274 Soul and Spirit how they differ 99 Beleeve not every Spirit but try the spirits 571 The Spirit compar'd to water 145 What Star appeared to the wise men 5 Christ the chiefe Corner Stone 556 The godly lively Stones ib. God is able of these Stones c. 7 Sun Moon and Stars darkned 591 Sun what 595 Christ resembleth the Sun ib. Woman clothed with the Sun what 595 Our sufferings called Christs sufferings in what respects 560 Superscription of the Crosse why in three Languages 137 To support the weak what 312 Swear not at all expounded 13 They that take the Sword shall perish with the sword 72 Synagouge what it signifies 9.15 The use thereof 208 T LEt their Table be made a snare what 221 When Christ was driven forth to be Tempted 8 Where he was Tempted ib. What weapons be us'd when he was Tempted ib. Satan called the Tempter why 9 The Tempter appeared in some visible shape ib. What it is to tempt God 9 Ten dayes what 581 Testament what it signifieth 91 why called new Testament ib. Thessalonica where seated by whom built and upon what occasion 309 The third houre 93 Mark and Iohn reconciled 93.167 Thirty pieces of silver how much 70 74 A Thorn in the flesh the messenger of satan what 264 Thornes are Lusts 37 why so called ib. Christ hath the Throne of David how 97 Three hundred pence how much 91 Christ three dayes and three nights in the grave 34 Appeared cloven tongues like as fire why 186 Traditions unlawfull and why 40.41 Christs Transfiguration 46 why manifested not to all ib. Why to Peter James and John ib. Moses and Elias appeared and why ib. As Travaile upon a woman with Child what it denotes 313 Treasure in heaven what 17 The Trinity set forth by three precious stones 584 Twelve tribes what 52 Christ chose twelve Apostles and why 25 U TO receive the grace of God in Vaine what 261 The veil of the Temple rent 76 which veil why 76 Verily verily 144 Vipers their properties 7 Of the Virgins wise and foolish 67 Extreame Unction not proved from Mark 7.13.84 Unity of Saints urged 283 Untill first born no ground for Helvidius error 4 Untill in Scripture taken for never 4 Unworthily to eat and drink what 246 The Dead shall heare his voyce 147 All in the Graves shall heare his voyce 147 W WAtches of the night how many their continuance names 40 Of Pilats washing his hands 74 Three sorts of washing of hands amongst the Jewes 74 Waters what 610 The spirit compared to Water 145 Except a man be born of water and spirit 144 Narrow way what 20 I am the way the truth and the life 161 Wite stone why given 582 White garments what they signifie 583 Wine mingled with Mirrh why given to the condemned 75.92 Matthew and Mark reconciled ib. Wisdom and Prudence what 301 Three parts of the Professors of Wisdom 107 Without Christ without God 281 Wisemen what they were their number gifts names 4 617 Two witnesses 593.594 Three bear witnesse in heaven three on earth 572 Wives must submit to their Husbands 288 Wolves and their Nature 27 Woman in the Revelation signifies Idolls 2. The City of Rome 3. The True Church why 578.595 Woman great is thy faith 42 Woman behold thy Son 167 Of the Woman taken in Adultery 149 Woman what have I to doe with thee 143 Women have first notice of Christs Resurrection why 139 But by every Word that proceedeth out of the mouth of God The meaning 9 The Word of God compared to a Candle 116 to Salt Marg. 123 The Word said to be sincere how Marg. 556 The Word of God compared to seed and why 33 Work of God upon us Work of God in us 57â— Cast off the works of darknesse 226 Their works follow them 64 The Saints Gods Workmanship why 281 In all the world the Gospell shall be preached how to be understood 64 The God of this World why Satan so called 258 Where the Worm dyeth not and the fire is not quâ—nched 87 God only to be Worship'd 9 God to be Worship'd in Spirit and Truth 145 Worthy taken in a double sence 31 For they are Worthy cleared 583 What Christ Wrote on the ground wherefore 150 Y YEa yea Nay nay 14 Young-men who 1 John 2.14 568 Z VNto the blood of Zacharias the son of Barachias Mat. 23.35 What Zachary is there meant 62 63 117. Finis Tabulae A CATALOGUE OF THE Greek words or phrases which are opened in these ANNOTATIONS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140.269 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 569 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.185 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
