10. and 11. verses and 7. John 37.38 The comparison lies in foure things as Cornelius à Lapide and others shew First water serves to coole burning any scortching unnaturall heat so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath Secondly quencheth the thirst so the Spirit of God satisfieth the soule Thirdly water hath a cleansing vertue it purgeth away filth so the Spirit of God Ezek. 36.25.12 Zach. latter end and 13. beginning Fourthly water fructifieth 17. Ier. 5. 1 Psal. 3. so the Spirit of God Vers. 22. Ye worship ye know not what That is although you have a good intention and direct your worship to God and pretend the examples of your Fathers yet because your worship was instituted without the manifest word of God you know not what you worship See Dr. Reynolds on 110. Psal. p. 136. Salvation is of the Jewes Which is understood First of the Messias being to be borne of them Rom. 9. Secondly of the Word committed to them Rom. 3.2 Polyc. Lyser Vers. 23. In Spirit and truth First in Spirit That is not carnally Truth That is according to the spirituall meaning of the Ceremoniall Law They had killing of sacrifices in the Ceremoniall Law now there should be killing of sinne they had fire we should have zeale they salt we sincerity See Mr. Mede on this place In Spirit and truth inwardly and sincerely Or secondly Spirit for the manner of his worship truth for the matter as he hath revealed Inwardly in their hearts and soules and truly Spirit That is in the mind Conscience will and affections Perkins Vers. 25. That Messias commeth The word is the present tense he is even comming and when he commeth he will tell us all things that is all these things that we speak of concerning the worship of God he will teach us far otherwise Like to this is that which the Jewes say at this day of Eliah Elias veniet revelabit omnia Elias will come and will reveale all things Vers. 29. Is not this the Christ Not that she doubts but from the declaring of things hidden she infers that he is the Messias Vers. 35. Say not ye There are yet four moneths and then commeth harvest behold I say unto you lift up your eyes and looke on the fields for they are white already to harvest As if he should say you reckon yet foure moneths to the harvest viz. to a naturall harvest but see the fields waxing white with fruit for a spirituall harvest Vers. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ That is we are experimentally convinced by what we have heard and seen that this is he This is indeed the Christ The adverb indeed is opposed either to false Christs as Theudas was ottypicall worldly Saviours as in the history of Judges it is sometimes said he sent them a Saviour but this Jesus indeed is the Messias the Saviour of the world Esay 49.6 Vers. 44. A Prophet hath no honour in his owne Countrey It seemes probable to me that the Proverb arose from thence that the Prophets were so ill entertained by their own nation Vers. 46. A certaine noble man Not by reason of stock or family but by reason of office as the Syriack hath rendred it a Minister or steward of the King Herods Courtier who though he was a Tetrarch yet he was commonly called King it was his wife whom Luke 8.3 reckons among the followers of Christ viz. Chusa who was Herods Steward as is there said Polyc. Lyser Vers. 48. Ye will not believe Viz. The word and promises of God or you doe not believe that I am the Messias Vers. 52. At the seventh houre the fever left him By that consideration it appeares that the noble man did not anxiously make haste because he believed the word of Christ but went on quietly in his journey which is an excellent description of true faith Esay 28.16 CHAP. V. IN this Chapter because the Jews objected that Christ came of himselfe he telleth them six times that his Father sent him Vers. 1. A feast of the Jews The acts of that Feast containe three heads viz. a Miracle a disputation about the Sabbath and a famous Sermon When a Feast is simply named without addition it is often used of the Feast of the Passeover Matth. 27.15 John 4.45 and so also John 11.56 and 2.12 it is used John 6.4 there seemes to be an explication of this place and the Passeover a Feast of the Jews was nigh The reason of the Antonomasie is because the Passeover is the beginning and chief of the Feasts there is a certaine prerogative given it above the rest both for the memory of the benefit past and the signification of the future redemption At this feast Jesus went up to Jerusalem as also to other Feasts often in the time of his ministery Chrysostome gives three reasons of it First that he being so subject to the Law for us might free us from its bondage Secondly lest he should seeme to be an Adversary of the Law as if he had come to have broken it but that he might shew that he would fulfill the shadowes and figures of him Thirdly because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the pâ—rts of Judaea but the whole world Christ would take occasion both that he might instruct many and that his fame concerning his doctrine and miracles might spread the more Vers. 2. By the place of the sheepe Some understand market others gate which is most probable because mention is made of such a gate nigh the Temple Neh. 3.2 where the seventy translate it so using the same word Howsoever it was a place where sheep were kept for sacrifice That poole was to wash and water the sheep that were brought thither In the Hebrew tongue That is in that tongue which the Hebrews not use which was Syriack not much differing from the Hebrew Bethesda The house of bounty because in that place God freely exercised his power in curing all diseases of the people and because there the godly relieved the sick with their almes Brugensis hath both these The greek books have Bethesda the Latines Bethsaida which signifies a house of fishing and so agrees with poole Having five porches Or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walk in These were made for the reliefe of those poore people that they might be dry from winde and weather because they were to tarry a great while before they could be healed Vers. 4. An Angel went downe at a certain season into the poole and troubled the water The Evangelist hath not marked what signe there was by which the descent and presence of the Angel was represented but it is necessary that there was some
the Herodians sayes Marke whom yet they hated most deadly Vers. 16. And charged them that they should not make him known Because the time of his glorification was not as yet but of his humiliation 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles Vers. 18. Behold my servant The Greek word signifieth both a Son and a servant but a servant here Shew judgement to the Gentiles That is one should come that should restore righteousnesse decayed and Hee should be the Governour not onely of the Jewes but should bring the Gentiles also under the government of God Vers. 19. Nor cry Such a cry is here meant which is a signe of a troubled and chafed mind Vers. 20. A Reede is a tender thing it will breake sometimes afore a man bee aware a bruised Reede is more tender it will bee broken with a touch A bruised Reede is a soule broken with the sence of sinne and weake in faith Matth. 11.28 Smoaking flaxe The weeck of a candle which is newly lighted and hath little light or heate but rather smoakes and offends with an ill smell i. e. A soule which hath but a little knowledge and zeale or affection for God and much corruption Till he send forth judgement unto victory The words of the Prophet are somewhat otherwise that he shall bring or lead forth judgement in truth Yet Matthews speech hath force in it that we may know that judgement cannot be placed in the world without great strife or labour for victory is not obtained but by fighting Some expound these words thus untill the sanctified frame of grace begun in their hearts be brought to that perfection that it prevaileth over all opposite corruption Vers. 22. Many are blind and dumbe of naturall diseases but this man was blind in his eyes and deprived of his speech though there was no want in those parts pertaining to the sight or in the proportion of the tongue Vers. 23. Is this the Son of David Interrogatio innuit affirmationem opinabilem as if they should say truely Hee seemes to be the Sonne of David that is Christ a periphrasis from the efficient Vers. 24. Beelzebub It signifies the Lord of flies but if it be read Beelzebul it signifies the dunghill God Vers. 25. Christ 1. confuteth the cavill objected against him by a common proverbe 2. hee proves it by an induction of three particulars one of a kingdome another of a City the third of a house the meaning is there is nothing more absurd than that the Devill should willingly overthrow the power which he hath overcome who indeavoureth by all meanes to have them in his bondage Vers. 26. When Exorcists by the help of Satan cast out Satan that is done by delusion of the Devill ex pacto that he might thereby retaine men in superstition and idolatry and that by his ejection out of the body he might have dominion over the soule for if Satan should violently cast out Satan hee would be divided against himself which Christ denies Vers. 27. By whom do your children cast them out This place is diversely expounded some by children there understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out Devils others rather think that by children are meant exorcising Jewes before Christs time who did cast out Devils among them pretending to doe this worke in the name of God whereas in truth they were all flat sorcerers and did it by compact made with the Devill Act. 19.13.16.17 Judges You need not to seek far for your condemnation the miracles which I work you apply to Beelzebub and you praise the same in your children therefore you have enough at home to condemne your selves Vers. 28. By the Spirit of God Luke metaphorically calleth it the finger for Spirit For because God worketh and sheweth his power by the Spirit the name of a finger is aptly given it this speech was common among the Jewes Come This word is very forcible and sheweth that Christ appeared willingly to them as a Redeemer but they as much as they could drove him from amongst them and would give no place to him that was come ready and prepared for their salvation Vers. 29. This sentence is but a confirmation of that which went before He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom untill he be spoyled of his weapons hee alludes to that place Esay 49.24 Vers. 30. When Christ was much injured with the blasphemies of the Pharisees he confutes the slander and then layes downe this rule He that is not with me is against mee in such blasphemies against Christ wee must take his part actively and must resolve to be with Christ against the world In Marke 9.40 and Luke 9.50 Some cast out Devils in Christs name and the Disciples forbad them here because they did act in Christs name though they did not follow with them they were not to be hindred V. 32. Christ said v. 31. Blasphemy should not be pardoned in the 32. he adds Neither in this world nor in the world to come as we see in the Scripture the like positions are amplified sometimes by a partition of persons sometimes of places sometimes of things as here of time by a partition of things Gen. 31.29 of places as Deut. 5.32 of persons Rom. 1.16 Rainold de lib Apoc. tomo secundo praelect 171. A proverbiall kind of speech for never as neither good nor evill for nothing at all neither to the right hand nor to the left that is on no side with the Scholiastes Ben Syrae qui linguae morbo laborant sanari non possunt neque in hoc seculo neque in futuro Origen thought that all sins should be pardoned a long while after the last judgement which errour Christ refutes in those words nor in the world to come Vers. 33. Either make the tree good and his frite good c. Christ commandeth the Pharisees to be either good or evill as if he should have said there is nothing more contrary to honesty than hypocrisie and they challenge to themselves the title of righteous in vaine which are not upright it is an upbraiding speech Vers. 34. How can ye beeing evill speake good things It is saith Christ no marvell if you vomite out evill words seeing that your heart is full of malice Vers. 36. Where by idle words he meaneth such as bring no profit to men nor honour to God though they do not directly dishonour God or hurt men The words are a true proposition and sound argument drawn à minore ad majus if account must be rendred at the day of judgment of every idle word that men speak then much more of blasphemous words Vers. 40. By three daies and three nights are meant three naturall daies because the Hebrews had no other words for a naturall day
and carnall things as the dominion of one is bounded so the subjection of the other With feare and trembling Feare signifies a reverend respect of one it is that which was required of wives 5. Chap. 33. v. trembling is more proper to servants it is a dread of punishment Vers. 9. Yee Masters doe the same things unto them A strange speech but the meaning is that they also in their carriage toward their servants in doing the duties of masters must doe it as unto the Lord as 5. v. that is both the servants and Masters care in their mutuall duties one to another must chiefely be this to please and approve themselves unto God Mr. Hilderson Vers. 11. Against the wiles of the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagemes of the Devill for it signifies properly an ambushment or stratageme of warre whereby the Enemy sets upon a man ex insidijs at unawares denoting the specious and faire pretences of false teachers Vers. 12. Darknesse Some expound it of unregenerate men some of sinne Spirituall wickednesse Or spiritualls of wickednesse as it is in the originall most monstrous vile malitious wicked spirits In high places The originall word signifies heavenly in heavenly things or places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is translated heavenly things 1. Ch. 3. or places the Devills have their abode in the ayre Vers. 13. Evill day That is The time of temptation because then Satan tempts us to evill and because it is a time of trouble or affliction And having done all to stand Or having overcome all brake the strength of your enemies Vers. 14. Having your loynes girt about with truth In the Loynes is strength Job 40.16 In them also is the power of generation Gen. 35.11 This metaphore applied to the minde denotes strength steadinesse and constancy Truth is compared to a girdle or a Souldiers belt whereby they knit together and close unto their middle the upper and lower pieces of their Armour these belts as they were strong so they were set with studs being faire This girdle hath these uses 1. It doth adorne for this was the use of the studded belt which Souldiers did were to hide the gaping joynts of their armour which would have beene unseemely for sincerity adorneth the soule 1 Iohn 4.7 2. A girdle doth keep the severall pieces of armour fast and close together so the girdle of truth containes and holds together all other graces 3. It strengthens a man by trussing up the loynes moderately Esay 23.10 and 22.21 Prov. 31.17 whence that frequent exhortation gird up thy loynes Ier. 1.17 Iob. 38.3.20 and 40.7 2 Kings 4.29 and 2 Kings 9.1 So this grace addeth great strength to the Inner man Iob. 27.5.4 In the Eastern Countries they us'd to gird up themselves close to the body when they had any journey combate or labour in hand least their long garments should be an impediment to them 1 Kings 18.46 So to have their loynes girt is to be fitted and prepared for any service travell or conflict as Luke 12.35 1 Pet. 1.13 Act. 12.8 So Christians girded with truth are in readinesse for any spirituall duty and to encounter with any adversary power Brest-plate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies the part of the body wherein are contained the vitall parts the heart lungs liver which being wounded there 's no hope of life His meaning is that when once wee are assured of our peace and reconciliation with God which is wrought by the Gospell then are wee prepared to follow Christ through the most hard and stony the most sharp and thorny way of any trouble whatsoever This preparation is that furniture which the Gospell of peace prescribes unto us and which it works in us viz. a heart settled and resolved to goe boldly thorow all troubles Vers 16. Above all The originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated in all as if he had said in all things whatsoever you doe use the shield of faith to all as if he had said to all other graces adde this above all as we translate it All these in effect imply one and the same thing onely this latter is some what more emphaticall and as proper as any of the rest it is somewhat like to that Hebrew phrase Prov. 14.23 The shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some a door or gate it signifieth a long broad large shield wherewith the whole body was covered Bochartus saith it is a barbarous word 1 Because no Graecian used it before Polybius who lived long among the Carthaginians 2. The Graecians reckon it among the Armes of the Barbarous The Apostle alludes to the custome of old for when they dipped the heads of their in poison and shot them at their enemies they fired their flesh but souldiers then had shields made of raw Neats Leather as Polybius and Vegetius testifie and when the fiery darts lighted upon them they were presently quenched so these fiery tentations of Satan when they hit the shield of Faith are presently quenched Vers. 17. The Sword of the Spirit Because it is directed immediately by the Spirit and because this Sword pierceth to the heart Vers. 18. Praying alwaies not by fits and starts be alwaies in a praying frame and actually pray on occasion With all prayer and supplication According as our own and the Churches various necessities shall require In the Spirit fervently and not formally and with lip-labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at first Watching The Greek word is a metaphor taken from hunting-dogges that never leave following the sent till they have gotten the game Vers. 20. In Bonds Or word for word in a chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Rome where Paul was a prisoner such prisoners as had liberty to goe abroad had a long chaine the one end whereof was fastned to their right hand and the other end was tied to a Souldiers left hand so as a prisoner could goe no whether without a Souldier who was to be a keeper to him Thus it is likely that St. Paul was chained for he mentions here but one chain in the singular number Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ The Apostle prayes that they may have faith with both peace and love from the Father and Christ that is from God as an efficient cause thereof and from Christ as a meritorious cause ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the PHILIPPIANS CHAP. I. PHilippi a principall Town in Macedonia took its name from Philip King of Macedon the founder of it saith Estius See Acts 16.12 Vers. 1. The Servants of Jesus Christ The name servant here is a Title of honour
Psal. 37.4 Subditae sint Hieron Vet. Transl. Eras. Subjicite vos Beza The husband is called the vaile of his wife which as it implies subjection on her part so protection on his Gen. 20.16 1 Cor. 11.10 * Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat similitudinem non aequalitatem compararem cum re non autem modum cum modo quia alio praestantiori modo Christus est caput Ecclesiae quam vir uxoris suae Zanchius Gave himselfe That is his life and bloud and purged it with water through the word Sicuti formae elegantia in uxore causa est amoris ita Christus Ecclesiam sponsom suam ornat sanctitate ut sit hoc benevolentiae pignus Calvinus * Proprie dicitur de gallina fovente ova quum illis incubat The metaphore is taken from Birds which hover their wings over their young ones or that sit upon their Egges They doe it tenderly Agglutinabitur Firmissimè adhaere bit ut quae sunt glutine compacta conjuncta Matth. 19.5 Drus. in Parallel Sac. Quam vocem vulgatus interpres tum hic tum alibi vertit Sacramentum Sed propriè arcanum vel secretum reddere debuit juxta propriam ac nativam ejus vocabuli significationem ac proinde manifesta inscitia est ex maia versione velle hic novuÌ„ SacramentuÌ„ cudere quin ergo etiam ipsam incarnationem Christi atque ipsam quoque praedestinationem Dei dicant esse Sacramenta propriè dicta â— nam utrumque similiter Apostolus vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in utroque loco vocem illam per Sacramentum vertit interpres vulgatus 1 Tim. 3. Ephes. 1. Adde quod totum illud de Sacramento sive mysterio in hoc loco ad Ephesios 5. non intelligit Apostolus de matrimonio corporali sed de Ecclesia 32. v. Laurentius Jd est cum magna solicitudine Sic enim alibi utitur hac phrasi ut 1 Cor. 2. 2 Cor. 7. Phil. 2. Estius Eadem dicit non opere aut officio sed modo proportione Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat afluta hominum stratagemata quibus adversarios aggrediuntur ex ea porte qua minimè pertimescendum erat Methodici enim sunt ingenioso Alardi Pathologia N. T. Beza translates it tempore adverso See 41. Psal. 1. A foure sold truth is here meant 1. Of judgement and opinion 2. Of heart and affection 3. Of words 4. Of deeds and actions a Alludes to Esay 59.17 It is used also for that piece of the armour which covereth this part The use of a Brest-plate is to keep the vitall parts from being mortally wounded that a man be not stricken down without recovery so righteousnesse the soule Hieron In omnibus Beza insuper super omnia Erasmus * Geograph Sac l. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every season as any just occasion is offered we must pray That is either the soule of a man to pray with the heart or else by the holy Ghost as Jude that is prayer must be the worke of Gods Spirit stirring holy desires Beza Grotius in loc Dr. Gouge Vide Grotium in Act. 28.16 Est haec Epistola quanquam ipsa Romae in vinculis scripta laetior alacriorque blandior caeteris ideo quod Philippis quae urbs praecipua est Macedoniae Colonia his fuisset Paulus Act. 16. 20. bene successisset ibi Pauli praedicatio Grotius a Plus certè est esse servum alicujus quam ministrum ministri vocantur etiam illi qui ad certum tempus in certo officio pro certa mercede alicui ministrant serviunt ut ministri principum sed servi illi propriè dicebantur qui toti quanti quanti erant alicuterant obstricti corpore in perpetuum in quos Domini jus habebant vitae necis quicquid lucrabantur totum illud reddebant dominis tanquam illorum non suum quorum denique erat nihil agere nisi ex praescripto voluntate Dominorum Hoc igitur epithecon docet speciatim ministros verbi quid sui sit officii Peculiari quadam ratione toti sunt obstricti Christo ut ab ejus ore semper sit illis pendendum Et non quae sua sunt sed tantum quae Iesu Christi in suo ministerio quaerant ut de Timotheo praedicat Apostolus c. 2. Zanchius Vide Conel à Lap. Viscera pro intimo cerdis affectu amore posuit hic Apostolus sensus est se ex intimo cordis affectu illos amare desiderare significat qualitatem sui amoris eam esse spiritualem fundatam in Christo. Zanchius * In Christo posuit pro in negotio vel in causa Christi significat enim illustria fuisse sua vincula ad provebendum Christi honorem Calvinus Id est prout expecto spero Vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non qualemcunque expectationem significat sed intensam vehementem Rom. 8.19 Estius Desperati ad mortem confugiunt taedio vitae fideles ad eam libenter properant quia liberatio est à servitio peccati transitus in regnum coelorum Calvinus Multo magis melius Vulg. Valet multo melius Beza Multò longéque melius Erasmus Apostolus non simpliciter dixit multo melius sed multo magis melius Videlicet comparativum duplicans ut vehementem excessum significaret q.d. multò longéque melius aut infinitis partibus melius quam permanere in carne ut hoc illius respectu ne desiderandum quidem sit Estius Mr. Burroughs in lec Id est si quod solatium ex charitate profectum à vobis expectari potest Estius Vide Zanchium Nemo studeat privatis commodis sed omnium saluti Estius Vide Grotium in loc Causabone Of Christs exinanition Ex obscurissimis sacrae scripturae locis hic merito locus censeatur vix alius in disceptationibus cum Photinianis imò Luthâ—ranis nobilior aut magis decantatus locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam eadem esse nemo dubitat haud rarò Graecis pro praeda aut spolus quae parta victoria aut expugnata urbe victoribus cedunt Christus homo cum in terris ageret non duxit sibi facieâ—dum ut numine suo ad óstentationem uteretur sed contrà exinanitionis statum praetulit Causab de verborum usu Diatrib * Ne perderet obedientiam perdedit vitam Bernard Perkins The meaning is that Jesus is the true God and all creatures should be subject to him as to the Father name is put for person bowing of the knee a bodily ceremony to expresse inward subjection Estey * Non dicit Apostolus nudè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quit Chrysostomus sâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ut ipse interpretatur accuratè magnoque cum studio operamini Syrus magis operamini opus vitae
services of weake and tender Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes shall come When I shall send them my Holy Spirit to strengthen and prepare them forhard service and then they shall fast Christ therefore compares his Disciples to old bottles and torn garments not because they were worne with long use but because they were weake Vers. 18. All the Three Evangelists begin this History of Jairus with the particle Behold which yet here is not a Demonstrative adverbe but rather an adverbe of admiration For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48 and 9.22 The name of Jairus is suppressed by Matthew but set downe by Marke and Luke Worship him That is bow the knee which was common among the inhabitants of the East He did not give divine honour to Christ but worship him as a Prophet of God Ver. 20. Diseased with an issue of bloud It is but one word in the Greek The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares and that the woman had consumed all her substance upon Physitians whereby the glory of the Miracle was so much the greater Vers. 21. She had no devotion to the hemme of his garment but because she was kept off by the Presse so that she could not come neere to desire his aide as others did she said within her selfe if I shall but onely touch the hemme of his Garment Cartwright If I may touch A weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension the vertue proceeded not from his garment but immediately from himselfe therefore he saith vertue is proceeded from mee Luke 8.8 Vers. 23. Minstrells Who played with their sad tunes Cantabat maestis tibia funeribus Ovidius Vers. 24. She was dead therefore they scoffed at him as though he endeavoured to raise one dead as if she were onely a sleepe but Hee really demonstrated that she slept to him because He raised here onely by his call as wee can those that sleepe Piscat Vers. 25. Tooke her by the hand As we are wont to doe when we raise one from sleepe Christ hereby demonstrated that it is as easâ—y for God to raise the dead as to awaken those that sleepe which might much confirme their faith Vers. 33. I marvell not if the people marvelled for here were foure wonders in one the Blind saw the Deafe heard the Dumbe spake the Demoniacke is delivered rarity and difficulty are wont to cause wonder but meete in this If we respect either the multitude or power of working miracles there was never the like done Vers. 34. The Pharisees were mad to defame with wicked speech so notable a work of God for the Antithesis is to be noted betweene the praise of the people and the blasphemy of these men what could malice say worse Vers. 36. He was moved with compassion The word signifieth the yearning of the bowels such as is in the most tender pitie and compassion as Zacharie explaines it Luke 1.78 Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell see Iohn 4.35 Those which professe themselves to be Gods people and are in some kind of ripenesse to be instructed and become obedient to him are the harvest This was spoken at the feast of Tabernacles which was in the midst of harvest the Parable also of the Sower was in sowing-time Labourers The Ministers of Christ see the 10. of Luke the begining few almost onely Christ and Iohn A harvest-labourer or reaper should be first skilfull secondly industrious thirdly sent Vers. 38. Send forth Word for word cast them out for men are very slow in so holy a worke CHAP. X. Verse 1. THE number of Twelve did note the future restoring of the Church for as the people rose from Twelve Patriarkes so now Christ recalls the scattered relickes to the memory of their originall that they may conceive a certaine hope of their restitution Power against uncleane spirits It is well translated so by Beza and us according to the meaning of the phrase word for word it is in the originall power of uncleane spirits and so the Vulgar reads it Vers. 2. Peter and Andrew named first because they were first called Mat. 4.18 Theophylact. Peter is placed first here but Luk. 6. and Marke 3. the same order is not observed and by Paul himself Gal. 2.5 Iames is put before Peter We acknowledge the primacy but not the preheminence of Peter above the other Apostles Peter signifies a rock which hath firmnesse he was so called for constancy Andrew manlike Iames striving Iohn the grace of God Philip a light or lampe Bartholomew full of water Thomas engraffed in Christ Matthew pluckt out of the world Iames a striver Lebaeus hearty Simon zeale That they are sent two and two as in Luke 10.1 The seventy Disciples are sent by paires this makes for the commendation of brotherly Charity among the Ministers of the Word for the mutuall keeping of works and doctrine also for consolation and mutuall help in adversity and for the greater confirmation of the truth of the word preached Deut. 17.6 Because Christ sent his Apostles by paires the Jesuits walk two together in the streets but if more of them go forth together there is a mystery in it according to that speech Iesuitae semper sunt bini si verò sint trini tertius est generis faeminini Ver. 3. Matthew in describing his person keeps humility and candour humility in that that when other Evangelists prefer him in rehersing his paire before Thomas he for modesties sake postposeth himself to him candor that he makes mention of his ancient sinfull condition and confesseth that he was a Publican Vers. 5. Sent forth or commanded forth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Apostles are derived signifieth properly Cum mandatis emittere to send forth with commands Go not c. Object Mark 16.15 Answer Distinguish times and the Scriptures will be consonant enough that in Mark is meant of preaching after Christs time this in Matthew while he was living on the earth both are true because the times are divers Vers. 6. He assigneth the first place to the Jews because they were the first-borne First Miraculous cures are there meant 2. For those daies only 3. There is a difference between action and labour 4. Forbids a mercenary affection Vers. 8. It may be understood of the Lords work generally that as freely they have received the grace so freely they should do the work 1 Pet. 5.2 Vers. 9. Provide neither gold nor silver nor brass in your purses The Commandement was temporall and given to the Disciples but only for the time of their first embassage into Iury as
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
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.
