anno nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti ut Rom. 8.38.4.4 Heb. 9.9 Grotius Vers 3. Except there come a falling away first The word here used signifies the shrinking of Souldiers from their Generall to the enemy now it is by proportion drawn from hence to signifie an apostasie and backsliding from the profession of Christ to the contrary part that is to Antichrist The article sheweth that he speaks of a famous apostacie There is a twofold defection one civil from the Roman Empire so Ambrose Jerome Tertullian interpret it the other Ecclesiasticall from the true worship of God to Idolatry defectio à side so Chrysostome Oecumen Theophylact and Theodoret expound it Austen de civitate Dei saith this is the more probable and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasie by a Metonymie of the adjunct and understand by it Antichrist himselfe the Apostate And that man of sinne be revealed Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sinne because he amongst men is the most sinfull either from his personall sinne or corrupting others An Hebraisme merum scelus Beza The sonne of perdition A man devoted to destruction See John 17.12 Vers. 4. Who opposeth Or is an adversary or opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Satan he is a divellish adversary The article is not alwaies restrictive restraining the name to an individuum Matth. 1.35 Luke 4.4 And exalteth himselfe above all that is called God That is all those to whom the name of God is communicated Angels in Heaven Psal. 8.5 compared with Heb. 2.7 and Magistrates on earth Exod. 22.12 Or that is worshipped Any thing that is worshipped as God or wherein God is worshipped See Acts 17 23. So in the Church of Rome are the Host the Crosse the Saints and their Images and Reliques The Pope advanceth himselfe above Angels Kings and Princes who are called Gods above the Saints the Host the Crosse and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome and yet requireth them all to be worshipped So that he as God sitteth in the Temple of God To sit either absolutely or transitively to set himselfe The Temple Not of Jerusalem that was destroyed and never to be restored but the company of them which professe the name of Christ who are called the house and Temple of God 1 Pet. 2.5 Heb. 3.6 Ephes. 2.20 21. 1 Cor. 3.16 17. 2 Cor. 6.16 Rev. 3.12 The Apostle speakes here of Antichrist and saith he sitteth in the Temple of God as God those words as God evidently shew that he speakes not of a corporall sitting in a materiall Temple according to the grosse imagination of the Papists for so God doth not sit but of the dominion of Antichrist in the universall Church and the usurpation of supreame power over all Christians Sitting is raigning Psal. 9.5 29.10 110.1 compared with 1 Cor. 15.25 Zach. 6.12 and whereas other Kings and Princes are said to raigne some moneths or yeeres the Pope of Rome is said to sit so long so Rev. 17.11 15. 18 7. As God Challenging to himselfe supreame universall and divine power in the Church and equalling himselfe to our Lord Christ blessed for ever He shall rule and raigne as if he were a God Shewing himselfe that he is God The Greek word rendered shewing as Beza observeth is answerable to the Hebrew Moreth faciens se apparare prae se ferens or as we say taking upon him as if he were God Vers. 7. For the mysterie of iniquity doth already work That is Antichristianisme it is iniquity but mysticall that is palliated with the name of piety so the ordinary Glosse It is a divellish opposition unto Christ cunningly cloaked under the profession of Christ. He who now letteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expounded two waies which come both to one qui obstat so Chrysostome and after him Oecumenius so Beza and we or qui tenet imperium sive imperat so Austen For the Emperour by holding the Empire at Rome did let or hinder the revelation of Antichrist Down de Antich Vers. 8. Shall consume with the spirit of his mouth That is the preaching of the Gospell in the mouthes of his Ministers Damascene by the spirit of his mouth here understands the Word of God and the Chaldee so interprets Esay 11.2 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latine consumere to consume whether it be done by degrees or together And shall destroy with the brightnesse of his comming The Apostle means either the light of the Gospell or the second comming of Christ to judgement or some other notable manifestation of Christs presence in waies of power and justice and shaking the earth Vers. 9. Lying wonders Or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders of lying that is most lying signes and wonders B Down of Antichrist 1. In their originall they proceed from the Divell the father of lies 2. In their matter lies appearances juglings Rev. 13.13 3. End lying and seduction confirming lies Rev. 13.14 Dr. Taylor See Beza Vers. 10. And with all deceivablenesse of unrighteousnesse An Hebraisme they call falshood unrighteousnesse they deceive by their relickes and miracles Rev. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickednesse Because they received not the love of truth that is wilfully despised grace offered those doctrines of truth concerning God and our duty to him and our salvation Vers. 11. And for this cause God shall send them strong delusions efficacy of delusion That they should believe a lie That lie viz Antichrist Vers. 12. That they all might be damned who believed not the truth that is that shall not have believed the truth Qui non crediderint veritati But had pleasure in unrighteousnesse But shall have delighted in iniquity Sed acquieverint in injustitia See Mark 16.16 Vers. 13. And beliefe of the truth This hath reference to salvation that is he hath appointed us to salvation which is to be had by this means Vers. 14. Whereunto he hath called you by our Gospell That is the Gospell discovered in my preaching To the obtaining of the glory of our Lord Jesus Christ See 1 Thess. 5.9 Vers. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians according to the Scripture The Apostle by those words hath reference to those things which are written elsewhere The disjunctive whether doth not alwaies distinguish between documents or precepts in respect of the substance or thing it selfe but onely insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present The traditions The doctrines delivered unto
was initiall to the world so the day of the resurrection of our Lord is the beginning of our glorification as in that day light was produced so Christ rising the light of righteousnesse and joy is risen to us Gerh. in Harmon Evang. Vide Piscat mea Critica Sac. Graeca Vers. 3. Onely Marke expresseth this doubting but when the rest of the Evangelists say that the stone was rolled away by the Angell we may easily collect that they stucke perplexed doubtfull in counsell untill a passage was made by the hand of God Vers. 5. A young man sitting Marke here and Luke 4.4 Say they were men Matthew and Iohn they were Angells that appeared Matthew and Iohn shew what they were indeed the others declar'd what they seemed to be at the first appearance or in what shape they appeared Gen. 18.2 and 19.1 and 32.24 The Angells usually appeared unto men in the shape of men that their Message might be delivered more familiarly and received more comfortably Mr. Ball. Affrighted The Greeke word signifies to be sore amazed and astonished with feare the Septuagint use it Dan. 7.7 Vers. 7. Tell his Disciples and Peter Peter was specially named and severally from the rest of the Apostles not as Baronius thinkes because of his superiority above the rest but because he onely denyed Christ and so had of all other most need of comfort after his horrible fall yet is he set behind all the Disciples as inferiour unto them whereas they preferre the Pope to the whole Church and make him Lord over it That he goeth before you into Galilee These women followed Christ out of Galilee therefore the Angell foretels them that before they returned into Galilee Christ should go before them there and manifest himselfe unto them this promise of Christ is Matth. 26.32 Mark 14.28 But wherefore doth the Angell foretell that Christ should specially go before them in Galilee and that they should see him there when he was seen there neither onely nor the first both Christ and the Angell speake of that solemne and publike apparition in which Christ revealed himselfe to all the Disciples together in a Mountaine of Galilee 1 Cor. 15.6 Gerh. Vers. 9. First to Mary Magdalen Therefore not to the Virgin Mary as the Papists say It is very observable saith Iansenius that our Saviour after his regeneration in consolationem paenitentium for the comfort of true penitents appeared first to Mary Magdalen and Peter who had been grievous sinners Vers. 12. Into the Countrey Luke saith they went to the Castle of Emaus Marke expresseth the middle of the way Luke the terme or end Vers. 14. Vpbraided them with their unbeliefe Either because some of them did not yet believe as it also happened in the last apparition Matth. 28.17 and so their should be a synecdoche in the words by which that is attributed to the whole society which some of it did or because their faith was not yet free from all doubting but their mind was strucke with the mutuall waves of faith and doubting Gerh. Vers. 15. Every creature That is to all nations so Matthew and Luke by the name of creature as 1 Col. 23. is understood onely the reasonable creature they onely were capable and stood in need of the doctrine of the Gospell man is so called by an autonomasie because he is the chiefe of all creatures Gregory gives a more subtill than solide reason of it because man is a microcosme and hath some thing common with all creatures Being with stones life with plants sense with beasts reason with Angels The Monkes say St. Francis preacht to Birds and to Fish Beda to the very stones Eve is called the mother of all living that is of all men Preach the Gospell to the Jews and Gentiles to bond and free of what state degree or condition soever See Mat. 10.5 and 28. Matth. 