sponte nascentia spring up naturally in the heart as the others doe in ground 2. teare and wound the soule as thornes the flesh 1 Tim. 6.10 3. in the respect of the end thornes are for fire so lusts either for the fire of the Spirit of God or of the wrath of God And the deceitfulnesse of riches Riches are a great portion of the things of this world the Greeke word rendred deceitfulnesse signifies the drawing one out of his way it notes the deceiving which is under the most cunning disguise of that which is good or true the fairest colour to draw us out of the way Riches are not deceitfull actively as the heart of man Ier. 17.5 or as lust 4 Ephes. 22. but objectivè because they are those things about which we are deceived not as they are possessed and used but as they are 1. coveted 2. trusted to 3. ill imployed Vers. 24. The Kingdome of heaven That is the Gospell because it is the meanes of setting it up Vers. 25. His enemie came and sowed tares among the wheat So long as the Church wandreth in this world Hypocrites and wicked men bee mixed with the good and sincere therefore the godly should arme themselves with patience see 47. v. the mixture of good and evill must be patiently borne untill the end of the world because the true and

Jerusalem they were the executioners of Gods wrath therefore called his Armies Vers. 8. Servants Apostles Disciples Ministers Ephes. 4. They which were bidden were not worthy The Jewes unworthiness was the cause of our graffing in Rom. 11. Acts 13.46 Vers. 9. High wayes The Gentiles called by the Apostles faeces populi Cartw. See 1 Cor. 1.22 23. Vers. 10. And gathered all as many as they found The Twelve Apostles were scattered in all Countries and gathered together all as many as they found the Gentiles came willingly first in that they withstood hindrances and dangers secondly they came by troopes as in the Acts. Vers. 11. The King In respect 1. of his Power Ier. 10.7 2 his Majesty 3. his Dominion King in Heaven in respect of his Glory in earth in respect of his Grace in hell in respect of his Justice Man taken collectively for all Origen in loc A wedding garment Righteousnesse imputed and inherent Revel 19.7 8. Vers. 12. First the examination Friend secondly the conviction from his owne mouth qui tacet consentire videtur hence we may inferre that the wicked shall be speechlesse and have nothing to say at the last day thirdly the verdict ver 13. this punishment is hell-fire Vers. 13. There shall be weeping and gnashing of teeth Weeping is the expression of sorrow and sorrow cooles the heart and cold makes the teeth to chatter Vers. 14. Few are chosen This is the application of the Parable few of those that are called and invited by the Ministrie are chosen Vers. 15. Then went the Pharisees and tooke counsell c. There was a great question then amongst the Jewes concerning Tribute for when as the Romans had translated to them the tribute which God in the Law of Moses commanded to be paid to himselfe the Jewes were offended therefore the Pharisees devise this subtilty to catch Christ by so that he should insnare himselfe which way soever he should answer if he should denie to pay it he should be guiltie of sedition but if he should grant it to be due hee shall be accounted as an enemie to his owne nation and a betrayer of the liberty of their Country Vers. 16. True That is a faithfull interpreter of God In truth Without any corruption Vers. 17. To give Tribute The word here used signifieth a valuing and rating of mans substance according to the proportion whereof they paid tribute in these provinces which were subject to tribute Vers. 20. Whose is this image and superscription The Roman Caesars imprinted their image upon their gold and silver too As to make lawes so to coyne money is a signe of the chiefest dominion The very money having its valew from Caesars edict and bearing his name and image did witnesse that he bore the chiefest rule over the Jewes and that they acknowledged in their money Vers. 21. Render unto Caesar the things that are Caesars The money declared the subejection of their nation as if hee should have said if you think it absurd to pay tribute be not subject to the Roman Empire but the monie declareth that Caesar reigneth over you and your owne secret allowance declareth that the libertie which you pretend is lost and taken away It is observable in this place the article is twice repeated in the Greeke text when he speakes of God more than when he speakes of Caesar shewing that our speciall care should be to give God his due Vers. 23. The Sadduces Some derive the word from Sedek justitia justitiaries such as would justifie themselves before Gods tribunall others from Sadoc the first author of the heresie as the Arrians from Arrius they said there were no spirits neither Angels nor humane soules separated from the body Luke 20.27 Acts 23.8 The Sadduces say some rejected the Prophets and all other Scripture save onely the five bookes of Moses therefore our Saviour here confuting their error concerning the resurrection of the dead proves it not out of the Prophets but out of Exod. 3.6 But this of their rejecting all save the five bookes of Moses is denied by other learned men Vers. 32. God is not the God of the dead but of the living Our Saviour Christ denieth not but that the godly departed are dead for so he himselfe calleth them in the verse before and it is of necessity that either they bee dead or translated onely hee denieth them to bee dead in the sense of the Sadduces which esteemed that there was no other life after this but that death made a man equall with a beast As if should say God is not the God of such dead as you surmise shall never rise againe but because they are intended to rise againe God is their God Among all the arguments brought to prove the immortalitie of the Soule none seemes fitter to me to move mens mindes saith Grotius than that which Clement the Bishop of Rome was wont to urge having received it from Peter the Apostle If God be just the soule is immortall a like speech to which Paul hath 1 Cor. 15.19 for if we make any difference of things well or ill done if we acknowledge a divine providence and justice which the Sadduces durst not denie for wee see it is worse with many good men here than with the wicked it followes there will be another judgement and therefore that also which may receive a reward or punishment This also proves the resurrection of the bodies as Grotius further sheweth Vers. 34. Put the Sadduces to silence The word is remarkable it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bridled their mouthes which is a phrase borrowed from fierce and stomachfull horses which are impatient of the rider yet are they held in by a strong bit and so subjected to the will of the rider by force not out of their owne tractablenesse Psal. 32.9 Vers. 35. Then one of them which was a Lawyer asked him a question As many plotted the question so there was but one that did propose it Chrysostome and others of the Fathers observe a policie therein For the Pharisees had reason to doubt of the successe upon their former proofe therfore they handle the matter so that but one should speak and if he prevailed they would all triumph because he was of their Sect but if he were foiled then they would put it off and say it was but his private conceit Bish. Lake Vers. 30. The great Commandement Great for greatest for the Hebrewes have not superlatives Marke calleth it primum omnium the chiefest of the Commandements Hee askes saith Chrysostome about the greatest Commandement which had not fulfilled the least Vers. 37. All thy heart Not that fleshie part of the body but the will the commaning elective facultie and the directive the minde or understanding with all thy heart soule mind that is with thy will with thy affection with thy understanding All the heart is the same with a pure heart 1 Tim.

sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe

Lord. CHAP. VIII Vers. 2. AND have nothing to eate It is very observable that our Saviour had a continuall care that none who followed him should want Vers. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Erroneous corrupt doctrine is like Leaven 1. In regard of the commonnesse 2. In regard of the quantitie little 3. In regard of the quality like as that to dough 4. In regard of its spreading property 5. In regard of the effects Leaven 1. Sowreth 2. Heareth 3. Swelleth Vers. 25. He was restored This word notes such a restoring as is not inferiour to the first integrety for so it is used Exod. 4.7 Gen. 29.3 and 40.21 Ier. 15.19 and 5.19 Therefore the third of the Act. 21. The last day is called the day of restitution of all things And saw every man clearly The Greek word rendred clearly is a compound word and signifies a farre of and clearly Vers. 31. And after three dayes rise againe Matthew saith the Son of man must bee raised againe the third day Marke that he must rise againe after three dayes Here Interpreters much trouble themselves wherefore Marke should say after three dayes especially because the history of the resurrection shewes that it cannot be extended beyond the third day It agrees with the Hebrew Michzeb which according to the Rabbines notes the extremitie either of the beginning or end Deut. 14.28 Not after three yeares but it signifieth in every third yeare in which a peculiar tithe was to be gathered There are like examples in prophane Authours in Lucian Euripides Homer from all which it is evident that Marke doth not differ from the rest of the Evangelists in sense though he use a different phrase Vers. 37. What shall a man give in exchange for his soule The meaning indeed is that nothing in the world can answer the worth of it Vers. 38. In this adulterous and sinfull generation adulterous Not such as are borne in adultery they are generatio adulterina rather than adultera rather such as were given to adultery themselves and Spirituall Adulterers Iames. 4.4 Sinfull That is notoriously sinfull as Mary Magdalen is called a sinner CHAP. IX Vers. 1. AND he said unto them to Peter Iames and Iohn There be some of them stand here here which shall not taste of death till they have seene the kingdome of God come with power That which some feigne of Iohn is ridiculous Iohn himself will refute this fabulous opinion John 21.2 3. Besides it is folly to refer that in the singular number to John which Christ speakes in the plurall number of some Polyc. Lyser By the comming of Gods kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection Calvin Very many and those most rightly understand these words of the following glorious transformation and transfiguration of Christ on the Mount For the three Evangelists immediately annexe that as an accomplishment of what Christ here promised Vers. 2. And after sixe dayes Matthew and Marke number sixe dayes Luke eight dayes Mathew and Marke reckon the sixe whole daies which flowed between Luke comprehends as well that day in which Christ spake as that in which he was transfigured That is in the seventh day Christ tooke to himself Peter James and John being withdrawn from the company of the Apostles and on the eighth day being accompanied with them he ascended into the Mountaine prayed and was transfigured before them Vers. 6. They were sore afraid This Greeke word is used of such a feare which makes one withdraw himself from the presence of another of whose company he acknowledgeth himselfe unworthy as Deut. 9.19 It is used Heb. 12.21 of the terrible vision which God shewed upon mount Sinai Vers. 12. Elias verily commeth first and restoreth all things That is all things which according to the prophecie of Malachy he was to restore Mal. 4.5 6. By Elias in Malachy is understood John Baptist Luk. 1.17 Mat. 11.14 Vers. 13. But I say unto you that Elias is indeed come The Jews beleeved that Eliah was to be sent before the Messiah began his kingdom Christ confesseth that to be true and saith he was already come Vers. 18. Teareth him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to teare and rent as the dog doth This tearing saith Beza is to be referred to the inward griefe of the bowels because the Spirit invading him as it happens in the Cholick he was troubled as much as if he had indeed perceived his bowels to be torne asunder Vers. 24. I beleeve help thou mine unbeliefe There is faith and unbelife in the soule at one time in one action upon one subject Mr. Perkins Vers. 31. The Son of man of man is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Using the present tense he signifies that the thing shall be shortly for Christ did so hasten to death and so seriously think of it that it might seeme present to him which was to come Novarinus Epiphanius saith Christ called himselfe the Son of man that he might shew that he is that Person which the Prophets foretold should take the nature of man and amongst them Daniel by name calls him the Son of man Vers. 37. Whosoever shall receive one of such children in my name Christ respects the childish quality not the individuum Polyc. Lyser Vers. 43. The fire that shall never be quenched O that word never said a poore despairing creature on his death bed breakes my heart Vers. 44. Esay 66. ult Marke addeth thrice Where the worme dyeth not and the fire is not quenched By which words metaphorically the twofold punishment in hell one of the body another of the soule is thought to be noted saith Polycarpus Lyserus By the worme is declared the continuall remorse of conscience and the dayly meditation of the sins committed By fire a sensible punishment and most exquisite torments in the body So Lyserus Rather by these two is meant the poena sensus in hell the privation of all good is commonly called poena damni the punishment of losse this is one part of hell torments The everlasting absence of all good from God or the Creatures The second part is a presence of all evill comprehended here under the worme that dyeth not and the fire that is not quenched The worme is the Spirit of God by the coactive power of the Law holding a mans sins before his eyes filling him with self convictions and perfect feare and despaire for ever the furious reflection of the soule upon it self for all its neglected opportunities and the irrecoverable misery it is in The fire is the wrath of the great God let in upon the whole soule to eternity but especially on the conscience Heb. 12. ult The fire is the essentiall part the worme but the accidentall From Carkasses slaine in battell and putrifying wormes are begotten but the carkasses of the wicked shall not be

he by whom God is favourable to us which Immanuell signifies or this is our Saviour the sence is one Vers. 32. He shall be called great 1. In respect of his Person because He was both God and man 2. In respect of his Office 3. In respect of his kingdome Chemnit The throne of David his father Christ may be said to have the throne of David two wayes 1. Properly for he was borne King of the Jews by right discent from his Father David as his genealogy plainely sheweth Luke 3. Matth. 2.2 2. Typically for Davids kingdome was a figure of Christs kingdome and David himselfe a type of Christ. Ier. 23.5 6. Hos. 3.5 Vers. 33. And of his kingdome there shall be no end Obj. 1 Cor. 15.24 It is said Christ shall deliver up the kingdome to the Father Ans. Luke speaketh of Christs kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall never be abolished Christ shall alwayes have a people to rule but He shall not rule as now he doth by Magistrates Ministers the word and Sacraments Vers. 34. How shall this bee There is threefold how viz. of curiosity incredulity and infirmity she doubted not of the effect but inquired after the quality of the effect it selfe Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her to shew that this was an effectuall worke and yet so difficult to conceive that we cannot reach unto it The power of the most High That is the Holy Ghost Over shadow A metaphore from birds cherishing their young ones that so the Angell may shew that this child shall arise by that power by which the world it selfe began See Iunius on Gen. 1.2 Vers. 41. The babe leaped in her wombe The Greeke word signifieth to leap as lambes and calves being well fed The word is used by the LXX for Iacob and Esaus stirring in the wombe Gen. 25.22 Vers. 42. Blessed art thou among women We do acknowledge that the Virgin Mary was blessed among women as here and a blessed woman as 28. and 48. verses yet more blessed as Austin saith in receiving the faith then in conceiving the flesh of Christ. We count her holy meeke humble we praise God for her that he made her the instrument of Christs coming into the world and desire to imitate those vertues and excellencies that were in her But the Papists commit grosse Idolatry they give her the titles of Mediatrix Salvatrix Shee-Saviour Queene of Heaven Queene of mercy They paralel ubera vulnera making the milke of Mary to be as precious as the bloud of Christ they call her unicam miserorum spem O Foelix puerpera Nostra pians scelerae Iure matris impera Redemptori Calvin saith if she should now live and see that honour which is due onely to God given to her she had rather they should draw her about by the haire spit in her face and offer her the foulest abuse that may be Vers. 43. And whence is this to mee that the mother of my Lord should come to mee They are not the words of one being ignorant or doubting but affirming her selfe unworthy Ruth 2.10 Vers. 44. The babe leaped in my womb for joy In gaudio magno the Syriack that is for great joy This motion was not naturall but spirituall and therefore Iohn was sanctified in his Mothers wombe and did really rejoyce at the presence of Christ in the Virgin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies outward gesticulation or exultation as Psal. 65.13 and so it is to be understood here The Babe in my womb leaped with extraordinary gesticulation or exultation Vers. 46. My soule doth magnifie the Lord c. Compare this ode with that which Hannah sung after Samuel was borne 1 Sam. 2. For as Peter martyr hath observed they are so like that the blessed Virgin seemes to have taken much out of that song Vers. 47. And my sprit hath rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifieth exulting such a joy as we use to expresse by outward signes in the body as dancing The Syriacke hath a word whence an exclamation made for joy is deduced Euge Euge. Some by soule would have the understanding to be meant and by Spirit the will à Lapide by soule would have the inferiour part of the soule to be meant which respects naturall things by the Spirit the Superiour which respects divine and Spirituall things In God my Saviour Who both delivers and keeps me and is the author of perpetuall salvation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these three benefits of grace The Syriack renders it In Deo vivificatore meo Vers. 51. He hath shewed strength with his arme A great power of God is declared by his finger greater by his hand greatest by his arme See Exod. 15.16 and Psal. 76.16 and 89.14 and 97.1 Esay 40.10 and 62.8 Iob. 40.4 Vers. 53. He hath filled the hungry with good things By the hungry are meant those who feel themselves void of grace yea as it were pined and starved for want of it Vers. 59. On the eighth day they came to circumcise the child We collect saith Calvin from the words of Luke that although they circumcised their Infants at home yet they were not wont to do it without the company of many men and that deservedly for since it was a common Sacrament it ought not to be administred privately Vers. 66. The hand of the Lord was with him The grace of God was many wayes conspicuous which openly shewed that he should not be an ordinary man Vers. 68. Blessed be the Lord God He is worthy of praise or Let the Lord be celebrated and extolled redeemed or as the words are hath wrought redemption the Syriack is fecit ei redemptionem That is by Christ incarnate inchoativè Vers. 69. An horne of salvation That is a mighty Saviour for us 2 Sam. 22.3 Psal. 132.2 Thou hast laid help on one that is mighty which Esay expounds mighty to save Esay 63.1 The glory and strength of horned beasts consists in their hornes Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began As if they had all but one mouth and message All the holy Prophets prophesied of Christ of his strength victory and Kingdome Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear Delivered out of some dark deep hole it signifies to bring forth something to light enemies The Devills wicked men sinne death and hell The manner of our service must be first without feare either without cause of fear as Rom. 8. 1. Or without servile feare not constraind but willing and cheerfull 2. Universall in holinesse toward God in righteousnesse towards men 3. Before him as in

no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of

out two pence Christ hath bequeathed unto us for our soules health both lawes the old and new say Optatus and Ambrose Vers. 39. Which also sat at Iesus feet It was the custome of old that the Doctors for honours sake sate in a more eminent place but the Disciples and the common people sate at their feet Act. 22.3 The same custome is yet to this day observed in Temples and Schooles Mary also commends to us two gifts of the mind which in the greedy hearers of heavenly doctrine are necessary one is tranquillitie of mind without all distraction of body and thoughts the other is humility and reverence toward the Teacher the first is noted by the word sate and the latter by sitting at his feete Polyc. Lyser Vers. 40. And Martha was cumbred about much serving The Greek word rendred Cumbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be drawne and wried round and round about The adverbe of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 7.35 and rendred without distraction not being torne vexed and drawn asunder Vers. 41. Martha Martha A friendly compellation as Matth. 7.21 Martha is named twice it signifieth bitter as if hee had said bitter bitter 1. Bitter to her selfe in making a drudge of her selfe and neglecting the word 2. To her sister in chiding and accusing her The doubling of the name among the Hebrewes partly signifies vehemency of affection partly greatnesse of good will as Matth. 7.22 See 22.31 41.42 Verses 4. Attributes are given to riches 1. They are many things and require much labour 2. Vnnecessary 3. They will be taken from us 4. They are not the best See Luke 16.2 Vers. 42. One thing is needfull So we read it with the Vulgar that is the word of God Chrysost. Ambrose Calvin Primarily simply and per se needfull The originall is there is need of one thing one dish is enough but Grotius dislikes this That good part By an excellencie that is the best Austin Non tu malam sed illa meliorem Which shall not be taken away from her That hath once received it Christ would not suffer Mary to be drawne away from an extraordinary exercise of the word though there was much businesse by reason of his unlooked-for coming with his Disciples CHAP. XI Vers. 1. WHen he ceased The Greek word signifieth to put an end to a thing properly to sit downe and rest as if prayer were a labour Vers. 2. When yee pray say our Father c. Luke somewhat varies from Matthew in laying down the forme of the Lords prayer that he might teach that in prayer wee ought not to be so sollicitous of words as to pray in the mind and Spirit and to attend rather to the matter than to the words For the sense there is no difference to be found between both formes onely the words are changed when the sense is coincident Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayly Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sinnes Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also we forgive Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for even we forgive but the sense in both is the same and in Luke the conclusion for thine is the kingdome the power and the glory is omitted Vers. 5. Which of you shall have a friend and shall go unto him at midnight c. There are five excellent things observable out of this Parable 1. When a people of God are in the darkest condition they ought to sue to him for mercy and deliverance 2. It is our duty then not only to be importunate but impudent with God Ver. 8. Because of his importunity in the Greek it is impudence there should be a holy boldness in prayer 3. A people that are so importunate with God he will at last shew mercy to them 4. God will not only grant what we desire but will give more than we desire he desired but three loves he will give him as many as he needs 5. When a friend comes to a friend he shall prevaile Vers. 9. And I say unto you It is a comparison not from the like but from a greater if an impudent beggar obtaine so much from man what will not an humble and dayly petitioner obtaine from God Vers. 11. If a Son shall aske bread of any of you that is a father will he give him a stone c. This seemes to have been a common Proverbe Ver. 13. Being evill Either simply in our selves or comparatively with God The holy Spirit By which is meant First the gifts and graces of the Holy Ghost Secondly the inward sense and feeling of him in the heart thus he who hath the Holy Ghost may pray both for encrease of his gifts and for a comfortable sense and feeling of him Vers. 21. His goods are in peace Whereby is signified that the wicked of the world being possessed of Satan are at peace in themselves in regard of temptations not as if lusts do not differ among themselves but Satan will not suffer them to question their estate Vers. 27. Blessed is the womb that bare thee and the paps which thou hast sucked The periphrasis of a mother described from her belly and paps See 23.29 Qui te genuere beati Et mater foelix et quae dedit ubera nutrix Vers. 30. As Ionas was a sign unto the Ninevites so shall also the Son of man be to this generation Signum non confirmationis sed condemnationis a sign not of confirmation but Condemnation Vers. 33. No man when he hath lighted a Candle putteth it in a secret place c. Christ by the name of a Candle understands the word of God according to that Psal. 119.105 and 2 Pet. 1.19 Prov. 6.23 The word of God is compared to a Candle in many respects 1. For the Author which is God he by his Son who is the light of the world kindled this Candle thence from the beginning that is to say he hath revealed his word and by that his will to us 2. For its nature because as there is nothing purer than light in all the world with which no filth can be mingled so the words of the Lord are pure words Psal. 12.4.7 3. For its effects which are manifold the Candle reveales those things the darknesse being expelled which did first lye hid so the word of God reveales many things which are otherwise unknown the Candle directs the steps and actions of the body the word of the Lord shines in all spirituall actions Light also expels the darkness of the mind sadness and feare so the word of God first enlightens the consciences of men afterward frees from the terrours of sin and eternall damnation Vers. 44. Ye are as graves which appeare not As the deepe grave hides the stinking Carkasse and keepes in the stench from offending any mans smell within so the