service Deny or forsake himself That is all that he hath as Luke expoundeth it 14.33 all outward prerogatives touching the flesh To deny is either when we contradict what is affirmed and affirme the contrary or else when we refuse to grant ones request and neglect or oppose it The first is Logical in our words the other morall in our actions And take up his cross Not as if he should make himself a Cross but that which is appointed for him The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall as Chrysostome notes and signifies not simply negare but pernegare or prorsus negare totally utterly to deny not at all to spare or regard it importeth a universall deniall rendred by Beza abdicet seipsum which is as much as to reject and cast off as a man doth a graceless son 1. simply and absolutely mans sinfull self and so it is all one with Tit. 2.12 Deny ungodliness and wordly lusts 2. A mans naturall self conditionally 3. A mans morall vertuous renewed self comparatively in relation unto righteousness A man must willingly and obediently forsake all sin subdue all generall concupisence with his owne proper and personall corruptions Psal. 18.23 absolutely without any limitation or exception cast away and forsake alwaies in praeparatione animae and actually whensoever Christ calls them unto it whatsoever is neere and deare unto him if it become a snare to conscience and disesteeme the best of his graces in respect of the righteousness of Christ. 2. Gospell suffering a cross and his cross and to be taken up voluntarily Take up his cross Luke addeth daily Luk. 9.23 which hath great force in it for Christ declareth that there is no end of our warfare untill we shall depart out of this life 3. Gospell service and let him follow me There are two arguments used to set these three on in Ver. 25 26 27. Vers. 25. For whosoever will save his life shall lose it We may understand it first in reference to this present life he runs himself into a greater worldly danger while he thinks to avoid it Secondly It is alwaies true in respect of eternall life they lose a better life than they save and whosoever will lose his life for my sake shall find it That is lose temporall life as men count it shall find eternall Ver. 26. For what is a man profited if he shall gaine the whole world The earth and all the things there that men can value and desire may be possessed without possessing God And lose his own soule Not in regard of being or property but felicity These words set forth the transcendent excellency of the soul of man There are two arguments used to prove this 1. A comparatis the comparison consists of three paire of particulars 1. Of Acts gaine and loss 2. Of Objects the world and soule 3. Of Adjuncts the whole world and his soule 2. Ab impossibili from the impossibility of recovering this soule and redeeming it if it should be lost What shall a man give That is there is nothing he can give The interrogation carries with it 1. a challenge a triumphant deniall 2. An appeale to set it home on our consideration Put the soule and the world together and the soule will be found far more excellent 1. The world was made for the soule the end is more noble than the means Gen. 1.26 Psal. 8. beg 2. God prefers a soule before the world Pro. 23.26 Esa. 66.1 2 3. The soule is the Lords the world Satans God is called the God of the Spirits of all flesh Satan the Prince of this world 4. The Soule is of a Spirituall nature the world of an earthy nature Omnia si perdas animam servare memento Vers. 28. In his kingdome That is the powerfull effects of the Gospell as Mat. 10.7 and 12.28 2 Pet. 1.16 The manifestation of the heavenly glory which Christ began at his resurrection and shewed it more fully by sending the Holy Ghost Calvin for that which some do imagine of John is a fancy CHAP. XVII Verse 1. ANd after six daies Luke 9.28 saith about eight daies there is no contradiction For either Matthew or Luke count that time from divers termes or from the same And then Luke reckons up eight daies the first and last being reckoned with them Matthew only sixe the middle ones being cast between This answer Calvin in his Harmony and Scultetus give Jesus taketh Peter Iames and Iohn Because it was not yet time of Christs full glory he therefore shewed not his glory to all his Apostles but chose out of them some Antesignani who might be sufficient and fit witnesse enough to others of Christs glory seen viz. Those very persons who after in the mount of Olivet were to be spectatours of his low abasement here first in the Mountaine of Tabor were beholders of his great Majesty and glory There are divers causes why he tooke only these Peter that he might reclame him so much the more strongly from his errour into which he fell by hearing of the