and actions I adjure thee by God Who by his just judgement hath suffered me to be in these men for their sin do not torment nor expell me out of this Country It was a great torment to the devill to cease from tormenting the man whom â—e had possessed saith Novarinus Vers. 9. And he asked him what is thy name He askes not as if he were ignorant but that from the devils answer the multitude of the devils dwelling in him might be discovered to those that were present that so they might perceive the cause of that strange cruelty described and the greatnesse of the miracle in which by Christs power the man was afterward free from so great a number of devils and might know that Christs power was greater than that of many devills joyned together A Legion was a terme among the Romans for Souldiers as we say a Regiment it was 6666. saith Hesychius Vers. 10. He would not send them away out of the country Because saith Cajetane they have severall regions where they most haunt and they that are in such a region are loath to be put out of it but would faine keep their place Vers. 11. Now there were there nigh unto the mountaines a great heard of Swine feeding Luke saith this heard was in the mountaine Austen saith this heard of Swine was so great that some of it was neere the mountaine in the fields some in the mountaine or they were in the lower part of the mountaine which began to spread into the fields Vers. 15. And cloathed Ingenuous modestie whom formerly the furies of the Devill had deprived of cloathes he fits now cloathed and in his right mind not only indued with a right mind and carrying himself modesty which are the usuall significations of this word but also rightly judging of the Doctrine and miracles of Christ for it is evident out of Zenophon that this also is the use of this word Vers. 30. And Jesus immediately knowing in himself that vertue had gone out of him turned him about in the presse and said who touched my cloathes Christ would have this miracle discovered First In relation to the woman 1. To prevent a temptation which might have fastened upon her afterward if she had not sought to Christ and returned thanks to him for this cure 2. To maintaine his farther grace to her he commends her faith bids her go in peace 3. That he might cure some infirmity in her Secondly In regard of himself 1. To glorifie his divine knowledge that he is able to discover so secret a thing 2. His divine power that by this touch only he was able to cure so deep and difficult a disease 3. For the confirmation of their faith that were about him and likewise to assure Iairus that he would recover his daughter Vers. 33. And fell down before him Those that prayed fervently were wont to fall upon their knees Act. 7.60 This was used not only by the Christians but by heathens It was a signe of humility with both but the Heathens intimate something more when they fall upon their knees They thinke that those who would obtaine mercy should fall upon their knees because the knees were consecrated to mercy Vers. 37. He suffered no man to follow him Either because they were unworthy to be witnesses to the miracle he hindered them from comming in or because he would not have the miracle overwhelmed with the company clamouring about him Calvin Vers. 40. When he had put them all out He tooke so many witnesses as sufficed for proving the thing to admit more might have a shew of ostentation Vers. 42. Were astonished with a great astonishment An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths revealed to it Acts 10.10 and 22.17 It is taken here and Luke 5.26 for astonishment through admiration CHAP. VI. Verse 3. IS not this the Carpenâ—â—r or that Carpenter The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a generall word rendred Faber and it is questioned by some whether should be meant by it Faber serrarius or Faber lignarius a Smith or a Carpenter Hilary and Ambrose thinke Christ was a Smith The common opinion is that he was a Carpenter Some hold that the Greeke word is so taken when it is put absolutely and without addition besides the Arabick version is for that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chiefe builder comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faber Hence Christ in his preaching saith à Lapide drew similitudes from the yoake Mat. 11.29 and plow Luk. 9.62 Vers. 7. And he called unto him the Twelve and began to send them forth two by two Our Saviour sent out his twelve Apostles two by two and so the seventy Disciples two and two before him Luk. 10.1 both to make the message of more authority the things being confirmed by the testimony of two witnesses and for the mutuall comfort and aide which they might have of each other both in their journey and business See Mat. 10.1 And gave them power over uncleane spirits Christ furnished his Embassadours with the gift of miracles which was to them in stead of publique testimony or as they speake commonly in stead of letters of credence Vers. 8. See Mat. 10.10 God would in this first embassage give them a manifest document of the divine providence Vers. 13. And annointed with oyle many that were sicke and healed them Whence the Papists would ground their extreme unction which they hold to be such a Sacrament of the Church as is here insinuated by Marke But first the Evangelist saith not that the Apostles annointed those who were in the pangs of death upon this opinion that in that Unction they might have the last and firmest savegard against Sin the Devill and Death but only describes the gift of healing the power of which the Lord said he had granted them for that Embassage in the former Chapter Secondly The Evangelist doth not prescribe that such an annointing with oile ought to be made and kept in all the Church of the New Testament alwaies even to the end of the world but describes the gift of healing which as also other gifts of miracles was temporall and ceased after the Gospell was propagated through the whole world Thirdly We read not that the Apostles annointed them of which they might probably presume that they would presently dye but they annointed those sicke lest they should then dye with that weakeness Fourthly We read here nothing of the command of Christ nor of the fact of the Apostles that the oyle of that unction ought first by expresse words to be consecrated and exorcised Fifthly Neither do we read that it was either commanded by Christ or that the Apostles practised it viz. the annointing of the Organs of the Senses Sixthly There
sins and that he might give them the more confidence of going out he againe bowed himself Ver. 8. Vers. 10. None but the woman In respect of the accusers the Disciples were yet present and the people which Jesus taught Vers. 11. Neither do I condemn thee He came not then to the judgement of the world but that he might give place to repentance Christ while he was in the forme of a servant neither condemned whoredome nor absolved it civilly Sin no more Willingly deliberately Vers. 12. I am the light of the world The light of the world visible by Creatures of the invisible by grace the light of the world which I have created by my word redeemed by my bloud not of the Jews only but of all men of all times places orders and conditions Esa. 42.6 and 49.6 Luk. 2.32 He that followeth me To follow Christ is to receive his Doctrine to acknowledge him for the true Messiah of the world to worship and invocate him the following of Christ therefore comprehends true faith Charity and obedience as Christ himself explaines it Iohn 12.36 and 46. not only a lively knowledge of the true God and salvation but also as Austen will a continuation of the same even to eternall life The light of life Which may be referred either to Christ who is the light and enlightens every one comming into this world he shall I say possesse this Christ the fountaine of life that is shall be partaker of his benefits and merits or it may be referred to eternall life that last end of our afflictions as if he should say he that obeys me shall have eternall life shall once see that light inaccessible where God himself dwels and enjoyes it Vers. 32. And the truth shall make you free Austen observed here the emphasis of the Greeke word for they are said to be freed by the Latines who are brought out of danger or from a disease but the Greeke word belongs to liberty which is opposed to servitude also he is called a free man amongst the Latines who is out of danger but the Greeke word signifies an ingenuous man and one that is obnoxious to no servitude the stomack of the Jews so declares it We never served any man Vers. 33. We were never in bondage to any man Some of the ancient Fathers judge this speech of the Jewes to be the Character of an arrogant mind and also a manifest lye See Gen. 29.20 39.1 Their Fathers served in Aegypt forty years Gen. 15.13 and Exod. 20.2 They served also the Babylonians and even then the Romans Mr Selden distinguisheth of a twofold servitude one inherent in the person or intrinsecall another extrinsecall consisting in outward services and civill obedience they deny the first only here saith he as the words following in Verse 34. shew Whosoever committeth sin is the servant of sin Vers. 34. Committeth sin That is giveth himselfe unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that maketh sin That is that doth it as his work Verily verily He was about to speake of a great matter and that which the Jews would hardly admit of and therefore he seriously confirmes it Is the servant of sin As if he should say You understand my speech of a corporall servitude of which I in no wise speake there is another spirituall servitude far more hurtfull viz. the bondage of sin from whom you and other men are in no wise free Vers. 36. If the Son That is himselfe who was the naturall Son Vers. 43. Why doe ye not understand my speech That is approve and assent to it Because ye cannot hear my word That is understand it ubi audire pro intelligere est Glassius Vers. 44. He was a murderer from the beginning That is the first murderer and the author of murder opposite to God who is the first good and author of all good life to himsefe and in his creature From the beginning Not of the Creation of the world or of time but of man He is a lyar and the father of it So he is of all sinnes but of lies because he brought sin into the world by way of lying at the first Vers. 47. Yee therefore heare them not because ye are not of God That is profitably for they all heard Vers. 49. Jesus answered I have not a Devill When the Jewes objected two crimes against our Saviour Christ one that he was a Samaritane another that he was a Devill he neglected the crime which concerned his person and passed it over as being of the least sort of wrongs and stands upon that other especially which touched his doctrine I have not a Devill Vers. 56. Saw it A farre off Heb. 11.13 How could this be when Christ was borne many hundred years after Answer Not by the eye of sense or reason but faith whereby he saw Christ more lively and more to his joy and consolation so many hundred yeares before he was than many which lived in Christs time and saw him and conversed with him The Fathers say that he saw Christs birth at the vallie of Mamre Gen 18. and his passion in the Mount Moriah Gen. 22. Vers. 57. Thou art not yet fifty yeares old In his prime and flower of age a little past thirty deemed by Jewes a man toward fifty such shewes of over age say some had care and paines to win soules cast upon him But Calvin dislikes this and saith they grant him more age lest they should seeme to deale too exactly and precisely with him as if they should say certainly thou wilt not make thy selfe so old that thou shouldst boast of thy comming to fifty See Maldonate and Grotius CHAP. IX Vers. 1. HE saw a man which was blind from his birth The Syriack hath it blind from his mothers wombe Those that become blinde after they are borne may be cured by naturall meanes but those that are borne blinde can only be helped by God Vers. 2. Who did sin this man or his parents that he was borne blinde Speaking according to the opinion of some Philosophers that was now also received among the Jewes as learned men think viz. that there was a preexistency of the soules before they were united to their bodies Either himselfe or his parents they were perswaded were guilty of some extraordinary sinne or else such a Judgement sure would never have befallen him Mr. Hildersam Vers. 3. Neither hath this man sinned nor his parents An Ellipsis viz. that he should be born blind blindnesse was not inflicted on him for his own or his parents sins These words are not to be taken simply but secundum quid and according to the propounded question of the Apostles viz. that they did not sin in that manner that for any enormous sinne he was borne blind but that the works of God should be made manifest in him The event of the thing confirmed that many works of God were manifested