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

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 p●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

is not meant an externall eating and drinking with the mouth and throat of the body as the Jewes then and the Romanists more grossely since have imagined but internall and spirituall by a lively faith Bishop Vsher. Vers. 53. Except ye eate the flesh of the Son of God and drink his bloud ye have no life in you We may ask a Papist whether the Eucharist be here spoken of if it be not why doe they allege this Chapter to establish their transubstantiation if it be why doe they deprive the people of that life in taking the Cup from them It doth not serve the turne to say that the people receive the bloud together with the host by a concomitancy for he that so receives the bloud doth not drink Pet. du Moulin Vers. 54. Who so eateth my flesh and drinketh my bloud hath eternall life To give us to understand that his manhood hath quickning vertue in it yet not of it selfe as by it self but as it is the manhood of the Son of God Mr. Perkins Vers. 55. For my flesh is meat indeed and my bloud is drink indeed It is as much as if he had said reall meat and drink yet meaneth he not corporall but spirituall meat and drink v. 65. Spirituall and corporall are opposite one to the other not spirituall and reall That is reall which is not imaginary or in conceit only but in deed and truth Vers. 56. My flesh and drinketh my bloud That is not only Christs body but person all his merits his passions and priviledges which flow from them He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Christ in this Chapter is oft resembled to food the Spirit of God delights in this metaphor not only because they of Capernaum followed him for the loaves but because the resemblance is suitable in five particulars First in regard of the necessity of Christ for the soule as of food for the body 1 Tim. 6.8 Gen. 28. Food and raiment food is more needfull Adam in Paradise and many Nations subsist without raiment but none can without foode Secondly in respect of its complacency and delight Thirdly its efficacy it continues and strengthens life so Christ. Fourthly because of the union between the meat that nourisheth and the body that is to be nourished Fifthly there is a unity 1 Cor. 6.17 Vers. 62. What and if ye shall see the son of man ascend up where he was before It is necessary to understand it one of these two wayes either then you shall not be scandalized when you shall see c. or contrarily then you shall be more scandalized Many follow the former sense Chrysostome Augustine Cyrill Theophylact Beda Rupertus I can hardly perswade my selfe saith Maldonate that it is to be understood then you shall cease to be scandalized or then you shall understand believe as all the authors which I have read interpret it What will you doe when you shall see me ascending into heaven how much more will you be scandalized how much lesse will you believe I deny not saith he that I have none the author of this interpretation but I approve of this more than the other of Augustine the most probable of the others otherwise because this is more repugnant to the sense of the Calvinists which to me is a great argument of probability Vers. 63. The flesh profiteth nothing That is the fleshly eating of Christ for in no other sense can the flesh be said to profit nothing for Christs flesh was as necessary to the worke of our redemption as his Godhead The Godhead supported but the flesh suffered The words that I speak unto you are Spirit and life Because the word of God is the pipe whereby he conveigheth into our dead hearts spirit and life Perkins As Christ when he raised up dead men did only speak the word and they were made alive and at the day of Judgement by his very voyce when the trumpet shall blow all that are dead shall rise againe The flesh is his humane nature wherein by death he is become our bread the Spirit his divine nature which maketh his flesh to live and which gives a quickning vertue to this bread Vers. 70. I have chosen you twelve To the Apostolicall function Calvin Vers. 71. When he was one of the twelve Yet we doe not reade that he was moved so stupid are hypocrites that they feele not their owne wound CHAP. VII Verse 5. NEither did his brethren believe in him That is they did not know nor believe that he was the Messiah and the Son of the living God but they thought that he was only a man like to themselves It belongs to a witnesse ingenuously to utter that which he knowes to be true not to doe any thing for any mans favour or hatred which may oppose truth Polyc. Lyser Vers. 17. If any man will doe his will That is beleeve it and subject himselfe to it He shall know Viz. by that comfort which he shall feele upon his subjection Vers. 20. Thou hast a Devill It is all one as if they had said thou art mad It was an ancient saying among the Jewes that men are troubled by the Devill when they were in a fury or when their mind and reason was taken away Vers. 24. According to appearance The originall is as the vulgar rightly secundum faciem because the face only appears the rest is hid Vers. 35. The dispersed among the Gentiles By the Gentiles he here understands the Hellenists that is dispersed Jews so called because they spake the Greek tongue and used the translation of the Septuagint which was made in Aegypt in their Synagogues Vers. 37. Jesus stood When otherwise the custome of that age carried it that the teachers sate even as Christ also often did but here he stood that he might signifie that he would seriously execute the great Office of Teaching Cried Both for the multitude of the company that he might be heard of all and that he might declare that he would speake of those things which it belonged all to heare and know and also that he might shew an undaunted mind and that he feared no man If any man thirst The metaphor of thirsting was suitable because it was hot weather A thirst in Scripture in generall meanes a vehement desire but here more it is the same in the soule that thirst in the body Three things meet in bodily thirst 1. A failing of moysture 2. A sense of unnaturall heat therefore it is said in Scripture burnt up with thirst dried with thirst 3. A vehement desire after moisture which may coole this heat and supply this want That is finds himself empty of grace is sensible of his corruption and of the wrath of God and then vehemently desires Christ. Vers. 38. As the Scripture saith That is as the Scripture is wont to expresse it for otherwise there

whole Old Testament Vers. 35. And the Scripture cannot be broken No man dare dispute against its authority Non potest ei contradici as he that doth any thing against a precept is said to breake it Matth. 5.19 and John 5.18 and 7.23 So also he that contradicts an affirmation Grotius Vers. 37 38. If I do not the workes of my Father beleeve me not But if I doe though yee beleeve not mee beleeve the works c. The argument of it selfe is plaine No man can of himselfe and by his own power do divine workes unlesse he be truly God I do divine workes by my own power yea I doe the workes of my Father not onely the like and equall but the same with the Father therefore I am truely God neither deserve I to be counted a blasphemer because I said I was one with the Father That the Father is in mee That is that you may know that the unity of the Father and me is so individuall that one exists in the other Such a union cannot be found in all the creatures to finde two one of which is so in the other that they are one and the same nature numerically But the nature and essence of God the Father and God the Son is so one and the same that all the Fathers essence is in the Son and in like manner the essence of the Son wholly in the Father and so the whole Father subsisteth in the Son and the whole Son in the Father Iohn 14.9 CHAP. XI Vers. 1. WAS sick The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of one that is very sick Matth. 10.8 Luke 4.46 The towne of Mary and her sister Martha Those Sisters were the Commanders of that Towne and Castle as Iohn 1.44 Vers. 2. That Mary which annointed the Lord There were many Maries therefore for difference sake he addes those words Which annointed The time past which the Evangelist useth annointed ought not to be referred to the time of the thing done of which he now speakes but to the time in which he wrote as if he should say this is the Mary which afterward powred out the ointment upon which occasion the Disciples murmured Vers. 3. Lord behold he whom thou lovest is sick We may tell God what he knowes Christs beloved is subject to outward miseries Vers. 4. That the Son of God might be glorified thereby By raising of him which he deferres for his glory and our good Vers. 5. Now Iesus loved Martha and her Sister and Lazarus He loved those who were used to intertaine him as Elias 1 Kings 17.9 Elisha 2 Kings 4.8 Kindnesses shewed to the Saints are not lost Matth. 10.41 Vers. 9. Are there not twelve houres in the day Christ comforts them from Gods providence God made the day twelve houres who can make it shorter for who can shorten mans life Matth. 10.30 Psal. 139.16 Iob. 14.3 As when we walke in the day we need not stumble so in Gods wayes vocatio Dei instar lucis divinae est Calvin Vers. 11. Our friend Lazarus sleepeth Death parts not friend-ship But I go that I may awake him out of sleepe As if he should say I will not ascend into Judaea that I may provoke the Jews with disputations or Sermons but that I may visite Lazarus our common friend and raise him from sleep Christs modestie appeares in this that when he had said he slept he immediately added that he would raise him when he saith he is dead he addes no such thing Vers. 12. Lord if he sleepe he shall doe well They meant a naturall sleepe for sleepe in greater diseases is a signe of health returning Vers. 15. To the intent yee may beleeve That is that their faith may increase and bee confirmed It was increased first by that which they heard Christ to relate to them what happened about Lazarus none telling them and by that great Miracle of raising one dead foure dayes which if he had been present he had either driven away the disease or raised him newly dead Polyc. Lyser Vers. 16. Let us also go that we may die with him With Lazarus Beda takes it to bee his godly desire Polanus his infirmity we shall be killed as v. 8. Vers. 18. Bethanie was nigh unto Ierusalem about fifteene furlongs off Stadium a Furlong containes 600. foote that is a 125. paces Calv. The holy Evangelists St. Luke ch 24.13 and Iohn here reckon the way by Furlongs See the Travels of the Patriarkes p. 1. and 2. Vers. 21. If thou hadst been here We sent thee word a kind of reproving Vers. 23. Thy brother shall rise againe He tels not when Polanus Needes no prayers to raise him Vers. 25. I am the resurrection and the life The cause of the resurrection of all men as God of the Church as Mediator and head thereof 1 Cor. 15.22 that is I am the authour both of this life and the life to come I quicken in this life by the life of grace and give eternall life in the world to come Vers. 26. Beleevest thou this That I am the resurrection and life Vers. 27. Lord I beleeve that thou art the Christ the Son of God which should come into the world A full and perfect description she confesseth his person and office that is I can not doubt but those that cleave to thee shall have life eternall Vers. 28. Secretly Because of the Jewes malice Vers. 29. She arose quickly and came unto him Christ is accepted in trouble Vers. 33. Groaned in the Spirit The Greek word signifieth that commotion of mind which is in anger with a rage and horrour Tremellius well renders the Syriacke vehementer commotus est in Spiritu suo And was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he troubled himselfe his own judgement spirit and heart stirred up his affections to be troubled His affections were wrought on judiciously right reason did alwayes direct and moderate them These passions in Christ were not so much passions as propassions freely assumed as Divines from Damascene teach Vers. 35. Iesus wept The Text saith he was glad v. 15. so that hee wept onely for his friends sake who were then a weeping to shew us the necessity of mourning with those that mourne say the Fathers on the place He hath a sence of our infirmities See Luke 19.41 Heb. 5.7 Christ was here thrice very much moved and wept First v. 33. When he saw Mary and the Jewes weeping Secondly here Thirdly in v. 38. when he saw Lazarus his Sepulchre Vers. 44. And he that was dead came forth c. Lazarus had no favour to be raised to dye againe he dies once more than ordinary Vers. 45. Beleeved on him By beleeving here nothing else ought to bee unstood but a docilitie to embrace the Doctrine of Christ. Vers. 47. Then gathered the chiefe Priests and the Pharisees a councill and said what doe we Therefore not onely

the high Priest arrogated this power to himselfe but ex concilio totius Synedrii with whom was jurisdiction he appointed an assembly that even by that the pride of the Pope of Rome may be reproved who when he would seeme to resemble the Priest-hood of Aaron in other things yet saith he onely hath a power of calling a Councill from Peter Vers. 43. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation After forty two yeares the Romans came and overthrew both place and nation destroyed the City of Jerusalem and the Temple and brought the Jews into miserable captivity Vers. 49. And one of them named Caiaphas His name signifieth vomiting with his mouth which Etymologie well agrees to him who vomited out a cruell sentence against Christ. Vers. 50. Nor consider that it is expedient for us that one man should dye for the people and the whole Nation perish not Not that he had any intent to prophesie but because the Lord used him as an instrument to publish his truth Perkins Vide Cameronem CHAP XII Verse 3. ANd annointed the feet of Iesus Matthew and Marke say that Christs head was annointed John his feet but the three agree among themselves that Christ was not sparingly annointed by Mary but that a large plenty of ointment was powred upon him Because therefore John speakes of his feet it is all one as if he had said that the whole Body of Christ even to the feet was annointed And wiped his feet with her haire Hysteron proteron for the first wiped his feet from dust and durt and then annointed them Vers. 6. This he said not that he cared for the poore but because he was a thiefe and had the bag The rest of the Apostles not out of an ill disposition but inconsiderately condemn Mary but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care Vers. 7. Hath she kept this He meanes it was not unseasonably but according to the occasion That is said to be kept which is in safe custody and opportunely brought forth The annointing of the bodies was not a vaine ceremony but rather a spirituall symbole because it did put the hope of resurrection before their eyes He was annointed as one that was to be laid in the grave Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of Vers. 9. Might see Lazarus That they might behold a wonderfull signe of the power of Christ in Lazarus Vers. 13. Tooke branches of palme trees and went forth to meet him The palme trees among all people were alwaies signs of victory by which is signified that the people acknowledged Christ a Conquerour who by his Passion and Resurrection should gloriously overcome death and the Devill as also the Elect are said to carry palmes in their hands Rev. 1.9 Hosanna By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers and from whom Redemption and Salvation was to be hoped For the 118 Psalme whence that acclamation was taken was composed of the Messiah to this end that all the Saints in their daily prayers might ardently desire his comming and receive him with greatest reverence when he was given He comes in the name of God who doth not rashly intrude himself nor falsely usurpes honour but beeing rightly called hath God the guide and author of his actions See Mr Lightfoots Temple-Service c. 16. Sect. 2. Vers. 15. Sitting on an Asses Colt It is true that Christ rode upon an Asse which was led together with his Dam and the words of the Prophet agree it being a frequent repetition among the Hebrews which expresse the same thing twice in divers words upon an Asse and the Fole of an Asse Our Evangelist which studies brevity omitting the former member only reherseth the latter Mat. 21.5 saith Christ sat upon an Asse and a Colt the other two Evangelists Mark 11.7 Luk. 19.35 and John here make mention only of the Colt brought and sate on He rode upon them both successively and by turns say Tolet and others which opinion they think Zac. 9.9 and Mat. 21.5 doth favour Verse 19. The world is gone after him That is men of all kinds promiscuously Vers. 22. Philip and told Andrew Jesus Two together Vers. 23. The houre is come that the Son of man should be glorified Many expound this of death because by that Christs glory was illustrated therefore Christ according to them saith that now the time of his death draws neere But I rather refer it to the publishing of the Gospell as if he had said that the knowledge of him will be shortly spread through all the coasts of the world Ver. 25. He that loveth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love he that so loves his life that out of a desire to save it he denieth mee and my Gospell so this Greeke word is used Mat. 10.37 The Syriack hath a word here that signifieth to love vehemently Vers. 27. My soule troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation as Herods mind was troubled when he heard that a new King was borne Mat. 2.3 And the Disciples when they thought a Spirit was present so that they cried out for feare Mat. 14.26 And Zachary at the sudden sight of the Angell Luk. 1.12 and it is a metaphor drawn from the commotion of the water Vers. 29. Said that it thundred Because as Jansenius well commenteth upon the place some were so amazed that though they heard a sound yet they understood not what it was and therefore they said that it thundred but others heard it more distinctly and understood it and therefore they said that an Angell had spoken Vers. 32. And I if I be lifted up from the earth will draw all men unto me There is a double lifting up of Christ 1 Ignominious on the Crosse Quistorpius interprets it of this out of the 33. verse then men fled from him 2. Glorious in the Gospell preacht then he draws men to him therefore others expound it of that lifting up I assent to Chrysostome who saith that Christ used an universall particle because the Church was to be gathered both of Jews and Gentiles John 16.16 Vers. 36. While ye have light beleeve in the light that ye may be the Children of the light The Gospell is a light 2 Pet. 1.19 2 Cor. 4.4.6 It resembleth it First in its properties It is 1. Pure and remaines uncorrupt though it shine on dunghills 2. Very necessary 3 Profitable and usefull to worke and walk by 4. Pleasant brings glad tidings Secondly In the effects 1. Expells darknesse so this ignorance errour

that usually man hath a cloake for his sinnes Vers. 26. Which proceedeth from the Father Which very word Iohn useth of the two edged sword proceeding out of the mouth of Christ Rev. 1.15 CHAP. XVI Vers. 2. THey shall put you out of the Synagogues Of the manifold significations of Synagogues their use originall and antiquity see Tolet on this place and my Annotations on Matth. 4.23 and 6.2 and on Luke 7.5 Vers. 7. It is expedient for you that I go away Expedient to seale and secure our full and finall redemption unto us and expedient to prepare a place for us Vers. 16. The comforter will not come John 14.16 This Greek word is attributed to Christ 1 Iohn 2.1 Vers. 8. Reprove the world Or convince Austin takes the word pro reprehendere Chrysostome and Cyrill pro convincere the last is the better reprove by preaching Act. 2. The Greek word more properly signifieth to convince than reprove to reprove is onely to discover a fault to convince is to take away all reasons that can bee alleged for it The Spirits convictions are never single Satans voyce is to cry sin sin the voice of the Spirit is to cry grace and the righteousnesse of Christ onely Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule when one shews a thing to be impossibly otherwise than he represents it There is a twofold conviction of sin 1. Rationall when a mans reason is non-plust and he cannot deny the truth of it 2. Spirituall when a mans heart stoopes under it and he takes the shame to himselfe Of sinne It discovers 1. the nature and filthinesse of sin shews the contrariety of it to the holy will and pure nature of God 2. the danger of it that thou art under the undoing power of sin as long as thou art short of faith in Christ. John 3. ult Vers. 10. Of righteousnesse That is 1. Of the sufficiency of Christs righteousnesse 1 Iohn 1.7 2. Of the possibility of it that his righteousnesse shall be effectuall to all purposes for us because he goes to the Father and we shall see him no more therefore God is fully satisfied 1 Tim. 1.16 Vers. 11. Of judgment That Christ hath erected a judicatory in the conscience Oracles are ceased Satan in part is cast down 2. Makes men submit to his judgement Matth. 12.20 Observe the method of this conviction 1. Of sin to cure the presumption which is in men and bring us to a selfe-despaire 2. Of righteousnesse to prevent despaire in the mercies of God when our presumption is cured 3. Of judgement and sanctification to prevent that loosenesse we should else fall into we are convinced of sin by the Law of righteousnesse by the promises of the Gospell of judgement by the Evangelicall commands Vers. 13. He shall guide you into all truth Guide By inward motions moving and perswading 2. Changing the mind and will 3. Kindling the affections Guide you As a man is led by the hand into a place for we are not onely blind but lame too shall lead you into the practise of them That promise was directly and primarily made to the Apostles All truth Not simply all but all necessary and saving truths to be led into all truths is to know and beleeve them Leade them into all truth That is reveale Gods will unto them and assure their hearts that the same is true He shall not speake of himselfe Hence the Arrians blasphemously inferred as Jerome witnesseth that the Holy Ghost was inferiour to the Father and Son they said the Father onely was true God our Saviour a creature and the Holy Ghost a servant of both Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fidelity is seen in saying nothing himselfe but onely in relating that he hath in charge Vers. 16. Shall not see mee When he lyes in the grave Theoph. Caiet Rupertus Shall see mee In heaven Aug. not see him at his ascention but at judgement Beda Vers. 20. Weepe and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it These words are not onely meant of his Disciples but of all beleevers who upon consideration of the sins and their spirituall want of Christ do mourne and lament But your sorrow shall be turned into joy If Christ had onely promised that their sorrow should he mitigated or shortly ended it had been a great comfort but this ministreth abundant consolation Vers. 23. Whatsoever ye shall aske Non quaecunque whatsoever onely but quotcunque too how many things soever The Greeke word is pregnant may meane both doth meane both Vers. 33. Be of good cheere The word signifies boldnesse implying that our confidence in God causeth holdnesse and courage CHAP. XVII THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people for though the prayer here was in the time of his humiliation yet the matter of it belongs to his State of glory Vers. 3. This is life eternall By eternall life understand grace by a metonymie of the effect quia vitam efficit Piscat It workes life quia radix origo vitae because it is the roote and originall of our life Cyrill Gustus vitae aeternae the tast of eternall life Brentius That they might know That is beleeve in Thee the onely true God Hence the Arrians inferred that the Son was not true God and the Macedonians that the Holy Ghost was not true God The exclusive word only here doth not exclude the Son and the Holy Ghost but Idoles and false Gods See Rom. 9.5 Vers. 9. I pray for them I pray not for the world but for them which thou hast given mee Our Saviour prayed for those onely that his Father had given him and for those whom hereafter he should give unto him v. 20. And that with exclusion from the world as here and for their sakes he sanctified himselfe v. 19. Which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Marlorate had read as himselfe professeth in his commentaries on that passage in Iohn And he had seen very many as there he signifieth viz. Chrysostome Cyrill Augustine Leontius Beda Theophylact Euthymius Rupertus Vers. 10. All mine All that I make intercession for and am to redeeme that are to have benefit by mee are thine Thine elect and chosen people and thine are mine All thine elect shall have benefit by mee and I am glorified in them The glory and honour that I have in the world is in and by them and them onely Vers. 11. That they may be one as we are The unity of the will is common to all v. 20.21 Vers. 13. These things I speake in the