passion of Christ. Iames because he first of all was to shed his bloud for Christ Acts 12.2 And lastly Iohn because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus Christ took upon him the heavenly glory for so short a time to declare that he went willingly to his death for it was as easie to exempt his body from death as to adorne it with heavenly glory Vers. 2. And he was transfigured before them Greeke metamorphosed or transformed And his rayment was white as the light Marke saith white as the snow Mar. 9.3 these do not oppose each other for as darkness hath its blackness so light its whitenesse therefore it is all one whether the comparison be borrowed from snow or light which the words of Marke shew shining proper to light and white proper to snow applyed to one and the same garment Marke there addeth So as no Fuller on the earth can white them Vers. 3. Moses and Elias were verily present These two appeared to shew that the Law and Prophets had no other purpose nor end but Christ and to shew the consent of the Law and Prophets with him It is probable Moses was raised from the dead Deut. 34.6 about what they talked see Luke 9.31 In life eternall the Saints shall mutually know one another for these three Disciples here having but a taste of it knew Moses and Elias Vers. 4. Then answered Peter and said unto Jesus Lord it is good for us to be here Peter being astonished spake as a man altogether amazed Marke 9.6 Vers. 5. A bright cloud overshadowed them A cloud was put before their eyes that they might know that they were not yet fit to behold the brightnesse of the heavenly glory A voyce sounded out of the cloud but neither was body nor face seene Deut. 4.12 The cloud
world that they might have my joy fulfilled in themselves That is I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their owne hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their soules the quality of that intercession which I shall make for them in heaven Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid on verses 5 6. p. 491. Vers. 19. I sanctifie my selfe In this Chapter where he refused to pray for all hee professeth that he sanctified himselfe for their sakes for whom he prayed now this sanctifying of himselfe was unto his death and passion by the unanimous consent of all the Fathers as Maldonate acknowledgeth therefore Christ died not for all and every man CHAP. XVIII Vers. 1. WHere was a Garden into which he entred and his Disciples Peccatum in horto primùm admissum in horto coepit expiari Brugensis Sin being committed first in the garden began to be expiated in a garden Vers. 2. For Iesus of times resorted thither with his Disciples Christ was wont alwayes to seek solitary places to pray in These festivall dayes he was alwayes wont to continue there in the night Luke 21.37 and 22.39 Christ by this deed did shew that he shunned not his enemies but made choice of fit place and time for the executing of his Fathers and his owne purpose He chose rather to be taken in the place of prayer than of supper and in the night that the feare of his enemies might be shewd who durst not take him in the day time Vers. 14. It was expedient that one man should die for the people He meant it was better that Christ being but one should die than that the whole people whose destruction he thought unavoidable if Christ were suffered to live should perish and come to nothing It was the will of God for the honour of the Priesthood that hee should utter that he meant ill in such words as might have a good sense though not meant nor intended by him wherefore he is said to have prophesied Vers. 15. And so did another Disciple that Disciple was knowne unto the High Priest Some thinke this was John who perhaps might serve the High Priest with fish but because after three yeares conversation in the Schoole of Christ familiarity with the High Priest Christs sworne enemie would be no good signe and because John could not without imminent danger enter into the High Priests hall therefore Austen and the ordinary glosse say rightly who that Disciple was because it is here concealed it should not bee rashly determined Grotius thinks it was not John because he being a Galilean would have been questioned by those that stood by as well as Peter nor any of the twelve but rather him in whose house Christ supped for that Matthew 26.18 Brugensis likewise thinks it was not Joâ—n because he was familiarly knowne to the High Priest nor any publique and open Disciple of Christ but a secret one as there were many then Some thinke saith he that it was some honorable Citizen of