is to erre and mistake in judging Adam did not eat out of errour as Eve for he did not perswade himselfe that he should get more knowledge by it but alone was drawn to follow his wife by her intreaty as not thinking that death could follow the eating of the fruit when he saw that his wife who had eaten already was not dead but as healthy as before Yet Adam sinned more then Eve because he received the Commandement from the Lord he had more wisedome and strength and had a greater measure of knowledge Therefore this place here saith Paulus Fagius on third of Gen. 19. is to be understood of the weaknesse of women not of the greatnesse of the sinne Vers. 15. Notwithstanding she shall be saved in Childe-bearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by bearing of that childe viz. Jesus Christ which words are to be understood saith one as those of Gal. 3.16 by the childe-bearing of one of that sexe woman kinde shall be restored into a capacity of heavenly blisse or in that is thorough or by Child-bearing Non causam cur salvabitur sed statum in quo salvabitur designat Rivetus It is added if they shall continue which it is not to be understood of the children but of the woman that is to say the sexe which being a word collective signifying a multitude is joyned to a verbe of the plurall as turba ruunt CHAP. III. Vers. 1. IF a man desire the office of a Bishop This Greeke word signifies an earnester desire then the other following because the same thing say Estius and Gerhard by the name of Episcopacy is more ardently desired then by the name of work and duty Vers. 2. A Bishop then must be blamelesse viz. In respect of his life and outward conversation The husband of one wife Because in the East particular men had sometimes more wives as now the Jews and Turks have say some But he means it at one time as Ch. 5. v 9. though he have been married more then once The godly ancient fathers accounted him to be Bigamus that had two wives at once and not him that had been twice married Vigilant That diligently attends his flock Vulg. Sobrium Estius and Gerhard say both significations agree Sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word properly signifies a man of a sound mind that is prudent and circumspect Some have rendred it prudentem others pudicum others temperantem the Greek word signifies all these saith Estius and Gerhard after him Of good behaviour Or neate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In countenance gate speech and whole habit of the body well and decently composed Given to hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lover of strangers who willingly entertaines and receives Christians especially Ministers Apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished with gifts of teaching Vers. 3. Not given to Wine That is to be a common tipler and one that loves to sit by the Wine morning and evening day by day No striker Cognata vitiae sunt vinolentia violentia Non oporâ—et Episcopum esse percussorem Nor greedy of filthy lucre When one by unlawfull means heaps up riches and is more tenacious of his Goods then fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est turpis lucri sectator It may be referred to the object that one should not gaine by any base thing and to the manner that one should not filthily affect gaine from an honest thing Gerh. in loc This seems redundant for it follows after not covetous à Lapide But patient One that will depart from his own right for peace sake Not a brawler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus à pugna Not covetous Not a lover of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster in the third Book of his Cosmography hath a terrible example of covetousnesse in Hatton Archbishop of Mentz which calling the poore Mice and suffering them like Mice to perish with hunger by the just judgement of God was invaded by Mice which fled to his Tower which is yet to be seen on the River of Rhene and there devoured him Vers. 6. Not a novice Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of young in yeeres but in faith one newly converted to the Christian faith as it were a tender and young plant in Christianity Such a one is apt to be proud especially if a Minister He fall into the judgement or condemnation of the divell That is into the same condemnation with the devill Vers. 8. Likwise Similâ—er Vulg. In the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies itidem in like manner Must the Deacons be grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Prae gravitate reverendus to be reverenced for his gravity Chap. 4.12 Titus 2. ult Vers. 13. For they that have used the office of a Deacon well Some would have it rendered they which have discharged the office of a Deacon well and finde fault with the Genevah for rendring it those which have ministred well purchase to themselves a good degree Some would have it rendered prepare unto themselves a fair step since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a stair or a step as Acts 21.35 Doe justly obtaine the favour and honour to be preferred to the higher offices in the Church Dr Hâ—lls Paraphrase Vers. 15. The Church of the living God the pillar and ground of truth In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in Market-townes they had other pillars also like the Pasquils in Rome whereupon whosoever listed hung their Epigrams or Libels which they would have known The Apostle describing the Church likens it to one of these pillars whose use was to shew what hung thereon This Church here is not the Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church essentall the Congregation of all believers the House of God as he calleth it These words the pillar and ground of truth may have reference not to the Church but to Timothy that thou mayst know how to behave thy selfe as a pillar and ground of truth in the Church of God which is the House of the living God for having called the Church a house it may seem somewhat heterogeneous to call it a Pillar 2. The Church which here Paul speaks of was that in which Timothy conversed and that was the particular Church and not the Romane 3. If he speake of the Universall Church this shews us what it should be not alwaies what it is as that You are the Salt of the earth said Christ to his Disciples because it was their office to be so 4 By truth here
her even as she rewarded you and double unto her double according to her works God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of divine justice Double here hath reference to Babylons dealings with the Church Shee did greatly afflict Sion and now God would have Babylon to have double affliction to that Babylon did unjustly in oppressing Sion Sion should do righteously in destroying Babylon Vers. 8. She shall be utterly burnt with fire See 17.16 Harlots by the Law of God were to be burnt with fire Gen. 38.24 but Babylon 17.1 2 5. is a Harlot 2. By the law of retaliation she must be consumed with fire for she hath adjudged many of Gods Saints to the fire For strong is the Lord God who judgeth her Babylon must needs fall when God himselfe opposeth her Vers. 10. Alas alas that great City Babylon 1. Great in splendor and beauty as set upon seven hills for which she is famous in all the world 2. Great in power and authority the metrapolitane of all the earth then They have little cause to boast of their Temporall felicitie and greatnesse Vers. 11 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more The merchandise of gold and silver and precious stones c. This cannot be understood literally there shall be merchandizing after Romes destruction but that kind of merchandizing Rome trades 1. In the things of God his doctrine worship 2. In the sins of men 3. The souls of men v. 13 Sets to sale the truths ordinances of God sins and soules of men It is well called nobile emporium rerum Spiritualium Vers. 14. And the fruits that thy soule lusted after are departed from thee The Greek word signifieth autumn fruit their second services suckets sweet meates and delicate confections Vers. 21. And a mighty Angell tooke up a stone like a great milstone and cast it into the Sea saying Thus with violence shall that great City Babylon be throwne downe The Angell expresseth it by this signe 1. To shew the difficultie of putting down Babylon 2. The violence of it 3. The irrecoverablenesse of it Vers. 22. And the voyce of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee See Ier. 25.10 The Jews were wont to have musick at their feasts Isay 5.11.24 especially at marriages See Luke 15.25 v. 23. of this Chapter Vers. 23. For thy Merchants were the great men of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the earth for their great riches See 33. Deut. 19. Vers. 24. And in her That is Babylon now Rome Was found the bloud of Prophets Namely of the New Testament they were killed at Jerusalem Ribera They were not all killed within the precincts of the City of Rome but all which for Religions sake were put to death by her authority or instigation were delivered to death Romes cruelty will cause her ruine CHAP. XIX Vers. 1. IN heaven Not the Church but the innumerable company of glorified ones in heaven say some others interpret it of the Church and say praise is given to God in the Church in the Hebrew tongue because the Jews the Hebrew people shall acknowledge the Lord Jesus with us Vers. 2. For he hath judged the great whore That is Rome called whore as before because of her Apostatizing from the truths of God and her former covenant the great whore because of her universall poisoning of the earth Vers. 4. And the foure and twenty Elders That is the Church and the foure beasts That is the Ministers Vers. 8. For the fine linnen is the righteousnesse of Saints Righteousnesses Greek This say some signifieth a double righteousnesse given unto us 1. The righteousnesse of justification whereby we are justified before God 2. The righteousnesse of sanctification by which we evidence our justification to men Others say it is an hebraisme rather by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ so the Hebrew word is used Esay 45.24 Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe By this marriage-supper is meant the great generall wedding feast in heaven after the resurrection where the King of glory and the Angels are where the Lambes wife v. 7 8. and all shall meete at which are all the creatures in their greatest glory See thou do it not The prohibition is much more emphaticall in the originall see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an ellipsis of the word doe or worship saith Alsted I am thy fellow servant and of thy brethren that have the testimony of Jesus This is the first reason against the worshipping of Angels We are equall in office Therefore thou owest not to mee religious but sociall worship The other reason followes worship God because to him alone religious worship is due as belonging to the first Table of the Decalogue CHAP. XX. Vers. 1. AND I saw an Angell come downe from heaven See the 12. ch 9. v. Our Lord Jesus Christ. Primasius Austen and others The Angell of the Covenant Mal. 3◠Iohn 3.13 He descends from heaven by his incarnation Pareus He hath the key of the bottomlesse pit that is the power of hell and death which Christ ascribes to himselfe 18.18 and binds Satan which is proper to Christ. Pareus And a great chaine in his hand By which he bound the Devill the moderne Expositors interpret it the inevitable and binding power of the divine majesty a long and strong chaine to bind a most cruell enemy 12.13 Vers. 2. And bound him a thousand yeares That is he should not stirre up the lusts of men to make warre against the Saints of God See 8 9. verses What he was hindred from when he was bound he attempted to do when loose And shut him up and set a seale upon him That is upon the dore of the bottomlesse pit lest hee should breake out before his time Vers. 6. Blessed and holy is he that hath part in the first resurrection and shall reigne with him a thousand yeares There are two common interpretations Some understand the first resurrection from the death of sin and a reigning in heaven a thousand yeares they interpret eternity and a further degree of glory for such as are called forth to suffer Secondly others understand it literally that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares First it cannot be a reigning with Christ in heaven because it is something peculiar to those that are beheaded a resurrection which followes that they rise from sin before they dye besides the 9. and 10. verses shew it cannot be meant of heaven Secondly it cannot bee understood of the corporall resurrection the dead in Christ rise first yet so
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
not as uncertainely c. That is I so order my course of Christianity Vers. 27. But I keep under my Body The word signifies a buffeting about the face and eyes as a man would buffet his adversary on his knees I molest and vex the flesh the old adversary that is in me A battering of the body as those are wont which try masteries with Plummets of lead untill the blewnesse of the wound appeareth most grievous And bring it unto subjection Compelling to subjection as we would force a slave to grinde at the Mill as the Greek words signifies The Apostle useth two words which carry much Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keepe under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring into subjection The former word is taken from a Champion or wrestler that striveth for the mastery for it hath reference to the 25. verse where mention is made of men that strive for the mastery The latter word hath reference to Masters that prudently keep their servants under especially when they wax insolent or wanton By the body he meanes the old man which is called a body of sinne Rom. 6.6 CHAP. X. Vers. 2. VNto Moses That is sub ministerio aut ductu Mosis Calvin under the Ministery or guidance of Moses vel in doctrinam legem Mosis sicut Act. 19. Pareus into the doctrine and Law of Moses Vers. 3. Did all eat the same spirituall meat By the wonderfull power of faith which makes a thing absent present to the beleever by that faith they received Christ as lively as effectually as much to their profit and comfort as we doe since his comming Manna is called a Spirituall meat because it represented unto them the spirituall food of the soule Christ Jesus the true Manna Iohn 6.51 See Doctor Willet on 16. of Exod. 3. c. and Beâ—sa Vers. 4. They dranke of that spirituall Rock that followed them Not that the water of the Rocke did alwayes follow them so some expounded it for that failed and the people were athirst in the wildernesse but Christ signified by the Rock was alwayes with them for their preservation Christ is said to be the Rock of his Church and every Member in it three wayes 1. As the fountaine in it Zach 13 1. Jer. 2.1 2. As the foundation of it 3. As the refuge and shelter of it It is not the Apostles intent I suppose to affirme the truth of that which the Jewes still tell and therefore without doubt did tell before Saint Pauls time that the waters followed the Fathers over mountaines and vallies in their journey to the Land of promise but the Fathers dranke of that water which the Jewes say followed them Thorndikes Review But Calvin Rivet and Dike say the waters out of the Rocke never failed them where ever they went Vers. 6. Now these things were our examples to the intent that we should not lust after evill things as they also lusted When a man is not content with what God hath given him but must have some thing else vers 7. Idolatry is the worshipping of God in an Image as the Israelites in the Calfe vers 8. with the daughters of Moab vers 9. tempting of God as it were trying what he can doe v. 10. Murmuring whining complaining against God because of the crosses they feele or against man to whom hee supposeth he may impute his crosses as the Israelites did against Moses and Aaron Vers. 11. All these things happened unto them for examples A type is such a forme or representation of a thing as is made by hard pressing or striking of it such as we see in stamps and seales implying say some that the Lord by those strokes upon his ancient people left markes upon their bodies or Printed Letters which were legible to their posterity this exposition Calvin justly dislikes God by them did set his judgements before our eyes and we are taught by those examples what a judgement hangs over Idolaters whore-masters and other contemners of God Vers. 13. Such as is common to man That is a temptation arising from humane frailty Vers. 15. I speake as to wise men Because he was to bring an argument from the mystery of the Supper he useth this preface that they may more attentively consider the weightinesse of the matter I speak not to novices you know the force of the holy Supper there we are ingraffed into Christs body therefore it is profit for you to have no society with such Vers. 16. The Cup of blessing which we blesse is it not the Communion of the bloud of Christ Some thinke the Apostle names the Cup first alluding to the custome of the Hebrewes who in their solemne Banquets did begin their feasts with poculum gratiarum others that Paul intending to be long about the bread doth therefore premise a few words about the Cup by blessing some understand consecration not the Popish charming whereby they conceive the nature of these elements to be transubstantiated but the separating of them by declaring Christs institution to become holy signes of inward grace A Communion is properly a society of men who are joyned together by certaine Lawes and Covenants to partake in the calamities and prosperity of one another Chrysostome observes that Communion is more then participation that is where a man hath part onely of a thing communion requires that we should be united to the whole Id est Communionis illius Sacramentum seu signum ac monumentum Gomarus Vers. 17. For we being many are one bread and one body for we all are partakers of that one bread Objection Those which eat one bread make themselves one body with him with whom they eat and therefore seeing we must not be one body with unsanctified men neither may we partake with them in the Sacrament Answer All which eat one bread are one body in publike profession and open shew not in very deed and truth alwayes and to be one body with that holy society whereof unsanctified men in shew and profession doe make themselves appeare to be that can bee no fault for they professe themselves to be the body of Christ. Vers. 23. All things are lawfull for me That is all indifferent things for of those he speakes But all things are not expedient Proximis scilicet Cal. viz. to my neighbour one should not seek after his own profit as he presently addes Verse 27. Whatsoever is set before you eat That is whatsoever is good and wholesome meat Vers. 31. Whether therefore yee eat or drinke or whatsoever ye doe doe all to the glory of God That is eat and drink and sleep and recreate our selves that we may become the fitter to doe God some honour in our places CHAP. XI Vers. 1. BE ye followers of me even as I also am of Christ Hence it appeares saith Calvin how unfit the Sections of the Chapters are because
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
white horse hath a bow and goeth forth conquering in the Ministry that he may overcome either to conversion or confusion Rev. 19.11 The conquerers entred into Rome carried on a white horse The doubling of the word saith Pareus designes his present and future victory And a Crowne was given to him viz. Regall or rather triumphall Vers. 4. There went out another horse that was red This deciphers the Church now red with martyrdome under the ten great persecutions raised up by Domitian Trajane Nero Antonine Decius Dioclesian Maxentius Licinius and other cruell tyrants even untill the times of Constantine the great Vers. 5. Lo a black horse This notes the estate of the Church now blacke and in an afflicted condition by Hereticks which had mingled the truth of pure white doctrine with blacke darknesse of heresies and errours To this horse is attributed a ballance to designe exceeding great scarcity when according to the curse of the Law Levit. 26.26 men shall eate their bread by weight rather saith Pareus a scarcitie of the word Amos 8.11 Mr Mede would have the matter of this seale to bee not famine or dearth of victuall but the administration and severity of Justice through the Romane Empire The colour of the horse agrees saith hee to the severity of justice and the weights are a symbole of justice Vers. 7. Come and see That is come that thou maist see Vers. 8. And behold a pale horse Austen and Beda apply it to the martyring of Saints Bullenger and Forbes to plagues of death Pale The Greeke word properly signifieth Greene as the grosse sometimes it is that dead coulour of herbes that wax dry whence it is sometimes put for palenesse which is the hew of any withering and fading thing so Constance the Father of Constantine the Great was called Chlorus because of his palenesse as Zonarus saith in the life of Dioclesian And hell followed with him Hell the page of death attends him where ever he goes among the wicked sort therefore they are often coupled in this booke Death and Hell Some understand by it the grave when they are dead they goe to be buried so some interpret that article in the Creed hee descended into hell That is abode in the state of the dead but he speakes here say some of the wicked and judgements to them therefore it is meant of Hell Brightman would rather have the Grave to be here meant seeing many Saints saith hee dyed among the rest of whom it were wicked to thinke that they were devoured of the Hell of the damned And with death i.e. The Plague The LXX use this word Exod. 9.3.2 Sam. 24.13 It is called mortality by ecclesiasticall writers which now hath passed into many mother Tongues Vers. 9. I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held That is under Christs protection and custody Haymo Aquinas Beza Pareus Under the shadow of his wings the phrase alluding to the Tabernacle which gave the offerings grace and acceptation Lying under the Altar That is saith Mr Mede upon the ground at the foote of the Altar like Sacrifices newly slaine Vers. 10. And they cryed with a loud voyce This is not to bee understood of the desire of blessed soules or of any proper act of theirs since it will not agree to their felicity but in the same manner that Abells bloud is said to cry because their death being alwayes fresh in Gods fight requires revenge from the divine justice the Saints in the meane time remaining secure That which the propheticall vision representeth is to be understood suitably to Christianity and to the kingdome of God attained by it Since therefore revenge is contrary to the principles of Christianity we cannot imagine that blessed soules desire it but the cry which they make must be understood to bee the provocation of God to vengeance which their sufferings produce So much more pertinently attributed to blessed soules in as much as being acquainted with Gods counsells they approve and rejoyce in his Justice and the advancement of his Church by the meanes of it Vers. 11. And white robes were given unto every one of them A cloathing of Princes in their great solemnities of coronation and triumphs sayes Eusebius they were wont so to dignifie servants at their manumissions with white apparell in token of their new liberty and preferment In the Primitive Church one of the Ceremonies of baptisme was this that the baptized person had a cleane white garment put upon him with these words Take this white garment and keepe it unspotted untill thou be presented before the Tribunall of Christ the Churches meaning was he should continue in that innocencie which he received in baptisme Fulgentes animas vestis quoque candida signat Vers. 12. And the Sun became blacke as sackcloth of haire and the Moone became as bloud This is a circumlocution of the eclipse of these lights wherein the Sun is wont to appeare blacke but the Moone reddish CHAP. VII Vers. 3. TIll wee have sealed the servants of our God in their forebads Amoris singularis curae symbolum sigillum Glossius Sealing was a signe of speciall care Vers. 4. An hundred and fourty and foure thousand of all the tribes of the children of Israel The people of Israel was no Church long afore the Gentile Church is called Israel because they were graffed in instead of the Jewes that were broken off That a greater number of the Gentiles shall be saved than of the Jews is truly gathered out of this place But that the elect of the Jews are in a certaine number because their number is set downe and the other of the Gentiles is not is more than the Scripture doth warrant in the enumeration of the Tribes there is no respect had of order to shew that there is no regard had by God of carnall privileges in the matter of salvation This ought to be taken for an indefinite number as well as the 7000. which had not bowed the knee to Baal The holy Ghost is not contented to have named the totall â—um of them that were sealed in Israel but also divideth it into twelve times twelve thousand distributed by equall portions among the twelve Tribes every one of which is mentioned the one after the other with the expression of its particular number this sheweth that the number of the Elect and multitude of Beleevers are measured by certaine proportions which are known to him who is the Author Vers. 5. Judah is first reckoned of all Leahs children because our Lord sprang out of Judah Gen. 49.10 Heb. 7.14 and Nephthali of all those of Rachels side because Christ dwelt at Capernaum belonging to that tribe that Christs prerogative saith Mr Mede might still excell Vers. 7. He omits Dan and reckons up the tribe of Levi not because