life These words have each their article in the Greeke the way wherein the truth whereby the life whereunto we walke or the only true way leading unto life the way without errour the truth without falshod and the life without death Bernard This word way notes the meanes unto a thing and when he saies I am the way it is as if he should say Looke what ever meanes you do use in order to heaven all those meanes have their vertue power and efficacy from me Truth lies between way and life as if the way to life were through truth The life I even I am he which gives life unto all your motions and actions for heaven all grace is from Christ. Vers. 10. I am in the Father Vt in origine principio as in the originall and principle and the Father in mee Vt in charactere imagine as in the character and image Vers. 12. Hee that beleeveth on mee the works that I doe shall he do also and greater workes then these shall he doe It was a promise made unto the whole Church neither peculiar to the Apostles nor common to every Christian. Greater workes then these he should doe for matter as Peter Act. 2. converted 3000. not for manner because he did them not in his own name It is meant of the conversion of the world by the Apostles 2. Of other miracles Act. 5.15 Vers. 16. Comforter Or Advocate one that pleadeth the cause of another and him a guilty person Vers. 18. Not leave you comfortlesse Or as Orphanes and Fatherlesse children Vers. 19. Because I live ye shall live also Some expound this of the life of nature but he speakes of a life peculiar to his Disciples purchased by his death accompanied with vision which depends on the life of Christ therefore it is meant of a Spirituall life he gives it continues it augments it manifests it Vers. 20. At that day ye shall know that I am in the Father They knew it before hee speaks of a more glorious and spirituall discovery You in mee and I in you We are said to be in him because being ingraffed into his body we are made partakers of his righteousnesse and all his goodnesse he is said to be in us because he cleerly demonstrates by the efficacie of his Spirit that hee is the authour and cause of life to us Vers. 21. He that hath my commandements To have the commandements signifies to be rightly instructed in them to keepe himselfe and frame his life according to their rule Vers. 26. In my name That is the Father sendeth the Spirit through the Son both as Mediatour and as an Intercessour All things that are necessary unto salvation for you to know and to be perswaded of These words were spoken to the Apostles onely but not of them onely Esay 54.13 And our Saviour citing this place Iohn 16.45 delivereth the promise in generall termes Vers. 27. Peace I leave with you As bonum haereditarium my peace The peace which I have purchased and paid deere for or mine for kind the same tranquility from righteousnesse imputed which I have it is his also to give men wish the peace of God or Christ he gives it Not as the world giveth Plainely distinguishing his peace from the worlds both in the gift and manner of giving Vers. 28. My Father is greater than I The Arrians objected this place to prove Christ a secondary God The Orthodox Fathers said this ought to be referred to his humane nature but Calvin dislikes this answer Hic inquit ille nec de humana Christi natura neque de aeterna ejus divinitate sermo habetur sed pro infirmitatiâ— nostrae captu se medium inter nos Deum constituit Calv. Vers. 30. The Prince of this world The Devill is called the Prince of the world not simply but as it is corrupted the Prince of this world saith the Text that is which now lies in malice and hostility against the Son of God See 2 Cor. 4.4 Hath nothing in mee That is either nihil sui no sin in mee or nihil juris no authority over mee CHAP. XV. Vers. 1. I Am the true vine Greeke that Vine that true one Christs seemes to have begun this Sermon upon occasion of seeing some vine as he passed in the City for he was wont to take occasions from earthly objects to teach them spirituall things Piscat Vers. 2. Every branch in mee that beareth not fruit He speakes of a withered branch that hath no life they are called the branches and members of Christ in a generall or equivocall sence because they professe the faith of Christ and are numbred among the members of the Church Vers. 5. The same bringeth forth much fruit Both the Syriacke and Greeke take speciall notice of this it is added emphatically Christ points at such a one as abides in him as John Baptist at Christ. Psal. 52.7 Such a one will bee fruitfull in unfruitfull times 2. Comprehensively it comprehends all true Christians as well as the Apostles he changeth the second person into the third See v. 4. 3. Exclusively the same and onely hee Bringeth forth much fruit viz. By that life and sap of grace which he receiveth of mee fruits of many kindes groweth is universall 2 Pet. 1.5 2. For degrees and quantity 1 Phil. 11. Without mee Or separate from mee See Cameron Piscat Yee can do nothing It is more emphaticall in the originall two negatives cannot doe nothing not no great thing but nothing at all August against Pelagius Neither facere nor perficere as some of the Latines Vers. 6. He is cast forth as a branch There are two chiefe ejections Ab interiori sanctorum communÃone per separationem spiritualem 2. Ab exteriori communione per publicam Apostasiam First from the internall communion of the Saints by a Spirituall separation Secondly from an externall communion by apostasie Vers. 7. Ye shall aske what ye will Meaning with a will ruled by the word of God and ordered according to Gods will All things that I have heard of my Father I have made knowne unto you As if he had said I will communicate and impart my secrets unto you as one friend doth unto another as farre as shall be fit for you to know Vers. 20. If they have kept my saying they will keepe yours also Vers. 22. They had not had sinne The sin of contempt of mee and my doctrine their sin had been nothing in comparison of that now it is or they had had some cloake and colour for their sinne as in the next words Vide Piscat But now they have no cloake for their sin That is no colour of plea nothing to pretend by way of excuse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used 1 Thes. 2.5 signifieth a faire shew pretence or colour which we use to call a cloake Thereby intimating
in his sight The Greek is All flesh shall not be justified in thy sight by the deeds of the Law The meaning is none shall The word all joyned with the negative is often according to the Hebrew phrase put for none No flesh Flesh by double figure is put for man flesh for the body it being the matter of it and that again as a part for the whole man Vers. 21. The righteousnesse of God Either because he is the founder and contriver of it or because he bestowes it and gives it unto men or because it is the righteousnesse onely that will stand and hold out before God or by way of opposition to the righteousnesse of the Law which may well be called the righteousnesse of men Vers. 23. All have sinned and come short of the glory of God All That is all Nations Jewes and Gentiles that the Gentiles sinned against the Law written in their hearts the Apostles proved in the first Chapter that the Jewes sinned against the Law written in the Book he proves in the second Chapter so in this Chapter v. 9. Secondly all that is all persons young and old 5. Chap. 12.14 verses have sinned the Greeke word signifies to misse the mark and come short Greek faln back left behind the word signifies them which are left behind in the race and are not able to rune to the mark the glory that is the glorious Image which God stamped on man at the Creation which consisted in knowledge righteousnesse and true holinesse and dominion over the creatures or the glory of heaven which should have been the end of their obedience Vers. 24. In this and the next verse is described the great benefit of justification in all the causes of it Being justified That is declared to be just or absolved before God The whole Act of our Justification is described in Law Termes the sinner is the guilty person the plaintiffe or accuser the Devill the witnesse conscience the advocate Christ the Judge God This Justification is described 1. From the efficient cause by his Grace by grace here is not meant a meere outward proposing of the word of God as Pelagians say nor any inward work of holinesse in us as the Papists but the goodnesse and love of God without us 2. Impulsive either 1. Internall implyed in the word freely it is oppossed to merit or dignitie here 2. Externall the redemption of Jesus Christ. 3. The instrumentall cause through faith in his bloud 4. The finall cause to declare his righteousnesse for the remission of sinnes past freely First without cause or merit so Iohn 15.25 Secondly without price 10. Matth. 8. vide Gerh. in loc by his grace that is the free favour of God Vers. 25. Whom God hath set forth to be a propitiation through faith in his bloud 1. God hath made Christ the mercy â—eat 2. Under the Law it was but the type figure of him they that would obtaine any mercy from God must seeke it in and through him onely Secondly now by the ministry of the Gospell the Lord hath set forth this mercy seat openly to the vâ—ew of all men all men may have accesse unto it in the Law it stood in the holy of holies within the vaile and the High Priest onely had accesse unto it and but once a yeare 3. No man may come to the mercy seat nor hope to hude mercy with God through Christ but onely by faith in his bloud as Levit. 16.17 Mr. Hildersam on Psal. 51.7 vide Bezam A Propitiation So we read it but rather a Propitiatory the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint used for the Jewes Propitiatory See 25. Exod. 22. Vers. 31. We establish the Law The Law is established by the Gospell 1. By apprehending Christs righteousnesse for the perfect obedience unto it and fulfilling of it by our surety He hath fufilled the precept and satisfied the curse 2. By our own inchoate obedience unto it which by meanes of the Gospell being a quickning Spirit we are enabled unto CHAP. IV. THe Papists oppose the imputation of Christs righteousnesse to us and cavill at the very word imputation calling of it justiriam putativam and a new no righteousnesse yet Paul useth the word ten times in this Chapter and in the same sense that we take it verses 3.4.5.6 8.11.22 23 24. Vers. 5. That justifieth the ungodly Not in their sins but from their sins through Christ God doth justifie the ungodly as Christ doth save sinners in sensu diviso that is not while they are ungodly noâ— while they are sinners but when they have forsaken their wicked wayes and turned to the Lord by true and sound repentance This place must not be understood simply of such one that doth nothing at all but respectively of such a one as doth not rest upon his workes nor rely upon his righteousnesse but renouncing his own workes doth cast himselfe upon the free grace of God 2. Ungodly is not used in the common sense for one that hath no goodnesse in him at all but in a limited sense viz. for one that wantteh such perfection of goodnesse as on which he may build the hopes of his justification the proposition is drawn from the instance of Abraham a man not altogether void of workes and righteousnesse His faith is counted for righteousnesse Faith is accounted for righteousnesse without our merite for the merites of Christ which are not inherent in us but are communicated unto us by his Spirit whereby we are made members of his body and partakers of his righteousnesse Vers. 11. A seale of the righteousnesse of faith Circumcision is a signe in regard of the thing signified a seal in regard of the Covenant made betwixt God and man of righteousnesse not our own but that of Christ both active and passive faith as the instrument makes the righteousnesse of Christ ours by imputation Vers. 15. The Law worketh wrath That is manifests it and so when it brings it unto light it semes to have effected it Verse 18. Against hope Of sense and reason beleeved in hope of Gods word that is he conceived firme confidence in heart of the truth and power of God which is manifest by the Antithesis Vers. 19. And being not weake in faith be considered nor his own body now dead when be was about an hundred yeeres old Vers. 20. He staggered not The Greek word in other places is translated doubting nothing doubting but the same word is also translated discerning 1 Cor. 11.29 Vers. 21. Being fully perswaded There may be a full assurance of faith respectu objecti viz. the goodnesse truth and power of God but not respectu subjecti as it is in us in regard of our corruption It is a metaphore taken from ships that come into harbour with full saile Vers. 25. Was raised againe for our justification Christ paid our debt when he