Ierusalem what if it was hee at whose house Jesus supped for he was rich and magnificent Mar. 14.15 and also a secret Disciple of Christ Mat. 26.18 Vers. 31. It is not lawfull for us to put any man to death The Jewes say some spake only of a certaine kinde of punishment viz. as crucifying with which they would have Christ suffer for the greater ignominie But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way when wee reade that they would sometimes have throwne him downe headlong and sometimes have stoned him Therefore their opinion seemes to be most probable who understand these words of the Jewes not as spoken simply and absolutely but with the respect had of the time viz. For the feast of the passeover which was then kept that it was not lawfull for them to put any to death see vers 28. So Bellarmine saith many of the fathers interpret those words Those things which follow favour this exposition That the saying of Jesus might be fulfilled Beza saith the cause why the Jewes expressely required that Christ should be crucified was not onely because this was a most bitter and shamefull death but because this punishment was appointed by the lawes of the Romans for the authors of sedition See Acts 6.12 and 7.58 and 24.6 7. against this exposition Vers. 38. Pilate saith unto him What is truth And when he had said this hee went out againe unto the Jewes and saith unto them I finde in him no fault at all Pilate speakes roughly to Christ but well of him to the people he used foure meanes to deliver him First Loquendo by speaking for him when al the world was silent Secondly mittendo by sending Christ to Herod Thirdly jungendo by joyning Christ Barrabas together thinking they would rather have chose Christ than such a vile fellow Fourthly flagellando by whipping of Christ. Two things made him condemne him 1 The importunity of the Jewes Crucifie him crucifie him and his willingnesse to content them Marke 15.15 2 The feare of losing Caesars favour Iohn 19.13 Vers. 39. But ye have a custome that I should release unto you one at the Passeover Some say they used this custome in remembrance of Jonathans deliverance by the people others in remembrance of their deliverance out of Egypt a third not in relation to either of those but in solemnity of the feast at the Passeover a malefactor was to bee set free not an innocent condemned CHAP. XIX Vers. 1. ANd scourged him It was established by the Romane Lawes that he which was crucified should be first beaten with rods Vers. 5. Behold the man That is if there be any mercy yet in you looke on him set him free Vers. 13. In a place that is called the pavement but in the Hebrew Gabbatha Within the Court of the Temple in a house called the Paved Chamber because of the curious cut stones it was paved with See Piscator In Hebrew That is Syriacke that is the speech of the Jews Grotius Vox est ejus linguae quae Christi tempore vernacula erat in Iudaea quae ideo Ebraica dicitur Vers. 14. About the sixt houre Then began his hanging on the Crosse say some Mark 15.25 saith And it was the the third houre and they crucified him so Mat. Luke Cornel à Lap. allegeth seven interpretations for the reconciling of these places but approves of this best Christ is said to be crucified the third houre because at that houre Pilate publikely assented to the Jewes crying crucifie him that he might avoyd the tumult of the people whence he commanded him to be whipt as fitting him for the Crosse for the guiltie
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
tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giving some small part of a summe to assure that the whole shall be tendred in due season Of the purchased possession It is one word in the Greek but two in English because we cannot otherwise expresse it some refer it to the persons so Calvin Others to the estate they shall attaine unto when they come to heaven So 1 Thess. 5.9 and 2 Thess. 2.14 Vers. 16. Cease not to give thankes 1. In all his solemne addresses 2. By frequent ejaculations 3. In regard of the habituall disposition of the soule 4. Would persevere in it Vers. 17. The God of our Lord Iesus Christ 1. by way of opposition to all false Gods as he is called the God of Abraham Isaac and Iacob 2. In regard of his incarnation God the Father gave him his body 3. As he is mediator 4. By way of exaltation this is more then the God of the whole world God of Nations The Spirit of wisedome Put for the gift of wisedome bestowed on us so called both because the Spirit doth beget it in us and is with it to sustaine and perfect it as also because it selfe is of a spirituall nature moving them in whom it is to work after the directions of it Vers. 18. The hope of his calling Hope is put for things hoped for not for the grace of hope which springeth from faith thus we say he is a man of faire hopes that is goodly lands which in likelihood will befall him His inheritance An inheritance which comes by grace or lot called his 1. Because it is of his preparing and providing 2. Because we shall have it with him 3. Because he is the subject or matter of it the heaven of heavens is communion with God he shall be all in all 1 Cor. 15. Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power Observe the gradation the Apostle speaking of the power of God put forth upon those which doe beleeve expresseth it in a six fold gradation 1. It is his power onely the power of God could doe it 2. The greatnesse of his power 3. The exceeding greatnesse of his power 4. It is the working of his power 5. The working of his mighty power 6. It is the same power by which he raised Christ from the dead and set him above all so v. 20. Vers. 21. Farre above all principality and power and might and dominion and every name that is named Some interpreters understand this of terrene dominion others of the Angels Principaliâ—y Those in principall authority Power All secondary powers sent from them Might That is Angels putting forth might in some miraculous effects of mercy and udgement Dominion Such Angells whose Ministry God used in the government of kingdomes and provinces Name Every creature howsoever named Baine Vers. 2â— To be head over all things Christ is a head in regard of intimatenesse of conjunction by way of influence the spring of sense and motion in respect of government See 4. Chap. 15. v. Vers. 23. The fulnesse of him that filleth all in all There are foure things considerable in this last clause both darke and excellent 1. The Church is Christs fulnesse tâ—e fulnesse of him Actively if we consider Christ not personally but mystically as a Head and having the Church for his body but it is rather called Christs fulnesse because it is filled by him the fulnesse it hath is from him of his procuring bestowing continuing accepting and because all is for him therefore his fulnesse 2. Yet hee filleth it that filleth The Greeke word is of the middle voice but here it is to bee translated actively there is a great deale of difference betweene the fulnesse of the choycest beleevers and the fulnesse of Christ there is in him plenitudo fontis a fulnesse of the Fountaine in them plenitudo vasis a fulnesse of the Vessell in him say the Schoole-men there is a fulnesse of sufficiency bounty preheminence and redundance 3. The extent of this repletion all He fills 1. All creatures with naturall blessings Psal. 104.28 and 65.9 2. All men with common blessings Iohn 1.9 3. All the Saints with speciall peculiar and distinguishing blessings though they have not all the same degree and measure of them 1. With Spirituall gifts for the edification of themselves and others 1 Cor. 12.4.11 2. With Spirituall priviledges all Saints are justified and every one as truly as any one though they be not so greatly sanctified they have all the benefit of adoption the youngest children as well as the eldest the first born all things shall happen for the good of all 3. With Spirituall consolation requisite to their condition Iohn 16.24 2 Cor. 1.5 Lastly he fills not onely all the Saints but all the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all their capacities 1. All the faculties of their soules the understanding with light Ephes. 1.18 and 5.8 Psal. 36.9 The conscience with quicknesse purenesse tendernesse quietnesse Act. 24.16 1 Titus 15. 1 Cor. 1.12 1 Pet. 3.18 The will with Spirituall intentions purposes 2 Cor. 5.9 the affections of love joy feare are set on him chiefely 2 All the Members of the body 1 Cor. 6.20 Rom. 6.13 2 Cor. 4.10.11 3. All the desires of the inward man Psal. 25.13 and 37.4 Esay 58.11 4. All the indeavours of the outward man 75. Psal. 2.3 Esay 22.12 Psal. 138. ult 4. The qualification of this extent in all 1. Ordinances 2 Occurrences and providences Rom. 8.28 3. Ages and successions 2 Cor. 4.13 4. All relations Rom. 3. 23. 5. Comforts 6. amidst all their discomforts 7. To all saving intents and purposes initiatively and gradually here and consummatively hereafter CHAPT II. Vers. 2. THe course of this world Ad verbum juxta seculum bujus mundi Vorstius The world of the world that is that temper and frame of that age of the world Vers. 3. Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills lust is made up all of wills Vorstius thinkes it notes the two perverse desires some of which are more internall some more externall And were by nature the Children of wrath even as others To be by nature the children of wrath signifies these things 1. Wrath is our proper due we are borne to it 2. It belongs to us as soone as ever we have a living soule damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath Adam might have helped it 4. It is universally so as we say a man is by nature mortall because all are so Locus est insignis adversus Pelagianos quicumque peccatum originale negant Calvine That which is naturally in all is originall See Estius The Apostle opposeth the
