of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
it lasted but a while it wanted moisture that is sufficient moisture Vers. 6. They withered away Fell away not all at once but by little and little as a leafe loseth his greenesse and flourish and withers by degrees The causes 1. Inward 1. Positive hardnesse it fell among stones 2. Privative want of Moystnesse Earth 4 5. v. Rootes 6. v. 2. Outward Persecution 21. v. Temptation Luke 8.13 Moistnesse humor 1. Vnctionis a sound supply of saving graces which continually feedeth and cherisheth the roote 2. Compunctionis sound sorrow for sinne and the sound exercise of mortification Vers. 7. This ground goes as farre as the former in hearing Luke 8.14 in receiving Matth. 13.20 and Mark 4.14 and in growing as Luke it springs beyond the other the other grows but this sprang up not only to a blade but to an eare though not a ripe one These third hearers are doers sufferers in the winter time the thorns will cherish the seed but when it should bring forth the earth the thornes grow up and choake it Bring forth no fruite That is not to perfection bring not fruit to the end as the Greeke is or maturity The causes of this failing are set downe 1. In generall to be thornes viz. inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world to distinguish them from the cares of heaven Luke 8.14 and 22.2.2 Riches Luke 8.14 called deceitfulnesse of riches verse 22.3 Voluptuous living Luke 8.14 called lusts of other things by another Evangelist these enter and choake the word Mark 4.19 Vers. 8. The ground is called good not à priori because the word finds it so but à posteriori it is made so by the word The heart is called good in two respects 1. as emptied of bad qualities being contrary to the bad disposition of the three former kinds of ground 2. as well qualified by grace so it is called an honest heart a generall word and put for the approved disposition of the soule containing both civill and religious honesty The first received not the seede this receives and retaines it the second choakes the seed this cherisheth it in a good heart the third came up faire but withered this continues fruitfull Our Saviour speaketh not by an hyperbole or an excessive speech but according to the manner of the best ground in Canaan which brought an hundred fold increase Austin and Jerome say our Saviour mentions three degrees of fruitfull ground to note a difference betwixt Virgins Widdowes and Married persons Theophylact applies it to Anchorites Monkes and Laickes Christ mentioneth three degrees of fruitfull hearers 1 to note the free disposition of Gods grace who distributes to every one according to his good pleasure 2. to comfort and encourage his Ministers who though they lose much labour in the three bad grounds yet the good ground makes amends in which none are fruitlesse 3. to comfort and strengthen such as have not nor can attaine this hundred fold though their endeavours be true and earnest Christ honours them with the name of good ground Matth. 25.23 Vers. 12. See Luke 19.26 That is that useth well what he hath received Drusius in his proverbs expounds it thus He that hath the gift of faith to him other things also shall be given Vers. 13. Hee here plainely declares why he used a parabolicall kind of teaching because they seeing with their bodily eyes the Miracles of Christ and hearing with their corporall eares his Sermons they did not see nor heare with the eyes and eares of their heart Vers. 19. And understandeth it not Spiritually Then cometh the wicked one That is the Devill this phrase notes a speciall wickednesse God is called by the Prophets in the old Testament the Holy one because he is infinitely and altogether Holy so the Devill because hee hath the most wicked nature is called the wicked one 1. the Devils fell of themselves and made themselves wicked 2. they persist in their wickednesse 1 Iohn 3.8 3. they labour to make others wicked like themselves they are wicked subjectivè and effectivè And catcheth away that which was sown in his heart Catch in our language imports a kind of violence but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full fetcheth it away by violence as the Harpie her meate the ravenous creature the Harpie hath her name from this word Christ useth the word Matth. 11.12 where it is rendred take by force because of the vehement pursuit of their spirit so this shews the extreme eagernesse of satans spirit Vers. 21. Yet hath he not root in himselfe It must bee a rooting of our owne not in opposition to Christ but any other person and not so much inregard of quantity as truth It must have a rooting 1. In the understanding Eph. 4.14 2. Memory 3. The conscience Rom. 14.15 4. In the will Act. 11.23 5. In the affections Eph. 3.17 6. In faith Col. 2.5 For when tribulation or persecution ariseth because of the word he is by and by offended Tribulation is taken largely for any kind of affliction here for such a tribulation as hath something of persecution in it for the word tribulation is often immediate from the hand of God persecution is ever from the hand of man Because of the word Received Offended At this persecution it implies such a distast as puts a stop to a man in the way he is in Vers. 22. This ground in the generall nature of it is thorny thornes are lusts that thrive in the soule so called 1. because they are sponte nascentia spring up naturally in the heart as the others doe in ground 2. teare and wound the soule as thornes the flesh 1 Tim. 6.10 3. in the respect of the end thornes are for fire so lusts either for the fire of the Spirit of God or of the wrath of God And the deceitfulnesse of riches Riches are a great portion of the things of this world the Greeke word rendred deceitfulnesse signifies the drawing one out of his way it notes the deceiving which is under the most cunning disguise of that which is good or true the fairest colour to draw us out of the way Riches are not deceitfull actively as the heart of man Ier. 17.5 or as lust 4 Ephes. 22. but objectivè because they are those things about which we are deceived not as they are possessed and used but as they are 1. coveted 2. trusted to 3. ill imployed Vers. 24. The Kingdome of heaven That is the Gospell because it is the meanes of setting it up Vers. 25. His enemie came and sowed tares among the wheat So long as the Church wandreth in this world Hypocrites and wicked men bee mixed with the good and sincere therefore the godly should arme themselves with patience see 47. v. the mixture of good and evill must be patiently borne untill the end of the world because the true and