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

Dieu in loc Vers. 9. To tempt the Spirit of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here Tempt sometime signifies to provoke God by some presumptuous fact to anger as it were to try whether he will punish or not to dare God as Num 14.22.23 To tempt is to take a tryall of a thing as the Greeke word intimates they proved whether God could discover the falsehood of their Spirits or no. Vers. 39. To fight against God That is labour in vaine Prov. 21.30 It seemes to be drawne from the fable of the Gyants which were said to make warre with the Gods Vers. 41. Counted worthy to suffer shame for his name viz. From the grace of God so governing that matter CHAP. VI. Vers. 1. THe Grecians The Hellenists or Graecists so it ought to be read not Graecians This word is used also chap. 9.29 and 11.20 Vers. 3. Looke you out among you The originall word signifies survey the whole body of the people and choose the best you can cull out see Exod. 18.21 Men of honest report Gr. witnessed unto well testified of Full of the holy Ghost There is a threefold fulnesse of the Holy Ghost in Scripture according to a threefold capacity of the receivers 1. Plenitudo superabundantiae of the fountaine in Christ Ioh. 1.16 Col. 2.9 He had not the Spirit in measure but above measure 2. Plenitudo eminentiae of the streame so the Apostles those extraordinary Officers had a greater fulnesse of the Spirit then any since See the fifth and eighth verses 3. Sufficienciae of the vessell this fulnesse has every member of the body of Christ. Vers. 14. That this Iesus of Nazareth They speake so contemptuously of Christ as if the memory of him were detestable Vers. 15. Saw his face as it had beene the face of an Angell Hoc de nativa facie non dicitur sed potius de praesenti vultu Calvinus This is not spoken of his naturall favour but rather of his countenance for the present Guilty persons faces are wont to be pale they are wont to stammer in speaking and shew other signes of trembling Luke shewes that there was no such thing in Stephen but rather a certaine majesty shined in him See 1 Sam. 24.19 2 Sam. 14.17 CHAP. VII Vers. 2. MEn Brethren That is Brethren for the word Men is added onely by an Hebrew elegancy and custome as Gen. 13.8 For we are men brethren our English renders it for we are brethren so verse 26 of this chapter Vers. 6. Intreat them ill 400 yeares So was the prophecy Gen. 15.13 Jerome hath troubled himselfe and left the knot as fast as he found it so hath Austin and Genebrard reckoning from the descent of Iacob and others from Abrahams departure out of Haran Gen. 12.4 but if we reckon from his 85 yeare we shall finde a right computation From that time till the birth of Isaack were 15 yeares and Abraham was a 100 yeares old when Isaac was borne to him Gen. 21.5 From the birth of Isaac till the birth of his sonne Jacob were 60 yeares Gen. 25.26 From the birth of Jacob till his descent into Egypt were 130 yeares Gen. 47.9 From Jacobs descent unto his death were 17 yeares Gen. 47.28 From his death till the death of Ioseph were 53 yeares Gen. 41.46 45.6 50 26. From the death of Ioseph till the birth of Moses were 75 yeares as is gathered from received Chronologers and from his birth to the departure of Israel from Egypt were 80 yeares Exod 7.7 now the peoples departure and the giving of the Law were the same yeare Vers. 14. Threescore and fifteene soules Moses saith that Iacob came into Egypt with seaventy soules Gen. 46.27 Stephen here mentions seventy five Some say that Luke following the Hellenists so wrote but it is wicked to thinke that Luke related the thing otherwise then it was done That which some urge that the Apostles writing in Greeke used the Greeke version is not alwayes true Neither did Steven cite these things so He disputed then before the Sanhedrin without doubt in Hebrew a popular dialect before whom he was to follow the Hebrew text or Chaldee Paraphrast Some say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupt but such things must not easily be granted Sixty sixe soules which came out of Iacobs loynes came with him into Egypt The Wives of Iacobs Sonnes which came downe with him into Egypt were but nine and so all Iosephs kindred which was sent for by him into Egypt besides his father Iacob who is here excepted was seventy five Moses expresly distinguisheth betweene those who rising out of Iacobs loynes did with him properly constitute the house and family of Israel and betweene his sonnes wives which were brought in into Iacobs house Wilhelmi Longi de annis Christi l. 2. c. 4. See Dr. Halls Paraph in loc Vers. 16. Carried over into Sichem Gen. 33.19 The father of Sichem so it should be translated so Mark 15.40 Mary the mother of Iames either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred by and joyned to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the sense is that the Patriarkes were translated into Sichem by the Sichemites and laid in Abrahams sepulchre which he bought for mony or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood and then the meaning will be this that some of the Patriarkes were laid in Abrahams sepulchre some in the field that Iacob bought Object Gen. 33 1● The same field was bought by Iacob Ans. The field was bought twice 1. By Abraham and then afterward recovered by Iacob that he might maintaine his Fathers possession 2. Abraham say some is here put for his posterity The question is whether Abraham or Iacob bought this field wherein they were buried Calvins answer is somewhat too peremptory that there is an error in all our Copies of the new Testament and ought to be corrected and Beza saith the like Lyranus and Lorinus thinke to salve all by putting two names upon the same man whom they will have sometime to be called Ephron sometimes Hamor but if this should be true the Cave in the land of Sichemites and Hittites is not therefore all one Vers. 26. Sirs ye are Brethren The words in the Greeke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men ye are brethren ye are men and ergo should not strive one with another but much more considering ye are brethren Vers. 38. The Angell which spake to him in the mount Sinay That is Christ the Angell of the Covenant say Interpreters generally Lively Oracles Because they were uttered by lively voyce not that they did give life 2 Cor. 3.7 Vers. 42. As it is written in the Book of the Prophets For although the prophesie which is brought be taken out of the fifth of Amos 25. yet the booke of the Prophets is cited in generall one part of which Amos did make

a military word Qui primus ad frontem aciei constitutus est Hesychius Vers. 14. Written in the Law and Prophets That is to hold and imbrace the same faith which was embraced by the Saints and Servants of God in ancient times and which was written by Moses and the Prophets Vers. 16. Alwayes Or throughout in all cases by all meanes or at all times as the word may indifferently be construed Vers. 25. And as he reasoned of righteousnesse temperance and judgement to come Felix trembled Felix was deditus saevitiae libidini righteousnesse hath reference to others temperance to our selves judgement to God CHAP. XXV Vers. 14. DEclared This word signifies friendly and familiarly to rehearse something to one which otherwise by right he is not bound to doe as it appears here and Gal. 2.2 Vers. 19. Of their own superstition The word doth also signifie religion but hee speaketh in contempt of the true Doctrine Vers. 23. With great Pompe The originall words signifie with great phantasie or vaine shew The Lord accounts of the great glory and pompe of the world even as a phantasie or shadow CHAP. XXVI Vers. 7. VNto which promise That is thing promised viz. Life eternall by a metonymie of the adjunct Instantly That is with a kind of extension or vehemency vide Bezam Vers. 14. It is hard for thee to kick against the pricks He rehearseth the History more fully then he had reheased it before in the 9. Chapter This proverb used of those which attempt things that are like to prove ill to themselves came from the Graecians to the Jewes The Latines also have taken it up namque inscitia est adversus stimulum calces Vers. 18. Darknesse That which is called darknesse in the first is called the power of Satan in the latter clause the Devill having and holding a man in ignorance hath and holds him in his power Repent and turne to God Which latter words expound the former and plainly shew what repentance is Vers. 24. Much learning doth make thee mad Paul was learned not onely in the Law but also in traditions which did evidently teach the resurrection and good things of another life He knew the Hebrew Syriacke Greek and Latine tongues and had read the Poets CHAP. XXVII Vers. 14. EVroclydon This word hath its name so because this wind stirreth up great waves Vers. 31. Except these abide in the ship yee cannot be saved From whence it followes that the precise and peremptory decrees as they call them concerning the Salvation of any either temporall or eternall doe not render admonitions or threatnings unprofitable because they are as means and serve to execute the divine decrees Vers. 33. This day is the fourteenth day that ye have tarried and continued fasting having taken nothing Physitians write that a sick man may live 14. dayes without meat it is probable they did eat very little or nothing at all for so are the words One may be found which may endure abstinence longer but for such a multitude to doe it it is scarce credible Fasting is here improperly called an unusuall abstaining from food because all that time they had not a full meale as sad persons loath meate Vers. 34. For there shall not an hair fall from the head of any of you A proverbiall speech as may be said in Latine ne hilum quidem vobis nocebitur See Luke 21.18 CHAP. XXVIII Vers. 6. WHen he should have swollen or fallen down dead for those that are bitten by the viper their flesh swells as Dioscorides teacheth the Greek word here signifies both to be inflamed and swell but Beza prefers the latter because of the observation of Dioscorides Erasmus and the Aethiopick translation render it to be inflamed as de Dieu observes ANNOTATIONS VPON THE Epistle of PAUL the Apostle to the ROMANS CHAP. I. OF the Epistle and order of all Pauls Epistles see my Treatise of Divinity Lib. 1. ch 4. p. 70 71 72 73. The Epistle to the Romans and the Gospell of John are the Keyes of the New Testament Cardinall Poole answered well to him that demanded what course should be taken in reading the Epistle to the Romans First saith he begin at the twelfth Chapter and read to the end and practise the precepts of repentance and mortification and then set upon the former part of the Epistle where Justification and Predestination are handled Vers. 1. Paul Of his name see Beza on Acts 13.9 Calvin à Lapide on this place Paul is a Latin name from Paulus that is a little one so the Romans were wont to call those which were of a lesser stature Some think he had first this name given him upon occasion of converting Sergius Paulus the Deputy Acts 13.9 12. before he was called Saul Chrysostome writ eight Homilies in his praise and usually cals him the Apostle Hierome cals him the trumpet of the Gospel A servant of Jesus Christ In the Old Testament those which were in great Offices were called the servants of the Lord that is of God as Moses Jos. 1.1 Joshua Jud. 21.8 David Psal. 131.10 Nehemiah Nehem. 1.6 In the New Testament also Jesus Christ. Called to be an Apostle It is simply in the Greek called an Apostle that is made and appointed an Apostle See Matth. 5.9.19 Rom. 7.3 Separated to the Gospel of God He alluded perhaps to the name of the Pharisees which was à separando The Pharisee was separated to the study of the Law he being made a Christian was separated by God to the Gospel separated from his mothers womb to preach the Gospell to the Gentiles Gal. 1.15 Vers. 2. By his Prophets The Apostle hath respect to the Oracles concerning Christ and his Kingdom Gen. 3.15 Levit. 18.18 Esay 9.6 52.7 61.1 65.1 Jerem. 31.31 Vers. 4. Declared The word signifieth determined and as it were by definitive sentence concluded to be the Sonne of God With power that is powerfully an Hebraisme or miraculously viz. by the resurrection of ●he dead as is added for this Greek word ordinarily signifies a miracle in the New Testament According to the spirit of holinesse that is By the force of the Deity sanctifying and quickning the flesh he was raised from the dead and so declared mightily to be the Sonne of God As in the former by the words according to the flesh was signified the humane nature of Jesus Christ so likewise by these words according to the Spirit is here signified his Divine nature which the Scripture sets forth by the word Spirit 1 Tim. 5.16 Heb. 9.14 1 Pet. 3.18 The Apostle here cals this Spirit the Spirit of holinesse that is the holy Spirit according to the stile of the Hebrew See Exod. 2.16 Vers. 5. By whom we have received grace and Ap●stleship that is the grace of Apostleship by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as

the boaster of that which he hath not Oecumen Vers. 32. Who knowing the judgement of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here judgement signifies properly Law Constitution Ordinance and in the Greeke version of the Old Testament where it is very often used it is ordinarily taken in this sense By it here is signified the just will law and ordinance of God They which commit such things are worthy of death that is thou considerest that Hell and damnation is the issue and desert of sinne and yet committest it But have pleasure in them that do them or consent with them so the Vulgar but corruptly To sinne is of it selfe wicked and worthy of eternall punishment but to approve and defend his own and other mens sinnes and to judge them well done to applaud them in mind and judgement and to be delighted with them is a high degree of ungodlinesse CHAP. II. Vers. 5. TReasurest up wrath that is punishments and judgements the effects of it alludes to Iob 36.13 the Greeke word signifies to lay up for to morrow Day of wrath that is of judgement See vers 16. Vers. 6. Render to every man according to his deeds The Papists infer merit of works from hence but 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifies not onely a just retribution but a gift of favour as in that place Matth. 20.8 2. The Apostle saith secundum opera non propter opera which notes the quality not the proportion of their works that is good works shall be rewarded with glory and evill with punishment Vers. 7. The best reading of these words is this To them which by perseverance in wel-doing seek glory honour immortality eternall life that is shall render eternall life to such so divers interpret it The word here used doth as well signifie perseverance and continuance 〈…〉 the meaning is they which persevere and continue in good works So Luke 21 19 Matth. 24.13 and the Apostle to the same purpose Heb. 10 36. where he useth the same word And in this sence Jerome taketh patience here Vers. 9. Tribulation and anguish The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies compression à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used of the active pressing of the shoe of the passive pressing of Grapes metaphorically of affliction especially in the books of the New Testament and in Ecclesiasticall writers The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a straightnesse of spirit such as is wont to happen in diseases and terrours Here it is taken metaphorically Vpon every soule of man Here is a double Hebraisme 1. Every soule of man is put for the soule of every man as in Chap. 1.18 Against all ungodlinesse and un●ighteousnesse of men put for the ungodlinesse and unrighteousnesse of all men 2. The word soule is put for person as Gen. 12.5 14.21 17.14 36.6 46.26 Vers. 12. Perish without Law That is without a Law formally published not materially enacted he speakes of the Gentiles who had the Law witten in their hearts Vers. 14. Doe by nature the things contained in the Law That is by naturall strength Vers. 18. And approvest the things that are more excellent So the Greek word is taken Matth. 6.26 and Heb. 1.4 Some render it triest the things that differ ex ploras quae discrepant Beza Pareus Acording to the former version some think that the Apostle hath regard to the writings of the Rabbins and Doctors of the Jewes which disputed exactly and curiously not onely of things lawfull and unlawfull according to the Law but also of those things which according to it were better and more excellent Vers. 21. Thou therefore which teachest another teachest not thou thy selfe That is dost not thou live as thou teachest Turpe est doctori cum culpa redarguit ipsum Vers. 22. Thou that abhorrest idols d●est thou commit sacriledge Sacriledge is if not worse yet as bad as idolatry as if Paul held as good a false religion as a spoiling religion CHAP. III. Vers. 2. CHiefely This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh to signifie the order of the Apostles speech as before cap. 1.8 But there the Apostle beginneth his Epistle which he doth not here this word first here signifies chiefe that this was the chiefe priviledge and immuity which the Jewes had the oracles of God so the Lxx. calls the word of God Psal. 11.7 and 17.31 and 106.11 Vers. 3. The faith of God That is his constancy and fidelity in keeping his promises Psal. 33.4 fides quia fit quod dictum est See 23. Matth. 2.3 Vers. 4. Let God be true First let him be acknowledged such a one he is true not onely effectivè because he performed his promises which he made to Abraham concerning the land of promise Christ but essentialiter he is true and constant in himselfe And maist overcome when thou are judged Psal. 51.4 here the Apostle followeth the LXX and changeth the testimony for illustration for they who are pure overcome in judgement Vers. 5. J speak as a man q.d. Every naturall man is apt to thinke and speak so Vers. 9. We have before proved We have pleaded it at the Judges Barre and have convicted them Vers. 12. They are altogether become unprofitable viz. to good that is they are wholly alienated from good and made incapable to doe it this is taken out of the 14. Psal. 3. where the Hebrew word signifies they are become stinking but the Apostle followed the Greek version and a stinking thing is also odious and unprofitable for any service Vers. 13. Their throat is an open sepulchre Throats like a sepulchre sending out rotten and unsavoury communication or words tending to devoure When the grave is shut up we see nothing but green grasse but when rotten bones appear a filthy stink comes out With their tongues they have used deceit flattering fauning and dissembling the poyson of aspes is under their lips First it stings and wonderfully torments a man 2. Is incurable Vers. 14. Cursing and bitternesse That is sharp and furious inprecations and revilings Vers. 15. Their feet are swift to shed bloud In aptnesse to oppresse hurt and grind all one hath to deale with Vers. 16. Destruction and misery are in their wayes That is their designes and actions tend to destruction and misery and produce it to themselves and their neighbour Vers. 19. Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God It is a speech taken from a malefactor arraigned when the Judge objecteth what say you this and this treason is witnessed against you the poore man standeth speechlesse and dumbe his mouth is stopped Vers. 20. Therefore by the deeds of the Law there shall no flesh be justified

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

all-sufficiency there is nothing in him but admirable wisdome Col. 2.2 3. 2 Righteousnesse Justification pardon of sinne imputation of his righteousnesse acceptation of our persons we are lookt upon in him as accepted reconciled 3 Sanctification Mortification and Vivification hatred of sinne and love to the duties of God 4 Redemption which comprehends a freedom from all misery sinne temptation everlasting damnation all comforts and refreshings by Gods Spirit and everlasting salvation Vers. 31. Glorieth this is a lifting up of the heart on apprehension of some good whether reall or apparent ●here are four acts of Spirituall glorying 1 Selfe is abased 2 Christ and free grace magnified 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe vers 30. CHAP. II. Vers. 2. TO know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to teach preach regard or take notice of To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith The Antinomians causelesly urge this place to shew that Christ and faith onely are to be preached not the law nor repentance The Apostle opposeth not the matter for he himselfe preached other doctrine in this Epistle but the manner preached Christ plainly without humane eloquence vers 1. He resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufficiency of Christ and the benefit and fruit that comes to God by them viz. Not onely the truth of it but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof Vers. 4. With intising words of mans wisdom that is least men should ascribe that to humane eloquence and wisdom which is proper to the simplicity of the Gospell Pauls condemes not all affectionate and eloquent preaching for he was the eloquentest preacher of all the Apostles and therefore it was one of Austins three wishes to heare Paul preach in a Pulpit but he condemnes the flattering kind of affected Rhetoricke whereby men preached themselves tickled mens eares and delighted them with lascivious phrases of oratory But in demonstration of the Spirit and of power That is a secret power and authority of the Spirit going with his Word enlightning with his own other mens understandings and heating by his own other mens affections Vers. 9. Eye hath not seen nor eare heard neither hath it entered into the heart of man the things which God hath prepared for them that love him This must not be understood of the joyes of Heaven as it is interpreted by some but of the Gospell-joy of the Wine and fatnesse already prepared and now revealed to the believer by the Spirit Vers. 11. For what man knoweth the things of a man That is those things which lie in the heart of man but the Spirit of a man which is in him Vers. 12. The things that are freely given us of God that is our election vocation justification sanctification and glorification Vers. 14. The naturall man that is whosoever is indued with the faculties of nature onely Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man he that doth most excolere animam The things of the Spirit of God That is which are in the Word by Gods Spirit plainly revealed Discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis a law terme Acts 4.9.2.19 and is wont to be applied to the triall of doctrine Acts 17.2 Grotius Vers. 15. He that is spirituall That is one that is regenerate by the Spirit of God M. Perkins He opposeth the Spirituall to the naturall man Calvin Paraeus By the Spirituall though he oppose him to the naturall man he meanes not every one which hath the Spirit and is regenerate but him which hath the Spirit in a greater measure then any other of the regenerate have as appeares by the opposition he makes Chap. 3.1 between them which are spirituall and them which are babes in Christ. Judgeth all things that is is not onely certaine of the truth which himselfe holdeth but can judge and clearly discerne and reject the errour that is held by other men But he is judged of no man q. d. He is so certainly assured of the truth that he holdeth that the contrary judgement of other men whatsoever they be cannot oversway him or cause him to stagger The Papists say that this Spirituall man is the Pope of Rome because he alone is the Supreame Judge of the Church judgeth all and is judged of none But when the Apostle wrote there was no Pope Vers. 16. We have the minde of Christ that is his sentence and judgement by himselfe delivered unto us See 2 Thess. 2.2 Vide Bezam It is uncertain whether he speake of the faithfull in generall or of Ministers onely Pareus saith he speakes of all the faithfull Calvin would have it specially to ref●r to Paul and other faithfull Ministers CHAP. III. Vers. 1. BAbes Such in whom grace is true but very weak and corruption strong 2 Epistle John 1. Heb. 5.13 in farre greater measure Carnall then Spirituall for they had not been so much as Babes if they had been altogether Carnall Vers. 3. Are ye not carnall and walke as men Or according to men not according to God and the rules of Christians but according to the will and rule of Carnall men Vers. 5. Who then is Paul and who is Apollo but Ministers by whom ye beleeved Paul of high calling Apollos of excellent gifts Vers. 6. I have planted Apollo watered A metaphore from Husbandmen Paul planted that is preached Apollo watered that is Baptized saith Austen rather Paul began and Apollo built upon it Paul Preacht fundamentall doctrine as Apollo● taught them how to improve the doctrines to spirituall uses But God gave the increase That is all the successe and fruit of their labour is from him Vers. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase q. d. as excellent gifts as these men had they did nothing in this work the wholesuccesse is of God Vers. 9. Labourers together In the Ministry not conversion Vers. 11. For other foundation can no man lay then that is laid which is Iesus Christ He is the onely foundation personall the Scripture is the foundation doctrinall See Ephes. 2.20 Rev. 21.14 vide Pareum in loc Vers. 12 13. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stuble Every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is The Pope makes this place the principall foundation of his Purgatory although the Apostle here treateth of a probatory and not a purgatory fire Saint Austen maketh answer that this sentence is very obscure and to be reckoned among those things which Peter saith are hard