of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we lâ—ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Esâ—y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are not
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
worship of God had none to vexe oppose or hinder them therein a double effect followes this and were edified Every particular Church and member of the Church did grow and brought forth more fruit The metaphor of a building agrees well because the Church is the Temple and house of God 1 Tim. 3. 15. And all the faithfull also are Temples 1 Cor. 3.16.2 Were multiplyed in number many came into the Church Chap. 20. v. 10. And embracing him Embrace him on every side Chap. 23. v. 26. Vnto the most excellent Or most mighty it was the title by which the President was usually called Menochius in loc Chap. 24. v. 16. I exercise my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est me exerceo laboro fatigo q. d. totus sum in hac re Chap. 27. v. 34. For there shall not a haire fall from the head of any of you This is a proverbiall forme of speaking noting by an hyperbole that they should not be hurt in the least thing nor lose the basest things such as are haires of the head so farre should they be from losing their lives The proverbe is taken not onely from the first of Sam. 14.45 2 Sam. 14.3.11 1 Kings 1.52 but also from the 21. Chapter of Luke v. 18. ROMANES Chap. 2. Vers. 15. THeir thoughts the meane while accusing or excusing one another He meanes by turnes conscience excuseth them when their actions are conformable to the Law and accuseth them when not Chap. 3.30 It is one God which shall justifie the circumcision by faith That is the circumcised Jew the abstract put for the concrete so ch 11. v. 3. the election that is the elect The Hebrewes when they would expresse a thing to the height put the abstract for the concrete the quality it selfe for the person Chap. 8. v. 13. Doe mortifie the deeds of the body That is sinnes because the body is the instrument of them for the most part Ye shall live He speakes to beleevers it is meant of a life of comfort and abundant fruitfulnesse live to purpose and doe much service to God Vers. 15. The Spirit of adoption whereby we cry Abba Father Abba is a Syriacke word and Father Greek to shew that Jewes and Gentiles agree in calling God Father Abba was then used by Children and Father is added as if he had said Father Father both words are used because when wee would please we repeate the same words as Matth. 7.22 or words of the same signification as Iehovah Adonai in the beginning of one of the Psalmes 1 CORINTHIANS Chap. 4. Vers. 3. BVt with me it is a very small thing The smallest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro minimo est Beza Vulg. Chap. 6. v. 9. Nor effeminate nor abusers of themselves with mankind The first are properly those which are called Catamites qui turpia patiuntur those men which suffer filthinesse to be acted upon them The latter are those qui eadem turpia peragunt which act that filthinesse on others Chap. 11. v. 4. Every man praying or prophecying having his head covered dishonoureth his head The Apostle would have Christians to be farre from the rites of Gentiles their custome was to pray with their heads covered 2 CORINTHIANS Chap. 4. Vers. 4. THe God of this world That is the Devill he is not the Creator upholder or possessor of the world but the God thereof 1. By unjust usurpation 2. By busie operation acting in every man of the world 3. By a voluntary subjection men yeeld themselves to him to be his slaves 4. Because of that great universall dominion he hath over the world Hee no sooner tempts but we are ready to close with him Chap. 5. v. 5. Who also hath given us the earnest of his spirit Also this is cumulative and additionall to what went before given that notes the freenesse of the gift he speaks of it as already given The earnest of the