the Prophet neither absolutely for so his answer had been false for he was the Eliah which was to come by the testimony of Christ Matth. 11.14 and the Prophet witnesse not only Zacharie Luke 1.76 but also Christ Matth. 11.9 but in that sense in wich the Pharisees askt him For they by Eliah in the 4th of Mal. understood Eliah the Tishbite viz. that ancient Prophet which they expected in his own person before the Messiah came and by the Prophet 18. Deut. 18. they understood not Christ himselfe but another famous Prophet that should come in the time of the Messiah distinct from him and also from Eliah Iohn 7.40 41. and 1.20 21. and this was called of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not only our interpretation of the words of Malachy and Christ but of the most learned Interpreters among the Papists viz. Paulus Burgensis on Malachy 4. and Ferus on Matthew 11. Vers. 29. Behold the Lamb of God which taketh away the sinne of the world Every word is emphaticall he makes here an opposition between Christ and the Paschall Lamb of Moses which may be called the Paschall Lambe of men As offerings and sacrifices are called theirs who presented them so Christ is called Gods Lamb because he offered him Christ was agnus in passione but Leo in resurrectione Rev. 5.5 A Lambe suffering death but a Lion rising from death The originall and our last translation reade it That or the Lamb of God foretold by the Prophets Esay 53.7 and resembling a Lamb in native innocency and godly simplicity 1 Pet. 2.22 Which taketh away or beareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollens the word is of the present tense signifying that it is as it were the continuall act or perpetuall office of Christ to take away our sinnes as long as we are in this life it may signifie either taketh away or taketh upon him The sin The baptist names not sinnes but sinne in the singular number not as if Christ should satisfie for originall sinne only but rather to shew that universally Christ hath taken upon himselfe the whole burden of sinne and all the filth of the sinnes of the world all the guilt of sinne the anger and curse of God and whatsoever belongs to the stipend of sinne and so perfectly expiated the sinnes of the world for when Paul speaks in generall and universally of sinne he names it indefinitely in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Rom 6.12 Of the world There is a secret Antithesis in the word world in the Leviticall sacrifices only the sins of the people were imposed on the Levites but here the Lamb takes away the sins of the whole world Vers. 31. Knew him not Viz. de facie for otherwise Iohn could not be ignorant that the Messiah was at hand unlesse he was ignorant of his own calling Beza Vers. 38. Rabbi Rab in Hebrew signifies multum magnum much great Hence Rabbi which is here interpreted Master properly signifieth one which abounds with much knowledge wisdome and learning This name was given by Esay to Christ 9. Esay 5. and that deservedly Christ challengeth this appellation as proper to himselfe reproving the ambition of the Pharisees which would be calld of men Rabbi Rabbi and admonisheth his Disciples not to seek after that name Vers. 39. And abode with him that day Viz. from the Sun rising so that only two houres remained to the evening Therefore they could not returne that day to John but remained that day with Jesus in his Inne Vers. 42. We have found the Messias which is by interpretation the Christ Viz. that Messias who was peculiarly foretold by the Prophets prefigured by the rest that were annointed was then expected by all annointed to be King Priest and Prophet Vers. 43. Follow me When that phrase is used of the Master and the Schollars it signifies to yeeld himself into anothers discipline to follow some one as an individuall Companion for instructions sake so Luke 9.49 Philip was the first whom Christ called to be his disciple Vers. 47. Nathanael Is an Hebrew name signifying the same that Theodosius with the Greeks and with Augustine Adeodatus given by God Behold an Israelite indeed in whom is no guile That is a man of an upright heart that serveth God in Spirit and in truth for otherwise it is true only of Christ he was without guile 1 Pet. 2.20 No guile That is none raigning none imputed Vers. 48. Before that Philip called thee when thou wast under the fig-tree I saw thee Christ speaks of three wonderfull things which are above man First although thou wast very farre distant yet I saw that Philip called thee Secondly yea I saw thee before Philip found thee when thou wast under that fig-tree Thirdly I saw into thy heart that thou art without guile Vers. 49. Rabbi thou art the Son of God thou art the King of Israel Nathanael comprehends three things in his confession concerning the Messiah whence it is gathered that he was learned in the Law who rightly understood the speciall sentences of the Prophets concerning the Messiah First he calls him Rabbi according to the opinion of Moses Deut. 18.18 Secondly he confesseth him to be the Son of God As the Messias is called Ps. 2.7 and 89.7 Thirdly he confesseth him to be the King of Israel Ier. 23.5 and 33.14 The promise is Zach. 8.9 and Psal. 2.6 Therefore he speaks of the essence and office of Christ in which the true knowledge of him consists and therefore the article ὅ is added thou art that Son of God and that King of Israel viz. promised and expected Vers. 51. Verily verily I say unto you Hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of man Christ proves himselfe the Sonne of God because they should see the heavens opened and the Angels ascending and descending upon him as was figured in Iacobs ladder see this Prophesie fulfilled 17. Mat. 1.2.28 Mat. 4.5 and Acts 1. CHAP. II. Verse 1. Third day After Christ came into Galilee Rolloc After he went from Iohn Beza hath both Tolet reckons up five severall expositions but follows that of Origens as most probable which numbers the third day from the calling of Philip and Christs going into Galilee for this was the last time described by the Evangelist It is probable that some of Christs kinsmen married a wife for Christ is here added as a companion to his mother Calv. Vers. 3. They have no wine Because she knew that the Messias would worke miracles and Jesus was declared to be the Messias therefore she expects some such thing as the Prophets foretold Vers. 4. Woman As if he should say in this case thou ceasest to be a mother and art to be reputed as a bare woman What have I to doe with thee A meere Hebraisme Josh. 22.24 as if he should
10. and 11. verses and 7. John 37.38 The comparison lies in foure things as Cornelius à Lapide and others shew First water serves to coole burning any scortching unnaturall heat so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath Secondly quencheth the thirst so the Spirit of God satisfieth the soule Thirdly water hath a cleansing vertue it purgeth away filth so the Spirit of God Ezek. 36.25.12 Zach. latter end and 13. beginning Fourthly water fructifieth 17. Ier. 5. 1 Psal. 3. so the Spirit of God Vers. 22. Ye worship ye know not what That is although you have a good intention and direct your worship to God and pretend the examples of your Fathers yet because your worship was instituted without the manifest word of God you know not what you worship See Dr. Reynolds on 110. Psal. p. 136. Salvation is of the Jewes Which is understood First of the Messias being to be borne of them Rom. 9. Secondly of the Word committed to them Rom. 3.2 Polyc. Lyser Vers. 23. In Spirit and truth First in Spirit That is not carnally Truth That is according to the spirituall meaning of the Ceremoniall Law They had killing of sacrifices in the Ceremoniall Law now there should be killing of sinne they had fire we should have zeale they salt we sincerity See Mr. Mede on this place In Spirit and truth inwardly and sincerely Or secondly Spirit for the manner of his worship truth for the matter as he hath revealed Inwardly in their hearts and soules and truly Spirit That is in the mind Conscience will and affections Perkins Vers. 25. That Messias commeth The word is the present tense he is even comming and when he commeth he will tell us all things that is all these things that we speak of concerning the worship of God he will teach us far otherwise Like to this is that which the Jewes say at this day of Eliah Elias veniet revelabit omnia Elias will come and will reveale all things Vers. 29. Is not this the Christ Not that she doubts but from the declaring of things hidden she infers that he is the Messias Vers. 35. Say not ye There are yet four moneths and then commeth harvest behold I say unto you lift up your eyes and looke on the fields for they are white already to harvest As if he should say you reckon yet foure moneths to the harvest viz. to a naturall harvest but see the fields waxing white with fruit for a spirituall harvest Vers. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ That is we are experimentally convinced by what we have heard and seen that this is he This is indeed the Christ The adverb indeed is opposed either to false Christs as Theudas was ottypicall worldly Saviours as in the history of Judges it is sometimes said he sent them a Saviour but this Jesus indeed is the Messias the Saviour of the world Esay 49.6 Vers. 44. A Prophet hath no honour in his owne Countrey It seemes probable to me that the Proverb arose from thence that the Prophets were so ill entertained by their own nation Vers. 46. A certaine noble man Not by reason of stock or family but by reason of office as the Syriack hath rendred it a Minister or steward of the King Herods Courtier who though he was a Tetrarch yet he was commonly called King it was his wife whom Luke 8.3 reckons among the followers of Christ viz. Chusa who was Herods Steward as is there said Polyc. Lyser Vers. 48. Ye will not believe Viz. The word and promises of God or you doe not believe that I am the Messias Vers. 52. At the seventh houre the fever left him By that consideration it appeares that the noble man did not anxiously make haste because he believed the word of Christ but went on quietly in his journey which is an excellent description of true faith Esay 28.16 CHAP. V. IN this Chapter because the Jews objected that Christ came of himselfe he telleth them six times that his Father sent him Vers. 1. A feast of the Jews The acts of that Feast containe three heads viz. a Miracle a disputation about the Sabbath and a famous Sermon When a Feast is simply named without addition it is often used of the Feast of the Passeover Matth. 27.15 John 4.45 and so also John 11.56 and 2.12 it is used John 6.4 there seemes to be an explication of this place and the Passeover a Feast of the Jews was nigh The reason of the Antonomasie is because the Passeover is the beginning and chief of the Feasts there is a certaine prerogative given it above the rest both for the memory of the benefit past and the signification of the future redemption At this feast Jesus went up to Jerusalem as also to other Feasts often in the time of his ministery Chrysostome gives three reasons of it First that he being so subject to the Law for us might free us from its bondage Secondly lest he should seeme to be an Adversary of the Law as if he had come to have broken it but that he might shew that he would fulfill the shadowes and figures of him Thirdly because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the pâ—rts of Judaea but the whole world Christ would take occasion both that he might instruct many and that his fame concerning his doctrine and miracles might spread the more Vers. 2. By the place of the sheepe Some understand market others gate which is most probable because mention is made of such a gate nigh the Temple Neh. 3.2 where the seventy translate it so using the same word Howsoever it was a place where sheep were kept for sacrifice That poole was to wash and water the sheep that were brought thither In the Hebrew tongue That is in that tongue which the Hebrews not use which was Syriack not much differing from the Hebrew Bethesda The house of bounty because in that place God freely exercised his power in curing all diseases of the people and because there the godly relieved the sick with their almes Brugensis hath both these The greek books have Bethesda the Latines Bethsaida which signifies a house of fishing and so agrees with poole Having five porches Or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walk in These were made for the reliefe of those poore people that they might be dry from winde and weather because they were to tarry a great while before they could be healed Vers. 4. An Angel went downe at a certain season into the poole and troubled the water The Evangelist hath not marked what signe there was by which the descent and presence of the Angel was represented but it is necessary that there was some
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
all-sufficiency there is nothing in him but admirable wisdome Col. 2.2 3. 2 Righteousnesse Justification pardon of sinne imputation of his righteousnesse acceptation of our persons we are lookt upon in him as accepted reconciled 3 Sanctification Mortification and Vivification hatred of sinne and love to the duties of God 4 Redemption which comprehends a freedom from all misery sinne temptation everlasting damnation all comforts and refreshings by Gods Spirit and everlasting salvation Vers. 31. Glorieth this is a lifting up of the heart on apprehension of some good whether reall or apparent â—here are four acts of Spirituall glorying 1 Selfe is abased 2 Christ and free grace magnified 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe vers 30. CHAP. II. Vers. 2. TO know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to teach preach regard or take notice of To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith The Antinomians causelesly urge this place to shew that Christ and faith onely are to be preached not the law nor repentance The Apostle opposeth not the matter for he himselfe preached other doctrine in this Epistle but the manner preached Christ plainly without humane eloquence vers 1. He resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufficiency of Christ and the benefit and fruit that comes to God by them viz. Not onely the truth of it but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof Vers. 4. With intising words of mans wisdom that is least men should ascribe that to humane eloquence and wisdom which is proper to the simplicity of the Gospell Pauls condemes not all affectionate and eloquent preaching for he was the eloquentest preacher of all the Apostles and therefore it was one of Austins three wishes to heare Paul preach in a Pulpit but he condemnes the flattering kind of affected Rhetoricke whereby men preached themselves tickled mens eares and delighted them with lascivious phrases of oratory But in demonstration of the Spirit and of power That is a secret power and authority of the Spirit going with his Word enlightning with his own other mens understandings and heating by his own other mens affections Vers. 9. Eye hath not seen nor eare heard neither hath it entered into the heart of man the things which God hath prepared for them that love him This must not be understood of the joyes of Heaven as it is interpreted by some but of the Gospell-joy of the Wine and fatnesse already prepared and now revealed to the believer by the Spirit Vers. 11. For what man knoweth the things of a man That is those things which lie in the heart of man but the Spirit of a man which is in him Vers. 12. The things that are freely given us of God that is our election vocation justification sanctification and glorification Vers. 14. The naturall man that is whosoever is indued with the faculties of nature onely Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man he that doth most excolere animam The things of the Spirit of God That is which are in the Word by Gods Spirit plainly revealed Discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis a law terme Acts 4.9.2.19 and is wont to be applied to the triall of doctrine Acts 17.2 Grotius Vers. 15. He that is spirituall That is one that is regenerate by the Spirit of God M. Perkins He opposeth the Spirituall to the naturall man Calvin Paraeus By the Spirituall though he oppose him to the naturall man he meanes not every one which hath the Spirit and is regenerate but him which hath the Spirit in a greater measure then any other of the regenerate have as appeares by the opposition he makes Chap. 3.1 between them which are spirituall and them which are babes in Christ. Judgeth all things that is is not onely certaine of the truth which himselfe holdeth but can judge and clearly discerne and reject the errour that is held by other men But he is judged of no man q. d. He is so certainly assured of the truth that he holdeth that the contrary judgement of other men whatsoever they be cannot oversway him or cause him to stagger The Papists say that this Spirituall man is the Pope of Rome because he alone is the Supreame Judge of the Church judgeth all and is judged of none But when the Apostle wrote there was no Pope Vers. 16. We have the minde of Christ that is his sentence and judgement by himselfe delivered unto us See 2 Thess. 2.2 Vide Bezam It is uncertain whether he speake of the faithfull in generall or of Ministers onely Pareus saith he speakes of all the faithfull Calvin would have it specially to refâ—r to Paul and other faithfull Ministers CHAP. III. Vers. 1. BAbes Such in whom grace is true but very weak and corruption strong 2 Epistle John 1. Heb. 5.13 in farre greater measure Carnall then Spirituall for they had not been so much as Babes if they had been altogether Carnall Vers. 3. Are ye not carnall and walke as men Or according to men not according to God and the rules of Christians but according to the will and rule of Carnall men Vers. 5. Who then is Paul and who is Apollo but Ministers by whom ye beleeved Paul of high calling Apollos of excellent gifts Vers. 6. I have planted Apollo watered A metaphore from Husbandmen Paul planted that is preached Apollo watered that is Baptized saith Austen rather Paul began and Apollo built upon it Paul Preacht fundamentall doctrine as Apolloâ— taught them how to improve the doctrines to spirituall uses But God gave the increase That is all the successe and fruit of their labour is from him Vers. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase q. d. as excellent gifts as these men had they did nothing in this work the wholesuccesse is of God Vers. 9. Labourers together In the Ministry not conversion Vers. 11. For other foundation can no man lay then that is laid which is Iesus Christ He is the onely foundation personall the Scripture is the foundation doctrinall See Ephes. 2.20 Rev. 21.14 vide Pareum in loc Vers. 12 13. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stuble Every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is The Pope makes this place the principall foundation of his Purgatory although the Apostle here treateth of a probatory and not a purgatory fire Saint Austen maketh answer that this sentence is very obscure and to be reckoned among those things which Peter saith are hard
onely sweares by himselfe because he hath not a greater to swear by CHAPT II. Vers. 15. A Sweet savour It is one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneolentia The Apostle so calls himselfe and his fellow workmen causaliter as those which send out a sweet savour from themselves To them that are saved Indeed in them chiefely yet not onely in them but in them also that perish Vers. 16. Savour of death unto death viz. To seale up their condemnation while we preach Christ a Judge 2 Thess. 2.8 The savour of life unto life To assure their soules of eternall life whiles we preach Christ a most mercifull Saviour to all that shall beleeve 2 Thess. 1.10 And who is sufficient for these things That is what Minister of the Gospell is fit to performe these things which we speake of viz. to be the sweet odour of Christ every where Vers. 7. Corrupt the word of God That is such as by fraud and base arts play the hucksters to inhance the price and amplifie our own gaine See à Lapide and Vorstius CHAP. III. Vers. 2. YEe are our Epistle written in our hearts That is wherein we doe inwardly and heartily rejoyce Vers. 3. To be the Epistle of Christ Here is an Epanorthosis or correction of himselfe as 1 Cor. 15.10 For when he had said before that the Corinthians was his Epistle that he might mitigate the envy of the speech he saith that they are the Epistle of Christ because their faith was his worke but written with his Ministery Not in tables of Stone but in fleshly tables of the heart He alludes either to Ier. 31.31 Or to the law written in Tables of Stone which Tables shadowed out the great hardnesse of mans heart to which the fleshly Tables of the heart are opposed which by the force of the Spirit are made more tender that the grace of the Gospell may easily be ingraven in them Vers. 5. Are not sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no aptnesse to a good thought the least part of a good work But our sufficiency Our fitnesse Vers. 6. Able Ministers of the New Testament not of the Letter but of the Spirit That is He hath made us Ministers rather of the Spirit then of the Letter or more of the Spirit then of the Letter because of the promise of the plentifull effusion of the Spirit after the ascension of Christ so J will have mercy and not sacrifice That is rather mercy then sacrifice and Ioel 2.13 that is rather rent your hearts then your garments Vers. 17. Where the Spirit of the Lord is there is liberty Liberty is opposed to three things 1. Necessity where the Spirit of God dwells in a man he frees him from all necessity of sinning 2. Coaction and constraint such a one doth nothing by force and from a principle without but from an inward instinct and impulse my soule followeth hard after thee life is a selfe-moving power 3. To restraint when Gods sets a man at liberty he in largeth his heart Psal. 119.32 Vers. 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory That is seeing by the appearing of grace the vaile is removed that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his Image that Image in which wee were created must be daily renewed and by degrees further restored in us that is the Apostles meaning from glory to glory As Adam was created in the Image of God so must every beleever be renewed unto that blessed condition By the Spirit of the Lord These words may also be rendred by the Lord of the Spirit or by the Lord the Spirit but our version is most plaine CHAP. IV. Vers. 2. COmmending our selves to every mans conscience in the fight of God That is he did so preach and live that every mans conscience could not choose but say certainly Paul preacheth the truth and liveth right and we must live as he speaketh and doth Vers. 3. Hid to them that perish That is said to be hid which although it be conspicuous of it selfe yet is not seene as the Sun by those that are blind See Luke 19.42 The God of this world Not in spect of dominion over things created but 1. In respect of corruption for he is the God of the evill in the world 2. In respect of seduction 3. In respect of opinion or estimation because the people of the world make the Devill their God The Marcionites and Manichees in times past abused this place to prove that there were two principles or Gods one which they called good the other evill Vers. 8. We are perplexed but not in despaire Staggering but not wholly sticking In the Greeke there is a sweet allusion of the simple and compound verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 13. Having the same spirit of faith That is he and the rest of Gods Church and children had the same faith proceeding from the same spirit Vers. 16. Day by day Non est hoc loco dissimulandus insignis lapsus Cajetani viri alioquin egregiè docti qui ex annotationibus Erasmi male intellectis pro illa parte de die in diem credit ApostoluÌ„ scripsisse adverbiuÌ„ novè 〈◊〉 em exponit ac subtiliter in ea philosophatur quum Erasmus non aliud dicat quam novè scriptum à Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dies Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex aâ—â—js authoribus venatur quid Graeca quid Hebraea habeant Estius in loc Vers. 17. For our light affliction which lasteth but for a moment worketh for us a far more exceeding and eternall weight of glory All that can be by man inflicted on man is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compressio a pressure and that of the body onely for which by way of recompence shall be conferred glory which here compriseth under it whatsoever may make to the happinesse of man and that both in body and soule 2. The kind of affliction is but some light thing easie to be born by him which is endued by a Divine Spirit but the recompence is a weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad Hebraeum Chaldaeum nomen gloriae Chabod Jakar Cameron such a weight as infinitely over-poyseth all afflictions 3. The continuance of afflictions is but for a while even for a moment but the weight of glory is eternall to shew that in this comparison all degrees of comparison are exceeded he addeth hyperbole upon hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emphaticall Graecisme because other Tongues cannot word by word expresse to the full they are forced to use words and phrases which exceed all comparison as Mirè
word Vers. 7. An old Commandement Because it had been long agoe The Gospell came from God and is his eternall truth Vers. 8. A new Commandement I write unto you It is so called because it was renewed by the Lord after it had beene as it were antiquated and almost extinguished 2. Because it was commanded to such men as were new or renewed 3. Because it was an excellent Commandement Vers. 12. I write unto you little children A child is he in whom grace is weake and corruption strong not one particular vertue but the generall body of the new man as Nicodemus Ioseph of Arimathea the Apostles themselves while Christ lived with them because ye have known him that is from the beginning That is with a knowledge of acquaintance whereby they conceived him to be their Father such as little children have of their Fathers and Mothers Vers. 13. Fathers Or old men are they in whom the body of corruption is weake and the whole inward man strong to which perfection all the people of God must aspire as all men doe follow after old age Abraham Isaac and Iacob and the Apostles were such toward the end of their dayes and old Simeon and Anna the prophetesse He gives a reason suitable to old men I write unto you Fathers because yee have known him which was from the beginning As if he had said wisdome and knowledge are amongst old men amongst the Fathers I take it for granted that you are knowing men therefore I write unto you about these depths of knowledge Iob. 12.12 I write unto you young men A young man is he in whom the generall body of grace is strong but some one or other corruption as anger lust worldlinesse is still strong as Ionah Sampson Because you have overcome the wicked one The strong Christian is of the winning side his corruption decaies grows lesse and lesse he falls lesse often lesse grosly with lesse delight riseth sooner out of sin humbleth himselfe sooner and more for it and is made more wary carefull and fearefull Vers. 14. I have written to ye young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Young men are called out to beare the heate of the day because they are in their strength and are chiefe Champions either for good or evill Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life Every Creature is an occasion to draw out lust whatever you see or heare Lust of the flesh That is to fare deliciously every day pleasures and delights The lust of the eyes The covetous and craving eye which can see nothing but it wisheth it And the pride of life Ambition thirst after Preferments State Credit Popularity which three Mantuan hath exprest in an elegant distich Ambitiosus honor opes foeda voluptas Haec tria pro trino Numine mundus habet Vers. 18. It is the last time Greeke the last houre it refers not to the day of judgement and end of the world but to the desolation of the Jewish Church and State now that there are many Antichrists which teach Doctrines contrary to Christ. And as ye have heard that Antichrist shall come even now there are many Antichrists The word Antichrist is only used in the Epistles of John and not elsewhere in the Scriptures See ver 22. and 4.3 and 2. Epist. 7. By which places it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the head of the Antichristian body which is not one singular man but is continued in a succession of many but also sometimes any Heretick that oppugneth the Natures or Offices of Christ and sometimes the whole body or company of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time are the Antichrist Vers. 19. They went out from us viz. By embracing Antichristian Doctrines But they were not of us That is even when they seemed to be among us they were not of us He speakes of Ebion Cerinthus and such like Antichristian Hereticks who Apopostatizing from Christ and his truth departed from the Church They were once in the Church in regard of outward profession but never truly of the Church for then they would have persevered Vers. 20. But ye have an unction from the holy One and ye know all things The Holy Ghost is compared to oyle his work in teaching us to annointing 1. Because there is a refreshing in the teaching of the Holy Ghost it makes us glad 2. His teaching is oyly sweet and soft That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the Salvation of your soules for you to know and be instructed in Mr. Hild. on Psal. 51. Vers. 22. Who is a lyer A grand lyer or that lyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denieth that Iesus is the Christ He is Antichrist that denyeth the Father and the Son John here speaketh neither of the body of Antichrist in generall as elsewhere in his Epistles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used nor of the head of the body in particular who is most worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist but of some other members of the body that is of those Antichrists or Hereticks of the time as Cerinthus and others who denyed the Divinity of Christ and denying the Son did consequently also deny the Father for he is the Father of the Son That is Those which worship the Father without the Son as the Jews and Turkes 2. Those which do not beleeve that they are reconciled to the Father by the Son as the Papists those have not the Father neither Pareus Vers. 27. As the same annointing teacheth you of all things That is the Spirit of God teacheth you of all things that are necessary for you to know And is truth and is no lye This teaching of the Spirit is cleare certaine And even as it hath taught you ye shall abide in him As if he should say ye shall abide in Christ and in the profession of every truth of his because ye have been taught by his holy Spirit CHAP. III. Vers. 2. BVt we know that when he shall appeare we shall be like him Not alone we know that he is ours but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head Vers. 3. And every man that hath this hope in him purifieth himselfe even as he is pure That is he which hath hope to raigne with Christ in heaven useth the meanes whereby he may purifie and keep himselfe from sin that he may be in some measure pure as Christ is pure Vers. 4. For sin That is every sin Is a transgression
274 Soul and Spirit how they differ 99 Beleeve not every Spirit but try the spirits 571 The Spirit compar'd to water 145 What Star appeared to the wise men 5 Christ the chiefe Corner Stone 556 The godly lively Stones ib. God is able of these Stones c. 7 Sun Moon and Stars darkned 591 Sun what 595 Christ resembleth the Sun ib. Woman clothed with the Sun what 595 Our sufferings called Christs sufferings in what respects 560 Superscription of the Crosse why in three Languages 137 To support the weak what 312 Swear not at all expounded 13 They that take the Sword shall perish with the sword 72 Synagouge what it signifies 9.15 The use thereof 208 T LEt their Table be made a snare what 221 When Christ was driven forth to be Tempted 8 Where he was Tempted ib. What weapons be us'd when he was Tempted ib. Satan called the Tempter why 9 The Tempter appeared in some visible shape ib. What it is to tempt God 9 Ten dayes what 581 Testament what it signifieth 91 why called new Testament ib. Thessalonica where seated by whom built and upon what occasion 309 The third houre 93 Mark and Iohn reconciled 93.167 Thirty pieces of silver how much 70 74 A Thorn in the flesh the messenger of satan what 264 Thornes are Lusts 37 why so called ib. Christ hath the Throne of David how 97 Three hundred pence how much 91 Christ three dayes and three nights in the grave 34 Appeared cloven tongues like as fire why 186 Traditions unlawfull and why 40.41 Christs Transfiguration 46 why manifested not to all ib. Why to Peter James and John ib. Moses and Elias appeared and why ib. As Travaile upon a woman with Child what it denotes 313 Treasure in heaven what 17 The Trinity set forth by three precious stones 584 Twelve tribes what 52 Christ chose twelve Apostles and why 25 U TO receive the grace of God in Vaine what 261 The veil of the Temple rent 76 which veil why 76 Verily verily 144 Vipers their properties 7 Of the Virgins wise and foolish 67 Extreame Unction not proved from Mark 7.13.84 Unity of Saints urged 283 Untill first born no ground for Helvidius error 4 Untill in Scripture taken for never 4 Unworthily to eat and drink what 246 The Dead shall heare his voyce 147 All in the Graves shall heare his voyce 147 W WAtches of the night how many their continuance names 40 Of Pilats washing his hands 74 Three sorts of washing of hands amongst the Jewes 74 Waters what 610 The spirit compared to Water 145 Except a man be born of water and spirit 144 Narrow way what 20 I am the way the truth and the life 161 Wite stone why given 582 White garments what they signifie 583 Wine mingled with Mirrh why given to the condemned 75.92 Matthew and Mark reconciled ib. Wisdom and Prudence what 301 Three parts of the Professors of Wisdom 107 Without Christ without God 281 Wisemen what they were their number gifts names 4 617 Two witnesses 593.594 Three bear witnesse in heaven three on earth 572 Wives must submit to their Husbands 288 Wolves and their Nature 27 Woman in the Revelation signifies Idolls 2. The City of Rome 3. The True Church why 578.595 Woman great is thy faith 42 Woman behold thy Son 167 Of the Woman taken in Adultery 149 Woman what have I to doe with thee 143 Women have first notice of Christs Resurrection why 139 But by every Word that proceedeth out of the mouth of God The meaning 9 The Word of God compared to a Candle 116 to Salt Marg. 123 The Word said to be sincere how Marg. 556 The Word of God compared to seed and why 33 Work of God upon us Work of God in us 57â— Cast off the works of darknesse 226 Their works follow them 64 The Saints Gods Workmanship why 281 In all the world the Gospell shall be preached how to be understood 64 The God of this World why Satan so called 258 Where the Worm dyeth not and the fire is not quâ—nched 87 God only to be Worship'd 9 God to be Worship'd in Spirit and Truth 145 Worthy taken in a double sence 31 For they are Worthy cleared 583 What Christ Wrote on the ground wherefore 150 Y YEa yea Nay nay 14 Young-men who 1 John 2.14 568 Z VNto the blood of Zacharias the son of Barachias Mat. 23.35 What Zachary is there meant 62 63 117. Finis Tabulae A CATALOGUE OF THE Greek words or phrases which are opened in these ANNOTATIONS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140.269 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 569 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.185 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
