entertained him but this is spoken by way of caution lest the Scrib should expect an ample and rich reward from him as a rich Lord since he himselfe lived precariò in others houses Calvin Ver. 22. As if he should say if thou wilt be my follower thou must totally addict thy self to me Ver. 24. He was in a fast and dead sleep for so much the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo Verê soporatus aut demersus somno profundo his senses were well and fast bound as if he had had no operation of life and therefore the Disciples are said to raise him as it were from the dead suscitaverunt the same Greek word is used in many places where mention is made of the resurrection Joh. 2.19 Mat. 27.52 1 Cor. 15.12 Stulte quid est somnus c. Ver. 25. The three Evangelists use three severall titles to our Saviour in this compendious forme of prayer all which though the Latine and our English express not are significant and emphatical in their original proprieties That here importeth power or might answerable to Jehova Markes title signifies a teacher of letters or any art Lukes is englished Defender a present helper and he to express the Disciples zealous devotion ingeminates the title with a double appellation They stucke too much to the carnall presence of their Master for as it appeareth by Marke they doe not simply intreat him but they expostulate the matter with him Master carest thou not that we perish Luke also noteth an amazed trembling Master Master Vers. 26. Rebuked Restrained and stopped Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continuall terrour from the sad sight of death as if being exempted from the number of men hee now conversed with the dead Calvin Vers. 29. Torment The word in the originall is very significant to cast us into the torments of hell so the same word is expresly used by Luke 16.23 and 28. verses Before the time Either before we expected or before the last day of judgement So Gotius See Aug. de civitate Dei l. 8. c. 23. They who scorne the day of judgement are worse than the Devils those who deny the Deity of Christ are worse than the devils are Piscat Vers. 31. The Devils desire to goe into the Swine being the most uncleane of all Beasts and having his name porcus quasi spurcus delighting in filthinesse as the Devill with sin given to devouring as he himselfe is 2. That doing so much hurt they might stirre up the inhabitants against Christ and cause them to curse him for the losse of their Swine CHAP. IX Verse 1. AND came into his own City viz. Capernaum Mark 2.1 There are three Cityes of Christ rehearsed The first was Bethlehem in which he was borne Micha 5.7 Secondly Nazareth in which he was educated whence hee was called a Nazarene Thirdly Capernaum in which he sometimes dwelt Matth. 4.13 Hence Theophylact. Bethlehem genuit Nazareth educavit Capernaum incolam habuit Vers. 2. To him viz. Sitting and teaching Luke 5.17 and that at his House Marke 2.1 The glory of this Miracle was wonderfull that a man taken in all the parts of his body whom they had let downe in a Bed by cordes Mark 2. Luke 5. Sodainely arose both sound nimble Although they neither said nor askt any thing God saw and knew their faith lurking in their hearts Psal. 37.10 Rom. 8.27 by the painfull endeavour of those that carried him the patience of him that was sicke of the palsie Yet he saith not hee seeing the patience of him that was sicke of the Palsie the desire of charity in them that carried him but seeing their faith when yet it is certaine that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone although other vertues also be present is that instrument by which the benefits of Christ especially remission of sinnes is received 2. That other workes are approved of God and accepted of him if they proceede from and bee done in faith Vers. 3. The other two Evangelists adde who can forgive sinnes but God alone The Scribes accused him of blasphemie the Pharisees of eating with Publicans and sinners 11. v. the Scribes accusation was a breach of the Law the Pharisees a breach of traditions Vers. 5. This interrogation hath the force of a negation that is neither is more easie than the other but both equally difficult and to God alone possible He applieth his speech to their capacity who being unregenerate were more moved with outward signes than all the spirituall power of Christ. Ver. 6. The Son of man hath power to forgive sins but Luk. 23.34 saith Father forgive them Answ. Though all the persons in the Trinnity forgive sinnes yet not in the same manner the Father bestowes the Sonne merits the Holy Ghost sealeth up and applieth remission of sinnes This clause in earth meaneth that Christ for this cause came downe to the earth that he might offer to men the present grace of God Take up thy bed That that which was a witnesse of thy infirmity may now be a witnesse of thy health restored Brugensis Vers. 9. A man named Matthew The Evangelist speakes of himselfe in the third person He is called of Marke and Luke Levi therefore he had two names He was at first called Levi after his calling Matthew and so he is stiled after though Grotius seeme to differ from this opinion Luke saith He made him a feast Our Saviour invites him to a Discipleship Matthew invites him to a