unjust and unbelievers and bringing Christians before them vers 6. 2 Contending about small matters and meer trifles vers 2. 3 Too much forwardnesse to Law vers 5. 4 Doing wrong themselves vers 8. Vers. 9. Idolaters There were two kinds of them worshippers of Idols that is false gods as all the Heathens were Or secondly of the true God in an Idoll or Image as the Jews often were and as all the Papists are at this day Effeminate Or soft The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth soft-spirited men men of a kind of soft carriage apt to all wantonnesse Mollis erat facilisque viris Paeantius heros Abusers of themselves with mankind The Greek is but one compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paederastae Calvin Vers. 10. Revilers which dare call him with vile terms that offends them Extortioners that care not what they pill to themselves by hook or crook Vers. 11. And such were some of you The Apostle addes this word some saith Estius to moderate his speech least he should seem to accuse all the Corinthians of all the fore-mentioned vices to shew that some were guilty of some of those vices and others of other although the sinne of Idolatry was common to them all Calvin thinks this particle is superfluous after the usuall manner of the Grecians which often use it Ornatus gratia and not for restriction and that the Apostle intends onely that no man is free from these evils until he be renewed by the Spirit The plain meaning saith he is that before their regeneration some of the Corinthians were covetous some adulterers some extortioners some effeminate some revilers but now being freed by Christ they ceased to be such The Apostle puts them in mind of the sinnes they had repented of not to reproach them but 1. That they might be more able to mortifie their present corruptions Psal. 38. 2 That they might be more pitifull to others Titus 3.11 and more thankfull to God But ye are washed but ye are sanctified but ye are justified He useth three words saith Calvin to expresse one thing the more to deter them from falling into those sinnes againe which they had escaped Pareus saith we are to take washed generally for all the benefits of Christ remission of sinnes and regeneration by the Spirit and Blood of Christ the other two for the parts of his washing the first of which is Justification and the other Sanctification Vers. 13. Now the body is not for fornication but for the Lord and the Lord for the body The Apostle propoundeth six reasons why we should fly fornication 1. Our bodies are the Lords and must be serviceable unto him in this Verse the body for the Lord the body is ordained for the Lords use and ought to be imployed to his glory and the Lord for the body to redeem and sanctifie the body as well as the soule and consequently to rule and command it as well as the soule being Lord of both 2. We look they should be raised to glory in the last day vers 14. and therefore we must in the mean time keep them honourable 3. They are the members of Christ vers 15. we may not then make them the members of an Harlot 4. Whereas all other sinnes are without the body this directly is against the body vers 18. where he also bids them flee Fornication 5. The body is the Temple of the holy Ghost vers 19. and these sinnes make it the Devils stie and stews 6 Our bodies are bought with a price ver 20. and it is sacriledge not to glorifie God in the body as well as in the soule seeing they are both alike his Vers. 16. Know ye not that he which is joyned to a Harlot is one body Paul notes three sorts of conjunction 1. In the flesh onely as betwixt a man and a whore 2. In the Spirit onely as betwixt Christ and his members vers 19. 3 In the flesh and the Spirit when two faithfull are married together Vers. 17. Is one Spirit one spirituall body Pareus rather in respect of the bond Gods Spirit Beza Vers. 18. Sinneth against his own body not because the body is used as the instrument then it will hold also in stealing backbiting swearing rather as Peter Martyr more eminently against the body then other sins Or the body is not onely the instrument as in other outward sins but the object in this sin a man sinnes against his own body spoyling it of that excellent honour whereto God hath advanced it CHAP. VII Vers. 1. IT is good for a man not to touch a woman Good is opposed to that which is incommodious or inexpedient so Matth. 19.10 it is expedient Conducible to those who have the gift of continency and no setled abode and in times of persecution See vers 35. Obj. Gen. 2.11 It is not good for man to be alone Sol. Paul wrote in times of persecution which in all this Chapter he hath a speciall eye unto See Calvin Touch The Greek word often signifieth not to touch with the hand but to have any commerce with another therefore the meaning is bonum est abstinere ab uxore hoc est non ducere uxorem It is good to abstaine from a wife that is not to marrie Vers. 2. Neverthelesse to avoyd Fornication let every man viz. which hath not the gift of continency have his own wife Vers. 3. Due benevolence It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence because it must be performed with good will and delight willingly readily and chearfully It is said also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due because it is a debt which the wife oweth to her husband and he to her 1 Cor. 7.4 Dr. Gouge Vers. 5. Give your selves to fasting and prayer He speaks here of solemn fasting and prayer these also are joyned together Matth. 17.21 Acts 13. Vers. 9. To burne That is to have within a continuall fervency of lust in the heart Earnest desires are meant Hos. 7.4 Rom. 1.27 Vritur infoelix Dido c. Virgilius 4 Aeneid Vers. 10. Vnto the married I command yet not I but the Lord The Apostle delivered as from the Lord the doctrine against separation of those equally joyned in marriage that is from the plain relation of God in the Old Testament Vers. 12. But to the rest speake I not the Lord Which hath reference to that before vers 10. To this doubt of remaining together where one is a believer the other an Infidell I say not the Lord not as though Paul did resolve any thing against the mind of God but he gave this resolution as an Apostle under the New Testament which was different from the dispensations of the Lord under the Law Vers. 14. Sanctified by the Husband But she shall never be saved but by her own faith he sanctifieth her marriage but not her person Vide Calvinum

Bezam Now are they holy Notwithstanding the difference of Religion in the parents yet the children are legitimate say some and not bastards a civill sanctity saith Theophylact That interpretation cannot stand for then all the children of Heathen should be illegitimate there is a lawfull marriage where neither parents are believers 2. This holinesse is derived from the faith of the parent it is meant therefore of a federall holinesse the children are taken into the parents covenant Vers. 15. But if the unbelieving depart let him depart He doth not approve or permit such a defection but speaks this to free the innocent from scruple in such a case A brother or a sister is not in bondage in such cases That he should be bound either to follow the deserting party or to continue unmarried The Apostle saith the innocent party is free not onely from bed and board but from the bond of the deserter so Pareus But saith he the Apostles limitation is to be observed in such cases viz. such circumstances of desertion in such a totall separation of religion as was then among the Pagans and Christians and of which the Apostle properly speakes Contrary to cohabitation is desertion when the husband departs from the wife or she from him without each others good liking or privity not for any commodity or necessity of businesse but out of dislike and with an obstinate purpose of not returning again Such a one as doth so say many worthy Divines breakes the bond of marriage and sets the innocent party at liberty Vers. 23. Be not ye the servants of men That is in regard of conscience in opposition to me We are not to serve men as Spirituall masters Ephes. 6.13 not as supreame but as subordinate masters Ephes. 6.7 Vers. 28. Such shall have trouble in the flesh The Apostle speaketh of all times although it be true most of times of persecution because the present necessity v. 26. may as well mean the necessity of this life as these times of trouble Secondly when are we not likely to meet with daies of persecution for well doing See M. Whatelies Care-cloth Vers. 29. The time is short contracted or cut off trussed up into a narrow scantling a metaphor from sailes when men are almost at harbour they begin to strike their sailes and fold them up together Some think he compares the time of our life with the time of the Patriarkes Some think he means it of the end of the world as Peter expresseth it the end of all things is at hand 1 Pet. 4.7 he rather speaks of the duration of mans life Vers 30. And they that rejoyce as though they rejoyced not The fathers on this place made this observation That the joyes of this world are but quasi as if they were joyes not joyes indeed but shadows or figures as Esay 29.8 As though they possessed not That is in respect of moderation of the affections and the disposition of the heart They should have fewest worldly cares by how much the times are harder Vers 31. For the fashon of this world passeth away The Apostle speaking of the world very elegantly and emphatically calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating thereby that this world to speak of it truly is rather a matter of fashion then of substance Dr. Causabones Treatise of use and custome Vers. 34. Holy both in body and spirit Of Spirit when it is either not tempted to uncleannesse or being tempted yeeldeth not or yeelding is recovered by repentance of body also when it neither exciteth nor being excited executeth uncleanesse He joyns the sanctity both of body and Spirit because chastity is not so much a vertue of the body as the spirit Vers. 39. Onely in the Lord That is according to Gods word and direction and not against it religiosè cumtimore Domini pio affectu cum persona fideli Pareus Vers. 40. And I thinke also that I have the spirit of God He speakes not as if hee doubted whether he had but to reprove those who slighted him as if he had not the spirit of God He doth not meane saith Grotius a revelation but a sincere affection of serving God and the godly And I thinke that I also shall be yeelded to have the Spirit of God as well as your glorious and boasting teachers Doctor Halls Paraphrase CHAP. VIII Vers. 2. ANd if any man thinke That is proudly conceits that he knoweth any thing he knoweth nothing yet as hee ought to know Vers. 4. And Idoll is nothing in the world That is nothing subsisting in nature or nothing in respect of the divinitie ascribed unto it as the following words shew and that there is none other God but one but something in mans imagination which giveth to it the honour of God and reputeth it as God making it a God unto himselfe CHAP. IX Vers. 5. HAve we not power to lead about a sister a wife Our last accurate translation of the English Bible hath woman in the Margin it is the manner of that Edition to set al the Idiotismes of either language and divers readings in the Margin The Greek word signifies both but whether of them is fit to be received into the Text our Text it selfe shewes our Translation is according to the plaine words and meaning of the Apostle The words in the Greek are not a woman sister but a sister a wife for no man would say a sister a woman because the word sister implyeth a woman therefore of necessity the latter word signifieth a wife specially and not a sister generally Lead about Declares they were their wives The word implies a power over the party led The Popish Priests abhorre marriage as unworthy the sanctity of their order yet the Apostles did not dislike it Vers. 9. That treadeth out the Corne In that Countrey they did tread out their Corn with their Oxen as we doe thresh it out Doth God take care for Oxen Not chiefely and principally but subordinately as his care is toward all the creatures so Deut 25.4 1 Tim. 5.18 Or doth not so take care for them as if he respected them onely in making the Law Vers. 13. They which waite at the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually set continuall residence was required of the Priests and so of Pastors Vers. 23. I am made all things to all men that I might by all meanes save some Hee was content to undergoe any thing for the good of any man Mr. Perkins Vers. 24 25. They which run in a race run all but one receiveth the prize so run that ye may obtaine And every man that striveth for the mastery He alludes to the Olympicke exercises Cursus lucta running and wrestling were two of the Olympicke games Vers. 26. I therefore so run

command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements V●rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of the

opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene o● it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he

onely sweares by himselfe because he hath not a greater to swear by CHAPT II. Vers. 15. A Sweet savour It is one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneolentia The Apostle so calls himselfe and his fellow workmen causaliter as those which send out a sweet savour from themselves To them that are saved Indeed in them chiefely yet not onely in them but in them also that perish Vers. 16. Savour of death unto death viz. To seale up their condemnation while we preach Christ a Judge 2 Thess. 2.8 The savour of life unto life To assure their soules of eternall life whiles we preach Christ a most mercifull Saviour to all that shall beleeve 2 Thess. 1.10 And who is sufficient for these things That is what Minister of the Gospell is fit to performe these things which we speake of viz. to be the sweet odour of Christ every where Vers. 7. Corrupt the word of God That is such as by fraud and base arts play the hucksters to inhance the price and amplifie our own gaine See à Lapide and Vorstius CHAP. III. Vers. 2. YEe are our Epistle written in our hearts That is wherein we doe inwardly and heartily rejoyce Vers. 3. To be the Epistle of Christ Here is an Epanorthosis or correction of himselfe as 1 Cor. 15.10 For when he had said before that the Corinthians was his Epistle that he might mitigate the envy of the speech he saith that they are the Epistle of Christ because their faith was his worke but written with his Ministery Not in tables of Stone but in fleshly tables of the heart He alludes either to Ier. 31.31 Or to the law written in Tables of Stone which Tables shadowed out the great hardnesse of mans heart to which the fleshly Tables of the heart are opposed which by the force of the Spirit are made more tender that the grace of the Gospell may easily be ingraven in them Vers. 5. Are not sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no aptnesse to a good thought the least part of a good work But our sufficiency Our fitnesse Vers. 6. Able Ministers of the New Testament not of the Letter but of the Spirit That is He hath made us Ministers rather of the Spirit then of the Letter or more of the Spirit then of the Letter because of the promise of the plentifull effusion of the Spirit after the ascension of Christ so J will have mercy and not sacrifice That is rather mercy then sacrifice and Ioel 2.13 that is rather rent your hearts then your garments Vers. 17. Where the Spirit of the Lord is there is liberty Liberty is opposed to three things 1. Necessity where the Spirit of God dwells in a man he frees him from all necessity of sinning 2. Coaction and constraint such a one doth nothing by force and from a principle without but from an inward instinct and impulse my soule followeth hard after thee life is a selfe-moving power 3. To restraint when Gods sets a man at liberty he in largeth his heart Psal. 119.32 Vers. 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory That is seeing by the appearing of grace the vaile is removed that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his Image that Image in which wee were created must be daily renewed and by degrees further restored in us that is the Apostles meaning from glory to glory As Adam was created in the Image of God so must every beleever be renewed unto that blessed condition By the Spirit of the Lord These words may also be rendred by the Lord of the Spirit or by the Lord the Spirit but our version is most plaine CHAP. IV. Vers. 2. COmmending our selves to every mans conscience in the fight of God That is he did so preach and live that every mans conscience could not choose but say certainly Paul preacheth the truth and liveth right and we must live as he speaketh and doth Vers. 3. Hid to them that perish That is said to be hid which although it be conspicuous of it selfe yet is not seene as the Sun by those that are blind See Luke 19.42 The God of this world Not in spect of dominion over things created but 1. In respect of corruption for he is the God of the evill in the world 2. In respect of seduction 3. In respect of opinion or estimation because the people of the world make the Devill their God The Marcionites and Manichees in times past abused this place to prove that there were two principles or Gods one which they called good the other evill Vers. 8. We are perplexed but not in despaire Staggering but not wholly sticking In the Greeke there is a sweet allusion of the simple and compound verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 13. Having the same spirit of faith That is he and the rest of Gods Church and children had the same faith proceeding from the same spirit Vers. 16. Day by day Non est hoc loco dissimulandus insignis lapsus Cajetani viri alioquin egregiè docti qui ex annotationibus Erasmi male intellectis pro illa parte de die in diem credit Apostolū scripsisse adverbiū novè 〈◊〉 em exponit ac subtiliter in ea philosophatur quum Erasmus non aliud dicat quam novè scriptum à Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dies Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex a●●js authoribus venatur quid Graeca quid Hebraea habeant Estius in loc Vers. 17. For our light affliction which lasteth but for a moment worketh for us a far more exceeding and eternall weight of glory All that can be by man inflicted on man is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compressio a pressure and that of the body onely for which by way of recompence shall be conferred glory which here compriseth under it whatsoever may make to the happinesse of man and that both in body and soule 2. The kind of affliction is but some light thing easie to be born by him which is endued by a Divine Spirit but the recompence is a weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad Hebraeum Chaldaeum nomen gloriae Chabod Jakar Cameron such a weight as infinitely over-poyseth all afflictions 3. The continuance of afflictions is but for a while even for a moment but the weight of glory is eternall to shew that in this comparison all degrees of comparison are exceeded he addeth hyperbole upon hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emphaticall Graecisme because other Tongues cannot word by word expresse to the full they are forced to use words and phrases which exceed all comparison as Mirè

that filling the Town with it Vers. 21. Bewaile In Pauls Language as a learned man observeth to bewaile and correct seemeth to have been all one Vncleanesse All impure words and behaviours fornication and wantonesse things of the same kinde CHAP. XIII Vers. 1. IN the mouth of two or three witnesses Himselfe and Timothy Vers. 5. Examine your selves prove your selves Doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is required in these weighty matters some say the first word signifies a curious search the other an approbation on triall Whether ye be in the faith That is whether the faith be in yee so Iohn saith he was in the Spirit 1 Rev. so one is said to be in the flesh Rom. 8.8 Except ye be reprobates In the state of reprobates unapproved counterfeit hee meanes not such as are opposed to the Elect as the word reprobates is usually taken by us in English therefore the translation is not so proper ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the GALATIANS CHAP. I. GAlatia was a most brave Province of lesser Asia neere Phrygia See Acts 18. The Apostle handleth the same argument here that he doth in the Romans this is as it were an Epitome of that and hath many the same sentences reasons and phrases with that Vers. 1. An Apostle That is called or designed to be an Apostle Paul in his salutations is wont to stile himselfe an Apostle that he may win authority to his dofrom his person Not of men as Princes send civill Ambassadors or as the Jewes sent false Apostles Neither by man as Timothy Titus Luke who were ordained by man or else not by the commendation paines or instruction of any man But by Iesus Christ and God the Father That is immediately by God Whosoever will take to him the place of teaching it behoves him to speake in the name of God or Christ. But because the Galatians did more doubt of Pauls calling therefore he expresseth more here then in his other Epistles to assert that He doth not barely affirme that he was called by God but on the contrary denies that he either received it from men or by men He speaks not of the common Offices of Pastors but of the Apostleship Vers. 4. From the present evill World From bondage under the custome of it from the fellowship with the men of it and from the plagues that belong unto it Vers. 6. I marvell that ye are so soon removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be transferred or transported from one place to another as Plants or Trees are wont to be transported Hos. 5.10 the Septuagint useth this word whence the Apostle borrows it He speaks here of the apostasie or seduction of the Galatians by false Apostles He alludes saith Ierome to the word Galal to roll as if he should say You are Galatians that is rolling and changing falling from the Gospell of Christ to the law of Moses Vers. 8. But though we or an Angell from Heaven preach any other Gospell to you Plainly implying that though the person which brings a doctrine were an Angell yet he must be tried He doth not say a contrary Gospell but any other Gospell That which is directly besides the Gospell is indirectly against the Gospell if we be justified by faith understanding it exclusively that is sola fide then we are not justified by works Vers. 10. Doe I seek to please men This interogation is a negation I do not seek For if I yet please men without respect to the pleasing of God 1 Cor. 10.33 q.d. It is true indeed once I did seek to please men but I am now otherwise then I was Vers. 18. I went up to Ierusalem to see Peter From this Greeke word rendred see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes historia in which things are set before our eyes as it were CHAP. II. Vers. 1. I Went up again to Ierusalem Or ascended because Ierusalem was placed and seated upon a mountain and compassed with mountains Psalm 125. Or in respect of the dignity and excellency of the place as we in England are said to go up to London from all the parts of the Land because it is the chief City Vers. 5. The truth of the Gospell That is the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God through the merits of Christ apprehended by faith Vers. 6. In conference added nothing to me That is he had so full a measure of Divine revelation that when they came to talke together of the points of Christian Religion they could tell him nothing which he knew not before God accepteth no mans person That is for the outward appearance as the Greeke will beare it so he regards not the rich more then the poore Vers. 7. The Gospell of the uncircumcision was committed to me as the Gospell of circumcision was unto Peter The words Circumcision and uncircumcision signifie the Nation of the Jews and Gentiles the one circumcised the other uncircumcised Vers. 9. Iames Cephas Cephas is Peter so called by Christ Iohn 1.43 Iames named before Peter 1 Cor. 9. Iohn 1.44 Not Peter but Iames was the President of the Councell of Ierusalem because he spake the last and concluded all Acts 15.13 and 21.18 He names Iames in the first place saith Estius a Papist for the honour of our Lord whose brother he was and because he was Bishop of Ierusalem where these things were done and also was much respected of the Jews for the opinion they had of his sanctity Vers. 11. I withstood him to the face Ierome and others would have it a shadow-sight simulatè non verè but face is not opposed to withstanding cordially but secretly behind his back Paul resisted him in truth and good earnest this appears because in the words following he sets down a weighty and urgent cause of his reproofe Vers. 15. And not sinners of the Gentiles The Gentiles were not greater sinners by nature then the Jewes but the Apostle speaks here according to the opinion of the Jewes who thought the Gentiles greater sinners then themselves That is not sinners of the people of the Gentiles to whom the law was not given they wanting the rule of Gods law ran head-long into every sinne Vers. 20. I live yet not I but Christ liveth in me shewing that he had life whereby he did live but had not life in himselfe to give to others as Christ Iohn 5.26 Austen CHAP. III. Vers. 1. O Foolish Galathians The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are stupide and which understand not what they ought it is used also Luke 24.15 Foolish and slow of heart the latter interprets the former Who hath bewitched you That is who hath deluded your eyes and caused you to