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 â—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 refâ—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 Apolloâ— 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
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
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likâ—nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
office to be so 4 By truth here is meant all necessary to salvation not all profitable truth absolutely and simply All. Vers. 16. Great is the mystery of godlinesse The Gospell is so called because as it is a doctrine made for the honour dignity and promotion of godlinesse so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought reasons and understandings of men CHAP. IV. Vers. 1. EXpressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat Grotius in so many words In the latter times viz. Under Antichrist The Scripture speakes of the latter times the times of Antichrists rise and discovery when the Apostasie shall overspread all the Christian Churches 2 Thess. 2.8 10. and the last times 2 Tim. 3.1 the times of Antichrists destruction Rev. 106. Some shall depart from the faith That is from the doctrine of faith which in generall is the holy Scripture in speciall the Gospell called therefore the word of faith Rom. 10.8 and the law of faith Rom. 3.27 Vers. 2. Having their consciences seared with is hot Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to seare with an hot Iron or cut off with searing as Chirurgeons doe rotten Members Now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling conscience vide Estitum Vers. 3. Forbidding to marry and commanding to abstaine from meats which God hath created to be received with thanksgiving It was the very purpose and intent of else Creatour of all things when he made the food wherewith we sustaine our selves that the use of it should be joyned with giving of thanks whereof we have example in Christ and Paul Who forbid marriage and meats but the Papists They forbid marriage to some men at all times and certain meats to all men at some times and that for religions sake esteeming of marriage in their Clergy worse then adultery or Sodomy and eating of flesh in Lent or other forbidden times as a mortall sinne Downam of Antichrist l 1. c. 4. Which believe and know the truth As if those that wanted faith and saving knowlede did but usurpe the bread they eat Vers. 4. And nothing to be refused viz. Out of religious respect of conscience to Gods word Vers. 5. For it is sanctified by the Word and prayer Sanctified that is made holy and lawfull for us to use By the Word Certifying us of Gods will that we may use them And prayer Whereby we crave his particular good liking for our use of the creatures with praising him Vers. 8. Having promise of the life that now is That is of earthly blessings and riches Eternall blessings onely are promised absolutely and temporall with restraint viz. if they serve for Gods glory and the good of his children Vers. 10. Who is the Saviour of all men specially of those that believe It is meant of Gods generall providence or if of his speciall mercies that they are offered to all Vers. 12. Let no man despise thy youth Though young yet so carry thy selfe in thy ministery that they may reverence and feare thee for thy gravity therein In word That from his mouth they might be instructed in the wholsome word of truth And in conversation That in his life they might see that integrity which becommeth Saints It is all one saith Calvin as if he had said Dictis factis adeoque tota vita Vers. 13. Till I come give attendance to reading to exhortation to doctrine As if he should say that thou mayst be able to exhort and teach study hard Marke the order he preposeth reading for the Scripture is the fountaine of all wisdome whence Pastors ought to fetch what they utter to their flock Vers. 14. Neglect not the gift that is in thee which was given thee by Prophesie As if he should say suffer it not by idlenesse to decay but stir it up nourish and increase it Vers. 15. Give thy selfe wholy to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them which phrase implies much intention and Industry in our studies Sic Horatius totus in illis That thy profiting may appeare to all As if he should say strive so to teach as it may appeare thy gifts increase daily Vers. 16. Take heed unto thy selfe and unto thy doctrine Luke 14.7 Take heed unto thy selfe how thou sinnest and to thy doctrine what thou teachest See Acts 20.28 CHAP. V. Vers. 1. REbuke not an Elden Doe not handle him roughly and as it were strike him as the Greek word signifies Vers. 3. Honour widdows that are widdows indeed He alludes say Calvin Estius à Lapidè to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived Those widdows which were destitute of humane help and comfor the would have sustained at the publique charge of the Church which is termed honour because they terrified thereby the vertues of those so sustained Vers. 4. Any widdow Any mother or father Have children That is those which come immediately from their own bodies Nephews Grandchildren or great-grandchildren Shew piety To perform duty to parents is pious And to requite That is doe one good turn for another For it is good That is morally a commendable vertue And acceptable before God pleaseth God wonderfully Vers 6. But she that liveth in pleasure That makes it her element all her businesse is to take delight so Iames 5. Is dead while she liveth That is unprofitable a life led in pleasures is a death The Ancients call idlenesse a buriall of a living man Vers. 8. He hath denied the faith He takes not faith in a full latitude in that particular he shews himselfe to be no believer And is worse then an Infidell He that is worse then an Infidell is neere to the divell there is no worse thing then an Infidell But the Apostles meaning is he commits a sinne greater in some respect then they doe which remain in infidelity He is worse then an Infidell in this point because he by the very light of nature knows this to be a duty Hac parte fidelis si curam suorum non habeat infideli deterior est absolute deteriorem esse non est necesse Estius Gerhard Vers. 9. The wife of one man A woman which hath not had two husbands at once having so been wife of one husband as that she hath not upon his repudiation married to another Dr. Halls Paraphrase Vers. 10. If she have brought
Not those gifts common to all the faithfull faith hope and charity but the particular gifts of the Spirit as the gift of teaching in the Schools the gift of exhorting in the Church and perswading men the faith of Christ the gift of Tongues In calling it a gift he signifies an extraordinary grace of that time but in willing him to stir it up and not to neglect it he sheweth that it was in him to procure it at Gods hands by reading teaching and praying and the like means By putting on of my hands The ceremony of laying on of hands hath been used of parents in blessing of their children Gen. 48.14 in Sacrifice Levit. 1.4 in healing of diseases Acts 28.8 in conferring the excellent gift of the holy Ghost Acts 8.17 and in making of Ministers to which time these words have reference 1 Tim. 4.14 Vers. 9. Who hath saved us and called us with an holy calling In calling he is said to save us to set us after a sort in possession of salvation when he cals us vocatione sancta id est sanctificante making us holy Not according to our works That is not for the fore-knowledge of mans faith or works marke the exclusive when before the world was therefore this grace whereby we are saved cannot be any gift of grace infused into us unlesse it could be infused before the world was or we were in it Vers. 12. Neverthelesse I am not ashamed There is confidence I know and am perswaded there is faith That he is able to keep there is a sure preserver That which I have committed there is the pledge of salvation Thâ— Apostle saith he committed to Gods custody a pawn or pledge or that which he intrusted him withall and what that is Interpreters differ One faith his soule another which is all one himselfe his works saith a third a fourth addeth his sufferings a fifth his salvation He committed to God his soule himselfe his doings his sufferings to be rewarded with life and salvation Vers. 13. Hold fast the form of sound words Or wholsome words such as have a healing property in them as the word signifies Principles of Religion grounded on Gods Word are called sound wholsome or healthfull words both in regard of their matter and substance and also in regard of their effect they cause and preserve good sound and spirituall health Form or pattern A metaphor say some from a Carpenter that worketh by rule Hhora foramina a speech borrowed from Merchants who have severall boxes or holes wherein the put their severall sorts of money In faith and love which are in Christ Iesus That is sound doctrine is contained in those two heads faith and love both which have reference to Christ. Neither Protestant nor Papist Calvinist nor Lutherane Conformist nor Unconformist but faith and love in Christ Jesus is all in all Vers. 16. For he oft refreshed me This is another word in Greek then is used Philemâ—n 7. A metaphor taken from those who being almost overcome with heate finde some cooling to shew how acceptable and comfortable Onesiphorus his reliefe was unto him Vers. 17. But when he was in Rome he sought me diligently and found me Therefore Paul was a prisoner at large Found mâ— That is came where I was The difference between Invenire and Reperire is this when we goe on a thing it is invenire when a thing comes on us we doe reperire CHAP. II. Vers. 2. AMong many witnesses Per multos testes by many witnesses so the Vulgar and the French also inter multos testes so Beza and we accordingly that is many being present which can testifie of these things That is the better version Gerhard Vers. 4. Entangleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is entangled It is a comparison which St. Paul borroweth from the custome of the Romane Empire wherein Souldiers as they were exempted from being Tutors to mens persons or Curators to their estates so they were forbidden to be Proctours of other mens causes to undertake husbandry or merchandize Vers. 5. Strive for masteries The Apostle hath respect to the manner of the Grecian combates in which those that were conquerers had a crown or garland of Herbs given them A metaphor borrowed from Wrestlers Justers Vers. 15. Rightly dividing the word of truth Or word for word rightly cutting into parts the word of truth It is a metaphor say Gerhard Perkins and others taken from the Levites who might not cut the members of the sacrifices without due consideration The righteousnesse respects not onely or not so much the subject or word divided as the object or persons to whom the division is to be made in giving every one his portion or food convenient for him as some parts of the Sacrifices were given to the Priests others to the people Vers. 16. Increase The Greek word signifies to cut a thing before to make a passage for other things as in some Countries they cut a passage for their sheep because of the yce Vers. 17. And their word will rot as doth a canker Estius defends this translation Calvin and others would have it rather translated a Gangrene Seu titus Calvin and Grotius shew that they are not the same disease That it hath its name in Greek from eating Physicians say that if it take hold of any member in the body unlesse speedy remedy be found it fretteth the flesh blood bones never ceasing till the whole man be destroyed Errour is exceeding infectious and hurts the soule unlesse daily prevented as a Gangreen or running-tetter the body 1. speedily 2. incurably 3. mortally Vide Calvinum Estium Gerh. in loc Of whom is Hymeneus and Philetus It is not certaine who this Philetus was the Apostle speakes of Hymenaeus 1 Tim. 1.20 They are Greek names as many others in the Cities of Asia built by the Grecians The one by interpretation is a love or wedding-song the other amiable or affected Vers. 18. Who concerning the truth have erred Swerved missed the marke Qui a veritatis scopo aberrarunt Gerh. The Apostle useth this word thrice in these two Epistles to Timothy by which not every errour in Religion is signified but an errour of that kind wherein the foundation is not retained Saying that the resureection is past already Denying viz the resurrection which is to be of mens bodies at the last day and turning it into the resurrection onely of the soule from sinne And overthrow the faith of some Not the grace but the profession of faith or else the doctrine of faith which these did hold they were runne into errours and heresies It is in the present tense in the Greek by which the Apostle signifies that they doe not onely persist in their errour but also in a perverse study of propagating it There is an Emphasis in the word subvert or overthrow because the faith of the resurrection being taken away
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
to live or die Vers 13. Exhort one another while it is called to day When you commit a sinne you think if you stay a week a fortnight or a moneth you shall come in as well as at the first no saith the Apostle while it is to day come in doe it presently for sin will deceive you it will harden your heart before you be aware Through the deceitfulnesse of sinne That is deceitfull sinne an hyppalage Prov. 14.8 Ephes. 4.22 Rom. 7.11 1. It hath its originall from the subtill Serpent Satan the grand Impostor 2. It is the cause of all the deceit guile and falshood that is in this world Psal. 54.20 21. Acts 13.10 3. Sinne is in its own nature deceitfull every errour in opinion and evill in practice proceeds from deceit the mind is deluded in the first with a shew of truth and the will in the second with the appearance of goodnesse Rather to believe then practice the Apostles proper meaning is the deceitfulnesse of sinne in matter of believing Vers. 14. If we hold the beginning of our confidence stedfast to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first act of faith whereby we began to subsist in Christ. Vers. 17. Whose carcasses fell in the wildernesse The Vulgar renders it cadavera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies members The Syriack hath rendred it ossa bones Because those unbelievers lie prostrate in the wildernesse therefore a great multitude of their bones lie dispersed in the wildernesse CHAP. IV. Vers. 2. BUt the word preached did not profit them Profiting may be taken here for the truth of grace or for growth in grace men cannot grow in grace that have no grace but the word worketh true faith on that person which came to it without any true grace or faith at all Not being mixed with faith in them that heard it The word signifies as if we should say such a potion did not good because they had not such an ingredient An exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them He compares the heart to a vessell in which there must be both the word and faith these two must be mingled together and then it will be a word of power life and salvation Vers. 9. There remaineth therefore a rest to the people of God A Sabbatisme as Calvin and Beza render it That is the keeping of the day of rest though it be commonly rendered rest he forbeares to use the same Greek word for rest which he used both before and after Estius and others take it here for a celestiall rest and bring the next Verse to confirm their opinion See Rev. 14.13 Vers. 12. For the word of God is quicke Or living 1. Formally in its own nature in that it abides for ever in regard of the sence and matter contained therein not as it is written in Paper 2. Efficiently and that in these respects 1. It giveth life at the first it is appointed by God as the instrument to beget the new life of grace in us Iames 1.18 Iohn 17 17. the savour of life 2. It increaseth spirituall life 1 Pet. 2. 3. It directs and teacheth us the way to eternall life Iohn 5. Piercing even to the dividing â—sunder of sâ—ule and spirit That is the whole man It worketh not onely upon the inferiour faculties which are lesse pure but upon the purest and most supreame part of the soule for the word pierceth as far as the eye of the Authâ—r of it to whom all things are naked and open And of the joynts and marrow By the joynts he meanes the minima the least things and by the marrow the intima the most secret and inward things A discerner of the thoughts and intents of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thoughts are properly the secret and inward workings of passions and affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intents are the secret and first workings of mens understandings and apprehensions Vers. 13. Neither is there any creature that is not manifest in his sight Neither is there any creature which is not manifest in the sight thereof so some read it and the Greek will very well beare it viz. of the word and understanding by creature such thoughts intents and notions as are framed in the heart which may be termed the creatures of the heart This interpretation holds good correspondence with the Greek the scope of the place and the Analogy of faith But all things are naked and opened unto the eyes of him with whom we have to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as when the skin is pull'd off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened as the intrailes of a Sacrifice cut down the back He useth a metaphor taken from a sheep whose skin is taken off and he hanged up by the neck with his back toward the wall and all his intrailes layd bare and exposed to open view He alludes to the Anatomizing of a creature say some wherein men are cautious to finde out every little Veine or Muscle though they be never so close They are naked therefore God sees their outside and opened dissected quartered and cleft asunder through the backbone so that he sees their inside also Opened is more then naked naked is that which is not cloathed or covered opened is that whose inwards are discovered and made conspicuous Vers. 15. Cannot be touched with the feeling of our infirmities The originall word is purely Greek as there are many in this book it is used also 10.34 and no where else Was in all points tempted like as we are yet without sinne That is say some was never temped to sinne as Matth. 15.38 but the Apostle here comforts the people of God against sinfull temptations Christ was tempted to sinne but not into sinne Vers. 16. Let us goe Because our Mediator is God as in Ch 1. he is able to reconcile God to us and procure grace for us 2. Man Heb. 2.14 and our high Priest Vers. 14. Come boldly So as to speak all our mind Vs Generally all Christians in the Law onely the High Priest might come and that once a yeere we may now come at any time when we have need Unto the Throne of grace The Cherubims or Mercy-seat was a Type of the Throne of grace That we may obtaine mercy viz. From God by our High Priest and Intercessour Finde grace In the originall receive grace not to earn purchase or deserve it CHAP. V. Vers. 2. WHo can have compassion on the ignorant The word signifies to apportion his compassion or to compassionate them as much as they need Vers. 6. Thou art a Priest for ever after the Order of Melchizedec Melchizedek signifieth a King of righteousnesse
life is of the truth ANNOTATIONS Upon the third Epistle of JOHN CHAP. I. Vers. 2. THAT thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way go well a metaphore from travellers This word is used Rom. 1.10 Where Paul prayeth that he may have a prosperous journey to the Romanes from thence it is translated to all prosperity whatsoever 1 Cor. 16.2 Wee use to say in our common speech how doth such a one goe on that is how doth he prosper Vers. 9. Diotrephes He had a glorious name it signifies nourished by God but he was a bad man Vers. 10. Prating against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphore taken from overseething pots that send forth a some or from overcharged stomackes that must needes belch See Prov. 15.2 ANNOTATIONS Vpon the Epistle of JVDE CHAP. I. THE penman or writer of this Epistle was Jude or Judas the son of Alphaeus who was brother to James and cosin to the Lord Jesus in the flesh He was a rare and notable Apostle to beate downe the Hereticks of that time The Argument of this Epistle agrees with those things which Peter hath in his second Epistle especially in his second Chapter and beginning of the third Pareus saith it is an epitome of that second Chapter of Peter and paralels divers verses in his Epistle and that Chapter Vers. 3. Of the common salvation In regard of the end and meanes of it and also of the subjects called unto it That you should earnestly contend for the faith which was once delivered to the Saints Austen saith there is fides qua creditur the habite or grace of faith and fides quae creditur the doctrine of faith the latter is chiefly here understood Vers. 4. Who were before of old That is from eternity which is elder than time Ordained to this condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enrolled billed registred or as it were written downe by the name in a booke So a booke is given to God Psal. 139.16 Dan. 7.10 Vers. 6. He hath reserved in everlasting chaines 1. Of Gods justice 2. Of his providence There are two sorts of chaines 1. Those which torment the Devill Gods wrath and his owne conscience 2. Those which restraine him his owne Finitenesse and Gods providence Vers. 8. Likewise also these filthy dreamers These surprized with dreames the Greek word signifieth no more sopiti Beza Some applly it to nocturnall pollution therefore our translation say they puts in the word filthie others say such as did pretend dreames and divine inspirations Pareus approves of Epiphanius his opinion who interprets it of the vanity of the thoughts Defile the flesh That is are given to carnall sinnes Pareus Despise dominion The Greek word rendred despise signifieth to remove a thing from its place with some scorne and indignation Dominion That is more than rulers they despised not only Magistrates but Magistracie it selfe Speake evill of dignities Blaspheme glories Greek Vers. 9. Yet Michael the Archangell when contending with the Devill he disputed about the body of Moses It was the will of God that Moses body should be buried in a secret place unknown to any man to prevent and avoid all occasions of superstition and Idolatry among the Jews Deut. 34.5 6. The Devill on the contrary would discover it that so the Israelites might fall to idolatrie before it herein the Archangell resisted him and strove with him for the performance of the will of God and the maintenance of his true worship This Michael was a created Angell not the Son of God for the Devill could not contend against the second person of the Trinitie in his person immediately for then he had not cloathed himselfe with the nature of man Vers. 11. Woe unto them This woe is a short particle but of terrible signification denouncing eternall punishment on whom it falls as a thunder-bolt from heaven it is vox non precantis sed prophetantis the voyce not of one praying but prophesying here else the Apostle should seem to transgresse his own instruction given in the 9. v. For they have gone in the way of Cain and rangreedily after the errour of Balaam Those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently set forth the dominion of sinne gone in the way an Hebrew phrase that is followed his course and life The latter word signifieth to be powred out that is have given themselves over for lusts sake to follow the errour of Balaam Vers. 12. Trees whose fruite withereth Or trees withered in Autumne when the fruit-harvest is and so the Greeke word importeth or trees corrupting their owne fruit Vers. 14. Behold the Lord commeth with ten thousands of his saints It should rather bee rendred saith Mr Mede with his holy myriads or ten thousands viz. of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctis myriadibus ipsius Christ himselfe witnesseth that the Angells shall come with him to judgement Matth. 25.31 Pareus Calvin saith by these words he meanes both the Angels and Saints for both shall attend his Throne when he comes to judge the world Vers. 16. Great swelling words They bragge and boast Having mens persons in admiration because of advantage Beare great respect to them by whom they may get any thing and that onely for gaines sake Vers. 18. Who should walke after their own ungodly lusts Greek the lusts of ungodlinesses because in these the heart is turned away from God Vers. 19. These be they who separate themselves sensuall having not the Spirit viz. ab ecclesia coetu fidelium à Lapide Such who upon a pretended holinesse thought they might give over the hearing of the word they were so good they had immediate teaching there is a lawfull separation from unholy persons and things 2 Cor. 6.17 but those separated from holy dutyes as the words following shew Vers. 20. Building up your selves on your most holy faith praying in the Holy Ghost As if he should say the way to edifie and build up your selves is to pray in the Holy Ghost that is Spirituall prayer made through the power assistance and strength of the Holy Ghost Vers. 23. Hating even the garment spotted by the flesh Abhorre every thing that may carry a savour or suspition of uncleannesse See Calvin Hee alludes saith à Lapide first to the rite of the old law Levit. 15. in which whosoever touched the garments of those that were polluted with the leprosie or other wayes were legally polluted Secondly to the profuse drunkenesse and filthinesse of the Gnostickes which sometimes defiled their garments ANNOTATIONS UPON THE REVELATION CHAP. I. DOmitian cast Iohn the Evangelist into a fornace of scalding oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he wrote this Revelation Euseb. l.