spirit that is saith Menochius the Spirit which is a pledge and earnest of future glory not onely so but because it is the spirits office to give assurance to the soule This gift of God or worke of the spirit is called an earnest in three respects 1. An earnest is for confirmation of a promise or agreement so here of Gods faithfulnesse 2. An earnest is somewhat of the same kind of that which is to be paid afterward and therein differs from a paune or pledge which may be of another kind so this gift is somewhat of that which wee shall receive fully in heaven 3. An earnest is but little of that which is to be paid Chap. 11. v. 24. Of the Jewes five times received I forty stripes save one The Jewes gave 39. stripes onely either to signifie their clemency in punishing lesse then the Law permitted or to shew themselves religious and studious of observing the Law warily taking heed that they exposed not themselves to danger by violating it if they fulfilled the number of forty EPHESIANS Chap. 6. Vers. 17. THe helmet of salvation In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the helmet of a Saviour that is take our Saviour for a helmet viz. that being armed with his faith doctrine and instructions of life you may not feare the fiery darts of the most wicked one PHILIPPIANS Chap. 2. Vers. 17. AND if I be offered up The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be poured out as a drinke-offering viz. his bloud for there were two parts of the sacrifices viz. the sacrifice which was slaine and the drinke-offering as wine or oyle which was poured upon it The Apostle alludes to this rite of the sacrifices 2 THESSALONIANS Chap. 2. Vers. 8. WHom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming There is a difference between those two words consume and destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are here in a speciall manner distinguished Illud est tractim imminuere hoc funditus tollere Fire consumes Wood and the candle by feeding on it by little and little water being powred on fire destroyes it Cocceus de Antichristo 1 TIMOTHY Chap. 3. Vers. 6. HE fall into the condemnation of the Devill Not that whereby the Devill condemnes but whereby he is condemned as the destruction of the ungodly 2 TIMOTHY Chap. 1. Vers. 7. THe Spirit of love and of a sound mind Because it fils the soule with a sense of Gods love and so heales the conscience TITUS Chap. 1. Vers. 6. THe husband of one wife The Apostle doth not command that a Bishop should necessarily have a wife but that he have not two wives Neither is here forbidden as Justellus hath rightly observed Digamia aut polygamia successiva as the popish Interpreters say sed simultanea HEBREWES Chap. 2. Vers. 7. THou madest him a little lower then the Angels In Greeke it is
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh
ad ignem a Lapide c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obnixè prohibuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compositione intendit significationem d Apertio caelorum pro manifestatione gloriae Coelestis interdum accipitur hic verò etiam significat visibilis Coeli cissuram ita ut perspicere potuit Iohannes aliquid planetis astris superius neque â— alius potest esse sensus verborum Marci cum dicit eum vidisse diffindi coelos Calvinus Videtur respicere atque alludere ad locum qui est Proverb 8.30 The weapons used in this combat by Christ art partly offensive the sword of the Spirit it is written partly defensive which are principally three correspondent to the number of our three mortall enemies the World Flesh and the Devill He useth the wildernesse against the temptations of the world fasting against the temptations of the flesh and prayer against the temptations of the Devill Chemnit Perkins Vide Pisca in loc a Delit. Evang. c. 30. b Si locum Deuteronomij cum historijs antecedentibus cum Psal. 95.8 Conferas apparebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè hic esse Dei potentiam aut providentiam experiri cum satis magna jam ejus documenta apparuerint Sic Act. 15.10 Grotius c Vbi fatetur Iansenius quòd res est in primae etiam parte intelligi debere vocem solam Alioqui tentatori ceu ad rationem deposcentis minus aptè respondisset Christus Down Diat de Antich vide Piscar v. 2.8 d Vox haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam latè patet quam Hebraea Gnedah aut Latina conventus Omnis enim hominum Coetus qui ex instituto est sive judicioruÌ„ sive publici consilij sine rerum sacrarum gratia hoc nomine appellatur Deinde verò coepit ad loca transferri in quibus isti conventus habebantur ut Luc. 