feast Vers. 10. At Jesus sate at meate in the House viz. of Matthew as it is plaine in Marke and Luke especially for Matthew in modestie conceales his owne name Many publicans and sinners Publicans and sinners will flocke together the one hatefull for their trade the other for their vitious life These two publicans and sinners are often joyned together Luke 7.34 and 15.7 Vers. 11. The squint-eyed Pharisees looke a trosse at all the actions of Christ where they should have admired his mercy they cavill at his holinesse when these Censurers thought the Disciples had offended they spake not to them but to their Master Why doe thy Disciples that which is not lawfull Now when they thought Christ offended they spake not to him but to the Disciples Vers. 13. I will have mercy and not sacrifice That is rather than sacrifice By sacrifice all externall worship of God is understood Call the righteous but sinners Those who acknowledge themselves to be sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnesse Vers. 16 17. No man putteth new wine into old bottles That is exacteth rigid and heavy
think you see that which you see not He useth a word borrowed from the practise of witches and sorcerers who use to cast a myst as it were before the eyes that is dazle them and make things to appeare unto them which indeed they doe not see Some say to bewitch is to hurt with the eyes Nescio quis teneros oculus mihi fascinat agnos Virgil. So the Greek word seems to intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before whose eyes Iesus Christ hath been evidently set forth As if he had said to whom I have preached the doctrine of the Gospell in such evidence and plainnesse as if Christ had been crucified among you and you had seen his blood distilling from his hands and side So Calvin Pareus Estius a Papist and others Vers. 2. By the works of the law or by the hearing of faith By works is meant the doctrine of justification by the works of the law and by the hearing of faith is meant the doctrine of the Gospell hearing being put for the thing heard and faith for the doctrine believed Vers. 6. It was imputed unto him for righteousnesse To impute properly is a speech borrowed from Merchants and it signifies to reckon or to keep reckoning of expences and receits so Ebilem 18. impute it to me that is set it on my reckoning that is the thing which his faith believed was imputed to him by God Vers. 13. Being made a curse for us He saith not Christ was cursed but a curse which is more it shews that the curse of all did lie upon him Calvin Cursed is every one that hangeth on a tree The death on the Tree was accursed above all kinds of death as the Serpent was accursed above all beasts of the field Both for the first transgression whereof the Serpent was the instrument the tree the occasion This is taken out of Deut. 27.26 the Apostle here and elsewhere alledgeth the old Testament according to the Septuagint interpretation commonly then known and received among the Grecians Therefore though he was most skilfull in the Hebrew Tongue yet he thought it enough to expresse the sense of the Law Vers. 16. Promises By the promises are meant the covenant of grace made with Abraham so called for two reasons 1. Because the main of the covenant consists in promises 2 Because the covenant was revealed to the Fathers in promises but not performed And to thy seed which is Christ Christ personall and mysticall both his person primarily and principally his Church mystically Vers. 17. The promise So called because all the promises are for substance one in the Lord Christ and meet in him as lines in the center Vers. 19. Tiâ—â— the seed should come that seed that is Christ vers 16. therefore he being come the subserviency of the Law to the Gospell should seem to cease Some expound this onely of the Ceremoniall law as Beza and some others when Christ came the Ceremoniall law was taken away but in the 12 and 13 Verses he speaks of the Law whose sanction was He that doth them shall live in them therefore the morall â—aw is chiefly meant Christ both personall and mysticall is here meant the Law was given to the Jews to prepare them for Christ personall and given to the Church till all be fulfilled In the hand of a Mediator That is by the ministery of a Mediator Typicall Moses reall Christ. Vers. 20. But God is one God is said to be one and the same constant and unchangeable like himself Vers. 22. All Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men lest some women might be exempted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all women lest some man might be exempted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is both men and women as if Paul would purposely prevent all cavils Vers. 23. But before Faith came That is Christ saith Paraeus Faith being taken metonymically for its principall object The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis neque enim fidem adimit patribus qui sub lege vixerunt Calvin Vers. 24. The Law was our Schoolmaster to bring us unto Christ As without a Schoolmaster first had and used for entrance in rudiments children come not to the University so without the Law we cannot be sufficiently taught to be preferred unto Christ he that changeth from a Countrey