19. Vers. 16. He that hath beleeved and hath been baptised shall be saved Qui credierit baptizatus fuerit c. that is shall have believed and shall have been baptised but he that hath not beleived That is shall not have believed shall be condemned Vers. 17. The promise was made by Christ unto his Church to be fulfilled immediately after his ascension It extends onely to the times of the primative Church and to such as then lived Perkins Vers. 21. Sat on the right hand of God The Apostle most plainely shewes 1 Cor. 15.25 what Christs sitting in the Heaven meanes that which David said sit at my right hand he saith it behoves him to reigne To sit therefore is to reigne and to governe the Church in the same phrase in which we are wont to say that such a Pope now sits at Rome Vide Estium ad Roman 8.34 ad Ephes. 1.20 ad Heb. 1.3 13. ANNOTATIONS UPON S. LVKE CHAP. I. LVke collected an Evangelicall History in the fiftieth year after Mark. See Grotius on ver 1. He was the perpetuall Companion of Paul in his travells 2 Tim. 4.11 Col. 4.17 Philem. 24. He only makes a preface before his Gospell that he may briefly shew the reason which induced him to write He was a Syrian by nation being born at Antioch the Metropolis of Syria and by his calling a Physitian His speech both in the Gospell and Acts is more elegant and savours of secular eloquence A Father said of Sains Lukes Gospell which he dedicated to Theophylus which signifieth a lover of God Si Deum diligis ad te scriptum est If thou beest one that lovest God this Gospell is written to thee Vers. 1. Many Either Matthew and Marke published before Luke as Chemnit or some false Apostles and Evangelists whereof there were many He calls in this proaemium the Gospell a narration or declaration which the Apostles viva voce delivered concerning the Person Life Office and Actions of Christ which the whole Apostolicall Church then received with a certaine faith and full assent Chemnit Most surely beleeved Or fully perswaded the word in the originall which signifieth to be fully perswaded is a metaphor borrowed from ships which are carried with full saile and it signifies a most certaine perswasion of the truth of things which have been sufficiently proved to us so Grotius Vers. 2. Even as they delivered them unto us c. The sense is that that is the true Doctrine of the Gospell which the Apostles as Embassadours being called by God and sent to preach delivered viva voce through the whole world as the rest or in writing as Matthew Vers. 3. Having had perfect understanding The Greeke word is metaphorically deduced from them which tread in others steps lest ought should escape them for Luke would declare unto us a diligent study and manner of learning From the very first He declares the cause why he writes after the other Evangelists because he enquired after the conception birth and education as well of John Baptist as
crying out even as it were with blows Vide Brugensem If the unwearied prayer of a Widow hath extorted an equall sentence from an unjust Judge what may not the godly hope from God Vers. 8. I tell you that he will avenge them speedily That is in his owne time speedily in regard 1. Of God 2. Eternity 3. The wicked Shall he find faith on earth That is a godly man that will beleeve his truth Vers. 10. To pray That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as also elsewhere in Scripture to do all that which belonged to the worship of God and was finished in the Temple Vers. 11. Prayed thus with himself Leaving the Publican a far off behind him as impure God I thank the◠that I am not as other men are He begins with thanksgiving he had nothing of confession for himselfe He pleades his negative righteousnesse he was no extortioner and stands on his comparative goodnesse not as this Publican Vers. 12. I fast twice in the weeke Thursday because Moses on that day went up to Mount Sinay Monday because then he came down Drusius He hath his positive righteousnesse of both Tables here he speakes of his fasting the duties of the first Table and for the second Table he paid tithes Vers. 13. God be mercifull to me a sinner Oravit paucis sed affectu multo Bucer Here were few words but much zeale and matter Ver. 16. Suffer little children to come unto me and forbid them not It is not spoken of Children in disposition that is such as are humble and meeke as some would evade but in age Christ took them into his armes For of such is the kingdom of God Christ speakes not of these very children only but of such this is a standing rule by the Kindome of God he means the visible Church Mat. 8.12 and 16.19 that is these have a right and title to the privileges of the visible Church Vers. 19. Why callest thou me good none is good save one that is God Christ answered to his mind who thought Christ to be a meere man so Basil Ambrose Ierome Chrysostome By that answer Christ hath taught us when we are commended to turn our own commendations upon God Ver. 25. It is easier for a Camell to go through a needles eye Whether a Camell or a Cable Rope be understood in the impossibility there is no difference but something in the proportion for a rope is liker to a thread than a Camel but simply to draw a thick Rope through a needles eye is impossible For the Needle some think by that is understood a certaine gate in Ierusalem which was so narrow that the Camels could not except their burthens were taken away and they bowed their backs passe through it Rich man Not so much from possession as affection it is impossible for them to be saved in sensu composito difficult in a divided sense because they ought to be first changed mutation cannot be easily done but by grace and