17.5 Hic sive Coetum sive locum in quo lex divina exponi solebat intelligas nihil refert Ne Christianos quidem ab hoc vocabulo abhorruisse apparet Iac. 2.2 Grotius e Vel quod interlunio nati comitiali morbo laborare soleant vel quod epileptici ad conversiones lunares paroxysmis corripiantur Scultet exercit Evang. l. 2. c. 12. vide Fulleri miscell Sac. l. 2. c. 17. f Lex quae in monte lata fuerat in monte exposita fuit Heinsius in exercitat Dominus ad montana conscendit ut turbas ad altiora secum trahat Hieronymus in loc g Haec potius vis est hujus generis loquendi ut qui sermones menteâ— conceptos proferant ij dicantur aperto ore loqui ea quae mente prius conceperant alijâ— loquenda Rainold de lib. Apoc. Iansen Chemnit Perkins Cornel à Lap. h Vos creditiâ— beatos esse pauperes ergo ut tanto facilius fiatis beati omnia bona vobis adimimus Iuliani Scomma in Christianos jactum i Graeca dictio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè mendicòs significat Iansen k Doleat homo Christianus de dolore gaudeat Luke 1.76 Called i. e. accounted Calvin l Vt sit posterius verbum loco adverbij Hebraeorum more Perkins m Discipuli sal terrae vocantur à Domino emphaticè quidem cum articulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasâ— eximium illud sal terrae nec Iudaeae duntaxat sal sed sal terrae pro latitudine vocationis Apostolicae ex porrectis ecclesiae Dei pomoeriis contra distinctè ad angustias vocationis Propheâ—icae Spanhem Dub. Evang. parte tertia Dub. 91. n Spanhemius Dub. Evang. part 3. Dub. 91. Ioth apud Ebraeos inter alphabeti literas minima est huic respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum Venustissimè usus hac hyperbola poeta ille nostri temporis videtur qui dixit Nescit Scripturae vel breve iota sacrae Drus. Prov. Class 2. l. 3. o Drusius de recta lectione linguae Sanctae vide Capellum de punctorum Hebrarcorum antiquitate l. 2. c. 14. Piscat in loc Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellexit Christus literam minimam quae est jòd apud Hebraeos probabile itaque illum per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellexisse Puncta Accentus figuram minorem habentes quia praeter literas nihil aliud est in Lege Hebraeorum vim seu potestatem aliquam habens praeter Puncta vocalia Accentus diversum quid à literis existimant ideo denotari quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguntur per particulam disjunctivam Aut ut quasi oppositionem videatur facere inter Iota Apicem Buxtorf de Punctorum Antiquitate Origine parte 2. c. 15. p Chemnit in loc commun By the kingdome of Heaven understands the Church Grotius that time when the Goates shall be severed from the Sheepe q Suam doctrinam non opponit Mosi ut illum vel reijciat damnet sicut manichaei delirarunt vel velit tradere meliora perfectiora graviora praecepta quam Moses sicut Scholastici somniarunt Moses enim plane eodem modo tradidit explicationem 5. praecepti Levit. 19. v. 17. Sed Pharisaeorum corruptelas reprehendit reijcit Chemnit loc commun r Racha Rectius Raca vel Raka 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Syriaco Raka vanus cerebro vacuus à radice Rik evacuare fundere effundere Ita censent plurimi Verum ita cum sequente convitio stulte conveniret Quid enim aliud est Cerebro vacuus quam stultus quid stultus aliud quà m cerebro vacuus Dilherri electa l. 2. c. 20. Alij volunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse interjectionem sonum indignantis tres dicunt constitui gradus eorum quos Christus contra quintum docet peccare praeceptum primum eorum qui intus duntaxat adversus proximum commoventur iramque gerunt animi restricti alterum eorum qui eo usque effervescunt ut iracundum aliquid evomant tertium denique eorum qui in apertum aliquod convicium erumpunt Racha indignantis vox Hosanna laetantis Vide Rainold de lib. Apoc. tom secundo praesect 167. Bezam in loc Hoc verbum propriè Hebraeorist Rakah enim dicitur inanis aut vacuus quem nos possumus vulgata injuria absque Cerebro nuncupare Hieron in Loc. Non dicit si tu habes aliquid adversus fratremtuum sed si frater tuus habet aliquid adversum te ut durior reconciliationis tibi imponatur necessitas Hieron in loc Satius est totam locutionem quae metaphorica proverbialis est quam particulae donec idiotismum in explicatione hujus loci attendere Glass Gramat Sac. lib. 3. Tract 5. Ad ultimum quadrantem solvere dicitur is cui de debito nihil remittur Germanum proverbiale Quadrans nummus est qui à quibusdam vocatur teruncius Drus. Prov. Class 2. l. 3. a See Maldonate Tolet Iansenius d Chrysost. Theoph. Cartw. Mr. Perkins b Dr. Prid.