Schoole to the University changeth his Tutor so we are not under the law but under grace Vers. 27. For as many of you as have been baptized unto Christ have put on Christ A speech borrowed from the custome used in the Primitive Church for those that were Adulti or come to age when they were baptized came to the Church the Sunday before the Pascha and put upon them white clothes therefore the day was called Dominica in albis and they were called Candidati Vers. 28. There is neither Iew nor Greek He saith this to take down the pride of the Jews and lift up the heart of the Gentiles There is neither bond nor free To take away the great carnall difference among professors There is neither male nor female To take away the base difference that the Turkish Mahomet puts between the two Sexes when he saith the weaker hath no soul to save Vers. 29. Heires according to the promise That is we who are Gentiles must receive the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heir by promise and not by nature and so must we CHAP. IV. Vers. 4 THe fulnesse of time 1. Fulnesse of grace 1 Iohn 10. 2. Of fulfilling promises 2 Cor. 1.20 3. Of fulfilling the Law Rom. 10.4 and Prophets Luke 1.70 4. End of the world after him 1 Cor. 10.11 Made under the Law Not onely under the ceremoniall Law as he was a Jew but under the morall as a man for it is under the Law under which we were and from which we are redeemed See Gal. 3.13 Vers. 5. To redeeme them that were under the Law 1. On the Lawes part it rigorously exacted perfect obedience under paine of eternall death 2. On our part we doe what the Law injoynes out of a slavish Spirit That we might receive the adoption of Sonnes The Greeke word for adoption shewes the nature of it to put one in the place of a Sonne Vers. 6 Crying Abba Father That is causing you to cry as we call it a merry day which makes men merry Aug. de dono perseverantiae c. 23. The gemination notes siduciall filiall and vehement affection The first is an Hebrew or Syriack word The second a Greek whereby is signified the union of the Hebrewes and Grecians or Jewes and Gentiles in one Church Vers. 9. Weake and beggerly
distinction of a carnall believer from a Pagan or because it is the first article of our faith The Divels acknowledge four articles of our faith Matth. 8.29 1 They acknowledge God 2. Christ 3. the day of judgement 4. that they shall be tormented then Tremble They quiver and shake as when mens teeth chatter in their head in extreame cold The Greek word signifies properly the roaring of the Sea From thence saith Eustathius it is translated to the hideous clashing of Armour in the battell The word seemeth to imply an extream feare which causeth not onely trembling but also a roaring and shriking out Marke 6.49 Acts 16.29 Vers. 21. Was not Abraham our Father justified by works See V. 25. That is their faith was by their works justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true believers indeed truly righteous before God and not so in shew and profession onely It is not meant of the justification of his person before God but of the faith of his person before men The true meaning is Abraham was justified by works that is he testified by his works that he was by faith justified in the sight of God The Papists adde unto the Text 1. a false glosse by works of the Law 2. A false distinction saying that they justifie as causes Vers. 22. Seest thou how faith wrought with his works Faith professed as vers 24. did cooperate either to or with his works that is either faith with other graces did cooperate to the bringing forth of his workes or else it cooperated with his workes not to justifie him before God but to manifest and approve his righteousnesse And by works was faith made perfect Not that works doe perfect faith but faith whilst it brings forth good workes doth manifest how perfect it is as 2 Cor. 12.9 See Beza Vers. 26. For as the body without the Spirit is dead so faith without works is dead also Either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that faith that is without workes which are as it were the breathing of a lively faith is judged to be dead If by faith we understand faith professed or the profession of faith as elsewhere in this Chapter and Act. 14.22 Rom. 1.8 then we may understand the similitude thus as the the body of man without the spirit that is the soule is dead so is the profession of faith without a godly life CHAP. III. Vers. 1. MY brethren be not many Masters Or teachers multi Doctores Beza Let not private persons take upon them to become instructers of others So Mr. Perkins rather censurers Dr. Hall in his Paraphrase takes it in both senses My brethren doe not ambitiously affect the title of the Authors and leaders of factions drawing Disciples after you neither be ye rigid and uncharitable censurers of others See à Lapide Knowing that we shall receive the greater condemnation That is by censuring and judging of others we shall receive the greater judgement Vers. 2. For in many things we offend all The Apostle puts himselfe into the number and speaketh it of those that were sanctified at least in his esteeme and in the judgement of charity We offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur impingimus we stumble all