of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
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
274 Soul and Spirit how they differ 99 Beleeve not every Spirit but try the spirits 571 The Spirit compar'd to water 145 What Star appeared to the wise men 5 Christ the chiefe Corner Stone 556 The godly lively Stones ib. God is able of these Stones c. 7 Sun Moon and Stars darkned 591 Sun what 595 Christ resembleth the Sun ib. Woman clothed with the Sun what 595 Our sufferings called Christs sufferings in what respects 560 Superscription of the Crosse why in three Languages 137 To support the weak what 312 Swear not at all expounded 13 They that take the Sword shall perish with the sword 72 Synagouge what it signifies 9.15 The use thereof 208 T LEt their Table be made a snare what 221 When Christ was driven forth to be Tempted 8 Where he was Tempted ib. What weapons be us'd when he was Tempted ib. Satan called the Tempter why 9 The Tempter appeared in some visible shape ib. What it is to tempt God 9 Ten dayes what 581 Testament what it signifieth 91 why called new Testament ib. Thessalonica where seated by whom built and upon what occasion 309 The third houre 93 Mark and Iohn reconciled 93.167 Thirty pieces of silver how much 70 74 A Thorn in the flesh the messenger of satan what 264 Thornes are Lusts 37 why so called ib. Christ hath the Throne of David how 97 Three hundred pence how much 91 Christ three dayes and three nights in the grave 34 Appeared cloven tongues like as fire why 186 Traditions unlawfull and why 40.41 Christs Transfiguration 46 why manifested not to all ib. Why to Peter James and John ib. Moses and Elias appeared and why ib. As Travaile upon a woman with Child what it denotes 313 Treasure in heaven what 17 The Trinity set forth by three precious stones 584 Twelve tribes what 52 Christ chose twelve Apostles and why 25 U TO receive the grace of God in Vaine what 261 The veil of the Temple rent 76 which veil why 76 Verily verily 144 Vipers their properties 7 Of the Virgins wise and foolish 67 Extreame Unction not proved from Mark 7.13.84 Unity of Saints urged 283 Untill first born no ground for Helvidius error 4 Untill in Scripture taken for never 4 Unworthily to eat and drink what 246 The Dead shall heare his voyce 147 All in the Graves shall heare his voyce 147 W WAtches of the night how many their continuance names 40 Of Pilats washing his hands 74 Three sorts of washing of hands amongst the Jewes 74 Waters what 610 The spirit compared to Water 145 Except a man be born of water and spirit 144 Narrow way what 20 I am the way the truth and the life 161 Wite stone why given 582 White garments what they signifie 583 Wine mingled with Mirrh why given to the condemned 75.92 Matthew and Mark reconciled ib. Wisdom and Prudence what 301 Three parts of the Professors of Wisdom 107 Without Christ without God 281 Wisemen what they were their number gifts names 4 617 Two witnesses 593.594 Three bear witnesse in heaven three on earth 572 Wives must submit to their Husbands 288 Wolves and their Nature 27 Woman in the Revelation signifies Idolls 2. The City of Rome 3. The True Church why 578.595 Woman great is thy faith 42 Woman behold thy Son 167 Of the Woman taken in Adultery 149 Woman what have I to doe with thee 143 Women have first notice of Christs Resurrection why 139 But by every Word that proceedeth out of the mouth of God The meaning 9 The Word of God compared to a Candle 116 to Salt Marg. 123 The Word said to be sincere how Marg. 556 The Word of God compared to seed and why 33 Work of God upon us Work of God in us 57â— Cast off the works of darknesse 226 Their works follow them 64 The Saints Gods Workmanship why 281 In all the world the Gospell shall be preached how to be understood 64 The God of this World why Satan so called 258 Where the Worm dyeth not and the fire is not quâ—nched 87 God only to be Worship'd 9 God to be Worship'd in Spirit and Truth 145 Worthy taken in a double sence 31 For they are Worthy cleared 583 What Christ Wrote on the ground wherefore 150 Y YEa yea Nay nay 14 Young-men who 1 John 2.14 568 Z VNto the blood of Zacharias the son of Barachias Mat. 23.35 What Zachary is there meant 62 63 117. Finis Tabulae A CATALOGUE OF THE Greek words or phrases which are opened in these ANNOTATIONS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140.269 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 569 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.185 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
that usually man hath a cloake for his sinnes Vers. 26. Which proceedeth from the Father Which very word Iohn useth of the two edged sword proceeding out of the mouth of Christ Rev. 1.15 CHAP. XVI Vers. 2. THey shall put you out of the Synagogues Of the manifold significations of Synagogues their use originall and antiquity see Tolet on this place and my Annotations on Matth. 