white horse hath a bow and goeth forth conquering in the Ministry that he may overcome either to conversion or confusion Rev. 19.11 The conquerers entred into Rome carried on a white horse The doubling of the word saith Pareus designes his present and future victory And a Crowne was given to him viz. Regall or rather triumphall Vers. 4. There went out another horse that was red This deciphers the Church now red with martyrdome under the ten great persecutions raised up by Domitian Trajane Nero Antonine Decius Dioclesian Maxentius Licinius and other cruell tyrants even untill the times of Constantine the great Vers. 5. Lo a black horse This notes the estate of the Church now blacke and in an afflicted condition by Hereticks which had mingled the truth of pure white doctrine with blacke darknesse of heresies and errours To this horse is attributed a ballance to designe exceeding great scarcity when according to the curse of the Law Levit. 26.26 men shall eate their bread by weight rather saith Pareus a scarcitie of the word Amos 8.11 Mr Mede would have the matter of this seale to bee not famine or dearth of victuall but the administration and severity of Justice through the Romane Empire The colour of the horse agrees saith hee to the severity of justice and the weights are a symbole of justice Vers. 7. Come and see That is come that thou maist see Vers. 8. And behold a pale horse Austen and Beda apply it to the martyring of Saints Bullenger and Forbes to plagues of death Pale The Greeke word properly signifieth Greene as the grosse sometimes it is that dead coulour of herbes that wax dry whence it is sometimes put for palenesse which is the hew of any withering and fading thing so Constance the Father of Constantine the Great was called Chlorus because of his palenesse as Zonarus saith in the life of Dioclesian And hell followed with him Hell the page of death attends him where ever he goes among the wicked sort therefore they are often coupled in this booke Death and Hell Some understand by it the grave when they are dead they goe to be buried so some interpret that article in the Creed hee descended into hell That is abode in the state of the dead but he speakes here say some of the wicked and judgements to them therefore it is meant of Hell Brightman would rather have the Grave to be here meant seeing many Saints saith hee dyed among the rest of whom it were wicked to thinke that they were devoured of the Hell of the damned And with death i.e. The Plague The LXX use this word Exod. 9.3.2 Sam. 24.13 It is called mortality by ecclesiasticall writers which now hath passed into many mother Tongues Vers. 9. I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held That is under Christs protection and custody Haymo Aquinas Beza Pareus Under the shadow of his wings the phrase alluding to the Tabernacle which gave the offerings grace and acceptation Lying under the Altar That is saith Mr Mede upon the ground at the foote of the Altar like Sacrifices newly slaine Vers. 10. And they cryed with a loud voyce This is not to bee understood of the desire of blessed soules or of any proper act of theirs since it will not agree to their felicity but in the same manner that Abells bloud is said to cry because their death being alwayes fresh in Gods fight requires revenge from the divine justice the Saints in the meane time remaining secure That which the propheticall vision representeth is to be understood suitably to Christianity and to the kingdome of God attained by it Since therefore revenge is contrary to the principles of Christianity we cannot imagine that blessed soules desire it but the cry which they make must be understood to bee the provocation of God to vengeance which their sufferings produce So much more pertinently attributed to blessed soules in as much as being acquainted with Gods counsells they approve and rejoyce in his Justice and the advancement of his Church by the meanes of it Vers. 11. And white robes were given unto every one of them A cloathing of Princes in their great solemnities of coronation and triumphs sayes Eusebius they were wont so to dignifie servants at their manumissions with white apparell in token of their new liberty and preferment In the Primitive Church one of the Ceremonies of baptisme was this that the baptized person had a cleane white garment put upon him with these words Take this white garment and keepe it unspotted untill thou be presented before the Tribunall of Christ the Churches meaning was he should continue in that innocencie which he received in baptisme Fulgentes animas vestis quoque candida signat Vers. 12. And the Sun became blacke as sackcloth of haire and the Moone became as bloud This is a circumlocution of the eclipse of these lights wherein the Sun is wont to appeare blacke but the Moone reddish CHAP. VII Vers. 3. TIll wee have sealed the servants of our God in their forebads Amoris singularis curae symbolum sigillum Glossius Sealing was a signe of speciall care Vers. 4. An hundred and fourty and foure thousand of all the tribes of the children of Israel The people of Israel was no Church long afore the Gentile Church is called Israel because they were graffed in instead of the Jewes that were broken off That a greater number of the Gentiles shall be saved than of the Jews is truly gathered out of this place But that the elect of the Jews are in a certaine number because their number is set downe and the other of the Gentiles is not is more than the Scripture doth warrant in the enumeration of the Tribes there is no respect had of order to shew that there is no regard had by God of carnall privileges in the matter of salvation This ought to be taken for an indefinite number as well as the 7000. which had not bowed the knee to Baal The holy Ghost is not contented to have named the totall â—um of them that were sealed in Israel but also divideth it into twelve times twelve thousand distributed by equall portions among the twelve Tribes every one of which is mentioned the one after the other with the expression of its particular number this sheweth that the number of the Elect and multitude of Beleevers are measured by certaine proportions which are known to him who is the Author Vers. 5. Judah is first reckoned of all Leahs children because our Lord sprang out of Judah Gen. 49.10 Heb. 7.14 and Nephthali of all those of Rachels side because Christ dwelt at Capernaum belonging to that tribe that Christs prerogative saith Mr Mede might still excell Vers. 7. He omits Dan and reckons up the tribe of Levi not because
iniquity who had the keeping of the Church-Courts And the holy City shall they tread under foot Tread down or tread it under foot The originall word may be rendred somewhat more mildly it may expresse their walking upon it Vers. 3. And I will give power unto my two witnesses They are called witnesses because they beare witnesse to truth and holinesse against all the errours and unholinesse of Antichrist so is Christ severall times called the faithfull witnesse by way of eminence ch 1. v. 5. and 3.14 because he beares witnesse to all truth against all errours and impieties whatsoever Two they are partly for their paucity and in allusion unto the Prophecie Zach. 4.11 from whence the expression is taken Some interpret these two of two men and of the time of Antichrist but who those two men were there is a threefold difference amongst them 1. Victorinus interprets it of Jeremy and Elisha 2. Hilary Catharinus Gagnaeus with Jansenius and Maldonate on Mat. 17. would have Moses and Eliah here meant 3. Ribera Zuarez Vegas Pererius Bellarmine Barradius Malvenda interpret it of Enoch and Eliah Secondly others would not have it restrained to Antichrists times of which some interpret it of Christ and John the Baptist some of Saint Francis and Dominick Thirdly Others interpret it of all the Defenders of the truth as Pannonius or the faithfull in all Ages as Arius Montanus and Zegerus There are two more famous opinions of the Orthodox concerning this matter the first holds that the witnesses are the Old and New Testament according to that John 5.39.2 That this notes the Preachers of the Word for those are more fitly said to oppose themselves against the Beast to be killed not to be buried to revive in their successors to ascend by themselves to heaven But those two opinions do fitly agree in one since the testimony of these and the Testament is but one Dr Prid. de duobus testibus And they shall prophesie That is instruct the people in the good way A thousand two hundred and threescore dayes In their severall times and ages successively Cloathed in sackcloth They mourne and sigh to see Antichristianisme so spread 2. King 6.30 Amos 8.10 Sackcloth is opposed to the splendour and luxury of Antichrist and his Followers Vers. 4. These are the two olive trees 1. The olive tree keepes its greenesse withers not in winter 2. Is fertile And the two Candlesticks Hold out the light of it to others See Zach. 11.14 and Exod. 25.31 Vers. 5. Fire proceedeth out of their mouth 1. By their prayers 2. By their prophecying See Gerhard Vers. 6. These have power to shut heaven that it raine not in the daies of their prophecie and have power over waters to turne them to bloud This is spoken in allusion to Elias and Moses whereof the one by his prayer shut the heavens the other by his rod turned the waters into bloud The faithfull Ministers of the Gospell should not worke such outward miracles as they did but they should be furnished with spirituall power which is far greater Vers. 7. And when they have finished their testimony Cum finituri sint when they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated And kill them Not a reall but a mysticall killing the Resurrection ver 11. is mysticall for of no resurrection properly so called do we read before the 20.5 of this Prophecie therefore the killing is a throwing them from place out of Office some civill death Mr Mede Vers. 8. And their dead bodies shall lye in the streets of the great City That is Rome so called not so much for the quantitie as because she had been Queen of all other as 17.18 Mede Which spiritually is called Sodome and Aegypt Rome is here for her pride and filthinesse called Sodome and for her Idolatry and cruelty Aegypt and also in this Book Babylon because of its sorcery and witchcraft as if the wickednesse of them all were concentred in her Where our Lord also was crucified In respect of the place our Lord Jesus was crucified at Jerusalem but if we respect the power and authority that put him to death he was crucified at Rome For Christ was put to death by a Romane Judge by Romane Laws by Romane Authority by a kind of death proper only to the Romans and in a place which then was within the Romane Empire Even in Rome it selfe Christ hath been crucified in his members and hee was not crucified within Jerusalem Heb. 13.12 Vers. 13. And the same houre was there a great Earthquake A mysticall not a naturall Earth-quake when there are great stirrs and commotions in Kingdomes and States and by these the formes of government changed Such earth-quakes are those mentioned at the 8. ch v. 5. 16.18 and all along in this booke Vers. 15. The kingdomes of this world That is the principall State power and persons governing in all the parts of the world the maine ruling power of States World here is taken in opposition to some particular climate or Region so it notes the whole universe Some referre this to heaven but it must have accomplishment on earth Are become That is manifested to be the kingdomes of our Lord Lord properly notes God the Father in the primitive acception of it so here and of his Christ Christ the name of God manifested in the flesh signifies Annointed That is set apart to be the peculiar King Priest and Prophet of his people here recorded emphatically as Luke 2.29 And he shall reigne for ever and ever Greeke unto ages of ages according to the Hebrew unto generation and generation Vers. 16. And the foure and twenty Elders That is the Church See 19.4 Which sat before God on their seates Their sitting on seates notes two things 1. Their rest 2. Their quiet and peaceable estate Bish. Cowper Vers. 19. The arke That is the secret mysteries of God He persists in the allegory of the old Temple in whose secret place was the Arke of the Covenant of God seene by none but the High Priest once a yeare CHAP. XII THis twelfth Chapter sets forth clearely the State of the Church as the sixth did that of the Empire It hath six principall parts 1. A lively description of the true Church v. 1 2. 2. A description of the Devill her chiefe and furious assailant v. 3 4 5. 3. The fierce battaile between these two parties v. 7. 4. The victory of the Church and the Dragons overthrow v. 8 9. 5. The triumph of the godly for that victory v. 10 11 12. 6. The fury of Satan renewing the assault v. 13. to the end of the Chapter Vers. 1. And there appeared a great wonder in heaven By wonder or signe is meant a new vision or an unusuall type of a strange battell and marvellously to be wondred at By Heaven commonly in this Booke is
her even as she rewarded you and double unto her double according to her works God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of divine justice Double here hath reference to Babylons dealings with the Church Shee did greatly afflict Sion and now God would have Babylon to have double affliction to that Babylon did unjustly in oppressing Sion Sion should do righteously in destroying Babylon Vers. 8. She shall be utterly burnt with fire See 17.16 Harlots by the Law of God were to be burnt with fire Gen. 38.24 but Babylon 17.1 2 5. is a Harlot 2. By the law of retaliation she must be consumed with fire for she hath adjudged many of Gods Saints to the fire For strong is the Lord God who judgeth her Babylon must needs fall when God himselfe opposeth her Vers. 10. Alas alas that great City Babylon 1. Great in splendor and beauty as set upon seven hills for which she is famous in all the world 2. Great in power and authority the metrapolitane of all the earth then They have little cause to boast of their Temporall felicitie and greatnesse Vers. 11 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more The merchandise of gold and silver and precious stones c. This cannot be understood literally there shall be merchandizing after Romes destruction but that kind of merchandizing Rome trades 1. In the things of God his doctrine worship 2. In the sins of men 3. The souls of men v. 13 Sets to sale the truths ordinances of God sins and soules of men It is well called nobile emporium rerum Spiritualium Vers. 14. And the fruits that thy soule lusted after are departed from thee The Greek word signifieth autumn fruit their second services suckets sweet meates and delicate confections Vers. 21. And a mighty Angell tooke up a stone like a great milstone and cast it into the Sea saying Thus with violence shall that great City Babylon be throwne downe The Angell expresseth it by this signe 1. To shew the difficultie of putting down Babylon 2. The violence of it 3. The irrecoverablenesse of it Vers. 22. And the voyce of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee See Ier. 25.10 The Jews were wont to have musick at their feasts Isay 5.11.24 especially at marriages See Luke 15.25 v. 23. of this Chapter Vers. 23. For thy Merchants were the great men of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the earth for their great riches See 33. Deut. 19. Vers. 24. And in her That is Babylon now Rome Was found the bloud of Prophets Namely of the New Testament they were killed at Jerusalem Ribera They were not all killed within the precincts of the City of Rome but all which for Religions sake were put to death by her authority or instigation were delivered to death Romes cruelty will cause her ruine CHAP. XIX Vers. 1. IN heaven Not the Church but the innumerable company of glorified ones in heaven say some others interpret it of the Church and say praise is given to God in the Church in the Hebrew tongue because the Jews the Hebrew people