A Metaphor from Travellers walking on stony or slippery ground The Apostle speaks not of the singular individuall acts but of the divers sorts of sinne Quandoque bonus dormitat Homerus And setleth on fire the whole course or wheele of nature He compares the course of mans life with a wheele Calvin That is the whole man a mans own tongue fires himselfe and all others like the Sunne when it is out of order and course sets all on fire And is set on fire of Hell That is the hell of thy nature say some by the Divell saith Estius so called by a Metonymie Vers. 8. But the tongue can no man tame This is wilder then the wildest beast Vers. 15. Divelish Or full of Devils The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat plenitudinem Because fleshly wisdome aimes at Satans end viz. to keep a man in an unregenerate estate The wisdome which is proper to Divels or as Piscator will have it which is inspired by Divels or evill spirits Vers. 16. Confusion The Vulgar renders it inconstancy and so it sometimes signifies Calvin and Erasmus pertubation some tumult tumulinatio Beza others otherwise Vers. 17. Without hypocrisie Great censurers are commonly great hypocrites CHAP. IV. Vers. 1. FRom whence come wars Not by the Sword or Armies but their tongue and heart warres by reason of the difference of affections Chap. 3.14 4.5.11 The Greeke word properly signifies quarrels in which much blood is shed and fightings or brawlings is is rendred strifes 2 Tim. 2.23 Among you being brethren and scattered brethren Iames 1.1 Come they no◠ben◠even of your lusts That is the root the Divell may increase them The Greek word may be translated pleasures or delights We must understand lusts in generall all kind of lusts That warre in your Members 1. Bello externo when the whole carnall part fights against the whole Spirituall part Rom. 7.23 Gal. 5.17.2 Bello civili interno when one lust warres against another as in carnall men Vers. 3. Because ye aske amisse Neither suitably to Gods mind nor agreeably to his end Vers. 4. Ye adulerers and adulteresses because of the running out of the heart to any creature inordinately Know ye not This word hath an Emphasis and pricks sharply as if he should say what are you so ignorant or doe you not consider The friendship of the world is enmity with God both actively and passively for it both makes us hate God and it makes God hate us Vers. 6. But he gives more grace That is the Scriptures offer grace and ability to doe more then nature can so some rather as Calvin to overcome our lusts and bring them into order God resisteth the proud Sets himselfe in battell array against him as the Greeke word emphatically signifies Vers. 7. Submit your selves wholy to God The Greeke word translated submit is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is place under subcolleco See Rom. 13.1 Ephes. 5.22 Vers. 8. Draw nigh to God We have been enemies to God farre off from him now we must approach to him and seek to
that intendeth a time yet to come and so the day of generall judgement is his 1 Thes. 5.2 but by consecration choice and institution And heard behind me a great voice as of a Trumpet That is full of Majesty and power which also God added unto it to further attention in Iohn Vers. 13. Cloathed with a garment down to the foot and girt about the paps with a golden girdle Christ is here described in his Priestly Robes Iohn wrote the Revelation long after his ascension His girding about the pappes and breasts signifieth that there is no defect or aberration in any motion or affection in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the Spirit Esay 11.5 Or it may shew his readinesse to help his people Vers. 16. And be bad in his right hand seven stars 1. In regard of his disposition of Ministers here and there at his pleasure 2. Of his protection of them in their labours Vers. 18. And have the keyes of hell and of death The phrase seemes to be borrowed from great Commanders and Conquerours who having won and entred any City presently have the keyes delivered to them in token of that authority which of right belongeth to them it shews that Christ vanquished hell and death and obtained full power over them Dr Taylor Vers. 20. The seven stars are the angells of the seven Churches By the seven Angells to whom the seven Epistles are in generall directed Alcazar saith the Bishops are meant Pererius with some other Ancients thinke rather the people St. Ambrose Haymo and Beda joyne both together and this saith Dr Prideaux is the best approved of our reformed Interpreters Foxe Fulke Bullenger for though the Inscriptions be to the Angels only that is the Pastors of those Churches yet the Contents concerne their flocks as neere as themselves ch 1. vers 11. CHAP. II. Vers. 1. UNto the angell Exprest in the singular number to note the union and combination in a body and society He that boldeth That is Christ. The seven stars By stars are here meant the Ministers of the Word In his right hand That is strongly keeps them to shew 1. His affection 2. His care and protection The Stars 1. are heavenly bodies which shine with a borrowed light so Ministers should shine as lights but with a borrowed light 2. Stars are in continuall motion for the good of the world so should