4.23 and 6.2 and on Luke 7.5 Vers. 7. It is expedient for you that I go away Expedient to seale and secure our full and finall redemption unto us and expedient to prepare a place for us Vers. 16. The comforter will not come John 14.16 This Greek word is attributed to Christ 1 Iohn 2.1 Vers. 8. Reprove the world Or convince Austin takes the word pro reprehendere Chrysostome and Cyrill pro convincere the last is the better reprove by preaching Act. 2. The Greek word more properly signifieth to convince than reprove to reprove is onely to discover a fault to convince is to take away all reasons that can bee alleged for it The Spirits convictions are never single Satans voyce is to cry sin sin the voice of the Spirit is to cry grace and the righteousnesse of Christ onely Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule when one shews a thing to be impossibly otherwise than he represents it There is a twofold conviction of sin 1. Rationall when a mans reason is non-plust and he cannot deny the truth of it 2. Spirituall when a mans heart stoopes under it and he takes the shame to himselfe Of sinne It discovers 1. the nature and filthinesse of sin shews the contrariety of it to the holy will and pure nature of God 2. the danger of it that thou art under the undoing power of sin as long as thou art short of faith in Christ. John 3. ult Vers. 10. Of righteousnesse That is 1. Of the sufficiency of Christs righteousnesse 1 Iohn 1.7 2. Of the possibility of it that his righteousnesse shall be effectuall to all purposes for us because he goes to the Father and we shall see him no more therefore God is fully satisfied 1 Tim. 1.16 Vers. 11. Of judgment That Christ hath erected a judicatory in the conscience Oracles are ceased Satan in part is cast down 2. Makes men submit to his judgement Matth. 12.20 Observe the method of this conviction 1. Of sin to cure the presumption which is in men and bring us to a selfe-despaire 2. Of righteousnesse to prevent despaire in the mercies of God when our presumption is cured 3. Of judgement and sanctification to prevent that loosenesse we should else fall into we are convinced of sin by the Law of righteousnesse by the promises of the Gospell of judgement by the Evangelicall commands Vers. 13. He shall guide you into all truth Guide By inward motions moving and perswading 2. Changing the mind and will 3. Kindling the affections Guide you As a man is led by the hand into a place for we are not onely blind but lame too shall lead you into the practise of them That promise was directly and primarily made to the Apostles All truth Not simply all but all necessary and saving truths to be led into all truths is to know and beleeve them Leade them into all truth That is reveale Gods will unto them and assure their hearts that the same is true He shall not speake of himselfe Hence the Arrians blasphemously inferred as Jerome witnesseth that the Holy Ghost was inferiour to the Father and Son they said the Father onely was true God our Saviour a creature and the Holy Ghost a servant of both Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fidelity is seen in saying nothing himselfe but onely in relating that he hath in charge Vers. 16. Shall not see mee When he lyes in the grave Theoph. Caiet Rupertus Shall see mee In heaven Aug. not see him at his ascention but at judgement Beda Vers. 20. Weepe and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it These words are not onely meant of his Disciples but of all beleevers who upon consideration of the sins and their spirituall want of Christ do mourne and lament But your sorrow shall be turned into joy If Christ had onely promised that their sorrow should he mitigated or shortly ended it had been a great comfort but this ministreth abundant consolation Vers. 23. Whatsoever ye shall aske Non quaecunque whatsoever onely but quotcunque too how many things soever The Greeke word is pregnant may meane both doth meane both Vers. 33. Be of good cheere The word signifies boldnesse implying that our confidence in God causeth holdnesse and courage CHAP. XVII THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people for though the prayer here was in the time of his humiliation yet the matter of it belongs to his State of glory Vers. 3. This is life eternall By eternall life understand grace by a metonymie of the effect quia vitam efficit Piscat It workes life quia radix origo vitae because it is the roote and originall of our life Cyrill Gustus vitae aeternae the tast of eternall life Brentius That they might know That is beleeve in Thee the onely true God Hence the Arrians inferred that the Son was not true God and the Macedonians that the Holy Ghost was not true God The exclusive word only here doth not exclude the Son and the Holy Ghost but Idoles and false Gods See Rom. 9.5 Vers. 9. I pray for them I pray not for the world but for them which thou hast given mee Our Saviour prayed for those onely that his Father had given him and for those whom hereafter he should give unto him v. 20. And that with exclusion from the world as here and for their sakes he sanctified himselfe v. 19. Which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Marlorate had read as himselfe professeth in his commentaries on that passage in Iohn And he had seen very many as there he signifieth viz. Chrysostome Cyrill Augustine Leontius Beda Theophylact Euthymius Rupertus Vers. 10. All mine All that I make intercession for and am to redeeme that are to have benefit by mee are thine Thine elect and chosen people and thine are mine All thine elect shall have benefit by mee and I am glorified in them The glory and honour that I have in the world is in and by them and them onely Vers. 11. That they may be one as we are The unity of the will is common to all v. 20.21 Vers. 13. These things I speake in the