shall acknowledge the Lord Jesus with us Vers. 2. For he hath judged the great whore That is Rome called whore as before because of her Apostatizing from the truths of God and her former covenant the great whore because of her universall poisoning of the earth Vers. 4. And the foure and twenty Elders That is the Church and the foure beasts That is the Ministers Vers. 8. For the fine linnen is the righteousnesse of Saints Righteousnesses Greek This say some signifieth a double righteousnesse given unto us 1. The righteousnesse of justification whereby we are justified before God 2. The righteousnesse of sanctification by which we evidence our justification to men Others say it is an hebraisme rather by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ so the Hebrew word is used Esay 45.24 Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe By this marriage-supper is meant the great generall wedding feast in heaven after the resurrection where the King of glory and the Angels are where the Lambes wife v. 7 8. and all shall meete at which are all the creatures in their greatest glory See thou do it not The prohibition is much more emphaticall in the originall see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an ellipsis of the word doe or worship saith Alsted I am thy fellow servant and of thy brethren that have the testimony of Jesus This is the first reason against the worshipping of Angels We are equall in office Therefore thou owest not to mee religious but sociall worship The other reason followes worship God because to him alone religious worship is due as belonging to the first Table of the Decalogue CHAP. XX. Vers. 1. AND I saw an Angell come downe from heaven See the 12. ch 9. v. Our Lord Jesus Christ. Primasius Austen and others The Angell of the Covenant Mal. 3◠Iohn 3.13 He descends from heaven by his incarnation Pareus He hath the key of the bottomlesse pit that is the power of hell and death which Christ ascribes to himselfe 18.18 and binds Satan which is proper to Christ. Pareus And a great chaine in his hand By which he bound the Devill the moderne Expositors interpret it the inevitable and binding power of the divine majesty a long and strong chaine to bind a most cruell enemy 12.13 Vers. 2. And bound him a thousand yeares That is he should not stirre up the lusts of men to make warre against the Saints of God See 8 9. verses What he was hindred from when he was bound he attempted to do when loose And shut him up and set a seale upon him That is upon the dore of the bottomlesse pit lest hee should breake out before his time Vers. 6. Blessed and holy is he that hath part in the first resurrection and shall reigne with him a thousand yeares There are two common interpretations Some understand the first resurrection from the death of sin and a reigning in heaven a thousand yeares they interpret eternity and a further degree of glory for such as are called forth to suffer Secondly others understand it literally that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares First it cannot be a reigning with Christ in heaven because it is something peculiar to those that are beheaded a resurrection which followes that they rise from sin before they dye besides the 9. and 10. verses shew it cannot be meant of heaven Secondly it cannot bee understood of the corporall resurrection the dead in Christ rise first yet so
of the first exposition Barlow in concioâ—e ad ministros Scoticos Grotius Avulsi ab eis Beza Est vox nautica Eadem locutio 2 Cor. 12.14 1 Pet. 4.5 Dan. 3.18 Grotius Sedebat magister in loco editiore at discipulus dicebatur prostratus sive jacens in solo ad pedes magistri de Dieu Ad pedes dicit ideo quod discipuli sedebant multum infra magistros proximi verò magistro ij quorum maximi profectus vide Deut. 33.5 Grotius a Zelo accensus Dei Sic Syrus Arabs Aethiopicus quoque legerunt Sic Chrysostomus omnia Graeca exemplaria quae videre contigit Ludov. de Dieu Fulke on the Rhem. Test. 12 Tables Multa summa Novè Nec enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in re nummaria sed in oratione pro summa dici consuevit Beza in loc Scio multos esse qui existimarunt id Apostolum dixisse per ironiam quia cum inter Pharisaeos vixisset ipse Pharisaeus quamvis potuit ipsi ignota esse persona non potuit tamen ex consessu non judicare quinam esset inter sacerdotes Pontifex maximus cum praesertim antea dixerit sedisse illum de quo lo quebatur ut judicaret Sed id mihi veri similius est audivisse quidem Paulum vocem emissam ab aliqus ex his qui ad judicandum sederant venisse enim sacerdotes omne câ—ncilium constat ex cap. 22. in fine neque tamen scivisse à quonam illorum vox profecta fuerat A Pontifice autem profectam non putavit cum propter ejus autoritatem à qua indignum erat tam praecipitem offensionis significationem edi tum propter simulalam saltem sactitatem à qua tam iniqua vox non videbatur eventura Rivet Isag. ad Sac. Scrip. ex Sanctio Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua quae magni viri protulerunt confiteor non usque quaque probari mihi non tantum magnatibus tribuitur sed cujusvis ordinis hominibus quos amici ejusmodi elogio honestare voluerint Significat autem non ut recentior potentissimus sed optimus ut optimè heic Luc. 1 3. infra 26.25 vertebat vetus Interpres cujus eruditionem centenis aliquot locis ille alter nequaquam assecutus videtur Pricaeus in loc Pestem sicut scelus pro scelerato dicitur pestiferum non expressa emphasi Beza a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principem Id est quasi primos ordines ducentem seu primipilarem Est enim hoc vocabulum militare Beza in loc Sic vocantur qui in arte qui in coÌ„vivio qui in judicio aut re quavis alia primarium locum obtinent Grotius Mr. Perkins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Tacitus see Josephus Antiq. lib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance the word in the originall properly signifies Chastity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicat Plutarchus nimium importunum deorum metum unde exortae sunt superstitiosae ceremoniae Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum multa ostentatione Beza Terentius Phormione Perkins Grotius Vatab. Eras. See 24. vers Perkins on 4th of Matth. Calvin vide Sanctium (b) Quod non malè ita accipitur ut nulliut rei jactarum esse pertimescendam intelligamus Ast unde haec locutio in periculoso maris ludibrio est desumta A morâ— veterum desumtam hariolamur qui coortis in pelago procellis ac mari naufragium minitante vel omnino etiam inferente capillos tondebant Dilheri Electu l. 2. c. 11. Hâ—braicum proverbium ut 1 Reg. 1.52 quo significatur prorsus salvos integros ipsos fore Beza in loc a l. 6. c. 38. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumorem an inflamationem notet eruditi disputant ego utrumque significari existimo Pricaeus * Perkins art of prophecying St. Augustine wished three things to have seen Christ in the flesh Rome in its glory and to have heard and seen Paul in the Pulpit Paulum quoties lego videor mihi non verba audire sed tonitrua Hieron contra Jovenian de Epist. Paulin. In Paulinis Epistolis ejus quae ad Romanos scripta est scopus velut Atticus Mercurius ad reliquas iter indicat Melancthon Quae Pauli Epistola non melle dulcior est non lacte candidior Ambrosius de Epistolis Pauli Epistolae Paulinae non temporis ordine locatae sunt ab iis qui eas primi in unum volumen compegerunt sed pro dignitate eorum ad quos scriptae sunt Ideo praecedunt quae ad Ecclesias sequuntur quae sunt ad singulos Et inter eas quae sunt ad Ecclesias prima est quae ad Romanam ab urbis ejus majestate Grotius See the preface De Launay upon the Epistle to the Romans in French Pierre de Launay Drusius in Praeter de tribus sectis Judaeorum l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum judicio separare ac secernere inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur canones magno judicio collecti conscripti ac breviter pronunciati Gerh. vide à Lap. De Launay sur les Romains Beza Hendiadys de Launay Scultet de precaetione See the French writer de Launay and Estius in loc Epistola Pauli ad Romanos est jam Epistola Pauli in Romanos De Launay Tit. 1.1 4. 2 Pet. 1.1 De Launay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur qui vitiosa insuavi hoc est blaesa balbutiente inconditâ linguâ loquitur tales à Graecis censebantur omnes qui extra Graeciam essent uti ex Strabone patet Gerh. in loc Pareus Grotius Justitia quae non in solis factis exterioribus consistit sed à Deo efficitur ut Dei opus Deo placet Grotius Id est Ex fide promovente ac subinde augescente ut sit Hebraismus qualis in Psal. 84.7 Theoph. Oecumen Peter Estius Beza Calvinus Paraeus Not every truth in generall nor yet the truth of the written Word but that light which remains in the nature of man after the fall called the law of nature and the law of Nations which light they by their injustice impiety prophannesse and superstition did seek to oppresse and extinguish and so detain as a captive in the darke dungeon of their hearts Dr. Taylor on Tit. That is while they heare learn and can remember much of it yet in their courses are as vaine and ungodly as ever before Vers. 26. Paul hath a particular relation to Messalina Gerh. in loc Id. ib. V. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grata vocum allusio qua nimirum innuere voluit vitiorum affinitateÌ„ Estius There are three things in hatred saith Aristotle 1. It is against generals the whole kind a wicked man hates God and whatsoever belongeth to him his Ordinances Image 2 It will not be cured by time the divells hate God for himselfe Conversion is called reconciliation with God 2 Cor. 5.19 20. 3 Nothing will satisfie it
sin 2. Makes discoveries where it comes 3. Quickens the Sun brings heate as well as light Ver. 41. When he saw his gllory In that vision Esay 6.1 2 3. Ver. 49. What I should say and what I should speake Between saying and speaking saith à Lapide there is this difference that to say is to teach and publish a thing gravely to speake is familiarly to utter a thing CHAP. XIII Verse 1. BEfore the feast of the Passeover The other three Evangelists say Christ celebrated the Passeover and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lambe Therefore this here is to be understood that he did it in the 14. day at the evening which preceded the Feast of the Passeover which was the fifteenth day Vers. 3. And went to God A Deo exivit non eum deserens ad Deum vadit non nos derelinquens Bernard He came from God not leaving him and he goeth to God not leaving us Vers. 4. Laid aside his garments Only his upper garment not his cloake for the Orientall people used long garments Vers. 5. Began to wash the Disciples feet He chose to wash their feet rather than their head that he might have the opportunity of a more humble posture and a more apt signification of his Charity This washing of their feet which was an accustomed civility and intertainment of honoured strangers at the begining of their meale Christ deferred to the end of the Paschall Supper that it might be preparatory to the second which he intended should be festivall to all the world If he had washed Judas he had washed a Blackamore Calvin saith he did wash him and shewed his patience therein Vers. 6. Lord dost thou wash my feet Oratio est abominantis rem absurdam indignam It is the speech of one abominating it as a thing absurd and unworthy Vers. 7. Thou knowest not That is thou knowest not what moves me to do this for his eye taught him what he did But thou shalt know hereafter That is in due time this shall be interpreted to thee and thou shalt know the reason why I did this Vers. 8. If I wash thee not thou hast no part with me The word wash signifieth a free pardon of sins and newness of life Calvin Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God also when he abolisheth the wicked and vitious desires of the flesh by his Spirit Vers. 10. Needeth not save to wash his feet Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper especially after travell Our Saviour refuteth Peter from the common custome of the Jews as Casaubone observeth those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet His feet His affections say some rather the defilements he contracts by his daily walking The reliques of corruption must be purged away by little and little an allusion to the Easterne Countries which went in Sandales and defiled their feet they must repent every day But is cleane every whit The faithfull are cleane not that they are wholy pure so that no blot sticks in them but because in their chiefe part they are cleane Calvin Vers. 14. If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet Now he opens the reason of his deed viz. that he who is the Master and Lord of all delivered an example which all godly men may follow lest any thinke much to performe an office though meane for his Brethren Vers. 14. Have washed your feet Argumentum à majori ad minus Vers. 18. To lift up the heele Metaphorically signifieth under a pretence of friendship treacherously to deceive one Vers. 23. Now there was leaning on Jesus bosome one of his Disciples They did not sit as we at the Table but putting off their shoes and leaning upon pillows did lye upon beds Wâ—om Jesus loved More than others Vers. 27. After the sop Austen falsely thought that this sop was a sign of Christs body since it was reached when they were not at supper That thou dost do quickly Vox est detestantis Calvin Vers. 33. Little Children Note here the tenderness of Christs affection and love toward his faithfull and Apostles for he doth not say Children but little Children and because the Apostles were little in the faith and love of Christ for they received the fulness of it from the Holy Ghost in the day of Pentecost Vers. 34. A new Commandement I give unto you that ye love one another c. Those that are going away are wont to command their Inferiours Love is new because 1. Renewed in the Gospell Christs Example and his last Will and Testament 2. Excellent so new as Mat. 9.17 Rev. 5.9 Maldonate resolveth it to be an Hebraisme in which language new rare and most excellent are synonima's A new name Apoc. 2. A most honourable name a new song Ps. 69. A most excellent song New wine Mat. 26.29 The best wine so a new Command that is a rare choice speciall remarkable one one above all others Maldonate varies little from Calvin New As it were a Law newly enacted not continually practised Calvin So called saith Austen from the effect because it renews us because it ought alwaies to be fresh in our mind and memory As I loved you Calls both for the manner and measure of our love both intensivè and extensivè 1. Intensivè as our Saviours was 1 John 3.16 2. Entensive Rom. 5.8 See Mat. 5.44 As Is not a note of Equality here but of similitude as Christ loved us freely Iohn 15.16 greatly Ibid. verse 13. and constantly Iohn 13.1 so should we love our Neighbour CHAP. XIIII Verse 1. LEt not your heart be troubled For my departure It signifies such a trouble as is in water when the mud is stirred up or when the waves and surges are raised by some tempest or storme such a trouble as is in an Armie when the Souldiers are disranked and routed or disordered Ye beleeve in God beleeve also in me That is as ye beleeve in God the Father so beleeve also in me ye beleeve that God the Father is able to provide for you beleeve in me that I am able to satisfie for you Vers. 2. In my Fathers house He calls Heaven which is the kingdom of glory and eternall blessednesse the house of his Father to which Christ by his deaâ—h and passion contended in it he saith there are many mansions the word signifies a place of abiding that he may shew the perpetuity of heavenly felicity and blessednesse opposed to the shortnesse of our pilgrimage in this world Psal. 39.13 Heb. 13.14 Vers. 6. I am the way the truth and the
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 ApostoluÌ„ scripsisse adverbiuÌ„ 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 aâ—â—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