the Ministers be for the good of the Church 3. They differ from one another in glory 1 Cor. 15. There are Stars of the first second and third magnitude so Ministers differ from Apostles and among themselves Vers. 4. Because thou hast left thy first love Christ speakes not of the grace of Charity wholly but of that degree and measure wherewith hee had been formerly adorned he commends him for two notable fruits of faith and love which he did still exercise v. 2.3 patience and constancie Vers. 5. And doe the first workes That is use your former diligence And will remove thy candlesticke out of his place The Candlesticke is the Church 1. Rev. vlt. That is owne them no more for a visible Church It is spoken of those that are of the carnall seed and externally graffed in onely Vers. 10. Behold the Devill shall cast some of you into prison That ye may bee tryed and ye shall have tribulation ten dayes Though the Devill be malicious yet he is bounded by God 1. For persons hee shall cast onely some of you into prison he would all 2. For quality cast them into prison not take away their lives 3. For the end Satan wils the undoing of Gods people but God their triall onely 4. The time that is set downe ten dayes and no longer God reckons not onely the yeares but dayes of our sufferings 5. The event or wages Ten dayes That is a long time ten in Scripture is numerus plenitudinis thou hast changed my wages this ten times saith Iacob to Laban and they have provoked mee ten times that is often or propheticall dayes that is ten yeares so in Daniel others take it indefinitely as Pareus numerus certus pro incerto Be thou faithfull unto death and I will give thee a crowne of life The reward of life given to Saints in heaven when they have striven as they ought to doe and gotten the victorie is called a Crowne 2 Tim. 2.5 or a Garland by allusion to a custome that was among the Grecians For such as got the masterie in their games of wrastling or running or the like were crowned with a garland in token of victorie See 1 Cor. 9.25 1 Pet. 5.4 It is called the Crowne of life 1. to shew that the Saints who laid downe their life for Christ did not lose it but change it for a better 2. Because their glory and joy shall alwayes live 1 Pet. 1.4 1 Cor. 9.25 3. Because life includes delights glory wisdome and all good they come from this life Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans They thought 1. That wives ought to be common 2. That it is lawfull to eate of the sacrifices of the Gentiles 3. That whoredome is lawfull Vers. 17. To him that overcometh will I give to eate of the hidden manna Manna had dew under it and dew over it as we may conjecture by comparing Exod. 16.12 with Numb 11.9 Whereunto the Holy Ghost seemeth to allude though it may likewise referre unto the pot of Manna which was kept in the Tabernacle Exod. 16.32.33 Heb. 9.4 As our life is said to bee hid with Christ now he is in heaven Col. 3.3 And will give him a white stone White stones were in great use among the Romanes and served 1. To declare the victour or conquerer in proving masteries 2. To acquit the accused in courts of justice Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa 3. To deliver suffrages in the election of Magistrates Upon all these senses this allegory toucheth For this white stone is given in token of victory vincenti dabo 2. It is an evidence of our Iustification 3. An assurance of our election to the kingdome of heaven And in the stone a new name written which no man knoweth saving he that receiveth it Beza Bullenger Pererius and other Expositors generally concurre upon filius Dei which opinion they illustrate by other texts viz. Rom. 8.15.16 and 1 Iohn 3.1 The benefit of adoption is not known but by experience Vers. 24. And which have not knowne the depths of Satan That is the darke opinions and false doctrines of seducers These called their opinions depths or profundities and the Holy Ghost addeth an epithete depths of Satan As if he had said you call your opinions depths and so they are but they are such depths as Satan hath
services of weake and tender Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes shall come When I shall send them my Holy Spirit to strengthen and prepare them forhard service and then they shall fast Christ therefore compares his Disciples to old bottles and torn garments not because they were worne with long use but because they were weake Vers. 18. All the Three Evangelists begin this History of Jairus with the particle Behold which yet here is not a Demonstrative adverbe but rather an adverbe of admiration For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48 and 9.22 The name of Jairus is suppressed by Matthew but set downe by Marke and Luke Worship him That is bow the knee which was common among the inhabitants of the East He did not give divine honour to Christ but worship him as a Prophet of God Ver. 20. Diseased with an issue of bloud It is but one word in the Greek The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares and that the woman had consumed all her substance upon Physitians whereby the glory of the Miracle was so much the greater Vers. 21. She had no devotion to the hemme of his garment but because she was kept off by the Presse so