elements Or to come neerer to the meaning of the Apostle strengthlesse and beggerly as the Greek words signifie both the Mosaicall ceremonies and Heathenish worship See 3. v. Strengthlesse Because they could not justifie Beggerly Because they have no consolation or salvation in them Pareus Vers. 10. Ye observe dayes and moneths and times and yeeres By dayes are meant Jewish Sabbaths by moneths the Feasts observed every moneth in the day of the New Moone Times Or seasons as the Greek word signifies fit times for the doing of this or that businesse It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heaven And it is very likely that the Galatians observed dayes not onely in the Jewish but also in the Heathenish manner Yeere The seventh of Remission and the 50. of the Jubilee Vers. 15. Ye would have plucked out your own eyes That is departed from your dearest things to have done him good Vers. 19. Of whom I travell in birth againe untill Christ be formed in you The Apostle useth a comparison drawn from the forming of an infant in the wombe which is not formed all at once but the principall parts first the heart braine and liver and then the other by degrees for grace is not wrought all at once but by degrees The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him till Christ were new formed in them Vers. 21. Yee that desire to be under the Law That is the writings of Moses commonly called the Law because the Law was the principall part thereof There is a threefold being under the Law 1. For justification as here and condemnation as in the fourth and fifth verses of this Chapter 2. for Irritation as it stirreth up sinne so Rom. 6.14 3. For compulsion Gal. 5.18 That is not forced to duty as a slave Vers. 23. Borne after the flesh That is by a bare naturall power of generation By promise That is not so much by any naturall strength of the Parents as by vertue of Gods promise which bound his truth to set his omnipotency a work above nature Vers. 24. Which things are an allegory That is being the things that they were signifie the things that they were not a figure of some other thing mystically signified by them that is they represent or signifie the two Covenants For these are the two Covenants That is distinct Covenants of workes and grace first and second Covenant not the Covenant of grace differently administred in the Old and New Testament Ishmael was not under the Covenant of grace in any sense Isaac and Ishmael represented all men regenerate and unregenerate all which are under the Covenant of workes and grace Mount Sinai Which came thence being there published and promulgated the Law the Covenant of workes To bondage That is begets not Children of a free and ingenuous Spirit loving God and out of love doing him service and meerly of his grace love free favour and promise expecting their reward but bondslaves which out of a feare of punishment or hope of reward doe service and expect the reward for the worthinesse sake of their workes This Covenant is Hagar That is signified by Hagar so called for a double respect 1. For its condition because it begets all Children to bondage 2. For subordination Sarahs maid the Law is a servant to the Gospell and Gospell-ends Vers. 25. Mount Sinai in Arabia That is so by signification and representation and answereth in signification and type to Ierusalem which now is and is in bondage That is to the Law and to the curse and rigour of it being debtours to the whole Law to doe it or if they doe it not to the curse to suffer it Vers. 26. Ierusalem That is the heavenly Jerusalem the Church the number of true beleevers which doe indeed seriously embrace the doctrine of the Gospell which began by Christ and his Apostles to be preached at Ierusalem not hoping to be justified and saved by the merit of their own workes but by the free promise of God in Christ these are free from the curse and rigour of the Law and she is the mother of all true Christians of us all That is of my selfe and all those which with me looke for righteousnesse and salvation alone through the merits of Christ and mercy of God in Christ through faith in his name CHAP. V. Vers. 1. STand fast A metaphore taken from Souldiers which stand in their rankes and fight valiantly where the Captain hath set them not shrinking a foot In the liberty wherewith Christ hath made us free This liberty consists in freedome partly from the curse of the Law partly in its rigide exaction and partly from the observation of ceremonies Vorstius And not be intangled The word is metaphoricall alluding to Oxen who are tyed to the yoake their necks being pressed and kept under So Pareus and others Let us not returne like willing slaves to our chaines againe Vers. 2. Behold I Paul say unto you q. d. These things are as certaine as I am truly called Paul Pareus Behold It is a word of one stirring up attention I Paul who am an Apostle and have authority to publish the Gospell say unto you whosoever saith to the contrary if you thinke circumcision of necessary use with faith in Christ in the matter of justification you shall have no benefit nor comfort by Christs death passion resurrection or any thing he hath done Christum dimidium quisquis habere vult totum perdit Calvinus Vers. 3. Every man that is circumcised is a debter to the whole Law He is a debtor in regard of duty because be that thinks himselfe bound to keep one part of the ceremoniall Law doth thereby binde himselfe to keep it all And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty because he is not able to keep any part of it Vers. 4 Christ is become of none effect unto you whosoever of you are justified by the Law So many of the Galathians as sought to be justified by the Law that is by their own obedience prescribed by the Law Ye are abolished from Christ Or as it is in the originall ye are made voide and empty of Christ that is Christ is an empty and unprofitable Christ to you that are of that erroneous opinion and hold stiffely that you are justified by the Law Falne from grace viz. of God That is the doctrine of grace say some the favour of God and all the benefits flowing from it saith Pareus See 11 Rom. 6. Vers. 5. Neither circumcision availeth any thing nor uncircumcision By circumcision he meanes the outward priviledges of the Jewes and by uncircumcision the priviledges of the Gentiles Baptisme and the Supper
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
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