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

Unto God as the end They are not onely strangers to it for so all men are naturally but estranged that is an enemy thereunto as the Apostle expounds it Col. 2.21 Vers. 22. According to the deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the lusts of deceitfulnesse because lust hath a deceit in it it draws us from God Vers. 23. In the Spirit of your mind in the most pure and Spirituall part of the soule Vers. 26. Be angry and sinne not Let us seek matter of anger in our selves rather then others be angry with our own faults Let not the Sunne go down upon your wrath He seems there to allude to that Law recorded by Moses whereby it was provided that the malefactor which had been hangd before the Sunne should be taken down from the Tree before the Sunne went down so wrath anger must be dismist and not suffered to lie down with us Vers. 27. Neither give place to the Divell Therefore the Divell doth stirre up anger Vers. 28. Working with his hands in the thing which is good In some lawfull and Christian calling A good thing must be honestum utile an honest and profitable good thing Vers. 29. No corrupt communication The Greek word properly signifieth that which is rotten Col. 4.6 the Apostle exhorteth to the contrary Let your speech be alwaies with grace seasoned with Salt Salt is a preservative against rottennesse Vers. 30. And grieve not the holy Spirit of God The holy Ghosts person is set forth in the Greek with very great energy such as our tongue is not able to expresse it fully three words have three articles every word his severall Article by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit not a Spirit and not holy but the holy nor of God but of that God The holy Ghost is compared to a guest and our bodies and soules unto Innes and as men use their guests friendly and corteously so should we such a guest not grieve him Delicata res est Spiritus Dei muchlesse resist quench or vex him 1 Thess. 5.19 20. Acts 7.51 Esay 63.10 This phrase is not to be understood properly but tropically because the holy Ghost is uncapable of griefe or passion we grieve the Spirit when by sinne we hinder the powerfull working of it Sealed unto the day of redemption A metaphor saith Zanchy from Merchants who having bought such goods seale them as their own that so they may transport them Glory is here called redemption there is a twofold redemption 1. From our sinnes 2. From our imperfections Heb. 9.28 Vers. 32. Be ye kind This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of things and persons Being used of things it signifies both facilitie Matth. 11.30 and utility Luke 5.39 Being used of persons it signifies one that is desirous to doe well and ready to gratifie It is given to God Luke 6.35 1 Pet. 2.3 and to men in this place Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well of bowels The first word is opposed to anger this to bitternesse CHAP. V. Vers. 1. BE you therefore followers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitaters of God As deare children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beloved children ut filii dilecti Beza viz of God Vers. 2. Walk in love A Christian should be so moulded into a loving temper as all his actions should savour of love his counsels punishments As Christ also hath loved us 1 By way of motive Christ hath loved us 2. By way of pattern as he hath loved us And hath given himselfe for us He doth not say hath redeemed us but given himselfe for us and for our sinnes as Gal. 4. to shew how he gave himselfe for us quatenus sinners An offering and sacrifice to God for a sweet smelling savour An offering and sacrifice to shew the compleatnesse of it wherein God was well pleased and satisfied The first word comprehends all Sacrifices the latter signifies a bloody one They used Incense called suffi●us in burning their sacrifices To this the Apostle alludes here Vers. 3. But fornication and all uncleanesse or covetousnesse let it not be once named amongst you as becommeth Saints Fornication uncleanesse and covetousnesse are 1. Contrary to the very disposition and Spirit of a Saint his new nature 2. Pet. 1.4.2 To the dignity and priviledge of a Saint his body is a Temple for the holy Spirit to dwell in and all things are his 1 Cor. 3.21 A Covetous man above other sinners is called an Idolater here vers 5. And in the Colos. though there bee Idolatry in other sinnes in a peculiar way 1. In regard of the object he sets up his Gold instead of God 2. Bestowes the disposition and affection of his soule which are proper to God he loves it rejoyceth in and trusteth in it Not named With allowance with any extenuation but with some detestation Vers. 4. Jesting Scurrility or scurrilous jesting unworthy of a grave man The Greeke word signifies the handsome turning or changing of a word and is made a morall virtue by Aristotle but because men are apt to exceed in jesting it is here taken in an evill sense Vers. 15. See then that ye walke circumspectly The Apostle meanes in a spirituall sense the whole course of our life here are foure things 1. A living man having a locomotive faculty one alive to God 2. Terminus à quo sinne 3. Terminus ad quem to God Christ Heaven 4. Medium or the path to walk in the will of God Vers. 16. Redeeming the time because the dayes are evill Seeing what is past cannot be recalled then recompence the losse of it by the well bestowing of time to come Redeeme Improve to the best advantage of glorifying God and getting good to our selves and others The time Greek the opportunity or season any opportunity for doing any businesse more peculiarly the fitnesse of opportunity in regard of the Gospell shining Because the dayes are evill That is full of troubles and afflictions Vers. 18. And be not drunke with wine wherein is excesse Doe not take in too much of the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred excesse signifies two things excesse in expences opposite to frugality and excesse in delights whether it be in meats or drinkes or the like opposite unto temperance and it signifies these vices in an extremity But be filled with the Spirit q. d. drinke as liberally and largely of this as you will here is no excesse to be feared Spirit viz. the holy spirit so the vulgar Spiritu Sancto though as Erasmus noteth none of the Ancients read it so besides yet the sense is rightly expressed that is with the gifts and graces of the Spirit one is said to be full of that which he possesseth in great measure as full of wealth wit See Rom. 15.14 and Acts 6.3.5 Vers. 19. Speaking to your selves in Psalmes and hymnes and spirituall songs Our Songs must be spirituall 1. For

matter not prophane 2. They must proceed from Gods Spirit as the Author of them 3. Must be framed with honest and gracious words beseeming the Spirit 4. To a spirituall end 1. Gods glory 2. Our own and others edification to the Lord that is before the Lord. Vers. 21. Submitting your selves one to another in the feare of God This is a generall to the particulars that follow First an exhortation Secondly a direction Vers. 22. Wives submit your selves unto your own husbands The duties of husband and wife are laid down first 1. Because God made them first 2. They are the chiefest in the family The Apostle begins with wives as he doth in the Colossians and in Peter because she is the inferiour and it is the Apostles order to beginne alwayes with the duties of the inferiour and this order is observed in the fifth Commandement 1. Because the inferiour is the lother to subject himselfe to his place 2. Because it will fare worse with inferiours if there be strife who shall begin Submit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voyce may be translated either passively be ye subject or actively submit your selves Unto your owne husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1. That wives ought to have but one husband 1 Cor. 7.2 2. That this subjection is to be performed to him alone forbidding all submission to adulterers commanding chaste and faithfull obedience unto him As unto the Lord That is to Christ Jesus for this word is by a kind of excellency appropriated unto him and it is so expounded 6. Ch. 5. v. Vers. 23. For the husband is the head of the wife For shewes this verse is a reason of the duty and a husband must have a provident care to save his wife as Christ his Church This is metaphorically spoken in allusion to a generall body that is the husband by reason of his place is more eminent he is to protect defend and govern his wife The Members are subject to the head without reasoning Even as Christ is the head of the Church And he is the Saviour of the body He meanes it exclusively of none but those who appertaine to the body and are Members thereof A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians say this Greeke word cannot be fully expressed in Latine signifying as much as a most absolute deliverer from all dangerer and evill whatsoever Matth. 1.21 Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Here is another reason and another rule as the Church is the manner in every thing shewes the extent The wife should subject her selfe to her husband as the Church to Christ such a subjection as the Church performeth to Christ ought the wife to performer to her husband cheerefull ready constant subjection Jn every thing Lawfull and honest Verse 25. And gave himselfe for it Greek gave himself willingly he was a price and satisfaction the end of Christs giving up and himselfe was our justification and sanctification Vers. 27. That he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing Ob. 64. Esay 6. Sol. These places are both true the Prophet speakes of the Church Militant the Apostle of the Church Triumphant The word present is taken from the custome of solemnizing a marriage first the spouse was woed and then set before her husband that he might take her to wife to be with him Gen. 2.22 Esth. 2.13 Vers. 29. But nourisheth and cherisheth it These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish and cherish comprize under them a carefull providing of all things needfull for a mans body to nourish is properly to feed to cherish is to keepe warme the former is done by food the lattet by apparell 1 Tim. 6.8 Vers. 31. Shall be joyned unto his wife He shall be glewed to her as two bords are joyned together with glew They two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall be into or in one flesh they which were two before marriage by the bond of marriage are brought into one flesh to bee even as one flesh Vers. 32. This is a great mystery The Papists make marriage a Sacrament The vulgar Latine translation first led them into this errour for it translateth the word mystery here a Sacrament But 1. A translation is no sufficient ground to prove a doctrine 2. The word Sacrament hath as large an extent as a mystery Vers 33. And the wife see that shee reverence her husband As if he had said of all things let her most carefully labour not to faile in this point of duty the wife that is every wife see that is carefully looke to it and not make shifts or excuses feare or reverence not as men doe a Lyon or Bear run from them but fear to offend him let her not dare to displease him Reverence him an affection compounded of love fear and desire love to his person fear of offending him and desire to please content and satisfie him CHAP. VI. Vers. 1. CHildren obey your Parents in the Lord Inferiours duties are usually laid down first because 1. They are unwilling 2. May win superiours your restrained onely to their own Parents Parents In the plurall number meaning both sexes the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is in the newter gender including male and female sonne and daughter under obedience all duties are comprehended In the Lord A phrase used also 1 Cor. 7.39 and it may be taken 1. As a note of direction in obedience of God 2. As a note of limitation that it extend not to any thing against the will of God For this is right 1. According to Law 2. By way of recompence Vers. 2. Honour All inferiours are comprised under one kinde and all their duty under this one terme Honour 1. Inward estimation 2. Outward submission 3. Maintenance Parents bear Gods Image and the Mother is subject to contempt The first Commandement with promise First is used in Scripture where there is no second 1 Matth. 25. The first Commandement of those which concerne our duty to men with a speciall promise annexed to it Vers. 3. That it may be well with thee and thou maist live long on the earth It is fit and just that he which honours those from whom he hath received his life should have his temporall life prolonged V. 4. Bring them up in the nurture and admonition of the Lord This phrase to translate it word for word nourish them in discipline or instruction implyeth as much as if he had said nourish and nurture them or feed and instruct them Vers. 5. Your Masters according to the flesh Or outward man not the Spirit Secondly to be obeyed accordingly in civill

as in other Epistles Paul cals himselfe an Apostle so here he cals himselfe a servant A servant of Christ therefore is the same with an Apostle of Christ. à Lapide All the Saints All those which were called out of the world to Christ and have given their names to Christ and were sealed by baptisme and have not by a manifest apostasie fallen from Christ and his Church are comprehended by the Apostle under the name of Saints With the Bishops and Deacons By those the word Sacraments and Discipline by these Almes were administred Calvin hence notes that Bishop and Pastor are Synonima and that the name of Bishop is common to all the Ministers of the Word when here are many Bishops belonging to one Church Postea saith he invaluit usus ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri Episcopus vocaretur salus id tamen ex hominum consuetudine natum est scripturae authoritate minime nititur Dr. Airay speaks almost to the same purpose Estius seems to oppose this opinion of Calvins See him and à Lapide Vers 6. That he which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which hath in began a good work in you for the work is wholly inward and spirituall Vers 7. I have you in my heart That is you are most deare and precious to me Q Mary said Calice was in her heart and there they should finde it if they opened her Vers. 8. In the bowels of Iesus Christ This phrase hath according to Interpreters two meanings First in the bowels of Christ is taken causally as if he meant to shew that those bowels of compassions were infused into him from Christ and so he longed after them with such kind of bowels as Christ had wrought in him Or else secondly in the bowels is put for instar like the bowels or after the bowels according to the analogy of the Hebrew phrase and then the meaning is this Like as the bowels of Jesus Christ doe yearn after you so doe mine Bowels are a metaphor to signifie tender and motherly affection and mercy Luke 1.78 Vers. 9. Abound The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exundare redundare to overflow a bubling fountaine keeps not the water in it selfe but sending it forth it flows out to others that every one may partake of its water so charity is said to abound or overflow when it is so kindled in the heare both toward God and our neighbour especially toward the Saints and toward all other men even enemies that it abundantly communicates it selfe both in friendly offices and benefits to all both absent and present The Apostle wished three things from God to the Philippians increase of charity increase of knowledge of Divine things and of Spirituall sense that is of experimentall knowledge of Christian matters Yet more and more More and more notes the quantity yet the perseverance of it in knowledge that is in knowing all truths say some a full and solid knowledge but not of all things Calvin And in all judgement That is in particular for judgement is taken first for particular acts of the same and for the working of those things upon themselves which they do know and secondly for the sense and taste in their hearts of what they know for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. The things which hapned unto me that is the troubles he had in carrying on his Apostleship Vers. 13. So that my bonds in Christ are manifest in all the Palace Pauls Iron chaine was more glorious then all the Golden chains in Nero's Pallace Vers. 14. And many of the brethren in the Lord waxing confident by my bonds c. Many Christians that were not so bold before were encouraged by his sufferings See Estius Vers. 19. The supply of the Spirit of Jesus Christ We have the Spirit of God by continuall supplies Adam received it all at once Vers. 20. My earnest expectation and hope to signifie the strongenesse and surenesse of his hope both expressing thus much that his hope was sure that he expected the thing he hoped for as they that earnestly looking for a thing stretch out the head to look for it Whether it be by life or by death If I live by preaching if I die by suffering Vers. 23. In a strait The sense is I am drawn divers waies this way with the desire of Christ that way with the love of the brethren for whom my life in the flesh is yet necessary Estius à Lapide A metaphor taken from the straitnesse of places where we are intercepted by an enemy or otherwise shut up so that we cannot finde an issue Having a desire This is somewhat more then simply to desire for it noteth a vehement earnest and continued desire a desire which is in action and working till we have our desire accomplished whereas to desire simply may be used for any motion To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification signifies to return Luke 12.36 and properly agrees to Mariners steering their course thither whence they loose Anchor and what is our whole life but a most dangerous Navigation Vide Dilh. Eclog. Sac. Dictum quintum 13. à Lapide in loc And to be with Christ These two are to be read together for death of it selfe should not be desired because this desire crosseth nature but for another end it may viz. for conjunction with Christ. This place may confute the errour of those who dreame that the soules separated from the bodies doe sleep Vide Estium Which is farre better It is very significant in the originall far much better or much more better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 27. Let your conversation be c. The word used in the originall implieth that they were Citizens of a City which is above and enforceth this construction onely ye as Citizens of an heavenly Ierusalem carry your selves as it becommeth the Gospell of Christ that is so that your life be framed after the doctrine of the Gospell and be answerable to your profession The word signifies worthy of the Gospell but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospell it is as much as beseeming the Gospell meet for the Gospell bring forth fruits worthy of repentance meet for repentance such fruit as may manifest your repentance This word is translated in another place convenient and meet That ye continue in one spirit Or stand fast for so the word signifieth like unto good souldiers which yeeld no ground but keep their standing CHAP. II. Vers. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies This is a very patheticall exhortation in which he intreats the Philippians by all means to be

or abundant or more abundant love for their workes sake Vers. 14. Warne them that are unruly Which keep not their station If we see any man disordered in his carriage we must not thinke he is an unruly fellow and so let him goe but admonish him that is a duty of charity as well as the next following Support the weake hold up as a crutch doth a body that is lame or a beame a house that is ruinated 1. Beare with their wants and weaknesses 2. Put under thy shoulder to helpe to beare their necessities Rom. 12.13.3 Help his burden of sinne from off him by admonishing reproving exhorting and praying Doct. Taylor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est propriè nitentem conantem sed non sufficientem nec sat virium habentem adjuvare à Lapide Vers. 17. Pray without ceasing Ephes. 6.18 That is on all occasions every day The originall word signifies such a performance of this duty that you do not cease to doe it at such times as God requires it at your hands the same word is used 2 Tim. 1.3 2. A man must ever be praying habitually a true Christian hath alwayes a disposition to pray though not the liberty 2 Sam. 19.13 3. There is a vitall prayer as well as an orall semper orat qui bene semper agit 4. We must blesse and sanctifie every thing to us by prayer 5. Pray in all Estates in prosperity and misery Vers. 18. In every thing That is in every condition or with every duty For this is the will of God in Christ The acceptable will of God in Christ. Vers. 19. Quench not the Spirit That is say the Anabaptists hearken to the suggestions of the private Spirit The word Spirit is not taken essentially for the three persons in Trinity nor hypostatically for the third person but Metonymically for the fruits of the Spirit The Spirit is quenched two wayes as fire 1. By throwing on water all sinne is as water sinnes doe quench the Spirits operations 2. Fire may be quenched and put out by with-drawing of wood and fewell all negligent using of the word Sacrament Prayer Meditation holy conference and communion of Saints doe much quench the Spirit Vers. 20. Despise not prophesyings The Greek word signifies account it not a thing of nothing account it not a slight matter This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reverence and esteeme this sentence is fitly added to the former as if the despising of prophecying were a quenching of the spirit Verse 21. Prove all things The Greeke word betokens such a triall as Goldsmiths use touching Mettall for the discerning whereof they have a touch-stone at which that which will not hold is rejected and laid by as counterfeit Vers. 22. Abstaine from all appearance of evill That is doe nothing wherein sinne appeares or which hath a shadow of sinne Vers. 23. And the very God of Peace sanctifie you wholly One would rather have thought he should have been stiled the God of grace but God will not be a God of peace with us till we be throughly sanctified He is called the God of peace because he hath the fountaine of peace in himselfe peace is in him as a fountaine 2. As the authour and communicatour of all peace unto us in all kinds externall internall eternall The whole man is sanctified throughout when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God Our sanctification is perfect in parts but not in measure nor degrees as a Childe is a perfect man in all the parts of a man but not in quantity Your whole spirit soule and body By spirit he meaneth the understanding and will the reasonable and highest faculties by soule the sensitive powers the affections and the appetite By body the outward man the Instrument of the Soule Vers. 24. Who also will doe it That is he will finish and perfect his gracious work begun ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. GRotius thinkes this Epistle in order of writing was before the former but the order was inverted by those which gathered and digested the Epistles Vers. 5. Counted worthy Some translations formerly had it make worthy This is of Gods free acceptance of grace and not of the merit of our constancy and it is so likewise fitly translated 11. v. But because the making worthy is referred to God the translators were not so carefull of the terme seeing it might be understood that God by his grace makes us worthy in his account And the Rhemists have falsely translated their owne Latine Text which is dignetur that our God would vouchsafe or accept as worthy and not to make worthy as they have wilfully corrupted the Text to make it serve their heresie Doctor Fulke Vers. 8. In flaming fire In the fire or burning of flame that is flaming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraisme in igne flammante See 2 Pet. 3.10 Vers. 10. To be admired in all them that beleeve The Saints of God know most of Christ and his riches yet then they shall admire him admiration is the overplus of expectation Admiratio oritur ex rerum novarum magnarum intuitus Zanchius CHAP. II. IOhannes scripsit Antichristi Mysterium Paulus Commentarium John in his Revelation doth write of Antichrist obscurely as it were in a mystery Paul in this Epistle speaketh of him plainely as it were by way of Commentary Vers. 1. Now we beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him The meaning is this you know that Christ will come with a company of Saints and as you hope and desire that your selves shall be added to that company even so we beseech you brethren by our gathering together that you be not moved from the truth by any seducers Vers. 2. That ye be not soon shaken in mind or be troubled Their terrour is exprest by a double metaphor 1. from a Sea-storm Elegans metaphora à fluctibus marinis sumpta Vorstius Shaken in mind yea from their mind so the originall their mind or understanding seemed to be torn from them through the feare of the day of judgement as a storm forceth a ship riding in the road to cut cable 2. From Souldiers frighted by a sudden alarm the Greek word is metaphora à clamore tumultuantium Vorstius a word taken from the noyse and cry of men in an uprore Squire It imports such perturbation as ariseth from rumour Marke 13. or relation of something troublesome Either by Spirit That is pretence of inspirations revelations immediate and extraordinary from the Spirit of God There were some which had revelations from Satan but delusions pretended to speak to the people of God in the name of God See Micah 2.11 1 Iohn 4.1 That the day of Christ is at hand Nempe hoc

against them was more to be esteemed then Xenophons or Plato's speaking for them Wherefore rebuke them sharply Or refute them Non est increpa sed argue hoc est refelle Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or precisely or to the quick He alludes to Chirurgions who cut away the dead flesh which festereth corruption in wounds So Estius Dr Taylor and others That they may be sound in the faith Not the vertue or gift of faith whereby we believe but the doctrine of faith that which we doe believe that is the doctrine of the Gospell so it is taken Gal. 1.22 It is here opposed to Jewish fables and commandements of men in the next Verse Vers. 14. Which turn away from the truth In the word Turn away is a metaphor the speech being borrowed from those who turn away their bodies from the things they dislike and here translated to signifie an inward loathing and dislike of the truth Vers. 15. Vnto the pure all things are pure That is all things in their own nature indifferent See 1 Cor. 6.4 10.13 Rom. 14.20 all such things are free now to be used in good conscience without scruple by means of our Christian liberty CHAP. II. Vers. 3. NOt given to much wine So given as to be a servant slave or vassall to it Non multo vino servientes Vulg. He hath expressed it significantly for it is a sevitude and base condition for the senses of a man to be possessed with Wine and not to be his own man but a slave to Wine Vers. 10. Nor purloyning The Greek word signifies to detaine any thing to ones own selfe that belongs not to him and to put it apart to his own use as Ananias and Sapphira did Acts 5.6 where the word is likewise used This vice in times past was so common among servants that the Poets use the word fures for servi Quid Domini facient audent cum talia fures Virgil. Eglog 3. Vers. 12. We should live soberly righteously and godly in this present world In these words he concludes our whole duty live soberly toward our selves righteously toward our Neighbours and godly toward God Haec tria perpetuò meditare adverbia Pauli Haec tria sint vitae regula sancta tuae Vers. 14. Who gave himselfe for us His soule body life it shews the willingnesse of his death Redeem us Redeem by a price ransome and procure us a compleat pardon us Jews and Gentiles Purifie By his word and Spirit by the application of the doctrine of Christ and his grace 1. The word doth this by way of example while it sets out to us the holinesse of Christ. 2. By way of argument that we should not shew our selves so unkind to him as sinne against him Vers. 15. Rebuke with all authority That is with a derived ministeriall authority Christ preached as having authority in and from himselfe Matth. 7.29 Let no man despise thee He should not suffer any to contemn him Paul doth not speake here to Titus as he did to Timothy Let no man despise thy youth whence it is collected that Titus was elder then Timothy The Greek word here rendered despise is not the same with that in Timothy CHAP. III. Vers. 5. BY the washing of regeneration and renewing of the holy Ghost The Spirit of God alludes to the practise of all civill people at the birth of a childe they first wash it from its naturall uncleannesse so the Spirit of God cleanseth us from our spirituall pollution Baptisme is sacramentally the laver of regeneration not by the work wrought but by the grace of Gods Spirit by which we are justified 1 Pet. 3.21 Vers. 9. But avoyd foolish questions and genealogies Such genealogies as are not in the word which gender questions that the Scripture doth not end and determine Foolish questions That is unnecessary idle of no moment of no good use to edification neither in faith nor love in conscience nor manners And genealogies here is condemned all that recounting of kindred and pedegree in all sorts of men which proceedeth from a vain mind and tendeth to worldly pomp and vain-glory The Jewish Teachers would be much and often in extolling of their Tribes and kindred Vers. 10. A man that is an Heretick after the first and second admonition reject Or avoyd not as Erasmus too truly but bitterly scoffes the Romish practise Devita id est De vita tolle but reject in an authoritative or judicatory way not a meere negative act of refraining company but a positive act of censure is here meant Graviter quasi censoria correctione reprimendi sunt Calvinus Vers. 11. Is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as if he had said He is an house subverted or turned upside down or inside outward as a house turned off from the foundation As a ship turnes up her keele this Greeke word is used Deut. 32.20 a people turned upside down or subverted Hath the fairest side outward the word is a Metaphor drawn from foule Linnen as Favorinus the foule side turned inward as if he should have said such a man what ever shews he makes is a naughty man Being condemned of himselfe It is but one word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience convinceth that most Hereticks think themselves in the right so far they are from condemning themselves in their consciences But they condemn themselves by cutting off themselves from the Church which other sinners are condemned to by the Church Vers. 14. And let ours also learn to maintain good works The words are let them learne to be eminent in good works above others The Vulgar hath it curent bonis operibus praeesse The Rhemists brag that their Translation which hath it to shew forth good works is the better We translate it also to excell and the Greek signifies all three indifferently THese Postscrips in the end of Pauls second Epistle to Timothy and of that to Titus as learned Beza hath well observed were not found in the most ancient Greek copies nor yet in the Vulgar Latine translation no not to this day these additions were made some hundred of yeers after the Apostles In Ieromes time they were not extant as the translation that goes in his name can testifie which hath no such Postscript Our former and ancient English Translations though they have them yet they are but in a small Character different from the Text as no part of it See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the severall Epistles ANNOTATIONS UPON THE Epistle of PAUL the Apostle to PHILEMON IT is a very Rhetoricall Epistle Philemon to whom this Epistle is written was Pauls Disciple a man famous among the Colossians whose house Theodoret witnesseth was at Colosse unto his time Gaius was the Churches hoast he the Churches

a suitable disposition into the heart to what the Law requireth 3. In Conversion the Lord puts the whole Law into the heart there is a conformity to the Law in all things 4. The Lord so puts it there that he writes it by which expression he signifies that it shall for ever ever abide there It is an allusion saith Estius unto the two Tables of the Law They were first written by the finger of God and then put into the Arke so God first writes the Law in our hearts and then puts it in our minds Vers. 11. And they shall not teach every man his neighbour The teaching of men shall not be laid aside but they must not depend on it the teaching of God shall make it effectuall to them See Estius All Gods people little and great weake and strong shall know him by knowing is not meant a bare apprehension and notion of his being and nature but a knowledge of acquaintance a knowing him to be ones God reconciled to him in Christ so Hos. 2.20 Vers. 12. For J will be mercifull to their unrighteousnesse and their sinnes and their iniquities will I remember no more Here are two things 1. There conciliation of God with his people I will be mercifull to their unrighteousnesse He will be mercifull or propitious appeased and pacified toward them which hath respect to the ransome and satisfaction of Christ. 2. He will pardon them completely here are three words unrighteousnesse sinnes and iniquities to shew that he will forgive all kinds and degrees of their sinnes 1. The number of words implies the number of sinnes 2. Some of these words are of a higher nature God will pardon the most haynous sinnes God himselfe undertakes all in the Covenant of Grace as we may see in the 10 11. and this 12. v. He will put his Law into our mind he will be to us a God he will teach us and pardon our sinnes Christ is the Mediatour and surety of this Covenant he undertakes with God that we shall be his people and with us that God shall be our God He had three Offices to make good this all implyed in these three verses Vers. 12. I will be mercifull Or pacified by that propitiation the High Priest shall make there is his Priestly office v. 11. He teacheth his Church outwardly by his word inwardly by his spirit there is his propheticall office v. 10. He saith he will put his Lawes in their minds there is his Kingly office he is as King to see that we shall be obedient to God CHAP. IX Vers. 4. WHerein or in which was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant He saith that there were three things laid up in the Arke the Pot of Manna Aarons Rod and the Tables of the Covenant They conceit it well that say the Arke is the Church the Tables the word the Manna the Sacraments and the Rod the discipline Ob. 1 Kings 8 9. and 2 Chron. 5.10 It is said there was nothing in the Arke save the two Tables of Stone Paul saith besides these there was Aarons Rod and the golden Pot having Manna Sol. 1. Which here hath relation say some to the remote antecedent which Tabernacle not Arke Pareus saith this is a forced construction 2. Others say that they were not included in the body of the Ark but conveniently placed about it this seemes most probable for may be interpreted not onely in but with neer about as Iudges 18.12 Luke 9.31 and 13.33 and so it may be rendred with or about which Pareus gives this answer God Commanded the two Tables to be placed in the Arke Exodus 25.21 Deut. 10.5 He commanded the Pot of Manna to be kept before the Arke of the Testimony and there Aaron is said to have put it v. 34. Also he commanded Aarons greene Rod to be laid before the Arke for a Signe to the Rebels Numb 17.10 And it is unquestionable that these three were kept in or neer the Ark as long as the Tabernacle continued But the Temple being built by Salomon onely the Tables are said to have been kept in the Ark the other things being fitly disposed in the holy place ●he Apostle therefore having respect to the first disposition which was in the Tabernacle before the Temple was built relates nothing strange from the History Vers. 7. But into the second went the High Priest alone once every yeer not without bloud which be offered for himselfe and the errours of the people The High Priest onely once a yeare viz. on the day of expiation might enter into the Sanctum Sanctorum and that not without incense and pretious sacrifices See Levit. 16.2.29.33 That by this meanes both the High Priest and people might be struck with a reverence of the place and God dwelling there saith Menochius This bloud here mentioned was a type of the bloud of Christ wherewith the Church is to be cleansed as the High Priest himself was a type of Christ saith Eslius Vers. 10. And carnall Ordinances Such as carnall men might easily performe and as were very suitable to the disposition of a carnall heart Mr. Hildersam Vntill the time of reformation Greek the time of correction that is the time of Christs revealing who was the body of all those shadowes Vers. 14. Through the eternall Spirit That is the divine power of his Godhead Purge your conscience That is free you 1. from the guilt and punishment of sinnes the guilt of sinne lies heavy on the conscience 2. the dominion of sinne to serve it in the lusts thereof From dead works Sinnes are called dead works 1. Workes because the soule is busie about sinne as a man about his work So Eph 5.11 1 Iohn 3.8 2 Dead partly to make the comparison more compleat they were ceremonially dead by touching dead carcasses so inwardly by sinne and as a dead carcasse is loathsome and odious so sinne Ezek. 36.31.2 In respect of the effects they bring forth death Rom. 6.21 they leave a sentence of death upon the conscience till the vertue of Christs blood be applied To serve the living God Here is the end of their purging we are not washed by Christ that we should defile our selves again but our purity must serve to Gods glory and nothing can come from us which will be acceptable to God untill we be purged with the blood of Christ and it is an elegant between dead works and the living God Vers. 23. With better Sacrifices then these Then those of the old Testament not in substance but in manner of exhibiting Christ was then slain onely in types and figures in the new Testament there is a reall and personall offering up of Christ himselfe Bulkley on the Covenant Vers. 24. Now to appeare in the presence of God Verbum forense an expression borrowed from the custome of humane courts for

distinction of a carnall believer from a Pagan or because it is the first article of our faith The Divels acknowledge four articles of our faith Matth. 8.29 1 They acknowledge God 2. Christ 3. the day of judgement 4. that they shall be tormented then Tremble They quiver and shake as when mens teeth chatter in their head in extreame cold The Greek word signifies properly the roaring of the Sea From thence saith Eustathius it is translated to the hideous clashing of Armour in the battell The word seemeth to imply an extream feare which causeth not onely trembling but also a roaring and shriking out Marke 6.49 Acts 16.29 Vers. 21. Was not Abraham our Father justified by works See V. 25. That is their faith was by their works justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true believers indeed truly righteous before God and not so in shew and profession onely It is not meant of the justification of his person before God but of the faith of his person before men The true meaning is Abraham was justified by works that is he testified by his works that he was by faith justified in the sight of God The Papists adde unto the Text 1. a false glosse by works of the Law 2. A false distinction saying that they justifie as causes Vers. 22. Seest thou how faith wrought with his works Faith professed as vers 24. did cooperate either to or with his works that is either faith with other graces did cooperate to the bringing forth of his workes or else it cooperated with his workes not to justifie him before God but to manifest and approve his righteousnesse And by works was faith made perfect Not that works doe perfect faith but faith whilst it brings forth good workes doth manifest how perfect it is as 2 Cor. 12.9 See Beza Vers. 26. For as the body without the Spirit is dead so faith without works is dead also Either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that faith that is without workes which are as it were the breathing of a lively faith is judged to be dead If by faith we understand faith professed or the profession of faith as elsewhere in this Chapter and Act. 14.22 Rom. 1.8 then we may understand the similitude thus as the the body of man without the spirit that is the soule is dead so is the profession of faith without a godly life CHAP. III. Vers. 1. MY brethren be not many Masters Or teachers multi Doctores Beza Let not private persons take upon them to become instructers of others So Mr. Perkins rather censurers Dr. Hall in his Paraphrase takes it in both senses My brethren doe not ambitiously affect the title of the Authors and leaders of factions drawing Disciples after you neither be ye rigid and uncharitable censurers of others See à Lapide Knowing that we shall receive the greater condemnation That is by censuring and judging of others we shall receive the greater judgement Vers. 2. For in many things we offend all The Apostle puts himselfe into the number and speaketh it of those that were sanctified at least in his esteeme and in the judgement of charity We offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur impingimus we stumble all A Metaphor from Travellers walking on stony or slippery ground The Apostle speaks not of the singular individuall acts but of the divers sorts of sinne Quandoque bonus dormitat Homerus And setleth on fire the whole course or wheele of nature He compares the course of mans life with a wheele Calvin That is the whole man a mans own tongue fires himselfe and all others like the Sunne when it is out of order and course sets all on fire And is set on fire of Hell That is the hell of thy nature say some by the Divell saith Estius so called by a Metonymie Vers. 8. But the tongue can no man tame This is wilder then the wildest beast Vers. 15. Divelish Or full of Devils The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat plenitudinem Because fleshly wisdome aimes at Satans end viz. to keep a man in an unregenerate estate The wisdome which is proper to Divels or as Piscator will have it which is inspired by Divels or evill spirits Vers. 16. Confusion The Vulgar renders it inconstancy and so it sometimes signifies Calvin and Erasmus pertubation some tumult tumulinatio Beza others otherwise Vers. 17. Without hypocrisie Great censurers are commonly great hypocrites CHAP. IV. Vers. 1. FRom whence come wars Not by the Sword or Armies but their tongue and heart warres by reason of the difference of affections Chap. 3.14 4.5.11 The Greeke word properly signifies quarrels in which much blood is shed and fightings or brawlings is is rendred strifes 2 Tim. 2.23 Among you being brethren and scattered brethren Iames 1.1 Come they no● ben● even of your lusts That is the root the Divell may increase them The Greek word may be translated pleasures or delights We must understand lusts in generall all kind of lusts That warre in your Members 1. Bello externo when the whole carnall part fights against the whole Spirituall part Rom. 7.23 Gal. 5.17.2 Bello civili interno when one lust warres against another as in carnall men Vers. 3. Because ye aske amisse Neither suitably to Gods mind nor agreeably to his end Vers. 4. Ye adulerers and adulteresses because of the running out of the heart to any creature inordinately Know ye not This word hath an Emphasis and pricks sharply as if he should say what are you so ignorant or doe you not consider The friendship of the world is enmity with God both actively and passively for it both makes us hate God and it makes God hate us Vers. 6. But he gives more grace That is the Scriptures offer grace and ability to doe more then nature can so some rather as Calvin to overcome our lusts and bring them into order God resisteth the proud Sets himselfe in battell array against him as the Greeke word emphatically signifies Vers. 7. Submit your selves wholy to God The Greeke word translated submit is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is place under subcolleco See Rom. 13.1 Ephes. 5.22 Vers. 8. Draw nigh to God We have been enemies to God farre off from him now we must approach to him and seek to

recover his favour Cleanse your hands ye sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in generall any sinner in opposition to a righteous man Rom. 5.19 In speciall it signifies a wicked man one of a flagitious life a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.37 See Matth. 9.10 11. 26.45 Cleanse and purifie An allusion to legall uncleannesse and the purifying of them Before an unclean person might draw neere to God he must be purified from his uncleannesse Hands and heart The outward and inward man being filthy and unclean must be purified from corruption of heart and life Ye double-minded As chap. 1.8 such as have a double divided heart Vers. 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse A man must so seriously consider of his wretchednesse till he be made sad by it and till it doe even presse sighs and tears from him and if his heart refuse to be broken at first he must give himselfe to this sadnesse and put from him all matter of laughter and mirth and make it his onely businesse to mourne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here afflicted is he which is troubled with the burden of calamities as the etymology of the word shews Heavinesse Such a heavinesse as may be seen by the casting down of the countenance as the word importeth See Beza and Grotius Vers. 10. Humble your selves in the sight of the Lord That is present your humble supplications unto God for pardon of your sinfulnesse and for help against it by his Spirit and the blood of his Sonne He humbleth himselfe in Gods sight that doth from his heart confesse his own wickednesse and acknowledging himselfe to be base and vile and to deserve all punishment yet takes boldnesse to supplicate for pardon and help in Christs name and for Gods mercy sake in him And he shall lift you up That is help you out of sinne and misery Vers. 12. There is one Law giver This shews 1. That Christ is he which gives Laws to his people 2. That he alone gives Laws to them Vers. 17. To him it is sinne That is sinne with a witnesse by an excellency sinne not to be excused by any plea or colour CHAP. V. Vers. 1. WEepe and houle Or weep bowling flete ejulantes The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated houle some say is proper to Wolves Plutarch and Aristotle say it is proper to Frogs In Homer and Demosthenes it signifies horrendum clamare to cry horribly or to cry with a certain howling The Scripture useth this word to declare great sorrow as we may see Micah 1.8 Ier. 4.8 Ioel. 1.10 13. This threatning seems to be taken out of Luke 6.24 Vers. 2. Your riches are corrupted The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX Interpreters Ier. 22.19 of stinke exhaling from a carcasse Vers. 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth There are foure enormous crimes which in Scripture are said to cry to Heaven 1. Voluntary murder Gen. 4.10 2. The sinne of Sodome Gen. 18.20 3. The defrauding of the labourers wages as here 4. The oppression of the poore Exod. 1.23 Clamitat in coelum vox sanguinis Sodomorum Vox oppressorum merces detenta laborum The Lord of Sabaoth Of Hosts not Sabbath so Rom. 9.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox corrupta ex Hebraeo Zebaoth quod exercitus significat in plurali Vorstius Vers. 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in the day of slaughter The Apostle useth two very emphaticall words and one elegant expression to set out the ryot of those rich men The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to live delicately and luxuriously The Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Gen. 2. by the Septuagint interpreters to note those delights which Adam enjoyed in Paradise The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to passe one life luxuriously in pleasures It is used also 1 Tim. 5 6. The third expression is Ye have nourished your hearts as in the day of slaughter or Sacrifice The Apostle points his finger saith Piscator to those solemne Feasts in which Eucharisticall Sacrifices were plentifully slain and when they fared daintily Prov. 7.14 Esay 2.14 Vorstius hath almost the same Vers. 11. Behold we count them happy which endure either till God come in judgement or for your deliverance The Lord is very pitifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum viscerum of many bowels of tender compassion Vers. 12. But above all things my brethren swear not Why above all things Idolatry and superstition are as hainous but 1 This is a sin of that slippery member the tongue 2. grown now through generall use familiar custome hath made it habituall the propension thereto was greater therefore is this emphaticall caution given He had spoken of patience before in adversity and now he wisheth them above all things not to sweare meaning if they be crossed they should above all things take heed they doe not break forth to unadvised oathes But let your yea be yea and nay nay Whatsoever we affirme in common speech we should truely averre with a simple affirmation and what we deny deny it with a simple negation Pareus Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes He doth not leave it as arbitrary he may pray or choose he must there is the necessity of a precept laid upon him As he hath reason to pray then because of his own need so he hath encouragement to pray then because he may have stronger hopes to speed The Greek words are more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred afflicted is to be greatly afflicted and vexed with evils The word translated merry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his right mind noting that all true mirth must come from the right frame of the mind Let him sing Psalms viz. of thanksgiving as the opposition shews Vers 14. And let them pray over him This phrase is emphaticall for being present with the sick man it moves us the more in our prayers so Christ did over Lazarus and Elishah over the widdows son Annointing him with Oyle in the Name of the Lord That annointing of the body was a ceremony used by the Apostles and others when they put in practice the miraculous gift of healing which gift is now ceased 2. That anoynting had a promise that the party annointed should recover his health but the persons thus annointed die without recovery Mr. Perkins This was an extraordinary thing communicated to those which had gifts of miracles used by them as an outward symbole and signe of the Spirituall healing and so we deny not but it was an extraordinary temporary Sacrament but

when he saith the Angells themselves desire with bowed heads to peepe They stoope downe as it were for the same word is used Iohn 20.5 of the Disciple that came and stooped to looke into that part of the Sepulchre where Jesus was laid The Septuagint use it Cant. 2.9 Gen. 26.8 1 Chron. 15.29 Prov. 7.6 Vers. 13. VVherefore gird up the loynes of your minde Even as the Jews and easterne people at this day tuck up their long Garments to make them more expedite and free to a journey or businesse so Christians journeying towards heaven must take short their minds from earthly delights Dr. Taylor on Titus Vide Bezam The maine strength of the body is in the loines therefore some say the strong purpose and resolutions of the soule are here meant At the revelation of Iesus Christ That is when Christ is revealed that is gloriously at the last day or when Christ revealeth himselfe by his word or Spirit now in this life Some interpret it thus Looke for the glory that shall shortly bee brought unto you at the glorious appearing of Jesus Christ others thus Trust on the present grace that now is brought unto you by Jesus Christ himselfe revealing and opening the same Both are good and agreeable to Scripture and each hath the countenance of learned men the latter is the better 1. Because it more agreeth with the plainnesse of the words 2. Grace is rarely not twice that I know put for glory 3. Peter having mentioned the last end before v. 4 5. It is most likely that here he should set downe the way and meanes thereunto 4. If the former should be meant then must the Apostle say that here which he had set downe v. 7.5 The latter is fuller a man may looke for glory and have little grace and we are to take Scripture in the largest meaning Vers. 14. Not fashioning your selves according to the former lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. as a player was framed and fashioned to the gesture and words either of drunkennesse or adultery when he played them on the Scaffold of the Theater Vers. 19. As of a lambe Christ is like a lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For meeknesse and humility 4. For sacrifice Without blemish and without spot That is free from all sinne either actuall that is without blemish or originall that is spotlesse saith Aquinas By unspotted is meant right in the outward parts by without blemish sound within See Exodus 12.5 A lambe may be without blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is not without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lambe without blemish and without spot See Eph. 5.27 Vers. 24 25. These Verses hold out two things in a speciall manner 1. The vanity of things Temporall 2. The glory of things Spirituall and eternall The vanity of carnall excellencies is set forth under an allegorie Vers. 24. For all flesh Caro hominem denotat cum omnibus donis naturalibus Luther By flesh is meant all mankind and all the creatures since the fall given for mans use Gen. 6.13 Grasse This word is used three wayes 1. To note a multitude Ioh. 5.25 2. Glory a flourishing estate Psal. 72.16 3. A fading of that glory Psal. 90.6 and Psal. 103.15 16. All flesh is grasse That is all carnall excellencies of the outward and inward man have a flourishing estate but they fade Vers. 25. But the word of the Lord Not that in the booke but written in the heart turned to grace as the former ver shewes CHAP. II. Vers. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies ●nd evill speakings There are five things we should lay aside when we come into Gods presence to heare his word Malice Guile Hypocrisie Envy and evill speaking 2. Note the extent of it all Malice all Guile and all evill speaking He saith Hypocrisies and Envies and evill speakings in the plurall number to note that we should not tollerate in our selves any kind of these evills Bifield Vers. 2. As new borne babes desire the sincere milke of the word that ye may grow thereby The new man desires 1. The milke of the word when a Child is new borne nothing can give him content but milke he desires it as his livelihood afterward he is more playfull and every small matter makes him neglect the breast so the new Creature esteemes the Word as his appointed food he cannot live without it 2. The sincere milke unsophisticated not compounded the Child desires the mothers milke as it is of it self without sugar so the new Creature desires the word for the Words sake for its naturall sweetness loves to hear the downright naked truth without any mixture another man may desire to heare a Sermon for the neat composition for the Learning that is shewed in it but not for the sincerity of it 3. Therefore he desires it that he may grow thereby in saving goodnesse Faith Zeale Mercy Another man may desire the Word that he may get more knowledge The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred desire signifies a vehement desire of learning which he compares with the earnest desire of the babe after the mothers milke which comparison is certainly taken out of Psal. 131.2 that this Greek word signifies so may appeare by Rom. 1.11 2 Cor. 5.2 and 9.14 Phil. 1.8 and 2.16 where it is also used Vers. 5. Ye also as lively stones The godly are called lively stones stones because of their solidnesse lively because of their activenesse Vers. 6. Behold I lay in Sion a chiefe corner stone Greek ground stone that is Christ who is primus in fundamento Esay 28.16 2. The glory of the building The Pope saith Bellarmine in his Preface to the Controversie de Romano Pontifice but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ. Vers. 7. He is precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honor He is an honour the more of Christ any one hath the more he is honoured Laurentius thinks the abstract is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour for honourable and precious Vers. 9. That ye should shew forth The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publikely to set forth and so to excite others to glorifie God The LXX use it for Saphar to reherse to number orderly Psal. 9.14 and 55.8 which word the Syriack useth here Vers. 12. Shall behold With a narrow circumspection it is not only seeing but with a narrow circumspection Vers. 13. Submit your selves to every ordinance of man It is not humane in regard of the Author it was not

strangenesse between our Soules and God Vers. 8. Pitifull The Greek word signifies rightly bowelled or such as have true or right bowells Quasi diceret honorum viscerum It is a word proper to the Scripture and taken from the custome of the Hebrews which use bowels for affections One whose bowels are moved with the misery of others There is the same Etymologie almost of the Latine word misericordia Vers. 18. That he might bring us to God In reconciliation and communion Put to death in the flesh but quickened by the Spirit When he dyed according to the humane nature yet by the vertue of the divine nature and by force of the Spirit he was raised from death Verses 19 20 These verses and the former should be thus translated saith Broughton Christ suffered being made dead in the flesh made alive by the Spirit in which Spirit he had gone and preached to them that now are spirits in prison because they disobeyed when the time was when the patience of God once waited in the daies of Noe. The Papists urge this place for the limbus patrum preacht there to the Patriarcks 2. For Christs descent into hell but 1. Peter speaks of Noahs time they hold it of all the Patriarcks 2. He speaks not of the Fathers that were obedient but of those that were disobedient 3. Here he did not deliver them The meaning is He That is Christ. Went That is in the Ministery of Noah preacht in Noahs time to those that are now in hell Spirits That is the soules departed not men but Spirits to keep an Analogy to the 18. 2. This place speaketh not of triumphing but of preaching now there is no preaching in hell to convert Vers. 21. But the answer of a good conscience That is the answer of a beleeving heart acknowledging these sacraments to be seales and pledges of the righteousness of faith and that inward baptisme which indeed saveth Dr Tailor on Titus The Apostle alludes to the custome that was in the Primitive Church those who were catechized were demanded of the Catechist thus credisne beleevest thou abrenunciasne dost thou not renounce the devill And they answered abrenuncio I do renounce him CHAP. IV. Ver. 3. BAnquettings Compotationibus drinkings because as Lyra noteth there be other waies and meanes to drunkenness besides by wine Vers. 4. Wherein they think it strange that you run not with them to the same excesse of riot They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians who are troubled with admiration at a new unusuall or strange thing Vers. 6. For for this cause was the Gospell preached also to them that are dead That is unto those who are now dead or were then dead when Peter wrote this who then lived when the Gospell was preached unto them as he saith in the fifth verse according to that we have in our Creed the quick and the dead that is those which before were dead but then shall not be dead but living when they shall be judged Vers. 7. But the end of all things is at hand Not the end of the world but of the Jewish Church and State So Luke 21.9 1 John 2.18 Be ye therefore sober and watch unto prayer He doth not forbid zeale and fervency but to have due respect to God and his will to submit our will to the will of God that is to be sober in prayer Vers. 11. If any man speake let him speake as the oracles of God Oracles That is the sacred writings the Scriptures as Rom. 3.2 So called because God did inspire the Prophets to utter and write them As if he had said with that feare and reverence with that preparation with that judgment and discretion with that zeale and affection as it becommeth the oracles of God to be spoken with Mr Hildersam Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings They are called the sufferings of Christ 1. In respect of the originall because they are for his names sake Matth. 5.11 2. Because of his sharing in them though not affectu patientis yet compatientis though not with a sense of paine as in his naturall body yet with a sence of pitty 3. In regard of the order and issue Luke 24.26 Vers. 14. For the spirit of glory and of God resteth upon you In regard of their present glorious condition by reason of the value and excellency of grace to be preferred before worldly prosperity and the Spirit of God In that they are assured by divine revelation and the comfortable influence of Gods Spirit that God will adde a gracious event to their sufferings Vers. 15. But let none of you suffer as a Murderer or as a Theefe or as an evill doer Turne not thieves nor so carry your selves as thieves A busie-body in other mens matters It is but one word in the originall and costs us a whole sentence as Bishops in anothers diocesse as priers into other mens matters Vers. 18. And if the righteous scarcely be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about Act. 14.18 and 27.7 Vers. 19. Wherefore let them suffer according to the will of God These words note not onely righteousnesse that it must be a good cause we suffer for but the spring whence suffering comes ex voluntate Dei each circumstance A faithfull Creatour That is God did not onely make heaven and earth and so leave them as Masons and Carpenters leave houses when they are built but by his providence doth most wisely governe the same CHAP. V. Vers. 5. BEE cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word comes of a primitive which signifieth a knot because humility ties the graces together that none of them be lost quasi dicat arctè vobis astringite Estius For God resisteth the proud Or as the originall speaketh more emphatically seteth himselfe in battell array against him Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time This verse is an inference upon that which went before thus God is no way to be resisted but to be sued unto for grace this is done by humility humble your selves therefore the Greeke word is not so rightly rendred passively by the Vulgar be ye humble as by others and our latter translation actively humble your selves Vers. 7. Casting all your care upon him All the care of the end is to be cast upon God we are to be carefull in the use of the meanes Vers. 8. Bee sober be vigilant because your adversary the Devill as a roaring lyon walketh about seeking whom he may devoure Sobriety makes a man fit to watch be sober in body and watch with your minds His name Devill and that which he seeketh to devour sheweth his malice the beast whereunto he is resembled Lyon sheweth his power and

of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we l●ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Es●y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are not

3. c. 17. It is called according to the Greeke Apocalyps and according to the Latine Revelation That is a discovery or manifestation of things which before were hidden and secret for the common good of the Church The subject of it is twofold 1. The present estate of the Church 2. The future state of it the things which are and which shall be hereafter Rev. 1.19 Fata impii fata Ecclesiae saith Mr Mede Iohn in all the Revelations made to him joyneth thunder with the Revelation as chap. 4.5 and 6.1 and 10.3 because Gods Revelations made to the people were usually with thunder Psal. 81.7 Exod. 19.16 Woman in this mysticall Booke signifies three things 1. Idolls 1. Because they are as entising and alluring as wanton women 2. Idolaters go a whoring after them as uncleane persons after light women ch 14.4 2. The City of Rome the seat of Antichrist ch 17.3 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ whose glory is all within 2 Because with her the great Kings of the earth have committed fornication ch 17. verse 2. 3. Because she is the mother of fornications called the great whore verse 1. of that Chapter 3. The true Church the wife and spouse of Jesus Christ. So Rev. 12.1 All the Judgements in this Book are still upon Rome either Rome Pagan or Rome Christian or Rome Antichristian the one falls under the seven Seales the other under the seven Trumpets and the last under the seven Vialls The three first Chapters are most plaine of all other parts of this Book the maine Contents of them are severall Epistles sent by Iohn to particular Churches First Why to these 1. Because the Gospell did heare eminently flowrish 2. Because Iohn was President over them Secondly Why to the 7 Churches in Asia since more were planted in that Country 1. Because of the propheticall perfection of this number with which the Spirit of God is much delighted in this Prophecie seven Stars seven Spirits seven Candlesticks seven Lampes seven Seales seven Angells 2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches 3. These Epistles are directed to the severall Angells or Ministers of the Churches either because they were notoriously guilty of the offences charged upon them or because all the dispensations of Christ were to passe through their hands to the Church Ephesus was so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying remission or slacking that they may be put in mind of slacking or backsliding wherewith the Spirit upbraideth this Church Cha. 2. ver 4. Smyrna signifying lachrymam myrrhae the dropping or teares of myrrh to put them in mind of the Cup of tears which this Angell was to drink v. 10. Pergamus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying beyond or out of the bonds of marriage to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage Sardis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fleshly because many in this Church were fleshly given Chap. 3. vers 4. Philadelphia signifying brotherly love to put them in mind of this vertue eminent in many of this Church therefore the Spirit rebuketh her openly for nothing Ch. 3. ver 10. Laodicea quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse or customes of the people to put them in mind of the condition of the common sort in this Church who were well conceited of themselves Ch. 3. vers 17. Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run mad after and to spend ones selfe because they ran a whoring after Jezebell and spent their estates upon her Chap. 2. vers 20. Dr Featelie Vers. 1. The Revelation of Jesus Christ He doth not say this is the Revelation of Jesus Christ but after the manner of the Prophets the vision of Esay the word of the Lord which was to Hoseah and after the manner of the Evangelists the booke of the generation of Iesus Christ Mat. 1. The beginning of the Gospell of Iesus Christ Mark 1. which Ellipsis is elegant Vers. 3. Blessed is he that readeth and they that beare the words of this prophecie Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book God would have us to enquire into these things though they seeme to be above us He changeth the number he that readeth and they that heare because many more may heare than read only the Learned can do this for the time Or rather the opportunity of time tempus praestitutum Beza the time appointed viz. by God and therefore opportune is at hand Vers. 4. Which is which was and which is to come In these words the Father is noted To come That is to judgement And from the seven Spirits That is from the Holy Ghost who is exprest in the plurall number not as though there were seven Holy Ghosts but because of the plenty perfection and variety of his gratious operations and influences The number seven is rather taken than any other number because it is a number implying perfection and because he wrote to seven Churches in Asia and St. Iohn speaks here of Father Son and Holy Ghost as he saw them in a vision now he beheld the Holy Ghost in the forme of seven lights in a vision Vers 5. And from Iesus Christ He doth not observe the order of nature or of the persons but of better Doctrine for the fitter progresse of the history for the Pen-men of the Scripture set them in the last place of whom they meane to speake most as Mat. 1. He describes Christ at large from this ver 5. to ver 9. Who is the faithfull witnesse The Proph●ticall Office of Christ is intimated Esay 55.4 And the first begotten of the dead Here is Christs second Office his Priesthood the principall actions whereof stand in dying and rising againe from the dead and making intercession for us And the Prince of the kings of the earth Here is the third title given to Christ wherein his Kingly Office is expressed Vers. 9. And patience of Iesus Christ Three things argued Christs patience if we consider 1. What he suffered maledicta malefacta he dranke of the brooke in the way Psal. 110. ult 2. From whom the vilest of men 3. The freenesse and voluntarinesse of his sufferings He suffered not out of infirmity quia resistere non posuit but out of obedience quia pati voluit Was in the Isle that is called Patmos Banished thither by Domitian Euseb. l. 3. ch 18. from whence he returned in the daies of Nero and dyed at Ephesus Vers. 10. I was in the Spirit on the Lords day Not by Creation for so all daies are his nor by destination for

brought out of Hell they are the whisperings and hissings of that serpent not the inspirations of God Vers. 28. And I will give him the morning starre That is Christ. See Rev. 22.16 I will communicate my selfe wholly unto him and make him conformable unto mee in my glory 1. The morning starre is the most bright and shining of all the starres in heaven Christ in glory excelleth all men and Angels as farre as the morning starre all the starres of heaven 2. Pet. 1.19 2. It communicates all his light to the world so Christ to beleevers all light of grace and glory 3. It dispelleth the nights darknesse so Christ the darknesse of ignorance and errours wherein we were wrapped in the night of sinne 4. It is anteambulo Solis the sunnes harbinger and forerunner of perfect day so Christ is a pledge of our perfect day and future glory CHAP. III. Vers. 2. I Have not found thy wayes perfect The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy wayes filled up thou hast not filled up thy course in following mee not followed mee fully That is when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object Vers. 4. Thou hast a few names even in Sardis That is a few faithfull and Saints he alludes to Souldiers whose names are enrolled by the Captaine when they are admitted Which have not defiled their garments That is have walked answerable to their holy calling by the Gospell or profession And they shall walke with mee in white Be partakers with mee in my glory This was the habite in times past of Nobles saith Drusius whence they are called canditati For they are worthy And what is it to be worthy but to merit say some By Christs merits obedience righteousnesse in him and for his sake they were counted worthy and whatsoever worthinesse God pronounceth of them for their workes it is by the gracious acceptation thereof in him worthy not dignitate sua sed dignatione divina they are worthy not absolutely but compared to the other spoken of before Vers. 5. He that overcometh the same shall be cloathed in white raiment After the manner of the Priests among the Jewes Vers. 7. He that hath the key of David The key of the house of David that is the Church Lukh 1.32 See Esay 22.22 He openeth and no man shutteth and shutteth and no man openeth That is Hee worketh irresistably Vers. 12. Him that overcometh will I make a pillar in the Temple of my God That is in the Church Triumphant pillars are both the firmament and ornament of Temples And he shall goe no more out That is he shall receive eternall and immutable glory Vers. 14. The beginning of the creation of God Taken out of Prov. 8.22 See Mat. 8.12 Vers. 16. So then because thou art luke-warme and neither cold nor hot I will spew thee out of my mouth These words containe an allegory drawne from the nature of warme water as Illyricus and Bullenger or from meates as Pererius Ribera and à Lapide which if they be hot or cold the stomacke may retaine but if lukewarme it casts them up againe Vers. 18. I counsell thee to buy of mee That is waite on mee in the way I conveigh grace Gold Some by this understand the word of God Psal. 12. and 119. others the graces of Gods Spirit 1 Pet. 1.7 Prov. 8. Gold is the most excellent of all metals and most esteem'd so are spirituall graces among Christians And white raiment Raiment that is the righteousnesse of Christ graces in Christ suitable to our necessities white because it is a naturall colour therefore beyond all artificiall a colour of purity and ornament And that the shame of thy nakednesse do not appeare The Priests had linnen breeches to cover their nakednesse Christ must cover the shame of our nakednesse And annoint thy eyes with eye salve that thou mayest see The Spirit of illumination Vers. 19. I rebuke and chasten We have no one English word capable of the whole contents of either of the words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies to evict or convince to give evidence of any thing or against any person to lay his sinnes open before him so as he cannot but see them and be ashamed of them as Heb. 11.1 Ephes. 5.11 Psal. 50.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise a word much more pregnant than chasten and may be expressed better in one word I nurture or I discipline for the word implyeth a●● well instruction as correction Vers. 21. In his Throne See Iohn 17.24 Yet so as Christ the Head doth alwayes excell Vers. 22. Hee that hath an eare let him heare what the Spirit saith unto the Churches The promises which belong to the whole Church are to be applyed by every particular Saint Verba sensus significant cum affectu effectu words of sense signifie with affection and the effect that is let him attend unto and follow the admonitions of the Holy Ghost CHAP. IV. Vers. 2. A Throne was set in heaven That is Gods presence in his Church in Gospell-ordinances in allusion to the Holy of Holies where God was present in the Mercy-seate Esay 6.1 and Ezek. 43.2 Vers. 3. The three precious stones hold forth the three persons in the Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine stone of a fleshy colour representing Jesus Christ who tooke our flesh upon him An Emerald being of a green colour refreshing the eyes of those that looke upon it representing the Spirit who is as the Rainebow a token of faire weather and a comfortable refresher wheresoever he cometh By that is signified saith Gerhard our reconciliation with God by Christ. Gen. 9.13 Rom. 5.20 See 10. ch 1. Vers. 4. And round about the Throne were foure and twenty seats and upon the seats I saw foure and twenty Elders sitting Hee alludes both to the twelve Patriarkes and twelve Apostles which put together make up these foure and twenty by whom the whole Church under both Testaments is represented Mr. Arrowsmith Vers. 5. And out of the Throne proceeded lightenings and thunderings and voyces and there were seven lamps of fire burning before the Throne Here is a double benefit of the ordinances 1. Dona protectionis against all the Churches enemies thunderings Amos 1.2.2 Dona sanctificationis all qualifying and sanctifying gifts for their variety said to bee seven Spirits Vers. 6. A sea of glasse like unto Christall That is saith Deut the world transitory and brittle as glasse tumultuous and troublesome as the Sea Quistorpius interprets it of Baptisme Gods ordinances in this booke are set forth by name of a Sea of glasse 1. For largenesse 2. For steadfastnesse 3. Clearenesse as giving us a cleare sight of God in which respect they

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee referred to the thing as if he should say paululum quid a little deale and to the time so it shall be the same with paulisper a little while If it be referred to the time he saith that Christ for a short space of time was lesse then the Angels viz. so long as hee had his mortall body But if it be referred to the thing that is the dignity the meaning is in this thing onely he was lesse then the Angels that he could suffer and dye Chap. 3.11 So I sware in my wrath they shall not enter into my rest The decrees of God respect mens everlasting estate his oath his dealing and treating with men that is his Spirit shall no more strive with men Chap. 7. v. 26. Holy harmelesse undefiled separate from sinners Here are foure emphaticall words 1. Holy either generally comprizeth all goodnesse or set apart of God 2. Harmelesse This hath relation to his outward carriage Christ never did wrong to God or man was free from actuall sinne 3. Vndefiled this goes to the inward parts he was free from corruption of nature holy in his conception 4. Separate from sinners All sorts of men are guilty of Adams sinne but Christ was not though he came from Adam yet he came not by Adam Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God Sinfull workes are called dead workes not onely because they merit death but because they come from a dead nature to serve the living God that is we must serve God with livelinesse the Attributes of God are suited to the matters in hand Chap. 11 v. 6. For he that commeth to God Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is comming that hath put himselfe on the way See John 6.37 JAMES Chap. 2. Vers. 3. AAnd if ye have respect to him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies saith Menochius Cum affectu quodam benignè aspicere To behold favorably with affection 1 PET. Chap. 5. verse 8. BEcause your adversary the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he qui in causa lite nobis adversatur so Menochius and others He that opposeth us in a suit such a one is Satan who strives with us about the salvation of our soules Walketh about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat scilicet assiduè continuò The Devill is that great Peripateticke Iob 1.7 Chap. 5. v. 10. The God of all grace make you perfect stablish strengthen settle you The Apostle heapes up many words to shew that God preserves all graces if it be weake he protects it he stablisheth it against opposition gives new supplies of the spirit and so excites and strengthens it and keepes from wavering settles us 2 PET. Chap. 1. verse 21. AS they were moved by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried in the armes of the Holy Ghost Chap. 2. v. 7. Vexed with the filthy conversation of the wicked The Greeke runnes thus opprest under the conversation of the ungodly in wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. An heart exercised with covetous practises Greeke exercised in covetousnesse not onely with the practises but principles Chap. 3. v. 12. The Elements shall melt Like mettall in a furnace so the Greeke word signifies 1 JOHN Chap. 2. verse 20. BVt ye have a unction from the holy one and ye know all things By this unction He meanes the gifts and graces of the Spirit the holy one that is Christ. It is an allusion to the pretious ointment in the Old Law that was powred first on the head of the High Priest and so ran downe Chap. 3. v. 20. For if our heart condemne us God is greater then our heart and knoweth all things That is our conscience Davids heart smote him condemne notes a decisive and finall judgement concerning our State God is greater two waies 1 in point of judgeing God is the Supreme the heart the Deputy-Judge 2 In witnessing he knowes all things therefore our owne hearts Heb. 3.8 We are blind Gods witnesse is more impartiall and severe Verse 21. Beloved if our hearts condemne us not That is reproach us not for the evill of our States then have we confidence towards God That is we may have a holy libertie and confidence to approach into Gods presence Chap. 5. vers 7. For there are three that beare record in heaven the Father the VVord and the Holy Ghost and these three are one Three witnesses to the Godhead of Christ the Father by audible voyce in Christs Baptisme and transfiguration Mat. 3.17 and 17.5 Christ beares witnesse of himselfe by his Doctrine and Miracles Rom. 1.3 The Spirit by descending on Christ Mat. 3.11 and on the Apostles Act. 2.3 So Menochius In heaven that is they gave witnesse in a glorious manner John 5.31 and these three are one in essence as the other three in testimonie Verse 8. And there are three that beare witnesse in earth the Spirit and the water and the blood and these three agree in one Water and blood holinesse and satisfaction He alludes to the ablution and oblation of the Old Law and to the water and blood that came out of Christs side John 19.34.35 And these three agree in one that is to prove that we beleeve in Christ and that he in whom we beleeve is the son of God REVELATION Chap. 1. vers 1. THe Revelation of Jesus Christ That is received by Jesus Christ. When God in old time revealed his will to his Church two waies viz. by vision or Dreames Numb 12.6 Job 7.14 the former manner viz. vision is noted by the common name of Revelation For all the things that follow in this book were revealed to John waking by visions but not sleeping by dreames There are two parts of this booke of the Revelation first a description of the present state of the Church as it was then in the three first chapters 2. a prophesie of the future State of the Church even to the end of the world from the fourth chapter to the end of that booke VVhich must shortly come to passe That is which shall soone begin to be done although they shall not soone end By his Angel unto his servant John Therefore the whole Trinity revealed this revelation to Christ according to his manhood Christ to the Angel the Angel to John Iohn to the Church Verse 13. And in the midst of the seven Candlesticks That is of the Church it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised Mat. 18.20 and 28.20 Clothed with a garment downe to the foote As were the Priests under the Law Exod. 28.4 therefore he signifies that Christ is our Priest And girt about the paps with a golden girdle As the Priests were girt Exod. 28.4 The meaning is that

Christ our High Priest stands ready and is prepared to undergoe what remaines of the Priestly Office for us that is to intercede with God for us and to offer the incense of our prayers continually to the Father See Revel 15.6 and Dan. 10.5 Verse 20. The seven starres are the Angels of the seven Churches That is the Pastors or Bishops of the Churches for Prophets in the Old Testament were called Angels Esay 44.21 Hag. 1.13 and Priests also Mal. 2.7 Esay 42.19 and in the New Testament Iohn is called an Angel Mat. 11.10 and the Apostles of Christ Luke 9.52 Chap. 2. v. 9. I know thy poverty That is in the world outward poverty because tribulation is joyned with it or if we interpret it of spirituall poverty that is thou hast not high thoughts of thy selfe in spirituall things But thou art rich in grace and holinesse Chap. 4. v. 7. And the first beast was like a Lion c. These are the qualities of the Angels The first is likened to a Lion for his courage and power the second to a Calfe for his servile ministry and unwearied labour the third to a man for his prudence the fourth to an Eagle for his swiftnesse in executing his Office One of these living creatures was not like to a Lion another to a man the third to a Calfe the last to an Eagle but every one of these foure living creatures was indued with those foure qualities and that must be understood of each which is spoken of them all viz. each of them had great power diligence wisedome and speed in executing the commandements of God Almighty Chap. 5. v. 6. A Lambe Christ John 1.29 who for his courage a little before was called a Lion here for his sacrificing meekenesse and innocencie is called a lambe And seven eyes These words may be expounded three waies first of the Holy Ghost as the words following seeme to intimate secondly of the infinite providence of God as Zach. 3.9 and 4.10 Lastly of the Angels ministring to Christ as Zach. 1.10 11. Psal. 77.7 Heb. 1.6 This last interpretation Mr. Foord likes best Chap. 9. v. 11. The Angel of the bottomlesse pit The Devill because he is condemned thither reserved there and seekes to draw men thither Verse 14. Loose the foure Angels That is the Saracens Turkes and Tartars for although these be three yet they make foure Kingdomes Joannes de Vado Chap. 10. v. 2. A little Book A little little booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellulum it is a diminutive of a diminutive Chap. 11. v. 1. Measure the Temple of God and the Altar The Temple signifies the Holy Catholick Church 2 Cor. 6.16 Ephes. 2.19 20 21.22 1 Tim. 3.5 Heb. 3.6 The Altar signifies the pure worship of God 1 Cor. 9.13 and 10 11. Heb. 7.13 Verse 2. But the court which is without the Temple c. It is an allusion say some to the manner of the worship of God among the Jewes an atrium Iudaeorum Gentium where the Church of God promiscuously received all then troden downe Chap. 13. v. 16. To receive a marke in their right hand or in their foreheads Those that professe approve and defend the Popish Religion and the decrees of the Pope they have received the marke of the Beast in their forehead those which live according to the Antichristian decrees and doe what the Pope of Rome shall command have received the marke of the Beast in their hand To receive the marke of the Beast is Legem vel mente sequi vel lingua profiteri Cocceus Chap. 20. v. 8. Gog and Magog Ierome interprets Gog tectum Magog de tecto some Expositors therefore mistaking his meaning interpret this place of the Pope and Turke because the one is an open enemy the other a secret one to Christ. September 14th 1649. Imprimatur JOSEPH CARYL FINIS AN ALPHABETICALL TABLE Of the chiefe Heads contained in these ANNOTATIONS A ABba Fa●her 92 217 271 In the daies of Abiathar the high Priest cleared 79 80 Abrahams bosome why the glory of Heaven so called 127 Acts an History of 28 yeeres 185 what therein set forth ib. Doubts solved Acts 7. viz. Intreat them ill 400 yeeres 190 Threescore and fifteen soules 190 Carried over into Sichem 190 Acts 19.2 3 4 5. cleared against the Anabaptists 199 Accuser why the Divell so called 598 Outward Adorning how condemned 558 Satan an Adversary to whom 598 Affliction cleanses from corruption 554 The Churches Affliction called Christs affliction 303 And after three daies rise again cleared 86 Agree with thine Adversary c. expounded 13 Amen 17 Anathema Maranatha 255 Angariation 14 Angels how they ministred to Christ 9 Matthew Marke and Luke reconciled concerning the appearing to the women at the Sepulchre 138 Because of the Angels 1 Cor. 11.10 explained 243 Angels not to be worshipped and why 612 Angels need a mediator 303 Annas and Caiphas being high Priests 102 Why Christ Answered not 74 Jesus Answered and said 618 Antichrist who 569 Apostles Signification of their names 26.81 Apostles Sent two and two why 26 83 113 Apostles their mission twofold 27 Christians compleat Armour 290 No man hath Ascended into Heaven 144 Assurance gives an entrance into the Kingdom of glory 563 Assurance of our calling and election twofold 562 Means to attain this Assurance 562 Now is the Ax layd to the root of the Tree 7 B BAbes in Christ who 233 To Baptize with the Holy Ghost and with fire what 7 8 Baptisme what it is a sign of 213 Christs passion called Baptism why 120 Christ why Baptized 79 Baptized for the dead what 253 Baskets whence the Jewes had them in the Wildernesse 147 The reason of their constant carrying these ib. Beame in thy brothers eye what 19 Fought with Beasts 254 This day I have Begotten thee 195 Behold ●he severall exceptions thereof 33 True Believer who 568 Bethany what it signifies 55 Why at Bethesda Christ cured onely one 146 and why he 's bid to take up his bed and walk 147 Bethlehem what it signifies 4.100 Two Bethlehems 100 And thou Bethlehem c. art not the least the words plainly explained and Micah with Matthew then reconciled 5 To Bind what 44 how this power is exercised ib. Bound in spirit what 200 We were never in bondage 150 Birthday solemnization thereof lawfull 39 Blessing applied to God what it signifies 277 Blessing applied to man what it signifies 277 Blessings said to be spirituall why ib. Spirituall Blessings the chiefest ib. If ye were blind you should have no sin 152 Blind men doubts concerning them Mat. 20. resolved 54 James and John why named Boanerges 81 This is my Body 135 245 Book a Catalogue or reckoning up 2 The Books were opened and the dead judged what books 613 Where is he that is Born King of the Jews 4 5 The Bosom of the Father what 142 How Reprobates can be said to be bought

factum Cheitomaeus Gabbatha Sic nominatur illud pavimentum quod esset elevatum à verbo Hebraeo gabah quod significat elevari Piscat Erat in loco sublimi ut solent esse tribunalia ut judex à circumfusa multitudine videri audiri possit Cornel à Lap. Luke 23.14 Matth. 27.24 25. * Policarpi Ignatij Epistolae à Reverendissimo Episcopo Vsserio editae p. 74.75 Vide plura ibid. Id est Cranium seu Calvaria sic dicta à rotunditate volubilitate nam galgal volvere sig Piscat Neque enim Gabbatha Hebraicum est aut Golgotha sed planè Syriacum Quid igitur Lingua Syriaca appellatur à S. Iohanne Evangelista Lingua Hebraica quòd eâ tunc temporis Hebraei in Iudaea Commorantes uterentur tanquam vernacula Valeriani De Flavigny Receptissimum est Linguam Syriaeam Iudaeis Hierosolymitanis dum Christus in terris in usu etiam vulgo fuisse adeoque ipsi Christo. Seldeni Uxor Ebraica l. 3. c. 23. Vide Piscat Vide Piscat de Dieu in loc Crurifragium five crurifrangium ut crux ipsa servorum peculiare quasi supplicium fuerat Drusius Vide Grotium Brugensem Vide Bezam Fulleri miscel Sac. l. 5. c. 1. p. 14. Junias Piscat Beza Mr. Perkins Tacto pericardio ín quo est aqua sanguis circum Grotius Dr. Reynolds Vide Brugensem Luke 24.1.10 Cornel à Lap. Vnam praecipuam nominat pro pluribus Sic Marc. 5.2 46. si cum Matthaeo conferas Grotius Aetate velocior Grotius 6. v. Petrus aetate prudentior eaque diligentius omnia explorans Id. ibid. The Greek verbe is such as timber works fastened touch and is to fasten unto to be joyned unto so St. Paul useth it 1 Cor. 7. not to touch that is not to be fastened by marriage as one Broughtons Vide Bezam Grotium Brugensem The words should be translated I do not yet presently ascend See Broughtons Epistle to the nobility of Engl. p. 45. I ascend To what end see Iohn 14.2 En Magdalena hic à Christo fit Apostolorum Apostola Evangelista Cornel à Lap. Vide Piscat in v. 26. Primo non habtur è Scriptu●e ris Christum intrasse per janua claulas sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anas voces Latinus interpres reddidit semel quum fores essent clausae iterum januis clausis At Syrus utrobique cum essent fores clausae Sic nihil necesse est penetrationem intelligere Chamierus Vide Calvinum As my Father sent mee so I send you To imply that he sent all with equall authority every mans jurisdiction coming immediately alike from Christ. Christ used the Ceremony of breathing upon his Apostles with this forme of words receive ye the Holy Ghost as it were of set purpose visibly to represent he proceeding of the Holy Spirit from himselfe so Cyrill and Austen Flatus designat Spiritum Sanctum quemadmodum ventus Act. 2. v. 2. Eò quòd Spiritus Sanctusfit veluti flatus quidam Patris Filij nam hinc Spiritus vocatur Dedit autem praeterea intelligendum Spiritum sanctum à se quoque procedere se illius esse datorem non minus quam Patrem Brugensis in loc Ambrose Augustine Chrysostome and Cyrill Make this observation that this is not their worke properly but the work● of the Holy Ghost who remitteth by them therein performeth the work of the true God The Minister remits sins by assuring them out of Gods word that beleeve and repent that their sins are forgiven a private Christian may do this but the promise is peculiar to the Ministers Matth. 16.19 and 18.18 Figuram clavorum i. e. Vestigium vulneris ex clavis impressum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestigium quod à percussione imprimitur post percussionem in corpore percusso relinquitur Vulg. versio minus commodè reddit fixuram Syrus vertit loca clavorum Augustinus vertit cicatricem Gerhard Ex his verbis manifestum est Christum Dominum à resurrectione servasse non tantum cicatrices quinque vulnerum quae in cruce acceperat quales remanent in plagis sanatis sed ipsa foramina vulnerum non repleta carne quae speciem clavi haberet qualia fuisse dicuntur stigmata S. Francisci sed aperta ita ut caro continua non esset Lugas Brugensis Vide Bezam Hominum alij Christum nec oculis carnis nec fidei intuiti sunt ut Phocion alij oculis carnis fide ut Apostoli alij oculis carnis non fide ut Carphas Pharisaei alij non carnis sed fidei oculis ut Abraham Ioan. 8.56 nos omnes Grynaeus Ergo quae scripta sufficiunt ad salutem Nempe partim pudoris causa ut Beza annotat partim etiam ne indusio laxat● ac diffluente impediretur in natando Piscat Vide de Dieu in loc Notant quidam tot piscium numerari genera eoque significari ex omnì hominum genere capturam fore Grotius Refer ad dierum numerum Primum apparuit diversis ipso resurrectionis die iterum dive octavo nunc tertium Grotius Vide Brugensem See Dike of the deceitfulnesse of the heart p. 399. and Grotius Mr. Hildersam It is doubled in the vulgar pasce agnos meos pasce agnos meos Interrogatur amor imperatur labor Aug. Peter had a primacie of order not of authority say the Fathers See Rainolds conference with Hart Chapter the third Aequum erat ut triplici abnegationi triplex confessio apponeretur ne de tanti peccati remissione restitutione muneris Apostolici dubitaret Petrus Beza Syrus interpres vertit alius cinget lumbos tuos Glossa interlinearis cinget inquit vinculis Chamierus tomo secundo l. 11. c. 16. Vide Bezam Grotius Die a naturall dea●h on his bed not be put to death as thou shalt v. 18. See Sands his Travells See Mat. 16.28 Quod Petro dicitur omnibus dicitur sequere me Emissenus It may be that sharpe reprose of our Saviour quid hoc ad te made Peter give charge against curiosity as against Theft or Murder 1 Pet. 4.15.22 Dr. Sclater Vide Grotium Dike on Philemon Describitur in Actis progressus confi●matio ecclesiae primò in Ierusalem ad caput 8. Secundò e●●sdem persecutio augmentum in Iudaea Samaria à cap. 8. ad 16. Tertiò ejusdem inter gentes cumprimis fundatio progressus à cap. 16. ad finem Quistorpius (a) Non dixit omnia sed de omnibus nimirum ordinem ac seriem rerum indicans potiu● quam nihil esse praetermissum alioqui dissentire à Iohanne qui negat mundum sore capacem voluminum si singula quae dominus dixit fecitve scriberentur Chrysost. Eras. Totidem in hac interrogatione sunt errores quot verba Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est fixis immotis obtueri oculis amantium more Erasmus Oecumen ad

vestrae Duae sunt praecipuae partes in agendo voluntas potentia effectus utramque in solidum Deo asserit quid amplius nobis restat in quo gloriemur Nec dubium est quin perinde valeat haec partitio ac si Paulus uno verbo totum dixisset voluntas enim fundamentum est effectus absoluta aedificij superficies Ac multo plus expressit quam si Deum initij finis authorem dixisset tunc enim cavillarentur Sophistae aliquid medium relinqui hominibus nunc autem quid omnino proprium nobis reperient Calvinus Zanchius Deut. 32.5 Heb. 13.16 Vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic positum pro multi Sua agunt plerique hominum Grotius Quod omnes dicit non urgenda est particula universalis ut nullam exceptionē admittas erant enim alij quoque qualis Epaphroditus sed pauci verum omnibus tribuit quod passim erat vulgare Calvinus Omnes dixit pro eo quod Latinè dicimus plerique omnes id est plurimi valde multi Estius Syriacus in honore habeto sic Theodorerus Ambrosius Calvinus Beza In pretio habeto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim utru●●quo significat Zanch. * Beza Steph. non habita vitae ratione Ambrosius Graecam voc●m propius expressit in interitum tradens animam suam graecum verbum significat malè consulero non habere rationem alicujus non quod Faber putat sporte consultoque tradere Sentit enim Paulus illum ope divina servatum fuisse alioqui ipse se praecipi taverat in exitium vitae Eras. Vide Bezam Habet Emphasim quod ●on simpliciter ait cavete canes sed addit articulum istos canes istos malos operarios voluit omnino digito monstrare illos falsos Doctores qui erant Philippis Duae sunt causae cur hos doctores ex circumcisione vocarit concisionem una quia sua doctrina de carnali circumcisione ape●te se nondum esse verè circumcisos nempe corde sed tantùm corporis particula concisos declarabant altera quia dum illam carnalem circumcisionem urgebant corpus Ecclesiae scindebant atque perdebant Zanch. * Whereby he argues the ancientnesse of his stock and linage as being continued from Abraham called the Ebrew or from Eber of whom the Jewes were called Ebrewes which was before the confusion of tongues at the building of Babell Doctor Airay Gen. 14.13.20 21 25. Dung Or dogges meat Vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m●cae quae canibus projiciuntur Vide à Lapide Vide Bezam ut perfectiè cognoscam Jerome That is to have beene as perfect as the glorified persons in the day of judgement Alludit ad cursores qui nusquam deflectunt oculos ne celeritatem cursus sui retardent Calvinus Vide Bezam * Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod magnam habet Emphasim significat enim manus totúmque corpus protendere ad scopum ut eum apprehendas antequam pedibus eum attigeris quod faciunt stadiodromi qui cum extremo nisu conantur maximè dum metae victoriae vicinae sunt ut antagonistam aequis penè passibus currentem praevertant caput totumque corpus vires exerunt ac praecipites ad scopum ruunt ad eúmque summis manibus eum prebenfuri se extendunt Jta Chrysost. Et Theoph à Lapide in loc It is the same word that signifies to persecute because the earnestnesse of his Spirit in pressing toward the mark now is the same that it was in the persecution of those that pressed toward the marke before Mr. Burroughes As good runners when they come neer unto the mark stretch out their head and hands and whole body to take hold of them that run with them or of the mark that is before them so he in his whole race so laboured unto that which was before as if he were still stretching out his Armes to take hold of it Doctor Airay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ordo in acie à fronte ad extremum agmen por●ectus Thucid. l. 4. The word signifies our Charter and our municipall Lawes we live by the same Lawes as the Saints and Angels in heaven doe Pro conversatione Grae●è est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox significat conversationem civilem id est civium intet se tanquam dicat aposto●us civitas nostra in qua ut cives conversam●● in coelis est Jtaque nos non terrena s●pimus sed coelestia Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat inquit Budaeus regimen Politicum reipublicae vel civitatis q.d. Nostrum regimen nostra respublica nostra civitas in coelis est nos gerimus ut municipes coelorum à Lapide Corpore ambulamus in terra corde habitamus in caelo Aug. Anima non est ubi animat sed ubi amat Epitheta quibus compellat Philippenses duo indicant qualis quantus suerit Apostoli erga illos assectus Singulari amore illos complectebatur ita ut cum illis semper esse cuperet ideo au Fratr●s dilecti exoptati deinde declarat qualis suerat Philippensium pietas Jta in unive●sum illa Ecclesia profecerat constans suerat in doctrina Christi per Apostolum praedicata ut eam vocarit Apostolus gaudium coronam suam Gaudium quia sua pietate praebebant Apostolo materiam gaudendi coronam quia erant ceu ornamentum decus gloria Apostoli quasi dicat propter vos mihi placeo propter vos clarus illustris sio ut exponit Theodoretus Zanchius Zanchie Eos ad omnia aequo animo serenda hortatur Calvinus Psal. 145.18 Jam. 58. * Scriptura animam hominis quoad facultates in duas partes solet dividere mentem Cor mens intelligentiam significat Cor omnes affectus aut voluntates Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Alray Metaphora sumpta ab arboribus quarum vis hyeme intus contracta latet vere florere incipit Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris imbutus initiatus mysteriis Non fermidavit Apostolus vocem Graecae superstitionis ad meliores usus tranferre nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox hinc venit Grotius in loc vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se pedibus proculcandum prosternit M. Burroughes on the place See Heb. 13.16 Alludit ad id quod apud Moysen passim de sacrificits legitur ea Deo accepta esse in odorem suavitatis Vers. 19. But my God Dixit meus 1. ut significet se verè illum agnoscere pro Deo suo 2. ut significet hunc unicum esse illum à quo in carcere sustentetur omni consolatione afficiatur 3. ut docea● cum ipse sit legatus hujus Dei quicquid ad se missum suit à Philippis illud hunc suum Deum compensaturum Zanchius Omnes sancti nempe reliqui Christiani qui Romae erant

my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de