power alone Ver. 34. And they understood none of these things It is a thing certainely worthy of admiration that the Disciples understand none of these things when this is not the first but at the least the fifth or sixth time that Christ spake of the same matter Moreover all things were so plaine and evident that a boy of seven yeares might understand Ver. 36. And hearing the multitude passe by he asked what it meant Blind men because they want eyes are curious in enquiring Vers. 38. Thou Son of David have mercy on me Without doubt he heard in the Synagogue Esay 35.5 that when the Messias the Son of David should come the eyes of the blind should be opened He heard also by common fame that this Jesus restored sight to other blind persons Son of David which Epithete was anciently and at that time given to the Messiah He confesseth him to be God when he saith have mercy on me man while he calls him the son of David and for his Office he confesseth him to bee Iesus the Saviour Vers. 23. That I may receive my sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words sound as if this blind man had not been borne blind but was made so by accident or some disease therefore he desires the receiving of his sight lost CHAP. XIX Verse 2. BEhold there was a man named Zacheus His name saith Grotius is purely Hebrew as appeares Esra 2.9 and 7.14 It is exprest for the certainty of the history especially since he was a famous man Brugensis Which was the chief among the Publicans A Publican is one that gathers publick payments He exacted tribute for the Romans and so he seemed an oppressor of the Jews and therefore was odious to them and they did often exact more than the Romans required which they reserved for themselves Luk. 3.13 Vers. 4. And he ran before and climbed up into a Sycamore tree to see him for he was to passe that way Being forgetfull of his own dignity and estate running before as a man of mean condition He might easily divine that all which should see this thing would scoffe at him that he a chief and rich man should climbe a tree like boyes whence he might see Christ passing by But his love and desire of seeing Jesus and especially an impulse of the Holy Ghost took away all his modesty from him Vers. 5. And saw him He saw him not only with a corporall aspect but with that which was every where saving nor only saw him but vouchsafes to speak to him calling him by his proper name as familiarly known unto him See Iohn 1.48 for Christ calls his own sheep by name Iohn 10.3 To day I must abide in thy house A wonderfull thing we read in the Gospell that the Lord being invited by others went to them but we never read that of his own accord he came to their feast as he did to this Prince of the Publicans so faith alwaies obtaines more than it wished Zacheus desired to see Jesus now he hath him his guest Christ requires haste that his readinesse to bestow faith may appeare to all Vers. 7. Murmured The Inhabitants of the Town and perhaps some of Christs companions murmure that he goes in to a man of an evill and reproachfull name when yet no man invited him so when the world neglects the grace of God offered it takes it ill that it should be given to others A man that is a Sinner That here as in many other places notes a man of a wicked and flagitious life Vers. 8. The halfe of my goods I give to the poore From this time I consecrate and depute them to the poore Vers. 9. This day is salvation come to this house Because Zacheus should convert his whole family as Cornelius the Centurion and others did or because the greatest part of his house were now turned to God For so much as
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
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
gift of knowledge Id est omnium scientiam scilicet eorum ad quae scientiae donum extenditur Estius All faith By all faith he meaneth not all kinds of faith but all measure of it in working miracles some had faith to doe some miracles and not others the Apostle sheweth that if he had such a miraculous faith that he could doe all miracles and had not love it were nothing This is cleare in that the Apostle reckoneth miraculous faith among the gifts of the Spirit in the precedent Chapter 1 Cor. 12.9 and by the example or instance of moving mountaines which our Saviour noteth as a master miracle amongst others Matth. 17.20 Luke 17.6 Vers. 3. Bestow to feed the poore There is but one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breake my goods into pieces or morsels and distribute them to as many poore as they will reach Graeca vox significat in frusta seu particulas escam divisam porrigere ac praebere in alimoniam Estius See à Lapide Vers 4. Charity suffereth long and is kind charity envieth not charity vaunteth not it selfe Here are certaine limits and effects of charity is kind The Greek word signifies a gentlenesse and sweetnesse of manners envieth not envie is anger at anothers prosperity is not puffed up made more conceited of it selfe in regard of wealth or any gift which God giveth Vers. 5. Doth not behave it selfe unseemely Is not transported by any ill affection to carriage not befitting ones place calling age seeketh not her owne not that which is profitable for himselfe but for many is not easily provoked soone distempered with anger thinke no evill takes not things amisse nor quickly entertaines suspitions Vers. 6. Rejoyceth not in iniquity Is not glad to see another commit sinne that hee hath done ill that I may disgrace him thereby Vers. 7. Beareth all things As the maine beame in a house the building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to cover covers faults Beleeveth all things That is in other mens sayings and actions it beleeves the best 2. Not all things simply and indefinitely but credenda vel credibilia Pareus Not errours and false-hood but rejoyceth in the truth vers 6. 3. Not without triall and discretion 4. There must goe a judgement of prudence with the judgement of Charity Hopeth all things From his neighbour Endureth all things Bearing and enduring all things seeme to be the same that is all evills from evill men Vers. 10. Then that which is in part shall be done away Grace and so glory perfects nature quoad essentiam sed evacuat quoad imperfectiones it takes away all imperfections Vers. 12. But then face to face Understand we shall see This is to be understood comparatively in respect of how we know him now now obscurely as in a glasse then distinctly clearely immediately so as to make us happy we shall then apprehend him clearely but not comprehend him Even as also I am known viz. by God As is not a note of equality but likenesse so that the sense may be As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity not obscurely but perfectly as it were face to face Some expound it thus by how much our Teacher shall be more excellent sc. God and the manner of Teaching more excellent sc. the clear vision and contemplation and by how much our condition shall be better when we put on immortality by so much our knowledge shall be more perfect Vers. 13. But the greatest of these is charity The Apostles meaning is that love is more excellent not simply and absolutely but in some respect onely that is in regard of manner of working extent and use toward others in respect of edifying the Church faith and hope are private goods or in the life to come the Saints shall be wholly taken up with loving God CHAP. XIV Vers. 1. FOllow after charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequimini It signifies an ardent studie of charity to pursue it as a Huntsman pursues a wilde beasts And desire spirituall gifts The Greeke word signifies to desire with zeale and holy emulation to be zealous after or zealously addicted unto them See 12.31 But rather that ye may prophesie Interpret Scripture because it tends to the building up of the brethren the conversion of unbeleevers and the glory of God thereby Bezas translation is more exact then ours be zealous of spirituall graces but of all spirituall graces especially that of prâ—phesying prophesying is of the number of spirituall graces and therefore not to be excepted in opposition to them as if the Apostle exhorted to study prophesying rather then spirituall graces Vers. 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God Prayer in the Church in a tongue not understood of the people crosseth this whole Chapter it profiteth not v. 6. it is spoken in the aire v. 9. that is it is not understood he that speaketh is a Barbarian v. 11. The understanding is without fruit 14. v. It edifies not 17. v. Instructs not 19. It gives occasion to some to say that wee which use it are out of our wits v. 23. Verses 7 and 8. And even things without life giving sound whether Pipe or Harp except they give a distinction in the sound how shall it be knowne what is piped or barped For if the Trumpet give an uncertaine sound who shall prepare himselfe to Battell The Apostle illustrateth the impossibily of praying duly in an unknown tongue by two similitudes the one taken from an Instrument of peace v. 7. It is impossible for him to apply himselfe to the dance 2. From an Instrument of of warre verse 8 as if he should have said it is impossible to know when to march forward or when to retreat Vers. 13. Wherefore let him that speaketh in an unknown tongue pray that he may interprete That is pray for the gift of interpreting that which he was inspired to speake in a strange language Vers. 15. I will pray with the spirit That is in a strange tongue ministred unto me by the spirit for of that kind of Prayer he speakes With understanding also That is so as others which heare may understand for so it must be taken else it were impossible that he which prayes in the Spirit should not pray with understanding and he speakes of publike prayers Vers. 16. That supplieth the roome of the unlearned Meaning any unlearned man say Amen and therefore prayers in a strange tongue were to be banished because they could not with faith and feeling say Amen that is give their consent at the end of them The Papists say the Apostle meaneth the Clerk of the Church who supplieth the place of the Laity But the words doe signifie not him who supplyeth the place or stead but he that filleth or occupieth 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
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
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
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
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.