loca sunt alia quae discrepant quam maximè quae mediocris lectio suppeditat E. g. locus luoulentissimus 1 John 5.7 tres sunt qui testimonium dant in Coelo c. In Vulgato legitur non autem in Syro Fidem igitur adsensum à nobis difficulter impetrant qui ad deprimendem Syri utilitatem ad excusandam suam ignorantiam Syriacam Paraphrasin non nisi vulgatam versionem esse contendunt Dilh. Eclog. Sac. Dictum 11. Rev. 2.17 Vide vorstium Dr Taylor Spirit That is by a metonymie the heavenly doctrine delivered by the Spirit water against the power of sin bloud against the guilt of sinne the bloud of Iesus Christ as sprinkled upon our consciences within us as Heb. 12.24 By eternall life here is meant the truth of grace grace is called glory 2. Cor. 3. vlt. see ch 3. of this Epistle v. 14. John wrote this generall Epistle to all the faithfull yea even to such amongst them as he calleth little children 1 Iohn 3.18 the weakest and meanest of all the faithfull Mr Goodwin Perkins Non hic inter veniale mortale Peccatum distinguit Apostolus sicuti postea vulgo factum est Prorsus enim insulsa est illa distinctio quae in Papatu obtinuit Calvinus Mr Hildersam Mr Hildersam and B. Down Scilicet lethaliter Calvinus Vorstius Tertull. Vide Bezam The vulgar translatour saith filioli custodite vosà simulacris which is all one as if he should have said ab imaginibus children or babes keepe your selves from images as we translate it against which Martin excepteth and it sore grieveth him that this sentence is written in the top of Church-dores oâ— in the place where the Rood loft stood as confronting and condemning the Crucifixes and Images that were wont to stand there Dr Fulke against Martin Dr Hall Johannes loquitur de iis qui asserunt doctrinam alienam à verbo Dei Christo nos volunt abducere Pareus Dr Taylor Mr Perkins Non sunt agnoscendi pro Fratribus et vero prohibet omne commercium extra periculum Fidei casum scandali quandiu adhuc spes aliqua est lucrifaciendi eos Pareus Ex veris possunt nil nisi vera sequi Jonâ—s in loc Epistolae Joannis sunt tres numero quarum prima ad ecclesias integras conscripta est reliquae verò duae ad ecclesiae membra quidem vel plura ut secunda vel unam ut tertia Gomarus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi diceret à Jove nutritus seu à Jove institutus Taylor on Titus De Trinit l. 13. c. 20 Prius vel antè scripti Vide Piscat Vincula haec sunt spiritualia puta vis divina eos detinens atque obligatio alligatio eorum per illam ad carcerem gehennam poenam aeternam à Lapide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Pet. 2.10.14 * Proterviam seductorum notat qui quasvis dignitates convitiis in cessunt nullum agnoscentes ordinem neque ecclesiasticum neque civilem Quod fecerunt olim Nicolaitae Gnostici alij Pareus * Mr Perkins Fulke on Rhem. Test. Nicol. Lyra in Deut. 34.6 Et Epistolam Judae Nomen proprium est Archangeli compositum ex tribus vocibus Hebraeis mi Caph el quis sicut Deus Reperitur autem Dan. 10. v. 13. 12. v. 5. Apoc. 12. v. 7. Neque enim vera est eorum sententia qui per Michaelem ipsum Christum designari volunt quum in 1 Thes. 4. v. 6. Christus ab Archangelo disertè distinguatur Vorstius Effusi sunt Beza Instar aquae diffluentis projecta est eorum intemperies Calvinus Dr. Fulke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arbores emaâ—clâ—ae Beza arbores autumnales Vulg. Vide Parcum * Mede on Eccles 5.1 Vide Estium Vorstium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est decies millenarius numerus certus pro incerto Stipatus scilicet innumeris legionibus Angelorum sanctorum à Lapide * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est tumida excelsa fastuosa omnem modum fidemque excedentia Syrus stupenda à Lapide Quosi diceret desideria eorum sunt desideria impietatum id est rerum impiarum implissima à Lapide Vide Pareum Dr Preston In Spiritu Sancto quatuor significat Primò orationem veram esse donum Spiritus sancti sine eo neminem posse orare sicut oportet ad obtinendam gratiam salutem Rom. 8.26 Secundo in oratione postulanda esse ea quae suggerit Spiritus sanctus quaeque Spiritui sancto grata sunt Tertiò orationem efficere hominem spiritualem Quartò Spiritum sanctum dirigere orationem nostram ne noxia sed salutaria petamus impetremus Zach. 12.10 à Lapide Impense edit Dictum sumptum ut apparetê° Ã mulieribus sanguine menstruo pollutis quarum vestes etiam pollutae censebantur Drus. Prov. Class 2. l. 3. Vide Bezam Mihi tota Apocalypsis val è obscura vide tur talii cujus explicatio citra periculum vix queat tentari Fateor me hactenus in nullius Scripti Biblici lectione minus proficere quam in hoc obscurissimo vaticinio Graserus Verbum ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est revelationis propriè scripturaruÌ„ est à nullo sapienâ—um saeculi apud Graecos usurpatum Hieron in cap. 1. Epist. ad Galat. Apocalypsis idem est quod Revelatio quo nomine utitur Paulus 1 Cor. 14. Galat. Ribeta Dr. Tailor on Rev. 12. Mr. Cotton upon the Vials Mr Manton Languishing Ephesus Smyrna was an old Town famous for one of the seven that claimed Homer the Poet to have been borne in them These bee Smyrna Phodos Colophon Salamis Chios Argos Athenae Here Policarpus was Martyred Broughtons Require of Consent She is called sweet-smelling Smyrna that is Myrrhe or she that is more delightfull than any pleasant and sweet spices as is evident by that that he reproveth no fault in her Brightman * Whether it was so called from Ptolomeus Philadelphus so entitled for his love to his brother or in mockage for killing of him he loved him at the first but after contempt of his love he killed him or from Attalus Philadelphus or were built by the first and argumented by the second Broughtons require of Consent * Whether it was so called from Ptolomeus Philadelphus so entitled for his love to his brother or in mockage for killing of him he loved him at the first but after contempt of his love he killed him or from Attalus Philadelphus or were built by the first and argumented by the second Broughtons require of Consent Mr. Bur. Alstedius Mr Perkins Vide Bezam In Asia Minori scilicet quae est pars Asiae Mojoris Ad has septem scripsit quia in illis diu docueerat Alstedius Euseb. l. 3. c. 21. Vide Bezam Bifield So the Lords day as the Sacrament is called the Lords Supper 1 Cor. 11.20 and the solemne Prayer the Lords Prayer Mos Hebraeorum