that she could not come neere to desire his aide as others did she said within her selfe if I shall but onely touch the hemme of his Garment Cartwright If I may touch A weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension the vertue proceeded not from his garment but immediately from himselfe therefore he saith vertue is proceeded from mee Luke 8.8 Vers. 23. Minstrells Who played with their sad tunes Cantabat maestis tibia funeribus Ovidius Vers. 24. She was dead therefore they scoffed at him as though he endeavoured to raise one dead as if she were onely a sleepe but Hee really demonstrated that she slept to him because He raised here onely by his call as wee can those that sleepe Piscat Vers. 25. Tooke her by the hand As we are wont to doe when we raise one from sleepe Christ hereby demonstrated that it is as easâ—y for God to raise the dead as to awaken those that sleepe which might much confirme their faith Vers. 33. I marvell not if the people marvelled for here were foure wonders in one the Blind saw the Deafe heard the Dumbe spake the Demoniacke is delivered rarity and difficulty are wont to cause wonder but meete in this If we respect either the multitude or power of working miracles there was never the like done Vers. 34. The Pharisees were mad to defame with wicked speech so notable a work of God for the Antithesis is to be noted betweene the praise of the people and the blasphemy of these men what could malice say worse Vers. 36. He was moved with compassion The word signifieth the yearning of the bowels such as is in the most tender pitie and compassion as Zacharie explaines it Luke 1.78 Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell see Iohn 4.35 Those which professe themselves to be Gods people and are in some kind of ripenesse to be instructed and become obedient to him are the harvest This was spoken at the feast of Tabernacles which was in the midst of harvest the Parable also of the Sower was in sowing-time Labourers The Ministers of Christ see the 10. of Luke the begining few almost onely Christ and Iohn A harvest-labourer or reaper should be first skilfull secondly industrious thirdly sent Vers. 38. Send forth Word for word cast them out for men are very slow in so holy a worke CHAP. X. Verse 1. THE number of Twelve did note the future restoring of the Church for as the people rose from Twelve Patriarkes so now Christ recalls the scattered relickes to the memory of their originall that they may conceive a certaine hope of their restitution Power against uncleane spirits It is well translated so by Beza and us according to the meaning of the phrase word for word it is in the originall power of uncleane spirits and so the Vulgar reads it Vers. 2. Peter and Andrew named first because they were first called Mat. 4.18 Theophylact. Peter is placed first here but Luk. 6. and Marke 3. the same order is not observed and by Paul himself Gal. 2.5 Iames is put before Peter We acknowledge the primacy but not the preheminence of Peter above the other Apostles Peter signifies a rock which hath firmnesse he was so called for constancy Andrew manlike Iames striving Iohn the grace of God Philip a light or lampe Bartholomew full of water Thomas engraffed in Christ Matthew pluckt out of the world Iames a striver Lebaeus hearty Simon zeale That they are sent two and two as in Luke 10.1 The seventy Disciples are sent by paires this makes for the commendation of brotherly Charity among the Ministers of the Word for the mutuall keeping of works and doctrine also for consolation and mutuall help in adversity and for the greater confirmation of the truth of the word preached Deut. 17.6 Because Christ sent his Apostles by paires the Jesuits walk two together in the streets but if more of them go forth together there is a mystery in it according to that speech Iesuitae semper sunt bini si verò sint trini tertius est generis faeminini Ver. 3. Matthew in describing his person keeps humility and candour humility in that that when other Evangelists prefer him in rehersing his paire before Thomas he for modesties sake postposeth himself to him candor that he makes mention of his ancient sinfull condition and confesseth that he was a Publican Vers. 5. Sent forth or commanded forth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Apostles are derived signifieth properly Cum mandatis emittere to send forth with commands Go not c. Object Mark 16.15 Answer Distinguish times and the Scriptures will be consonant enough that in Mark is meant of preaching after Christs time this in Matthew while he was living on the earth both are true because the times are divers Vers. 6. He assigneth the first place to the Jews because they were the first-borne First Miraculous cures are there meant 2. For those daies only 3. There is a difference between action and labour 4. Forbids a mercenary affection Vers. 8. It may be understood of the Lords work generally that as freely they have received the grace so freely they should do the work 1 Pet. 5.2 Vers. 9. Provide neither gold nor silver nor brass in your purses The Commandement was temporall and given to the Disciples but only for the time of their first embassage into Iury as
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy