Scribd Logo
Upload

Welcome to Scribd!

  • Leigh, Edward - Annotations Upon All The New Testament (1650)

    Uploaded by

    Gee
    100 views1,220 pages
    Sir Edward Leigh (1602–1671) was an English lay writer, known particularly for his works on religious topics, and a politician who sat in the House of Commons from 1645 to 1648. Leigh served as a colonel in the Parliamentary Army during the English Civil War. Knighted in 1632 being of Staffordshire landed gentry, he was later noted for his anti-Catholicism. At the outbreak of civil war, Leigh upon being appointed colonel in the Parliamentary Army preferred not to be styled Sir. ~Wikipedia

    Original Title

    Leigh, Edward - Annotations upon all the New Testament (1650) txt

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF, TXT or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document
    Sir Edward Leigh (1602–1671) was an English lay writer, known particularly for his works on religious topics, and a politician who sat in the House of Commons from 1645 to 1648. Leigh served as a colonel in the Parliamentary Army during the English Civil War. Knighted in 1632 being of Staffordshire landed gentry, he was later noted for his anti-Catholicism. At the outbreak of civil war, Leigh upon being appointed colonel in the Parliamentary Army preferred not to be styled Sir. ~Wikipedia

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Flag for inappropriate content
    100 views1,220 pages

    Leigh, Edward - Annotations Upon All The New Testament (1650)

    Uploaded by

    Gee
    Sir Edward Leigh (1602–1671) was an English lay writer, known particularly for his works on religious topics, and a politician who sat in the House of Commons from 1645 to 1648. Leigh served as a colonel in the Parliamentary Army during the English Civil War. Knighted in 1632 being of Staffordshire landed gentry, he was later noted for his anti-Catholicism. At the outbreak of civil war, Leigh upon being appointed colonel in the Parliamentary Army preferred not to be styled Sir. ~Wikipedia

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Flag for inappropriate content
    of 1220

    Annotations upon all the New Testament philologicall and theologicall

    wherein the emphasis and elegancie of the Greeke is observed, some


    imperfections in our translation are discovered, divers Jewish rites and
    customes tending to illustrate the text are mentioned, many antilogies and
    seeming contradictions reconciled, severall darke and obscure places
    opened, sundry passages vindicated from the false glosses of papists and
    hereticks / by Edward Leigh ...
    Annotations upon all the New Testament
    philologicall and theologicall wherein the
    emphasis and elegancie of the Greeke is
    observed, some imperfections in our translation
    are discovered, divers Jewish rites and
    customes tending to illustrate the text are
    mentioned, many antilogies and seeming
    contradictions reconciled, severall darke and
    obscure places opened, sundry passages
    vindicated from the false glosses of papists and
    hereticks / by Edward Leigh ...

    Table of contents
    Title page
    ALMAE MATRI CELEBERRIMAE ACADEMIAE OXONIENSI.
    TO THE CHRISTIAN READER.
    The names of such Bookes as this Authour hath formerly written.
    ❧ ANNOTATIONS UPON THE NEW TESTAMENT.
    The Gospel according to St MATTHEW. CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    CHAP. XIIII.
    CHAP. XV.
    CHAP. XVI.
    CHAP. XVII.
    CHAP. XVIII.
    CHAP. XIX.
    CHAP. XX.
    CHAP. XXI.
    CHAP. XXII.
    CHAP. XXIII.
    CHAP. XXIV.
    CHAP. XXV.
    CHAP. XXVI.
    CHAP. XXVII.
    CHAP. XXVIII.
    ANNOTATIONS UPON S. MARKE.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP XI.
    CHAP. XII.
    CHAP. XIII.
    CHAP. XIV.
    CHAP. XV.
    CHAP. XVI.
    ANNOTATIONS UPON S. LVKE.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    CHAP. XIIII.
    CHAP. XV.
    CHAP. XVI.
    CHAP. XVII.
    CHAP. XVIII.
    CHAP. XIX.
    CHAP. XX.
    CHAP. XX•.
    CHAP. XXII.
    CHAP. XXIII.
    CHAP. XXIIII.
    ANNOTATIONS UPON S. IOHN.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IIII.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP XII.
    CHAP. XIII.
    CHAP. XIIII.
    CHAP. XV.
    CHAP. XVI.
    CHAP. XVII.
    CHAP. XVIII.
    CHAP. XIX.
    CHAP. XX.
    CHAP. XXI.
    ANNOTATIONS VPON THE ACTS of the APOSTLES.
    CHAPTER. I.
    CHAPTER. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    CHAP. XIV.
    CHAP. XV.
    CHAP. XVI.
    CHAP. XVII.
    CHAP. XVIII.
    CHAP. XIX.
    CHAPTER. XX.
    CHAP. XXI.
    CHAP. XXII.
    CHAPT. XXIII.
    CHAP. XXIV.
    CHAP. XXV.
    CHAP. XXVI.
    CHAP. XXVII.
    CHAP. XXVIII.
    ANNOTATIONS VPON THE Epistle of PAUL the Apostle, to the
    ROMANS.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAPTER. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAPT. XIII.
    CHAP. XIV.
    CHAP. XV.
    CHAP. XVI.
    ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to the
    CORINTHIANS.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    CHAP. XIV.
    CHAP. XV.
    CHAP. XVI.
    ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to
    the CORINTHIANS.
    VERS. III. CHAP. I.
    CHAPT. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the
    GALATIANS.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the
    EPHESIANS.
    CHAP. I.
    CHAPT. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the
    PHILIPPIANS.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the
    COLOSSIANS.
    CHAP. I.
    CHAPT. II.
    CHAP. III.
    CHAP. IV.
    ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to the
    THESSALONIANS.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to
    the THESSALONIANS.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to
    TIMOTHY.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAPT. VI.
    ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to
    TIMOTHY.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to TITVS
    CHAP. I.
    CHAP. II.
    CHAP. III.
    ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to
    PHILEMON.
    ANNOTATIONS UPON THE Epistle to the HEBREWES.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    ANNOTATIONS UPON THE Epistle of JAMES.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    ANNOTATIONS Upon the first Epistle generall of PETER.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP. V.
    ANNOTATIONS Upon the second Epistle of PETER.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    ANNOTATIONS Vpon the first Epistle generall of JOHN.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHA. V.
    ANNOTATIONS Upon the second Epistle generall of JOHN.
    CHAP. I.
    ANNOTATIONS Upon the third Epistle of JOHN. CHAP. I.
    ANNOTATIONS Vpon the Epistle of JVDE.
    CHAP. I.
    ANNOTATIONS UPON THE REVELATION.
    CHAP. I.
    CHAP. II.
    CHAP. III.
    CHAP. IV.
    CHAP V.
    CHAP. VI.
    CHAP. VII.
    CHAP. VIII.
    CHAP. IX.
    CHAP. X.
    CHAP. XI.
    CHAP. XII.
    CHAP. XIII.
    CHAP. XIV.
    CHAP. XV.
    CHAP. XVI.
    CHAP XVII.
    CHAP. XVIII.
    CHAP. XIX.
    CHAP. XX.
    CHAP. XXI.
    CHAP. XXII.
    A Review of the whole worke, consisting of emendations and
    Additions.
    MATTHEW. Chap. 2. verse 1, 2.
    MARKE Chap. 1. Vers. 2.
    LUKE Chap. 1. ver. 1.
    JOHN Chap. 1. Verse 1.
    ACTS. Chap. 2. Verse 3.
    ROMANES. Chap. 2. Vers. 15.
    1 CORINTHIANS. Chap. 4. Vers. 3.
    2 CORINTHIANS. Chap. 4. Vers. 4.
    EPHESIANS. Chap. 6. Vers. 17.
    PHILIPPIANS. Chap. 2. Vers. 17.
    2 THESSALONIANS. Chap. 2. Vers. 8.
    1 TIMOTHY. Chap. 3. Vers. 6.
    2 TIMOTHY. Chap. 1. Vers. 7.
    TITUS. Chap. 1. Vers. 6.
    HEBREWES. Chap. 2. Vers. 7.
    JAMES Chap. 2. Vers. 3.
    1 PET. Chap. 5. verse 8.
    2 PET. Chap. 1. verse 21.
    1 JOHN. Chap. 2. verse 20.
    REVELATION. Chap. 1. vers. 1.
    §
    AN ALPHABETICALL TABLE Of the chiefe Heads contained in
    these ANNOTATIONS.
    A
    B
    C
    D
    E
    F
    G
    H
    I
    K
    L
    M
    N
    O
    P
    Q
    R
    S
    T
    U
    W
    Y
    Z
    A CATALOGUE OF THE Greek words or phrases, which are opened
    in these ANNOTATIONS.
    B
    §
    §
    E
    Z
    H
    §
    I
    K
    §
    M
    N
    §
    O
    §
    P
    §
    T
    §
    §
    X
    §
    §
    ERRATA.
    §
    ANNOTATIONS UPON ALL THE NEW TESTAMENT [Page][Page]
    PHILOLOGICALL AND THEOLOGICALL: Wherein

    The Emphasis and Elegancie of the Greeke is observed.


    Some Imperfections in our Translation are discovered.
    Divers Jewish Rites and Customes tending to illustrate the text
    are mentioned.
    Many Antilogies and seeming Contradictions reconciled.
    Severall darke and Obscure Places opened.
    Sundry Passages vindicated from the false glosses of Papists
    and Hereticks.
    By EDWARD LEIGH, Master of Arts of both the Universities.

    [...]

    Plantavit. in Florileg. Rabbin. Num. 93.

    [...].
    Crysostom. [...].

    Singuli sermones, syllabae, apices, puncta, in divinis Scripturis


    plena sunt sensibus.

    Hieron. in Epist. ad Ephes. c. 3.

    LONDON, Printed by W. W. and E G. for William Lee, and are to be


    sold at his Shop at the Turks-Head in Fleetstreet next to the Miter
    and Phoenix. Anno Dom. 1650.
    ALMAE MATRI CELEBERRIMAE ACADEMIAE
    OXONIENSI.

    [Page][Page]
    Cademiae nomen
    (Alma mater) Athenis primùm
    A inclaruisse apud omnes ferè
    auctores convenit. Vna Iunii
    urbs Attica (inquit Acade‐
    Paterculus ) pluribus annis eloquentiâ mia.
    quàm universa Graecia, opibusque
    floruit, adeo ut corpora illius gentis Lib. 1.
    separata sint in alias civitates, ingenia hist. Sub
    verò solis Atheniensium muris clausa finem.
    existimes. Graeci Athenas vocant [...], Recentio
    id est, Graeciae Graeciam. Ex Athenis rum
    omnes ferè praestantissimi Oratores, quidam
    optimi Philosophi, excultissimi Poetae scholas
    emicuerunt. Oxonium (Athenae publicas,
    nostrae nobilissimae) verè [...] Kiriath quòd
    Sepher, Academia Angliae est (ut auctori‐
    Drusii verbis utar) atque adeo totius tate
    Europae ut vetustissima ita publicâ,
    celeberrima & amplissima. Bellositum sive
    olim ob amaenitatem loci audiebat, at
    nuper propter fossas, aggeres, quod
    propugnacula, copiasque militares, idem
    haud inconcinnè sic nominares. ferè est,
    Bibliothecam Bodleianam non nemo publicè
    Oxoniae decus, Angliae gemmam, instituunt
    exterorum stuporem, totiusque orbis ur.
    terrarum Phoenicem appellavit. Ex uno quidam
    Collegio Mertonensi (bonorum Vni‐
    ingeniorum feracissimo) Occhamus, versitate
    Scotus, Bradwardinus, aliique melioris s ap‐
    notae Scholastici prodierunt. Faxit pellare
    Deus ut Academia vestra aeternùm sit malunt.
    sanae doctrinae juxta ac pietatis fons Middend
    limpidissimus, qui Ecclesiae & orpius
    Reipublicae hortos suavissimè irriget. de
    Inscribatur portis Collegiorum Academi
    vestrorum (ut Collegij Caii in is, lib. 1.
    florentissimâ Academiâ Cantabrigiensi) cap. 1.
    porta laboris, porta virtutis, porta
    honoris. Inscribatur Musaeis vestris Josh.
    singulis, ut olim Vrsini 15.15.
    Vide
    Amice, quisquis huc venis, Menoch
    Aut agito paucis, aut abi, ium de
    Aut me laborantem adiuva.
    Bonorum artium studiis non solùm Repub.
    immorari, verùm etiam immori volupe Heb. l. 7.
    sit. Absit tamen Academici, imo procul c. 1. & in
    à vobis absit, odas Pindaricas Psalmis loc.
    Davidicis, Thomam Aquinatem
    Apostolo Paulo praeferre. Quinimo Praefat.
    ad
    —Vos exemplaria Sacra Proverb.
    Nocturnâ versate manu, versate
    diurnâ. Vide
    Wake
    Vos Oxonienses (qui linguarum Regē
    callentissimi, inque artium & Platoni‐
    scientiarum encyclopaediâ versatissimi cum. p.
    estis) Christi verbis alloqui liceat, [...]. 3. & 21.
    Marcus Marinus in praefatione ad Loci
    Arcam Noae dicit, Nullum Oratorem vel salubris
    Latinum vel Graecum Mose & Esaiâ ratio in
    dictionum puritate esse facundiorem, institu‐
    nullum Poetam Davide & Jobo figuris endis
    in versu argutiorem, nullum Vniversi‐
    Historiographum Samuele fideliorem. tatibus
    Aureum erat dictum Comitis (supra habenda
    aetatem docti) Pici Mirandulae: est,
    Veritatem Philosophia quaerit, Poetae
    Theologia invenit, Religio possidet. musas in
    Augustinus Hortensium Ciceronis Helicone
    avidè legebat, verùm hoc solum (inquit &
    ille) me in tantâ flagrantiâ refrangebat, Pamass
    quod nomen Christi non erat ibi. Alibi o a‐
    sic Alipium suum affatur, Surgunt maenissi
    indocti & coelum rapiunt: & nos cum mis ru‐
    doctrinis nostris sine corde, ecce ubi tissimisq
    volutamur in Carne & sanguine. ue mon‐
    Hieronymus de Nepotiano sic scribit, tibus
    nempe quod lectione assiduâ & finxerunt
    meditatione diuturnâ pectus suum .
    bibliothecam fecerat Christi. Isaacum Middend
    Casaubonum Londini narrare mihi orp. de
    memini (inquit Scultetus ) scilicet cum Acad. l.
    primum ingenii sui foetum Criticum, 1: c. 2.
    notas nimirum in Diogenem Laertium,
    Patri suo ministro in Galliis Evangelico Masonus
    misisset, hoc ab eo responsi tulisse, Mi libro. 10.

    Fili, laudo tuum studium: verum hoc de


    scito: rem gratiorem te mihi facturum, ministeri
    si vel unum dictum sacrae scripturae o

    difficultatibus aliquibus obstructum Anglican


    explicueris, quàm si mille prophanorum o.
    Scriptorum loca depravata [Page] Vide
    correxeris. Wake
    Regē
    Dignissima sane vox haec (ait
    Platonic
    Scultetus loco citato:) & Casaubono
    um. pag.
    Patre & homine Theologo: quam ego
    184. &
    ita adprobo ut ab aliquot jam annis
    20 [...].
    omnes ferè curas cogitationes que
    meas in illustrationem Novi Testamenti Melchior
    conferam. Hoc semper sibi in animo Adam in
    haesisse professus est idem Isaacus ejus virâ.
    Casaubonus audiente Doctissimo
    Praesule Hiberniae aliis que quibus Ioh.
    hanc narrabat historiam. Vereor autem 5.39.
    ne Ipse hujusmodi oneri impar plane Vide
    sim, & vix aut ne vix pro dignitate Bezam
    subjecti hoc argumentum tractaverim. in Epist.
    Annotationes tamen has quales, 1. Pauli
    quales, in novum Testamentum tibi ad
    dicare visum est, Mater veneranda, cui Corinth.
    me maxime obaeratum esse non c. 11.
    invitus fateor. Solvendo licet non sim, vers. 6.
    hunc tamen librum tibi pro beneficijs
    tuis abundè in me cumulatis tanquam Confes.
    l. 3. cap.
    grati animi [...] lubens offero. Viginti 14.
    plus minus anni effluxerunt ex quo
    materiem hujus operis colligere Conf. l.
    occaepi. Quicquid jam inde ab eo 8. c. 8.

    tempore memorabile, & ad


    Epist. ad
    elucidandos textus Sacrae paginae
    Helio‐
    utile, vel occurrebat in libris, vel audivi
    dorum
    à concionatoribus, ad singula Capita &
    Epita‐
    versus annotavi, Adeo ut opus viginti
    phium
    amorum aliquo saltem sensu appellari
    Nepo‐
    possit. Longum tempus insumpsi
    tiant.
    exscribendis & ad praelum
    parandis hisce notationibus. [Page] Observat
    Multos non contemnendos Philologos . in
    imò & Theologos, Interpretes tum primam
    Protestantes, tum Pontificios consului, Epist. ad
    qui vel in totum Testamentum, in Tim.
    quatuor Evangelia, in Acta Aposto‐
    lorum, Epistolas omnes Paulinas, Heinsius
    aliasque Catholicas, vel in singulas, &
    atque Apocalypsin scripserunt. Grotius
    in No‐
    Quibus omnibus Calvinus Interpres [...] vum
    palmam praeripere, & utramque (quod testame
    aiunt) paginam implere videtur. Beza ntū.
    fertur omnes Graecos autores, sacros Drusti
    & prophanos evolvisse, antequam Prae‐
    Annotationes in Novum Testamentum terita &
    auspicaretur. Voces sunt non paucae pars
    in Novo Testamento (inquit Clarissimus altera.
    Seldenus in Vxore Ebraica. l. 3. c. 23.) Camero‐
    veluti [...]. id genus aliae, quarum nis
    interpretatio solummodo ex usu qui Myrothe‐
    tunc temporis inoleverat, nec aliunde cium &
    ritè petenda. Verìm Epistolae modum Capelli
    excessi; sereno vultu accipere digneris Spicilegi
    quaeso hoc munus literarium, & sicubi um.
    erraverim clementer ignoscas, cum Sculteti
    nullum unquam sine veniâ placuerit exercitati
    ingenium. Academia vestra Scholae in ones
    Ecclesiae secundae nomine olim Evangeli
    inscripta, pietate & verâ eruditione sit cae.
    nulli secunda, hoc ex animo precatur, Delit.
    summisque à Deo votis expetit Evang. &
    observat
    Tibi submississime devotus . in Mat.
    EDVARDUS LEIGH. Marc. in
    Tim. &
    TO THE CHRISTIAN READER.
    READER, [Page]
    Here is a threefold manner of citing Scripture out of the
    Old Testament used by Christ, the Evangelists and
    T Apostles, for either they say simply, it is written, or it is
    said, Matth. 4.4.7.10. Or it is written by the Prophet, or
    in the Prophets, Iohn 6.45. Or lastly it is
    Laurentius in
    written by the Prophet with the name expressed, Esay,
    1 Pet. 1.2.6.
    Ioel, &c. Marke 6.7. Acts 2.16. Neither is it strange, that
    p. 122.
    neither the Chapter nor verse is named by them, since
    this Arithmeticall distinction both of Chapters, and
    specially of verses (which wee have now in our Bibles) is a very late
    invention. This distinction of the Bible into Chapters
    See my
    and verses was made by men subject to errour, and
    Annotations,
    therefore is found oftentimes irregular, separating that
    and Beza on
    which ought to follow in a continued threed, and
    1 Cor. 11.1.
    confounding that which ought to be distinguished. The
    Bookes of the New Testament are 27. the Chapters
    That note on
    260. I do often in these notes relate the opinions and
    Matth. 5.26.
    expositions of others, without passing my censure upon
    the farthing
    them, as Luke 2.7. I relate Mr Cartwrights opinion
    was the least
    though I approve it not; for the originall is most cleere
    coyne used
    against it. And Mark 16.7. Peter is set behind, &c is Mr
    amongst the
    Cartwrights observation, but not so solide; the [Page]
    Jewes, &c.
    marginall notes and those in the text may perhaps
    that had from
    therefore sometimes interfeire and crosse each other,
    Mr Perkins
    as Marke 1.1. I say in the text (out of Gerhard) that
    on that place,
    Marke relates Histories more largely, whereas the
    yet how is
    margent and the thing it self speakes, that he related
    that the least,
    them more briefly, sometimes the severall notes in the
    if a Mite be
    text it selfe may seeme repugnant, as Matth. 24.14. I
    lesse by one
    say from Calvin, that Christ onely affirmes, that the
    Gospell shall be propagated to the utmost ends of the halfe? Matth.
    earth before his last comming, whereas v. 3. I observe 12.33. Christ
    out of B. Downam. that Christs comming is not treated can
    of till, v. 23. Luke 5.39. Old wines are wont to be of a moderate the
    more gentle tast, &c. is contradicted by the margent observing of
    and experience. the Sabbath,
    as he doth
    I hope Divines will not censure mee, as if I did Falcem the other
    in alienam messem immittere. Dr Hall doth determine it Ceremonies
    lawfull for those that are not professd Divines, in some of the Law,
    cases to interpret the Scripture. I shall neede the these are
    favourable construction of Divines in the worke it selfe, Calvins
    since it is the first of that nature wherein I have words, by
    adventured (though by the helpe of the best Com‐ which hee
    mentators) purposely to explaine the sacred text. I seemes to
    desired (having had opportunity of consulting with so make the
    many Criticks for the accomplishing of my Critica observing of
    Sacra) to make an Essay as it were in this booke, how the law a
    usefull such kind of learning was for the clearer Ceremony.
    explication of the Scripture. I shall therfore much varie I
    beleeve in these Annotations from those Englishmen Practic.
    and others, which have formerly expounded either the Cases of
    New Testament or whole Scripture. In such a multitude conscience
    of Collections taken from severall Writers, and many of resolved. lec.
    them long since, there may be some luxuriant 3. case 10.
    branches, which might by Judicious Divines have
    beene thought fit perhaps to have been lopt off, could I have been so
    happy as to have had them first diligently scanned by such.

    Opere in longo fas est obrepere somnum.

    I shall willingly submit it to the Judgement of experienced Divines,


    and such especially as are versed in this kind of learning. The New
    Testament in the Greeke is so little, that by one houre in the morning
    and evening in one weeke (saith Broughton ) one may with ease and
    great delight read it over, yet this booke (saith hee)
    Explicat. of
    hath above 4600. words. Pasor inlargeth the [Page]
    the Apocal.
    number; He saith the Appellative words are 4168. The
    proper names 474. The whole 5242. Hee reckons up
    seven Dialects of the New Testament. Neither is it strange (saith he)
    that the footsteps of all dialects are to be found there, since the
    Apostles published the Gospel, not onely to the Jewes, which used
    the Septuagint or Greeke version of the Old Testament, but also to
    other people differing in severall Dialects. The Attick Dialect, as it is
    the most elegant of all the rest in the Greeke, so it is most frequent in
    the New Testament. If Christians may by these Annotations (which
    have cost me a great deale of paines) be furthered in the study and
    knowledge of the Scriptures, I shall blesse God for it,
    See my
    and thinke my labour well bestowed. Austen while he
    Annotations
    was a Manichee slighted the Scripture for the
    on Iohn 5.39.
    plainnesse of the stile. Visa mihi est (saith he) indigna
    scriptura quam Tullianae dignitati compararem, the
    l. 3. confess.
    Scriptures seemed to me farre unworthy to be compard
    c. 5.
    to the statelinesse of the Ciceronian eloquence; but
    after he grew acquainted with Christ, though hee much
    delighted in reading Tullies Hortensius, yet this thing onely (saith
    hee) in such a heate of zeale tooke mee off, that the
    l. 3. confess.
    name of Christ was not in it. I shall wish thee as much
    c. 4.
    delight and benefit in perusing my Booke, as it hath
    cost mee paines, in collecting, transcribing, inlarging,
    and reviewing it, and rest.

    Thy Hearty well-wisher, EDWARD LEIGH.


    The names of such Bookes as this Authour hath
    formerly written.
    viz. [Page]

    1. A Treatise of Divine Promises.


    2. Analecta, or Observations on the Twelve first Caesars.
    3. Critica Sacra on the Greek of the New Testament.
    4. Critica Sacra on the Hebrew of the Old Testament.
    5. A Treatise of Divinity in Three Bookes.
    6. The Saints Encouragement in Evill Times.
    ❧ ANNOTATIONS UPON THE NEW
    TESTAMENT.
    [Page]
    The Gospel according to St MATTHEW. CHAP.
    I.
    HE word Translated Gospel in Classicall Authors
    signifies, first, Glad Tidings, or tydings of some good. 1
    T Sam. 4.10. and 18.24, 26, 27. Secondly, a reward
    given to him which brings gladsome newes. Thirdly,
    Sacrifice or thankes offered to God for some
    acceptable thing. In the Scriptures of the New Teastament it
    signifies, First, the history of those things which Jesus both did and
    taught, Mar. 1.1. Mat. 26.3. Secondly, Preaching or publishing of the
    doctrine of Salvation. 1 Cor. 9.14. 2 Cor. 8.18. Rom. 2.16. Thirdly,
    The glad tydings of Salvation in and through Jesus Christ, Isa. 40.9.
    and 52.7. and 61.1. Rom. 10.15.

    [...], signifies a gift or tribute due for good tydings, whether as an


    offering to the Gods, the Authours, or as a reward to men, the
    messengers and bringers. M. Mede. See more there. 1 Cor. 9.14.

    Matthew is the first of the Evangelists, because he wrote first, the


    others Marke, Luke, and John follow likewise according
    Lucas
    to the order of time in which they wrote.
    Brugensis.

    Matthew proceedes in this manner: First, he describes


    the Nativity of Christ. Secondly, his Baptisme. Thirdly, his
    Temptation. Fourthly, his Doctrine. Fiftly, his Miracles. Sixtly, his
    Passion. Seventhly, his Resurrection and Ascension.

    Matthew and Luke agree; First, In their generall scope, which is to


    shew that Christ is the true Messias comming from Abraham and
    David. Secondly, In the subject matter or argument, which is to draw
    Christs Genealogie. Thirdly, In the persons of the first fourteen
    generations from Abraham to David, for the same persons altogether
    are rehearsed by both the Evangelists.
    They differ; First, In the forme of the series, Matthew proceedes by
    descending, Luke by ascending; Matthew includes their generations
    in certaine classes and generations, but not Luke. Secondly, In the
    Head or originall which Matthew makes in Abraham,
    Spanhem.
    Luke in Adam or God. Thirdly, in the Order of the
    Dub.
    description, Matthew praeposeth the genealogie to the
    Evangel.
    conception and birth of Christ, Luke postposeth it.
    parte 1. Dub.

    [Page] 19.
    VERSE I.

    THe Booke] This first word of the first Evangelist, is a


    [...] Syrus
    Greeke word, but in signification Hebrew. It is taken paraphrastes
    after the manner of the Hebrewes, who Gen. 5.1. have simpliciter
    Sepher tholedoth, the booke of the generation, that is, dicit,
    descriptio ge‐
    a catalogue or reckoning up, but Moses speakes of the nerationis.
    catalogue of the generation of Adam, Matthew of the Parum ac‐
    booke of the generation of Jesus: so that generation is commodate
    Munsterus
    taken there actively, for them which Adam begot, that
    vertit liber
    is, his posteritie; here passively, for those of which gene‐
    Christ is begotten, that is, for the Ancestors of Christ. rationum. In
    tali enim con‐
    structione
    Jesus] The name in Greeke and Latine, imitateth the Sepher non
    Syriac Ieshuang, it signifieth a Saviour, as the Angel significat
    librum, sed
    explains it. v. 21. To save sinners was the maine catalogum,
    designe of Christs comming into the world. He is first seriem,
    the alone Saviour, Acts 4.12. there is an utter inability recensionem,
    ut ex Gen.
    in any other to save. Secondly, the Almighty Saviour, 5.1. patescit;
    able to save. Isay 63. Heb. 7.25. Thirdly, it is his nec libri
    totius ar‐
    peculiar office to save those which were appointed him
    gumentum
    of his Father. Fourthly, it is for his glory that the Father Christi
    hath made him a Saviour, John 5.22.24. genealogia,
    sed exiguae
    tantummodo
    Christ] It is a greeke word, and signifieth annointed, eius par‐
    and comprehends in it all his Offices of Prophet, Priest, ticulae. In eo‐
    dem
    significatu
    and King, they beeing all annointed: He is called [...] voce [...]
    utuntur hic
    the annointed, by an excellencie, 1 John 41. and 4.42. Hellenistae
    Dilher elect. l.
    Who is the sonne of David, the sonne of Abraham] 1. c. 9.
    Generationis
    These words may be taken two waies; first, this may be id est
    the sense, the sonne of David, which was the sonne of majorum ex
    Abraham: Or thus, the sonne of David and Abraham, quibus ortus
    est Christus,
    the conjunction and beeing understood, and the sense ut Tertul.
    then is, that Christ was the sonne of both. Jansenius vertit. Bez.
    vide Pis. in
    likes the former better. loc.

    Matthew calles Christ the sonne of David and


    Spanhem.
    Abraham. 1 Because the most speciall and frequent
    Dub.
    promises concerning the Messiah were made to
    Evangel.
    Abraham and David, begun to Abraham, Gen. 12.2, 3.
    Facit autem
    repeated and confirmed to David. Psal. 89.29. 2
    Matthaeus A‐
    Because these two were most in the esteeme and
    brahami &
    speech of the Jew [...]s, as men excelling among the
    Davidis
    rest, one among the Patriarkes, the other among the
    specialiter
    Kings. 3 Because the Messias among the Jewes was
    mentionem
    thought to bee the seede of Abraham and the sonne of
    ob promissa
    David according to the promises.
    illis facta;

    He premiseth David before Abraham, First because it is Abrahamo de

    solemne in the contexture of genealogies to ascend populosa

    from the neerer to the more remote, as Luke doth c. 3. progenie,

    Secondly, for the better coherence of this verse with the Davidi autem

    other following, & Maldonate observeth that it is usuall de regni

    with the Hebrewes to postpose that from which they will stabilitate,

    beginne what followes, as in 1 Gen. 1. Thirdly, because quorum

    indeed Christ was not the sonne of Abraham but by utrumque in

    David, and of him first and neerer than the other. Christo emi‐
    nenter imple‐
    Vers. 5. All the women in Christs Genealogie except his tum est.
    most holy Mother, have a marke of infamie upon them,
    Thamar, vers. 3. with whom Judas her Father in law Grotius in
    had committed incest, Gen. 38.18. Secondly, Rachab, loc.
    vers. 5. who was a common strumpet, Heb. 11.31.
    Thirdly, Ruth, verse 5. she came of Moab, whom Lot Notandum in
    begat of his owne daughter, Gen. 19.37. Fourthly, genealogia
    Vriahs wife, verse 6. with whom David committed Salvatoris
    adultery, and for whom he was so plagued of God, 1 nullam
    Sam. 12.9, 10. sanctarum
    assumi
    Vers. 6. David the King] Onely David is adorned with mulierum sed
    this Elogie, because in his person God propounded a eas quas
    type of the Messiah to come. Calvin. Because a scriptura
    promise of a perpetuall kingdome was made to him, 2 reprehendit,
    King. 7.12. Maldonate. ut qui propter
    peccatores
    David is here called the King, because he was the first
    venerat, de
    King in the genealogie of Christ, and because he was
    peccatoribus
    the first King among the people of Israel, in whose
    nascens
    seede the Kingdome long continued. Jan sen.
    omnium
    comment. in concord Evang.
    peccata

    Vers. 8. Joram begat Ozias] It is manifest from 2 King. deleret.


    Hieron. in
    8.24. and 11.2. 1 Chron. 3.11, 12. that Ioram begat
    loc.
    Ahaziah, Ahaziah Ioaz, Ioaz Amazia, and lastly
    Amaziah Vzziah, 2 Chron. 26.1. who also is called
    Azariah. Here three Kings, Ahaziah, Ioaz, and Amaziah are
    premised in this Genealogicall series; as Grand-children are called
    sonnes amongst the Hebrewes, so grandfathers and great-
    grandfathers, fathers, who may bee thought to have begotten their
    grand-children and great grand-children, viz. in a mediate [Page]
    generation. So Christ v. 1. is called the sonne of David & Abraham,
    so we are all called the sonnes of Adam, Iohn 8.33.39.
    Spanhem
    And those three are pretermitted for the peculiar curse
    dub. Evang.
    which God twice threatneth to powre on the house of
    Ahab, 1 King. 21.21. and 2 Kings 9.8. which curse the
    Lord would ratifie here, by altogether rasing out these three Kings
    which were of the posteritie of Ahab, (for Ahaziah was begot by
    Ioram of Athaliah the daughter of Ahab) out of the catalogue of
    Christs progenitors. Or these three Kings may be omitted, because
    Matthew intended to keepe within the compasse of
    Annotations
    fourteene generations here as well as afterwards.
    in folio.

    Vers. 11. By the first Iechonias in the 11 vers. is


    understood Iehoiachim the sonne of Iosiah, who also is called
    Eliakim, and he was either of two names and called also Iechonias
    which is not unusuall in the holy storie, or it may be sayd the name
    Iehoiakim is rendred of Matthew per euphoniam,
    Spanhemitis.
    Iechonias. There seeme to be but 13. in the last ge‐
    Gomarus.
    neration, unlesse he that was last named in the second
    vide de Dieu.
    be againe to be rehearsed the first in that last, as some
    et Pisc. in
    reverend Divines thinke, viz. Iechonias the father, and
    loc. Josias
    also the sonne, which both are to bee reckoned in the
    tanquam
    genealogie, and are called Iehoiachim and Iehoiachin,
    avus
    2 Chron: 36.8, 9.
    nepotem
    mediante pa‐
    Vers. 16. Quest. Why is the genealogie of Christ
    tre Iechoniam
    drawne from Matthew here, vers. 16. to Ioseph, and not
    gignere
    rather to Mary, when yet Christ neither was the sonne
    dicitur, genuit
    of Ioseph nor descended from him. The common
    enim Iosias
    answer both of the ancient and moderne interpreters
    Ioiachimum,
    (which Augustine propounds and defends, Lib. 2. Cons.
    Ioiachim vero
    Evang.) is this, that it was not the custome of the Iewes
    Iechoniam,
    to rehearse a catalogue of generations by women,
    cujus fratres
    Num. 1.26. Hence it is an ancient maxime among them,
    non leguntur
    familia matris non familia.
    quidem
    Vers. 17. From David untill the carrying away into germani
    Babylon are fourteene generations.] There were indeed extitisse, sed
    17. generations from David to the Captivity, but for intelliguntur
    patrui atque
    memories sake three are omitted, that the same even agnati ex
    number might be kept in all. Iosia rege
    descendente
    Vers. 18. Espoused] Contracting is an ancient and s. Iun. in
    commendable custome, see Gen. 19.8.14. Deut. 22.22. Paralel.
    the very Heathens had their espousalls, Iudg. 4.1.
    Placuit despondi, nuptiis hic dictus est dies, sayes he in Spanhemius.
    Terence. Came together] The word which the
    Evangelist useth, either modestly signifieth a lying Iun. in paral.
    together, or is simply taken for to dwell together, that Rainold. de
    the husband and wife make a house and family, so the lib. Apoc.
    sence shall be that the Virgin was not yet delivered praelect. 8.
    from her parents into the hand of her husband, but er alij.
    lived under their custody. Calvin.
    She that is
    V. 18. With Child] Word for word, having in her e bellie,
    betrothed is
    as ver. 23. of the Holy Ghost.] Christ was not begotten
    counted for a
    spermaticè, not of the substance, but of the power of
    wife. Deut.
    the Holy Ghost. He had his principium formale from
    22.24.
    him, and passivum from the Virgin Mary.

    Vers. 19. He was a just man, and therefore not willing [...] de mutuo

    to accompanie with a defiled woman as he might conjugij usu

    suppose, but gentle also, and so chose rather to put honeste

    her away privily, than to cause her to be stoned as the dicitur ut 1

    Law was, Deut. 22.21. After marriage he could not Cor. 7.8. Cui

    have done this, but must have given her a bill. He respondet

    would put her away because hee was just; and privily Latina vox,

    because he would not traduce her; He would put her coire sed

    away, that hee might satisfie his own conscience; and minus

    privily, that he might consult for his wives credit. Lucas verecunda.

    Brugensis comment. in 4. Evangelia.


    [...], ut Iud.
    Vers. 20. But while he thought on these things] In the 13.5.
    Greeke, and as hee had these things in his minde. For
    that which is conceived in her is of the Holy Ghost] Pro eo quod
    Evangelista
    Angelus docebat Iosephum numinis esse quod ille Matthaeus
    putaverat criminis. August. Epist. dicit, inutero
    habebit, in
    Propheta Isa.
    Vers. 21. Thou shalt call his name Iesus, for he shall 7. scriptum
    save his people from their sinnes] To save from their est in utero
    sinnes is to deliver a sinner from all that hurt and accipiet: sed
    propheta
    mischiefe which sinne would bring, viz. 1 from the guilt quia futura
    of it, by which it defiles the conscience, and maketh it praedicit,
    significat quid
    to accuse, condemne and terrifie, and causeth it futurum sit, &
    contrarily to acquit and comfort. 2 From the scribit,
    punishments of sinne, that is, from all evills in this life accipiet:
    Evangelista
    so farre as they bee punishments, that is, testimonies quiae non de
    of Gods hatred against the sinner, and from the eternall futuro, sed
    de praeterito
    miserie of Hell and the losse of heaven, making a man
    narret
    againe an heire of the kingdome of heaven. 3 From the historiam,
    dominion and tyrannie of sinne upon the will, by which mutavit
    accipiet, &
    one is a slave to it. 4 From the staine and filth of sinne, posuit,
    and makes the soule cleane and amiable in the sight of habebit, Qui
    God, the filthinesse of sinne beeing taken away. enim habet,
    nequaquam
    accepturus
    Vers. 22. Of all the writers of the Old Testament the est. Hieron.
    Prophet Esay hath the honour to be the first that is in loc. See
    Luk. 1.35
    vouched in the New, and of all places this hath the
    honour to be the first of all in the first Evangelist and in
    See in Beza
    his first chapter.
    the difference
    betweene
    Vers. 23. A Virgin] That virgin [...], that famous Virgin
    divortium and
    foretold, Isay 7.14. and selected from eternity, whose
    repudium.
    seede was to breake the Serpents head.
    [Page]
    They shall call] So the Vulgar, Syriac, and Certum est il‐
    Ethiopic reade it, the Arabic in the same sense ludnomen
    passively, He shall be called, Beza. Vocabis, Thou Inaūs Iesus,
    shalt call, The right of giving the name, (which rather à Graecis
    agreed to the Father, and not to the mother, but by his Latinos, ab
    consent) is here given to the mother, by which it is Hebraeis
    signified that this sonne as he was man was without Graecos
    Father. But in the 21. v. (as de Dieu. notes) the giving accepisse.
    the name seemes to be ascribed to Ioseph. Maldonatus
    in loc. See 2
    Emanuel] Which being interpreted, is God with us, that Sam. 3.18.
    is, in our nature, as Cartw. or graciously present with
    us, as Calvin. Chemnit. [...] Virgo illa.
    Gen. 3.15.
    Vers. 25. Helvidius would gather from these two words
    untill, and first borne, that Mary after had children by
    Vide miscell
    her husband. The word untill in Scripture is taken for
    Drusij cent.
    never. Gen. 28.15. He is called the first borne in
    1. c. 72.
    Scripture, which first opens the wombe, whether others
    follow or no. Yet it is the ancient and common opinion
    Gen. 35.18.
    of the Church (saith Pareus) that Mary alwaies
    Luk. 1.60.62.
    remained a virgin, which we willingly follow.
    Iun. Esa.

    [...], Illum promogenitum, that first borne, to shew that 7.14. renders

    Christ is not called the first borne of Mary, but it, vocabis O

    absolutely the first borne, because he is that famous virgo.

    first borne, viz. the first begotten of all creatures as


    Paul hath it, that is, begotten before the Creation of all Nobiscum
    things. Iansen. comment. in concord. Evang. carnis
    similitudine,
    nobiscum
    utilitate.
    Bern.

    Primogenitus
    est non post
    quē alij, sed
    ante quem
    nullus alius
    genitus est.

    CHAP. II. Pareus


    Chemnit.

    Verse 1. BEthlehem] signifies domus panis, the house


    of bread, so called from its fertility, the bread of Life is found in
    Bethlehem the house of bread. of Iudea,] that is which is in the tribe
    [...] of Judah. Judg. 19.18. To distinguish it from the other Bethlehm
    in the tribe of Zebulon. Josh. 19.15.

    Herod] the Great, King of Judea. Luke 1.5. called Ascalonita from his
    Country, sonne of Antipater. Herod which killed Iohn Baptist in the
    14. Chap. was called Antipas and was his Sonne. Herod the killer of
    James Acts 12. was named Agrippa, he was the grand-child of this
    Herod the Great by his sonne Aristobulus.

    Ascalonita necat pueros, Antipa Johannem,


    Agrippa Jacobum, Claudens in carcere Petrum.

    Wise men from the East] Three say the Papists,


    Terra unde
    because they offered gold, frankincense and myrrhe,
    venerant Ma‐
    but they were commonly offered by them all, not every
    gi, non Coeli
    one severally his proper gift. Some make gold a
    regio hac
    symbole of Christs kingdome, frankincense of his
    voce de‐
    Priesthood, myrrh of his buriall, but that is not solid; it
    notatur, inquit
    was solemne with the Persians to have some present
    Grotius. Quot
    in their hand when they saluted their Kings, and they
    fuerint nūero,
    chose those three as being the principall commodities
    quia non
    of the East, Gen. 43.12.
    exprimit
    evangelista,
    Vers. 2. Where is he that is borne King of the Jewes]
    nescire
    Some thinke a King borne here is secretly opposed
    praestat
    against a King made or created, but that is too subtill,
    quam temere
    they meane that this King was lately borne and [Page]
    pro certo
    remaineth yet an infant, to distinguish him from the
    asserere
    King that was at his full growth and then governed.
    Which words may be understood two wayes; first quod dubium
    simply, that the sense should bee, Where is that King of est. Calvin.
    the Iewes who is now borne. Secondly, they may shew Magus vox
    that that King which they seeke for is a King borne; that non Latina, à
    is, not chosen by men for a King and annointed in his fit magis, nec
    time, but who was at his Birth the King of the Iewes, to Graeca, aut
    distinguish him from other Kings of the Iewes. Jansen. Hebraea, sed
    Persica, ut
    His Starre] Origen saith it was a comet, Chrysostome volunt, fig.
    and Theophil. an Angell, others say it was a wonderfull sapientem:
    meteor, some say it was an extraordinary starre, won‐ Quos enim
    derfully made by God. For other starres in their daily Graeci
    motion move from East to West, this moved from North Philosophos,
    to South, from Ierusalem to Bethlehem. It was seene in Assyrij
    the day, other starres are then obscured by the Sunnes Chaldaeos,
    splendor. These Astrologers (saith Chrysostome) are Indi
    taught here the truth by this new starre, which had Gymnosophi
    abused the old starres to all impiety. stas, eos
    Persae
    And are come to worship him] The Greeke verbe [...] is magos
    either derived à moto galero, vel ab osculando, vel à proprie
    canibus, from a hat moved, from kissing, or dogges, [...] vocabant.
    is a hat, [...] is to kisse, [...] are dogges, by it is signified Pareus. Non
    the gesture of low veneration when one casts himselfe parva
    at anothers feete, as fawning dogges doe. Lucas quaestio est,
    Brugensis. quales
    fuerunt hi
    Vers. 6. And thou Bethlehem in the land of Judah] That
    magi.
    is part of Iudah. Art nor the least] Object. The Prophet
    Quidam n.
    Micah saith that Bethlehem is little, that it should be
    maleficos
    accounted amongst the Governours in Judah, Matthew
    fuisse
    on the other side extols its dignity, as if, it should be
    autumant, alij
    one of the chiefe, not the least, that is by a miosis, the
    sapientes,
    most excellent. Answer. The Prophet (Christ being not
    plerique
    yet borne) called it least in respect of outward
    splendour, and earthly riches, yet he seemes to etiam reges,
    signifie, that this towne otherwise but little, obscure and Evangelista
    base, should be honoured and made famous by the eos reges
    birth of the Messias, now Matthew looked to the event non vocat,
    of the prophesie, so it is not little in esteeme. vocaturus ut
    apparet, si
    Vers. 10. They rejoyced with exceeding great joy] tales
    There is a three fold emphasis. 1. An Attick elegancie fuissent, cùm
    to rejoyce with joy [...], as [...]. Iliad. [...]. the Latines id ad gloriam
    say, servire servitutem, 2. Great joy. 3. Exceeding great Christi non
    joy. parum
    pertinuisset.
    Vers. 12. Being warned] having beene warned [...]. Sed nec
    veterum
    They departed another way] Greeke, They passed
    interpretum
    secretly by another way, as v. 14. and departed,
    quisquam
    Greeke passed secretly.
    hos magos

    Vers. 18. In Rama was there a voyce heard] Rama was reges vocat.

    farre from Bethlehem, which made St. Ierome make Iansen.

    Rama an Appellative, In excelso vox audita est. The Comment, in

    voyce of the dying children and the crying parents was Concord.

    heard on high, reacht round about throughout all Evang.

    Ephrata. Lamentation, weeping, and great mourning] If


    we observe this place, we shall confesse with Ierome Vide Span‐
    that Matthew in relating this testimony, neither exactly hen. Dub.
    followed the Hebrew nor the Septuagint. Drus. not. in Evang. parte
    parallel. Sac. 2. Dub. 27. &
    28.
    Rachel weeping for her children] That is, the mothers
    which inhabited those parts where the sepulcher of Hoc est
    Rachel was. certam illam
    & infignem
    Vers. 22. He turned aside] Greeke he passed secretly. Stellam. Al
    23. That it might be fulfilled which was spoken by the [...]rdi. Patho‐
    Prophets] By which of the Prophets was this name logia N. T.
    given to Christ, for we find no such testimony?
    Chrysostom and Theophylact, because they cannot Propheta
    undoe this knot, cut it thus, saying that many of the Bethleemam
    bookes of the Prophets are lost. Bucer thinketh that minimam
    that place, Judges 13.5. is here noted. Sampson was a appellans
    most excellent figure of Christ as he was a Redeemer, indicat, illam
    and did most notably represent him in his death quantitate &
    wherein he killed more than in his life, and the booke of angustijs,
    Judges was composed by divers Prophets. Calvin, opibus &
    Beza, and Mr. Perkins, doe incline to this opinion, splendore
    Causabon in his exercitat. Iunius in his paralells and minimam.
    analys. in Num. Piscator, Dr. Tailor, Mr. Dod say, that Matthaeus
    Matthew hath respect to those places, Esay 11.1. and verò non
    Zach. 6.12. a branch, in Hebrew Netzer, therefore minimam ap‐
    Weemes in his Christian Synagogue saith, these words pellans intelli‐
    in Matthew, should bee interpreted, he shall be called a git illam
    flower or branch. honore &
    existimatione
    He shall be called a Nazarene] The Papists are of non esse
    opinion, that our Saviour wore long haire, and so minimam.
    picture him, because, we read here he was a Nazarite, Matth. 6.
    or rather a Nazarene, as with Beza our best Translators Cartw.
    read it, by education, not by profession and institution, historia
    in regard of the place where he was educated and Christi in 4.
    conversed, not any vow whereunto hee was bound, Evagel. [...])
    Numb. 6.4. He dranke wine and touched the dead. He Nihil hic
    observed not the rites and orders of the Nazarites, but Contra
    he was the truth and substance of that order, for in him mentem
    was fully accomplished that holinesse which was figu‐ prophetae, si
    red by that order, he was perfectly severed from all sin verba ejus
    and pollution. legas per
    interrogation
    em, parva es

    CHAP. III. ut sis in


    Chiliadibus

    Verse 1. IOhn] signifieth the grace of God, for he did Juda? Nam

    preach the grace of God in Christ then exhibited. The quid hoc

    Baptist] so named to distinguish him from Iohn the aliud est,

    Apostle, and because He first administred baptisme the quam quod

    Sacrament of the new Testament. In the wildernesse] A Evangelista

    place wherein wee find six Cities with their villages, posuit,

    Iohn 15.61. but called a wildernesse because thinly nequaquam

    inhabited. minima es.


    Sic Apostolus
    Vers. 2. For the Kingdome of Heaven is at hand] That expressit
    is the Church of the Old Testament is now abolished, locum
    and the Church of the New Testament is ready to take Davidis, An
    place by Christs coming, and therefore repent and est
    amend. intelligens?
    [...]. Rom.
    Vers. 3. The voyce of one crying] or, bellowing like an 3.11. Alij
    Oxe. Rollock observeth, that Iohn Baptist entred upon aliter haec
    his calling in the yeare of Jubilee, which used to bee conciliant,
    proclamed by a Cryer with the sound of a trumpet, and nec in ullo
    he is called the voyce of a cryer in allusion thereunto. loco
    laboratum
    Vers. 4. Locusts] have their name in Greeke ( [...]) from magis, mihi
    the tops of the eares of Corne which they fed upon as simplicissina
    they fled. The question needes not to bee whether m videtur
    these be mans meate or no? it is certaine that the quod posui.
    Jewes might eat them by the law of Moses, Levit. Atque haud
    11.22. Plinie l. 1. c. 29. speakes of them, Matthiolus scio an hic
    upon Dioscorides saith, this was the reason, why John locum habere
    Baptist made use of them, as a strict observer of the debeat illa
    Law; they are eaten in the East and else where. quorundam
    excusatio
    Vers. 4. Wild honey]
    Vers. 6. Confessing their sins] The confession of the quod, quae
    Converts was voluntary, not constrained. 2. In general, prius minima
    not of every particular sin. 3 Publike, not into the eares fuerat,
    of a Priest. postea ex
    eventu haud
    Vers. 7. When he saw many of the Pharisees and minima
    Sadduces come to his baptisme] Two kinds of men evaserit,
    which were of great authority among the Jewes, with quum
    whom Christ had perpetuall enmity, as also with the Matthaeus
    Scribes, 5 Cha. 20. and 16.21. & 22.23. & 23.13. ipsum
    prophetam
    Generation of Vipers] The whole body and corporation adducat suis
    of them was full of deadly poison. It is an allusion (say verbis
    some) to Gen. 3.15. Where the wicked are called the loquentem.
    seed of the Serpent, Chemnit. Others alleadge many Sic enim
    properties of the Vipers. 1. He hath his Teeth covered inquit, scrip‐
    and buried in his gummes, so that one would think it a tum est per
    harmlesse Beast and that it could not bite. Viperae prophetam.
    dentes gingivis conduntur, Pliny. l. 11. c. 37. So also Aut si haec
    have these deceitfull Hypocrites their conveiances dicantur in
    wherein they so cunningly couch their wickednesse, persona
    that one would take them of all others to be most Pharisaeoru
    innocent, and to this appertaines the similitude of our m, ne sic
    Saviour, Luke 11.44. quidem,
    vereor,
    Secondly, The nature of Vipers is such, that when they
    curiosis
    have bitten a man, they presently run to the water, but
    ingenijs fiet
    if they find not the water they die: so Hee calls them
    satis. Nam
    Vipers who committing deadly sinnes did run to
    non legimus
    baptisme, as Vipers to the water to avoyde the danger
    usquam
    of death.
    notatos

    Thirdly, it is the nature of Vipers to make themselves a Pharisaeos,

    passage through their mothers bowels, (though some quod

    denie this) and therefore they are called Viperae, quasi Prophetarum
    vi partae; so the Jewes daily persecuting the Prophets verba
    did breake through their mother the Synagogue, Cant. immutarint
    1.6. aut
    corruperint.
    Fourthly, The Viper is very specious and beautifull Drusij not, in
    without, as it were painted, but full of poyson within; so paral. sacra.
    the Pharisees made a shew and ostentation of
    holinesse, but had the poyson of malice in their hearts. Vide Canin.
    loc. novi
    Vers. 8. Meete for repentance] It is a metaphor taken
    Testamenti &
    from trees transplanted or grafted into other stocks,
    Appendicem
    they must bring forth a new fruite.
    de Dieu.

    Vers. 9. God is able of these stones to raise up children


    Vid.
    to Abraham.] The Baptist mentioned stones either
    Spanhem,
    because there was plentie of them in that place where
    Dub. Evang.
    he taught and baptized, as the similies and examples
    partem
    that Christ brings are often fetcht from things obvious,
    secundā
    or he puts a definite thing, for a thing indefinite, stones,
    Dub.
    that is, things unfit for such a matter, as Luke 19.40. or
    82.83.84. Dr.
    else alludes to Esay 51.2.
    Clerke.
    Vers. 10. Now] That light is come into the world, also]
    this implies something before of the same kind, axe,] Three
    some would have that to be Gods own immediate Synonima, as
    hand, but it is here an instrument, the Roman Empire. with the
    Prophet, la‐
    Laid] A metaphor taken from the custome of men which mentation,
    cut with an axe, they usually lay the axe at the place weeping,
    where they would strike, to guide their stroke; God to bitternesses.
    prevent his.
    [Page]
    Per Rachel.
    The roote] Some would have Abrah. to be the root,
    [...] intelligit
    others Christ, rather the Jewish State & Church, some
    matres
    Bethlehemitic
    say Gods presence in his ordinances, the civill as in vicinia
    government, and saints. sepulchri
    Rachelis
    Therefore] After so many warnings and convictions. habitantes.
    Tree] The Nations of the Jewes. Piscat. [...] &
    noluit
    Every tree which bringeth not forth] Not that hath or will consolari.
    bring forth, but which doth not bring forth, that is, is not Quo loco
    in a growing, bearing, thriving way; it is not enough to consolari
    bud or blossome, but must make it out to the use of the accipit
    husbandman. Fruite,] not leaves or blossoms. Good] vulgatus pro
    Answerable to the soile, the purpose God hath consolatione
    ordained it for, and his care and cost bestowed on it. Is m accipere
    cut down] As sure to be as if it were done already. Cut sive
    downe] by Gods hand, judiciously, & efficatiously, admittere,
    though they deserve it meritoriously. Cast into the fire,] quo sensu.
    which is proper for a barren tree, never to be pluckt out Gen. chap.
    againe. 37. v. 35.
    extat de
    Vers. 11. Whose shooes I am not worthy to beare] That
    Iacobe vicem
    phrase is taken from the custome of the Hebrewes,
    Iosephi
    who being to enter into the more holy place laid by their
    dolente.
    shooes as the Turkes and Africans doe now; those
    Noluit
    which were more noble, had a boy who carried their
    consolatione
    shooes when they laid them by. The other Evangelists
    m accipere,
    have exprest it in a different phrase, Marke 1.7. Luke
    ut ibidem
    3.16. Iohn 1.26, 27. And they all allude to the forme of
    vulgata
    the shooe, for in the hotter countries, the shooes had
    versio habet.
    soles onely below, they were tyed above, so that they
    Passive hoc
    were to be loosed in their bonds, before they could be
    dicitur Ier.
    pulled off.
    cap. 31. v.

    Vers. 11. Baptize] That is, drowne you all over, dip you 15.

    into the ocean of his grace, opposite to the sprinckling Comprobant

    which was in the Law, with the Holy Ghost, and with haec
    fire] That is with the Holy Ghost, which is fire, et is Scriptorum
    taken not copulativè, but exegeticè. The Aethiopians Testimoniis.
    (which we call Abisseni) take this word properly, and Dieter.
    marke their children as we doe our beasts with an hot Antiquit. Bibl.
    yron when they baptize them. It must bee expounded parte. 1.
    metaphorically, or rather prophetically with reference
    (say some ) to the History of the fiery cloven tongues, Si ullus locus
    the visible representation of the Holy Ghost on the day in toto novo
    of Pentecost. Act. 2.2, 3. or to Esay 6.6, 7. (saith Testamento
    Capellus) where one of the Seraphims is said to have Calumniae &
    taken a burning coale from the Altar, and with it to have cavillis
    touched the lips of the Prophet, by which coal the Holy hostium
    Ghost was signified, or his most efficacious force of Evangelii op‐
    purging, and by those words thy iniquity is taken away, portunus
    inward baptisme (which wholly consists in the purgation videtur, &
    and expiation of sinnes) is noted. Lectori
    attento
    Vers. 12. In which Allegoricall speech by the floore, the crucem figere
    Church of Christ dispersed through Iudaea and the potest,
    whole world is understood; by the fanne the meanes by fatendum
    which Christ separates beleevers from the hypocrites hunc prae
    and wicked, which are preaching of the Gospel, omnibus alijs
    afflictions, and the last judgement; by the purging of the & majori
    floore, the action of separating; by the wheate, the specie urgeri,
    beleevers; by the chaffe, the wicked; by the garner, the & difficilem
    kingdome of heaven and eternall life; by unquenchable pati
    fire, the torments of hell, Winnowing signifies the solutionem,
    temptations of Satan, Luk. 12.31. Span. dub.
    Evang. Part.
    Here the errour of Origen is condemned, who thought
    2 Dub. 87.
    that the torments of hell would not be pepetuall, but
    Vide plura
    should end after the great yeare of Plato, in which all
    apud
    things shall be renewed, it is unquenchable fire. He
    Spanhem.
    alludes to the 66 of Esay 24. and 33.14.
    loco citato &
    Vers. 14. But Iohn forbad him,] He earnestly forbad Dub.
    him, as the Geeke word signifies. 88.89.90.91.
    92.93.94. et
    Vers. 16. It is most likely it was a reall body, and de Dien.
    corporall dove, for Luke addeth in a bodily shape. The Append.
    word likenesse is not to be referred to the Dove, but to Sculter.
    the Spirit, which manifested his presence in this Exercit.
    likenesse. Secondly, that phrase doth not alwaies note Evang. l. 1. c.
    likenesse and similitude onely, but verity and identity, 60.
    Iohn 1.14. Phil. 2.7. Mahomet, that wicked impostor,
    and ape of Christ, imitated this. For that he might Vel quòd pri‐
    perswade his followers that the Holy Ghost was familiar mus
    with him, he by often feeding a Dove brought her to fly baptizare
    over his head, and to picke graines of corne out of his coepit, vel
    eare. quòd Christū
    baptizaverit.
    Vers. 17. In whom] Not with, or by, or through whom;
    Maldonatus,
    but a larger preposition than them all, which signifieth
    vide Bezam.
    two things: first, that God is well pleased with Christ.
    Secondly, in and through him with others.
    Illud observa‐
    tu non indig‐
    num, factum
    divina provi‐
    dentia ut qui
    veniebat in
    Spiritu Eliae,
    Elias propte‐
    rea à
    Prophetis
    nominatus,
    etiam habitu
    exteriori
    Eliam
    referret.
    Grotius in

    CHAP. IV. loc. vide


    Sculter.

    Verse 1. THen] This word hath reference to the end of exercit

    the former chapter, so soone as Christ was solemnely Evangel. li. 1.

    inaugurated into his Office, and proclamed from heaven c. 15.

    to be the sole Doctor and Prophet of Gods [Page]


    Church, even then immediately without any In regionibus

    delay was he driven forth, as Marke saith, 1.12. Calidioribus


    tanta apum
    Wildernesse] The great wildernesse is here meant saith Copia esse
    Chemnitius; whose reasons are these. First, The other solet, ut cum
    Deserts are circumscribed by some addition, as the alvearibus
    wildernesse of Iudaea, Ziph, Maon, the great Capi non
    wildernesse is simply so called without any addition. possint in
    sylvas
    Vers. 2. Matthew expressely makes mention of nights, avolent, &
    lest it should bee thought to be such a fast, as that of aut in
    the Jewes, who fasted in the day, and did eate at the arborum
    evening and in the night. He would not extend his fast truncis, aut in
    above the terme of Moses and Elias, lest he should rupium
    have seemed to have appeared onely, and not to have fissuris
    beene a true man. mellificent,
    vidi ego in
    Vers. 3. It is probable (saith Maldonate) that he Boetica
    appeared in a humane shape, because he spoke to
    homines
    Christ of many things, and because he sought to be pauperes, qui
    worshiped. hoc ex sylvis
    colligendo,
    The Devill is called the Tempter because he gives
    vendendóque
    himselfe to tempt all men, by all meanes, at all times.
    melle
    Command that these stones be made bread] The
    quaestum
    sense of the words is, since thou seest thy selfe to be
    factitarent. Id
    forsaken of God, necessity compells that thou shouldst
    in Palaestina
    provide for thy selfe, therefore command that these multum
    stones be made bread. fuisse
    credendum
    Vers. 4. That is, that speciall and powerfull word, est, & quia
    whereby hee appointeth and commandeth it to nourish calida &
    us, the word of command and benediction. fertilis erat
    regio, & quia
    Vers. 5. The Devill (saith Chemnitius) appeared in Deus saepe
    some visible and corporall shape to Christ, as the vocat terram
    words of the Evangelists intimate: The tempter lacte & melle
    comming to him, tooke him with him, and get thee away manantem, &
    Satan. Calvin & Scultetus think rather it was in a vision; quia ex facto
    but first then Satans perswasion to Christ to cast Ionathae,
    himselfe downe could have beene no temptation. manifestum
    Secondly, Christ might bee led of the Devill the ordinary est mel à
    way from the wildernesse to Jerusalem, so much the rupibus
    words will beare. Thirdly, the Devill might carry Christs revera
    body really through the aire, Piscator, Perkins, Dike, fluxisse.
    Tailour. In the fifth verse the words following confirme Maldonatus.
    the reall transportation, for it is said the Devill set him Vide Scult.
    on a pinacle of the temple, therefore having power to Delit. Evang.
    set him there hee might carry him thither; besides the c. 9.
    word signifieth hee set him downe, who had formerly
    taken him up.
    Progeniem
    viperarum
    Vers. 7. It is written againe] Not that another Scripture
    nominat
    opposeth the true meaning of the Psalme, but he
    potiùs quam
    opposeth it against, the corruption of the Devill which
    viperas ut toti
    hee made by mutilating the words of the Psalmist, or
    ordini
    rather by depraving them, saith Scultetus.
    exprobret vi‐
    Thou shalt not tempt the Lord thy God] Hee is said to rulentam
    tempt God, who not ordinarily but presumptuously malitiam, ne
    without necessity seekes an experiment of the power, (que) enim
    wisedome, goodnesse, and truth of God. paucos
    Vers. 10. Get thee hence Satan] Signifying thereby not tantum illos
    onely his abhorring of that sinne, but also the danger of qui aderant
    the assault by the world. sed totum
    corpus
    For it is written] All the Scriptures which Christ as yet damnari
    cited, he brings out of Deuteronomie, After the manner voluit, ac si
    of the Iewes, who were especially versed in that as an diceret, u‐
    epitome of the whole law. Lucas. Brugensis. tramque
    factionem
    Thou shalt worship the Lord thy God, and him onely non nisi
    shalt thou serve] By worship is properly signified bodily serpentes
    worship in a bodily gesture, the meaning then is, thou gignere.
    shalt with thy body adore the Lord, for so it is suitable Calvin.
    to Satans demand. The word serve] Signifieth all Chrysost.
    worship due to God both inward and outward. onely] Opere
    This word appertaines to both the members, and so to imperfecto.
    the whole sentence, for else there should be no direct Vide
    deniall of Satans temptation, requiring onely the former Spanhem.
    and not the latter. Dub. Evang.
    parte 3. Dub.
    Out of the words of Moses, that we must serve God,
    30. Viperae
    Deut. 6.13. Christ maketh collection that we must serve
    venenum in
    God alone, teaching us to conclude in like case, that if
    lingua, pellis
    the Scripture doe shew, that there is not any other
    speciosa.
    power of conversion besides the Spirit of God, then
    Alluditur
    where it is said the Lord converteth or allureth Japheth,
    simul ad
    it is there meant, that the Lord onely converteth and
    locum
    allureth, and none other.
    Geneseos,

    Vers. 11. Angels ministred unto him] Non tanquam ubi diabolus

    misericordes indigenti, sed tanquam subjecti serpens

    omnipotenti. Augustin. Hom. 8. Grotius.

    Vers. 18. As he walked by the Sea of Galilee] It was not Spanhem.


    properly a Sea, but according to the phrase of the Dub. Evang.
    Hebrewes, who call all great meetings of waters by that parte. 3. Dub.
    one name. The River Iordan falling into this flat, makes 35.
    sixteene miles long and some six in breadth, which was
    famous for fish though of ordinary kinds, yet of an Fructus à fru‐
    extraordinary tast and relish. or.

    Vers. 19. Follow me] [...] Come and follow mee. [Page] Pareas. Exo.
    3.5. Iosh.
    V. 23. Teaching in their Synagogues] The word [...] is
    5.15.
    usuall with the Septuagint Interpreters in the old
    Maldonate
    Testament. In its first originall it is a generall word sig‐
    hath both
    nifying the very act of gathering together. Gen. 1.9. and
    those exposi‐
    28.3. Esay 19.16. Ier. 44.15. and 50.9. Ezeck. 38.4. But
    tions. Vide
    in speciall it is used of the Church of Israel, Exod. 16.3.
    Drusij. Adag.
    Levit. 14.3. In the same manner it is used by the
    Class. l. 3.
    Evangelists and Apostles in the new Testament, for the
    Solvere
    gathering together, viz. of the Jewish people, as in this
    calceū
    place, and metonymically for the place in which the
    vilissimum ac
    Iewes met every Sabbath to heare the Law and the
    maximè
    Prophets read, Luke 7.5. Acts 15.21. and 18.7. Gerh.
    despicax est
    loc. commun. de ecclesia. c. 1.
    ministerium.
    Aug. &
    The Gospel of the kingdome] Because it declares both
    Theoph. vide
    the nature of this kingdome, and the way leading to it.
    Bezam.
    Heron.

    Vers. 24. And his fame went throughout all Syria] And See Gen.
    the fame of him went into all Syria. Possessed with 3.16. Hoc est
    Devills] Greek, vexed with Devills. Spiritu sancto
    igneo, Spiritu
    Lunatickes] They are called Lunatickes in whom the Sancto qui
    force of the disease increaseth or decreaseth after the est ignis, id
    inclination of the Moone, as those that have the falling est, qui est
    sicknesse. similis igni.
    est Hendya‐
    dis. Cornel. a

    CHAP. V. Lap. Vide


    Scultet. Exer‐

    LInacer reading these fifth, sixth, and seventh Chapters cit. evang. l.

    of Matthew, burst out into this protestation, Either these 1. c. 35.

    sayings are not Christs, or wee are not Christians.


    Cameron and
    In this Chapter, and the two next, is contained Christs Mr. Bedford
    Sermon in the Mount, preached to his Disciples and on the Sac.
    others that were converted unto him among the multi‐ part. 1. ch. 2.
    tude. This Sermon may be called the Key of the whole
    Bible; for here Christ openeth the summe of the Old Spicileg. in.
    and New Testament. Christ quotes and repeates whole loc.
    sentences out of it else where, Luke 11.2. and
    12.22.13. ch. 14.14. ch. 34.16. ch. 18. This Sermon is Glass. Rhe.
    the same with that which is set downe by Luke 6.20. Sac. Tract. 1.
    For they have one beginning and one matter, the same c. 11.
    order of preaching and the same conclusion. Luke
    relates things more briefly, Matthew more fully, Impij &
    Chemnitius, Calvin, Perkins, though Piscator and damnandi vo‐
    others bee of another opinion. cantur
    paleae, quia
    Our Saviour sheweth here, that the happinesse which ut paleae
    by him they were to expect, did consist in spirituall sunt
    grace and eternall glory, the one being beatitudo viae, levissimi,
    our happinesse in this life, the other beatitudo gloriae,
    vilissimi & ad
    our happinesse in the life to come. nihil fere
    utiles nisi ad
    Vers. 1. The Mountaine] By the highnesse of the place
    ignem. a
    declaring that Hee would deliver nothing common or
    Lapide
    low. Eras.

    And when he was set] It belongs to the Teacher to sit in [...], Obnixè
    a chaire or higher place, that he may be heard from far. prohibuit. [...]
    Session also notes the tranquility of Christ, for the body in compo‐
    sitting, the Spirit is quieted, and is apt to meditate in, & sitione
    teach divine things. Corn. à Lapide. intendit
    significatione
    Vers. 2. And he opened his mouth, and taught them] m.
    Theophylacts note is witty. He makes a question
    whether the first word be not superfluous or no, for how Apertio
    could Christ teach but he must open his mouth? He caelorum pro
    answers that these words were not idle, for Christ did mani‐
    sometimes teach and opened not his mouth, viz. By his festatione
    life and miracles; but now he opened his mouth and gloriae
    taught them by doctrine. Coelestis
    interdum
    It is a pleonasme, Calvin, as we use to say, I have
    accipitur, hic
    heard it with mine eares. An Hebraisme. i.e. He bagan
    verò etiam
    to speak. Some interpret it thus, he spake before by the
    significat
    mouth of his Prophets, now with his owne mouth.
    visibilis Coeli
    cissuram ita
    This phrase is emphaticall, and signifieth that He
    ut perspicere
    delivered to them deepe matters of weight and
    potuit
    importance. Ephes. 6.19. Iob. 32.23. And this may
    Iohannes
    appeare by the conclusion of the Sermon. ch. 7. v. 29.
    aliquid
    Yet this is not perpetually true of this phrase saith Beza.
    planetis &
    These words imply two things, First, the excellency of
    astris
    the Speaker, Psal. 78.1. Secondly, the Majestie and
    superius;
    authority of the Speaker, Pro. 31.28.
    neque [...].
    And taught them] Not upon a perfect Text as Hee did alius potest
    Luke the fourth. esse sensus
    verborum
    These eight Beatitudes are as it were the eight Marci cum
    Paradoxes of the world: for the world and Philosophers dicit eum
    place happinesse in riches, not in poverty; in sublimitie, vidisse
    not in humility; in fulnesse, not in hunger; in joy, not in diffindi
    mourning. coelos.
    Calvinus.
    Vers. 3. Christ sets not downe that wherein formally Videtur
    blessednesse consists, but rules whereby we may respicere
    know whether we be blessed or no, occultae atque
    praedestinationis indicia, & futurae gloriae praesagia. alludere ad
    To bee poore in Spirit, pure in heart, meeke, mercifull, locum qui est
    are stiled so many beatitudes. Schoolemen say truely, Proverb.
    they are beatitudo disponens, so many dispositions to 8.30.
    perfect blessednesse.
    The weapons
    Poore in Spirit] Beggers in Spirit, Esay 66.2. Austin and used in this
    Chrysostome expound it of inward humility; the combat by
    meaning is, those that have a spiritual sence of their Christ art
    spirituall misery. partly
    offensive, the
    Vers. 4. Mourne ] It signifieth great sorrow. Piscator and
    sword of the
    others expound it of sorrow for sin. For they shall be
    Spirit, it is
    comforted.] They shall have inward and outward
    written, partly
    comfort.
    defensive,
    which are
    Vers. 6. Blessed are they which doe hunger and thirst
    principally
    after righteousnesse] or, they that are hungring and
    three
    thirsting, So the Greeke runs, after the participle of the
    corresponde
    present tense, intimating that wherever this is the
    nt to the
    present disposition of mens soules, they are blessed.
    number of
    Vers. 8. Pure in heart] Austin renders it mundi-cordes. our three
    Purity is of two sorts, First, that which is contrary to mortall
    pollution, as water when it is cleane, and not mudded enemies, the
    nor defiled. Secondly, Which is contrary to mixture, as World, Flesh,
    wine when it is not mixt. Not carnall nor hypocriticall. and the De‐
    vill. He useth
    For they shall see God] In the Hebrew phrase to see is the
    ordinarily used for to injoy. Psal. 4. Who will she us any wildernesse
    good? The word in the Hebrew is, who will make us to against the
    temptations
    see any good, that is, to injoy good. To see God is to of the world,
    injoy him, there is no seeing God but in Christ. fasting
    against the
    Vers. 9. Peace-makers] i.e. such as love to maintaine temptations
    unity, concord, good-will and good agreement amongst of the flesh,
    men. Not onely those which take up differences, but the and prayer
    parties at variance which are most inclinable to peace. against the
    temptations
    For they shall be called] i. e. they shall bee indeed, and of the Devill.
    shall also be knowne and reputed to be, the
    Sonnes of God, by their likenesse to him. [Page]
    Chemnit.

    Vers. 12. Rejoyce and be exceeding glad] Or, rejoyce,


    Perkins.
    and that exceedingly.

    Great is your reward] Object. Rev. 12.12. A reward Vide Pisca. in


    implieth the merit of workes preceding. Answ. A reward loc.
    is taken, First, strictly, for that which doth answer and is
    equall to the worke. Secondly, Largely, for whatsoever Delit. Evang.
    is consequent to the worke; Heaven is a reward in this c. 30.
    latter sence, therefore salvation is called a gift.
    Si locum
    Vers. 13. The salt of the earth] In regard of their Deuteronomij
    ministry, they are to be totius orbis magistri, Chrysost. cum historijs
    The interrogation wherewith imports a vehement antecedentib
    deniall, as if Christ should say, if salt once lose his us, & cum
    naturall propertie of saltnesse, it can never be Psal. 95.8.
    recovered. Conferas,
    apparebit [...]
    First, Salt hath heate and acrimony by which it pierceth,
    propriè hic
    attenuates and subdues the whole lumpe: nothing is
    esse Dei
    more piercing than the word, which being committed to
    potentiam aut
    the Apostles subdues the whole man and seizeth upon
    providentiam
    the vitalls. Heb. 4.12.
    experiri, cum
    satis magna
    Secondly, Salt preserves from corruption, whence a jam ejus
    perpetuall Covenant is called a Covenant of Salt. documenta
    Numb. 18.19. The word which the Apostles brought is apparuerint,
    permanent and the Covenant of grace published by Sic Act.
    them is a stable and perpetuall Covenant. 15.10.
    Grotius.
    Thirdly, Salt is a symbole of wisedome. Wise men are
    called salsi, and fooles insulsi: so there is no true Vbi fatetur
    wisedome but in the word committed to the Apostles, Iansenius
    without which no man is wise. quòd res est,
    in primae
    Vers. 17. Our Saviour useth foure arguments to shew
    etiam parte
    that Hee had no intent to abrogate the Law. First he
    intelligi debe‐
    tells them in this vers. that Hee came to fulfill the Law.
    re vocem so‐
    lam: Alioqui
    2ly v. 18. He tels them that not any thing of the least
    tentatori ceu
    signification in the Law shal fail.
    ad rationem

    Thirdly, In the 19. Vers. He that breakes the Law, and deposcentis

    teacheth men so, shall bee least in the kingdome of minus aptè

    Heaven. respondisset
    Christus.
    Fourthly, His doctrine required a greater right than that Down Diat.
    of the Scribes & Pharisees. de Antich.
    vide Piscar.
    Vers. 18. Till heaven and earth passe] Greeke shall v. 2.8.
    passe away. Some doe very subtilly play with the
    word untill, as if that the passing of Heaven and [Page] Vox haec [...]
    Earth, which shall be in the last day of Judgement, tam latè patet
    should put an end to the Law and the Prophets. And quam
    truly (saith Calvin) as tongues shall then cease, and Hebraea
    prophecies bee abolished, so I thinke that the written Gnedah, aut
    Law with the exposition shall cease. Latina
    conventus.
    Omnis enim
    One Iot, or tittle] Ierome calls apices (tittles) those by hominum
    which like letters in times past were distinguished, Coetus qui
    when he saith, that Resh and Daleth differ onely in the ex instituto
    tittle; those erre that interpret them de punctis est sive
    vocalibus; judiciorū, sive
    publici
    Iod the least of the Consonants, tittle of the vowells, consilij, sine
    which were as ancient as the Hebrew Consonants. rerum
    sacrarum
    Fulfilled] In respect of unpartiall and sincere obedience, gratia, hoc
    for of that our Saviour speakes as is manifest by the nomine
    words following, He that shall breake the least of these appellatur.
    Commandeme [...]s and teach men so, shall be called Deinde verò
    least, and except your righteousnesse exceede, that is, coepit & ad
    righteousnesse of Habit and practice, which is that loca
    which the Law as it is taken in that place required. transferri, in
    quibus isti
    Vers. 20. The Scribes were the best in those dayes for
    conventus
    learning and interpreting the Law, Pharisees for
    habebantur,
    practise, the strictest sect, Acts 26. Theirs was but an
    ut Luc. 17.5.
    outward civill righteousnesse whereby they kept the
    Hic sive
    Law onely in outward actions.
    Coetum, sive

    Yee shall in no case enter into the kingdome of locum in quo

    Heaven] Shall neither be accepted as members of the lex divina

    kingdome of grace here, nor injoy glory hereafter. exponi


    solebat
    Vers. 21. He doth not oppose his answer against the intelligas,
    Commandement of Moses, but the common conceite of nihil refert.
    the Scribes. Ne
    Christianos
    Vers. 22. But I say unto you] The Expositors are so at quidem ab
    discord in the interpretation of these words, that while hoc vocabulo
    they endeavour to explaine the sence, they forget the abhorruisse
    duty contained in it, and scarce any where shew more
    anger than here, calling one another Hereticke and apparet. Iac.
    foole. 2.2. Grotius.

    Hee alludeth to the custome of punishing offenders Vel quod


    used among the Jewes; as there is a gradation of interlunio nati
    sinne, so of punishment. Iudgement, a lesse court comitiali mor‐
    which inflic [...]ed small mulcts as it were by a leete; bo laborare
    Councell, the greater Court, as it were quarter- soleant, vel
    sessions; Thirdly a more numerous Senate, a grand quod
    assise. epileptici ad
    conversiones
    Augustin saith in primo est ira tantum, in secundo est
    lunares
    ira & Sermo, in tertio ira & certa expressio irrisionis.
    paroxysmis
    corripiantur.
    Our Saviour interprets the sixth Commandement and
    Scultet.
    shewes besides the actuall taking away of life to which
    exercit.
    the Pharisees bound the breach of it, three degrees of
    Evang. l. 2. c.
    sinners against that precept, He that is angry with his
    12. vide
    brother without cause, or rashly, or for nothing, for an
    Fulleri
    injury offered to himselfe, not a sinne committed
    miscell. Sac.
    against God. Secondly, He that saith to his Brother
    l. 2. c. 17.
    Racha, which is an expression of anger, in a word of
    lighter disgrace, as sirra, or pish, or the like. Thirdly, He
    Lex quae in
    that saith, thou foole, which is a word of reviling and
    monte lata
    soonest offers it selfe to him that is angry.
    fuerat, in
    Vers. 23. That phrase, hath ought against thee] is a monte
    Law-terme, and implieth a sute in Law. Act. 24.20. exposita fuit.
    Heinsius in
    Vers. 24. Agree] i. e. Use meanes to become friends exercitat.
    with him with whom thou art at variance. Quickly] i. e. Dominus ad
    Without delay; rather yeeld from thine owne right, than montana
    deferre to be reconciled. Whiles thou art in the way] i.e. conscendit,
    Whiles thou art going with thine Adversary to have the ut turbas ad
    matter tryed before the Magistrate, Luke 12.58. Lest.] i. altiora secum
    e. Lest thine Adversary having a good Action against trahat.
    thee, do convince and cast thee before the Magistrate Hieronymus
    and the Judge. Lest after thou art convinced of wrong in loc.
    doing, the Judge command the Sergeant to cast
    [Page]
    thee into prison. Farthing] This farthing was the Haec potius
    least coyne used among the Jewes, called a Quadrin, vis est hujus
    which containeth two Mites, Marke 12.42. and it is the generis
    fourth part of a penny in English. This last phrase, (To loquendi, ut
    pay the uttermost farthing) is proverbiall, like unto qui sermones
    which is that in French, Payer jusques au dernier mente [...]
    denier. As if he had said, Looke for no compounding or conceptos
    agreement with thine Adversary when thou art once proferant, ij
    cast into prison, for he will shew thee no favour, but use dicantur
    thee as hardly as may be, remitting nothing, but aperto ore
    causing thee to make full restitution and satisfaction, loqui ea quae
    even to the uttermost farthing. mente prius
    conceperant
    The Papists expound it allegorically, and say that by alij [...]
    Adversary is meant God commanding men in his Law; loquenda.
    and by Way is meant the space of time in this life; by Rainold. de
    Iudge Christ; by Serjeant Gods Angels; by Prison Hell, lib. Apoc.
    or rather Purgatory; and by the uttermost farthing,
    veniall sinnes. As if this were the meaning: Agree with Iansen.
    God while thou art in this life, betweene this and the Chemnit.
    day of judgement, lest thou come before Christ, and he Perkins.
    cause his Angels to cast thee into Purgatory, and there
    thou remaine, till thou hast satisfied for the least veniall Cornel à Lap.
    sinnes. But this cannot be the true meaning of this
    place, for first, these words depend upon the former, &
    Vos crediti
    are a continuance of the rule of reconciliation between
    [...] beatos
    man and man, and not between God and man. 2ly By esse
    this exposition they confound the Adversary and the pauperes,
    Judge, (for the Father and the Sonne are one) which in ergo ut tanto
    this Text are made divers and distinct. facilius fiatis
    Vers. 28. Quod in homicidiis est irasci, hoc in adulteriis beati, omnia
    est concupiscere. There may be adultery (saith Austin) bona vobis
    and a woman not toucht; murder, and a man not kild. adimimus.
    Lust after her] with a will and desire to her. Iuliani
    Scomma in
    Vers. 29. Right eye, and right hand] are mentioned, Christianos
    because the right parts are dearest to us; some speciall jactum.
    darling sinne, wherein the flesh most delights, which is
    as her right eye in regard of pleasure; as her right hand Graeca dictio
    in regard of profit. Pull it out,] not pick it out, as the [...] propriè
    Eagle doth the eye of her prey, by degrees, but pull it mendicòs
    out all together. significat.
    Iansen.
    Vers. 30. Cut it off.] In the Originall it is [...], which
    signifieth in the emphasis of the word, chop it off; not
    Doleat homo
    saw it by degrees, but chop it off; that is, on a sudden
    Christianus,
    cut it off; on a sudden cut off thy sins which are as
    & de dolore
    deare as thy right hand.
    gaudeat.

    Vers. 34. But I say unto you, Sweare not at all.] The
    Manichees and Anabaptists altogether reject the use of Luke 1.76.

    an Oath; and they cite this place, and that of Iames Called) i. e.

    5.12. but in both these places an Oath is not forbidden, accounted.

    but restrained. There is a prohibition onely of idle Calvin.

    Oathes, and collusion of Oathes (as Bucer,) or


    swearing lightly and loosely (as Gualther,) or swearing Vt sit poste‐
    in common talke (as Zanchius,) or rash and unneces‐ rius verbum
    sary Oathes (as Vrsinus, ) or private and ordinary loco adverbij
    swearing (as Aretius and Melancthon,) or swearing by Hebraeorum
    the creatures (as Beza and Pellican.) At all] in your more.
    usuall talke. he forbids us not simply to sweare, but not
    to sweare by the creatures, since that is to ascribe a Perkins.
    Deity to them, or to sweare upon any trifling occasion,
    or in their ordinary communication. Discipuli sal
    terrae vo‐
    Vers. 37. But let your communication be yea, yea, nay, cantur à
    nay,] Affirme a truth, and deny a falsehood simply and Domino, &
    barely, without making the name of God accessary to emphaticè
    your vaine discourses. Dr. Featlie. quidem cum
    articulo [...],
    In ordinary discourse you may use an affirmation (that quas [...]
    is, one yea) and if occasion require, an asseveration, eximium illud
    (that is, another yea) and so a negation and phrase of sal terrae;
    some vehemency (as a redoubling) to confirme it, that nec Iudaeae
    is, Nay, nay. duntaxat sal,
    sed sal
    The Evill one] That evill one, that is, the Devill, because terrae, pro
    he is, 1. evill in the highest degree. 2. commits evill latitudine
    without ceasing, 1 Pet. 5.8. 3. he practises all sinnes of vocationis
    all sorts and degrees, in himselfe and by his Ministers. Apostolicae,
    ex porrectis
    No so much the prepositive article ( [...]) confirmes this
    ecclesiae Dei
    exposition, for Iohn useth that 1 Iohn 5.19. where he
    pomoeriis
    speakes of the world, as another place of the same
    contra
    Writer, 1 Iohn 3.12. which is to be understood not of the
    distinctè ad
    thing, but person.
    angustias

    Vers. 39. Christs meaning is, that a man must suffer vocationis

    rather a double wrong, than seeke a private revenge. Prophe

    Resist not evill] This is to be understood of private [...]icae.

    revenge, and so it maketh nothing against lawfull Spanhem.

    Warre, as the Anabaptists say. Vide Bezam. Dub. Evang.


    parte tertia.
    Vers. 40. Our Saviour there condemnes not all going to Dub. 91.
    Law, but he intends to forbid all private revenge
    [Page]
    of a mans selfe, in case he be wronged; or he Spanhemius
    speakes comparatively, as if he should say, Rather Dub. Evang.
    suffer two wrongs than do one. part. 3. Dub.
    91.
    Vers. 41. And whosoever shall compell thee to go a
    Ioth apud
    mile, go with him twain] As in our Common-wealth we
    Ebraeos inter
    have Post-masters, so in Persia there were like
    alphabeti lite‐
    Officers, who by authority from their Kings or
    ras minima
    Emperours, might take mens Cattell, nay men
    est, huic
    themselves, and use them for travell and carriage at
    respondet
    their pleasure. And this custome the Jewes had got
    [...] Graeco‐
    among them, as may appeare, Matth. 27.32. Christ
    rum.
    here speakes of the abuse of this Authority, saying, that
    Venustissimè
    if a man compell thee wrongfully, under colour of the
    usus hac
    Magistrates Authority, to go with him one mile, go with
    hyperbola
    him two: That is, rather than by resisting thou shouldst
    poeta ille
    revenge thy selfe, go with him two miles.
    nostri
    temporis
    Vers. 42. Whether he be knowne or unknowne, a friend
    videtur, qui
    or an enemy, although he do not deserve; whether he
    dixit, Nescit
    be able and willing to recompence that office or not, yet
    Scripturae
    give him according to thy ability, Chemnit. Asketh thee.]
    vel breve iota
    [...], Luther rightly observes that this word implies
    sacrae. Drus.
    indigence or necessity [...], signifies beggarlinesse, as
    Prov. Class.
    Acts 3.2. we must give them what is necessary to
    2. l. 3.
    relieve their necessities.

    Verse 44. Blesse them which curse you] [...]. See Luke Drusius de
    6.27. The word in Greek, and the opposition to cursing, recta lectione
    (i.e. evill and bitter speaking,) noteth kindnesse and linguae
    friendlinesse of language. Sanctae. vide
    Capellum de
    Vers. 45. That ye may be the children of your Father punctorum
    which is in heaven] We have the example of the great Hebrarcorum
    God for this, we say it is basenesse to seeke antiquitate. l.
    reconciliation; what had become of man, if Christ had 2. c. 14. &
    staid till he had sought unto him? it is our glory to be Piscat. in loc.
    like God. 2. He is our Father, his love is manifested to Per [...]
    us in this: He is not our Father now by Creation, but by intellexit
    Adoption. Christus
    literam
    Vers. 47. What do you more than others?] Or, what minimam,
    singular thing do you? Christians must be singular. quae est jòd
    apud
    Hebraeos:
    probabile
    itaque, illum
    per [...]
    intellexisse
    Puncta &
    Accentus,
    figuram
    minorem
    habentes;
    quia praeter
    literas nihil
    aliud est in
    Lege
    Hebraeorum,
    vim seu
    potestatem
    aliquam
    habens,
    praeter
    Puncta,
    vocalia, &
    Accentus, &
    diversum
    quid à literis
    existimant
    ideo denotari,
    quia [...] &
    [...]

    CHAP. VI. distinguntur


    per

    Verse 1. TO be seene of men] The meaning is, to this particulam

    end they did all their workes, that they might be disjunctivam.

    admired by men, so that they might be seene and Aut, ut quasi

    praised of them; and rested in this vaine glory, as in oppositionem

    their last end. videatur


    facere inter
    Vers. 2. In the Synagogues] The word Synagogue is Iota &
    from the Greeke [...] to gather together, and it is applied Apicem.
    to all things whereof there may bee a collection. But Buxtorf. de
    Synagogues are commonly taken for houses dedicated Punctorum
    to the worship of God, wherein it was lawfull to pray, Antiquitate &
    preach, and dispute; but not to sacrifice. Origine. parte
    2. c. 15.
    The Temple at Jerusalem was the Cathedrall Church,
    the Synagogues as petty Parish-Churches belonging Chemnit. in
    thereunto. loc. commun.
    By the king‐
    They have their reward] Not Gods reward, but theirs;
    dome of
    for they are praised of men, for whose sake they Heaven,
    exercised their virtues. Jerom.
    understands
    the Church;
    Vers. 3. An hyperbolicall metaphore, by which he gives
    Grotius, that
    understanding to the hands. Piscator. Do it without any
    time when
    ostentation. Calvin. Dextera quid faciat, fas est nescire
    the Goates
    sinistram.
    shall be

    Vers. 5. As the Hypocrites] Christ commanded his severed from

    Disciples, that they should not be as the Hypocrites; it the Sheepe.

    is one thing to bee Hypocrites, another thing as the


    Hypocrites; he would not have his to bee like the Suam doctri‐
    Hypocrites. nam non op‐
    ponit Mosi ut
    Vers. 7. He useth two words but in the same sense, [...] illum vel reij‐
    is a superfluous and putide repetition, [...] vaine ciat & dam‐
    garrulity. net, sicut ma‐
    nichaei
    Popish prayer in an unknowne Tongue is idle babling, delirarunt, vel
    in the rosary and canonicall houres the same things are velit tradere
    repeated againe and againe. meliora,
    perfectiora &
    Vers. 9. Yee] First the Disciples, and under them he graviora
    meaneth all Christians. praecepta
    quam Moses,
    Therefore] Hath a double reference, both to the sinfull
    sicut
    manner dehorted from, and to the holy manner
    Scholastici
    exhorted to. He reasoneth thus, the manner of
    somniarunt,
    hypocriticall and heathenish praying is sinfull, this
    Moses enim
    manner here propounded is most holy, therefore pray in
    plane eodem
    this manner: After this manner, or thus, or in this
    modo tradidit
    manner, it is a note of likenesse pointing unto the
    explicatione
    patterne following, that is, say Our Father, as Luke
    m 5.
    11.21. Or if you use other words, let them bee
    praecepti.
    according to this patterne.
    Levit. 19. v.

    As the Decalogue is distinguished by two Tables, so is 17. Sed

    this prayer as it were distributed into two Tables of Pharisaeoru

    petitions, the three first of which respect God, the three m corruptelas

    latter our selves and our Neighbour. In the petitions & reprehendit

    which directly respect God, the first prayes for the glory & reijcit.

    of God, the two other declare the reason of glorifying of Chemnit. loc.

    him. commun.

    [Page]
    Which art in heaven] These words signifie the Racha
    majestie and power of God, Heaven the place thereof Rectius Raca
    being put for the things themselves, and then the vel Raka,
    meaning is, which art of infinite greatnesse, and height, [...], Ex
    and power, and immortality. Syriaco Raka
    Hallowed ] We wish that honour to be given to God, vanus,
    which Hee is most worthy of; that men never thinke or cerebro
    speake of him but with exceeding great reverence; that vacuus à
    God would not onely deliver that holy name of his from radice Rik
    all contempt and dishonour, but subdue all mankind to evacuare,
    the worthy esteeming of it. fundere,
    effundere. Ita
    Vers. 10. We pray that God would exercise his power censent
    both in his word and Spirit, that the whole world may plurimi,
    voluntarily submit unto him. Calvin. Verum ita
    cum
    Vers. 11. Why should the Latine Interpreter translate it sequente
    here Supersubstantiall, and Luke 11. Daily, when one convitio,
    and the same Greeke word is used in both places, and stulte,
    it hath the same signification in each? Food and conveniret.
    raiment, all things needfull for the preservation of this Quid enim
    bodily life are here meant, as the Romane Catechisme aliud est
    tells us, so the word bread is used, Prov. 30.8. If it be Cerebro
    translated supersubstantiall bread, how can bread and vacuus,
    other bodily necessaries bee thereby meant? for these quam
    things are substantiall, and serve to nourish and stultus? quid
    maintaine the substance of mans body, but not stultus aliud,
    supersubstantiall. Austin denieth the Eucharist to be quàm
    here meant. To translate it supersubstantiall is not so cerebro
    right as to translate it daily, as Jansenius (Concord. c. vacuus.
    4.) their owne learned Bishop confesseth, who addeth Dilherri
    that by the Greeke word used in both the Evangelists is electa. l. 2. c.
    most rightly understood bread necessary for the 20. Alij
    sustenance of the body, Hee proveth also that by daily volunt, [...]
    or substantiall bread here is not meant the bread of esse
    Christs Body in the Eucharist, because when our interjectione
    Saviour taught his Disciples this prayer, the Eucharisti‐ m & sonum
    call bread was not instituted, neither did the Disciples indignantis, &
    so much as thinke of it, and if that should be here tres dicunt
    meant, how can the Lay-papists then say this prayer in constitui
    sincerity, and yet be present when the Eucharist is gradus
    celebrated at their private masses, and never desire to eorum quos
    partake of it? Christus
    contra
    Vers. 12. And forgive us our debts] There is no word quintum
    which the Evangelists and Apostles more frequently docet
    use to signifie the remission of sins than the word [...] peccare
    here used, it is used of them seven and twenty times praeceptum;
    as Wotton de reconciliat. observes. It seemes to be primum
    taken from releasing of debts, and loosening of bonds; eorum, qui
    in which the conscience of a sinner was tyed, being intus
    bound to answer at Gods tribunall. See Par. on Rom. duntaxat
    12. p. 29. adversus
    proximum
    As we forgive our debtors] Which is a promise of ours commoventur
    to the Lord, or a Law binding all that look for mercy , iramque
    from the Lord, to shew mercy, or a note of assurance. gerunt animi
    restricti;
    Sicu [...], as, is taken three manner of wayes in
    alterum
    Scripture. First, for a note of paritie, as Matth. 10.15.
    eorum, qui
    and 19.19. Secondly, as a note of identitie, as Matth.
    eo usque
    20.14. and Luke 15.19. John 1.14. and Thirdly, for a
    effervescunt,
    note of similitude, as here, and Matth. 18.33. and Iohn
    ut iracundum
    17.22.
    aliquid

    Vers. 13. The meaning is not that we may not fall into evomant;

    temptation, but we be not overcome in it . tertium


    denique
    But deliver us from evill] [...] is affirmed rather of a eorum, qui in
    person than a thing. Beza. The Devill is called [...] à apertum
    labore, because he troubleth others with his aliquod
    wickednesse. This name is often given to the Devill, as convicium
    5. ch. 37. 3 John 17.15. 2 Thes. 3.3. 1 Iohn 2.13.14. erumpunt.
    and 3.12. and 5.81. Racha
    For thine is the Kingdome, the power, and the glory, for indignantis
    ever] Erasmus saith, that they which added this vox,
    conclusion unto the Lords prayer did divinae precationi Hosanna
    suas nugas assuere, to so heavenly a prayer did sow laetantis.
    patches of their owne. Mr. Cartwright saith, it appeareth Vide Rainold.
    manifestly that this sentence was borrowed from the de lib. Apoc.
    Prophet David, 1. Chr. 29.11. with some abridgement tom. secundo
    of the Prophets words. Secondly, without this we praesect.
    should not have had a perfect forme of prayer, it 167. &
    consisteth of thankes-giving as well as petitions, it is Bezam in loc.
    also a reason of that which goeth before. This clause Hoc verbum
    was added by our Saviour, and registred by Matthew, propriè
    1. the Greek Copies have it. 2. The Syriack Paraphrast Hebraeorist,
    translates it. 3. Chrysost. & Theoph. expound it. Rakah enim
    dicitur inanis
    Amen.] This is the seale of the Lords Prayer. Jerom. aut vacuus:
    quem nos
    This word was not added (saith Grotius) by Christ, but possumus
    according to the manner of the ancient Church; by that vulgata
    word approving of the publicke prayers. It signifieth injuria
    truely, or even so, or so be it. It is an Hebrew word, but absque
    the Grecians and Latines have made it theirs, the Cerebro
    Syriacke and Arabicke versions of the New-Testament nuncupare.
    keepe it, and so doe the Occidentall Tongues. Hieron. in
    Loc.
    Vers. 16. Of a sad countenance] The Greeke word
    signifieth properly the looke of a wild beast, a Lyon or a
    Non dicit si tu
    Beare robbed of their whelps, grim and gastly; one
    habes aliquid
    would be afraid to looke on them, [...] from [...] sad, and
    adversus
    [...] countenance.
    fratremtuum:
    Disfigurs] The Greeke word is properly to take a thing sed si frater
    away so that we cannot see it. Hence some reade it tuus habet
    exterminare, others demoliri, others deformare, some aliquid
    others corrumpere, the meaning is the same, they adversum te,
    indeavour to take away the naturall frame and shape of ut durior
    their countenance. reconciliationi
    s tibi
    Their reward] viz. Here in this life, they shall have none imponatur
    hereafter. necessitas.
    Hieron. in
    17 But thou when thou fastest, annoint thy head, and loc.
    wash thy face] That is, bee as you were on other
    dayes; for the Jewes did usually anoynt themselves on
    Satius est to‐
    dayes of mirth. Our Saviour prohibits all vaine affected
    tam
    kind of sorrow.
    locutionem
    quae
    Our Saviour useth many arguments in this Chapter
    metaphorica
    against the immoderate sinfull cares of this world. 1.
    & proverbialis
    More common. 2. More speciall to believers. Those of a
    est, quam
    more common nature. 1. From the consideration of the
    particulae do‐
    things themselves. The things themselves are
    nec idiotis‐
    perishing, they perish two wayes, either by open
    mum, in
    violence, or secret corruption.
    explicatione
    Vers. 19. Lay not up for your selves treasures] That is, hujus loci,
    striving to be rich and to get a great estate together. de attendere.
    Dieu refers moths to garments, theeves to money, and Glass.
    that which we translate rust to foode, under which fruits Gramat. Sac.
    and cattle are comprehended; in which three things the lib. 3. Tract 5.
    whole treasure of man consists. Ad ultimum
    quadrantem
    Vers. 20. Some say this treasure in heaven is almes, solvere
    as 1 Tim. 6.17, 18. Others say, make God thine, rather dicitur is, cui
    Christ, make him thy treasure; make him sure by being de debito
    united to him. Ephes. 2.6. nihil remittur.
    Germanum
    Vers. 22. The light of the body is the eye] i. e. the proverbiale.
    understanding in man the little world, is as that great Quadrans
    light the Sunne in the great world. nummus est,
    If therefore thine eye be single] That is, thine qui à
    understanding bee well illuminated, and doe cleerely quibusdam
    discerne the truth. vocatur
    teruncius.
    The whole body shall be full of light] The whole man Drus. Prov.
    throughout will be well ordered. Class. 2. l. 3.

    A single eye is that which lookes but upon one object,


    See Maldo‐
    upon God, and God onely, and God principally; and on
    nate, Tolet,
    all other things in him, and with reference to him. The
    Iansenius.
    double eye, is that which though it lookes to God, and
    doth many things in obedience to him, yet it lookes to
    Chrysost.
    somewhat else, and takes other things as greater
    Theoph.
    incouragements.
    Cartw. Mr.
    Perkins.
    Vers. 23. But if thine eye be evill] If the understanding
    be blind; the whole body shall be full of darkness] the
    whole man must needs be out of order. Dr. Gouge. Dr. Prid.

    Vers. 24. Here is another argument, particular to Gods Mr. Perkins.


    people, against the cares of this world, you professe
    your selves the servants of God. Beza. Dike.
    Illa expositio
    No man can serve two masters: ] Two, that is, contrary, probabilis per
    for many agreeing amongst themselves are counted for oculum dex‐
    one. That this is the meaning the words following shew, trum & ma‐
    You cannot serve God and Mammon] that is, God and num dextram
    Riches. Mammon is a Syriack word. See my Critica. rem eandem,
    pretiosissima
    Vers. 25. Take no thought for your life] So it is in the
    nimirum &
    English Books, but the word signifies, do not take such
    Charissima
    thought as should cut your heart asunder; it is derived
    quaeque
    from a Phrase which signifies, to divide the mind; so
    intelligenda,
    ver. 28. [...], why do you divide your hearts? And ver.
    quae aequè
    31, and 34. the same Greeke word is used again. Here
    nobis Chara
    is a third argument more common and generall against ac oculus
    carking cares. dexter &
    manus
    He reasoneth from the greater to the less, the Lord dextro, talium
    which gave life it self, will not suffer us to want those videlicet
    things which appertain to the sustenance of the same; jacturam
    All that you take care for is meat and rayment, God voluntariam
    gave you life without any care of yours, and a body potiùs
    without your contributing any thing to it. faciendam, si
    nos pelliciant
    Vers. 26. Behold the fowls of the aire] Luke for the ad malum,
    fowls names Ravens, alluding peradventure to that, quàm ut
    Psal. 147.9. and some think David did especially speak illorum
    of the Ravens, because, when the old ones have occasione in
    forsaken them, it is necessary that they should be fed peccata, &
    of God. This is a fourth common argument against sic in exitium
    worldly cares, if God make provision for these praecipitemu
    Creatures, much more will he for us. s. Hac
    interpretation
    Vers. 27. The words being propounded by way of
    e admissa
    question import a more vehement negation, as if Christ
    non tantum
    had said, undoubtedly not any of you by taking care
    constat
    can add one cubit to his stature. Here is then another
    sensus
    argument taken from the vanity and unprofitableness of
    verborum
    this care.
    Domini, sed

    A Cubit is a measure taken from a part of mans body, & nexus.

    being the length of the arme from the elbow to the Christus

    length of the longest finger. adspectum


    inordinatum
    [...] (saith Beza) signifieth both the stature of mans uxoris
    body, and the age of ones life, but in this place it seems alienae
    rather to denote the former only; as Luke 12.25. and vocaverat
    19.3. adulterium,
    adeoque
    Vers. 29. Even Solomon in all his glory was not arayed grave
    like one of these.] His beauty was artificiall, theirs peccatum
    naturall. coram Deo,
    quod
    Vers. 32. Here is an argument peculiar to Gods people ordinariè
    against wordly cares; you that profess the name of videtur leve.
    Christ, or would be loath to be found in the condition of Inde
    the Gentiles, should not do as they. occasionem
    sumit
    After all these things.] That is, meat, drink, and cloaths, hortationis
    do the Gentiles ] that is, such as are yet strangers from sequentis, ut
    God, Ephes. 4.17. seek] that is, only or chiefly; the summo
    Greek word signifies, to seek vehemently, and studio
    importunately. caveantur
    cupiditates
    For your heavenly father knoweth that ye have need of
    pravae, &
    all these things] A man may know our wants, and yet
    Cha‐
    say, as James 2.16. another may desire to supply our
    rissimarum
    wants and not know them, the Prodigall Son being in a
    ac
    farre Countrey might have been starved for want of
    pretiocissima
    food, and his Father not have known of it; but 1. God
    rum etiam
    knows our wants. 2. Will supply our wants, for he is a
    rerum
    Father. 3. Can supply our wants, for he is a heavenly
    dispendio
    Father.
    potius

    Vers. 33. Seek the Kingdom of God] Endeavour by an redimatur

    entrance into grace to gather assurance of an interest salus, quàm

    into glory. ut patiamur


    illas nobis
    First] In time, in affection, before and above all other exitiosas
    things. esse &
    lethales.
    Righteousness] The righteousness, by which man Spanhem.
    being a vile and base sinner in himself, is accepted Dub. Evan.
    righteous before God, and justified in his sight, called
    Gods righteousness, because, as it is acceptable to part 3. Dub.
    God, so it is wholly wrought in man by God through 146.
    Christ.
    [Page]
    Omnino, i.e.
    Added unto you.] Over-added, cast in as an overplus, per ullam
    as a handfull to the sack of grain, as an inch of rem creatam.
    measure to an ell of cloath. See 1 Tim. 4.8. There is Beza.
    bread as well as grace, and cloathing as well as
    righteousness in the promise. Dr. Featlie.

    Vers. 34. Take therefore no thought for the morrow]


    Quā Iacobus
    Pythagoras said well, Chaenici ne insideas, that is, be
    repetit capite
    not solicitous for thy food to morrow. For the Chaenix
    ultimo, qua
    was the demensum, or daily meat of Greek souldiers,
    geminatione
    or slaves, to which our Saviour alludes.
    videtur usus

    To morrow] not only signifying the day immediately dominus ut

    following, but also the time to come indefinitely, and at describeret

    large, as also, Exod. 13.14. that is, hereafter, in the duplicem

    time to come, and in that of the Poet. conformi‐


    tatem
    Quid sit futurum cras fuge quaerere. nostrae vocit
    aut verborum
    Seek not what shall be too morrow. For the morrow nostrorū,
    shall take thought for the things of it self; sufficient unto unam cum
    the day is the evill thereof] that day will have its care re, alteram
    when it comes, and this day hath enough of it self now cum
    it is come. conceptu
    nostro, ut id
    efferamus
    quod est &
    quod esse
    sentimus.
    Riverus.
    Dr. Hamond.
    CHAP. VII. Vide Piscat.
    in Loc.
    Verse 1. IVudge not, that ye be not judged] as if he
    should say, if you would have your own infirmity pittied, à Malo illo
    and your words and deeds construed in the best sense, vide Bezam.
    then shew the like kindness unto others.
    Pricaeus in
    By judging is meant, 1. All rash and temerarious, 2. All
    Matthaeum.
    severe, unmercifull censuring of other men. He doth
    not forbid to judge, but rather teach how to judge. Hie‐
    Mr. Perkins.
    rom. There is a twofold judging; First, of the action
    Phrases illae
    when I condemn it as naught, it being so, this is lawfull.
    Christi,
    Secondly, of the person, when because the deed is
    percutienti
    naught I condemn the person as an Hypocrite, this is
    nos in unae
    blamed, unless the action cannot be found but in an
    maxilla
    Hypocrite.
    obvertenda
    Vers. 2. The reason against rash judgment, lest you be altera, volenti
    judged] It was an Hebrew Proverb, midda bemidda, tollere
    measure for measure; as if Christ had said, if ye judge tunicam
    men rashly, then men again by the appointment of God relinquendum
    shall give rash judgment upon you: But if ye judge men etiam
    righteously, then likely they will judge you so. This Law pallium,
    is established, Lev. 24.19. See Obad. 1.15. and James figuratae
    2.13. Pharaoh that drowned the children of the sunt, nec
    Hebrews, was drowned himself. alius scopus
    dicentis, nisi
    Ver. 3. Why beholdest thou the mote] That is, upon Christianos
    what ground, for what cause, with what conscience paratos esse
    seest thou? and so in the fourth verse, How sayest debere, ad
    thou] that is, with what face, with what honesty, and ferendam
    conscience sayest thou? so much these interrogatories secundam
    import. Mote] that is, small and little sins, or supposed potius
    sins, sins in his opinion, which gives rash judgment. injuriam,
    And perceivest not] that is, well weighest and quam ad
    considerest not with thy self. Beame] that is, great and regerendum
    notorious reigning sins. Mr Perkins. priorem.
    Spanhem.
    The morall of the Fable of the man that had two Dub. Evang.
    wallets, in the former part of which he put the faults of parte tertia,
    other men, in the hinder part his own faults, whence Dub. 125.
    that saying, Sed non videmus id manticae quod in
    tergo est, is sutable to this Proverb used among the More
    Jews. Hebraico sub
    uno exemplo,
    The difference between the third and fourth verse is
    similia, seu
    only this: In the third verse Christ speaks of rash
    quae
    judgment conceived in the mind, in the fourth of rash
    ejusdem
    judgment uttered in speech.
    generis sunt,
    complectitur,
    Vers. 6. Impure men are here compared to Creatures
    ut, 1. sub
    uncleane according to the Law, dogs and swine. See 2
    alapa,
    Pet. 2.21.
    comprehendit
    Mr Wheatly thinks he means not this either of the word omnes
    preached publikely, or of the Sacraments, (for dogs & injurias, quae
    swine will not at all ren [...] him which gives them the corpori seu
    Sacraments, and lets them come to Church, but they personae vel
    would rather all to rent him that should debar them from cum laesione
    the fame) but of speaking to a man in private, by way of vel cum
    admonishing and perswading him. contumelia
    inferuntur. 2.
    Holy things] That is, first and properly the word of God Sub
    and Sacraments (say some) being holy, and the spoliatione,
    instruments of Sanctification. complectitur
    injurias &
    Dogs and swine] That is, malicious and obstinate detrimenta,
    enemies of Gods word. Dogs] that is, oppugners of the quae rebus
    truth. Swine] contemners. tread under feet] that is, inferuntur. 3.
    profane and abuse. turn again] that is, to revile and Sub angariis,
    persecute Gods Messengers. complectitur
    injustas
    That our Lord Jesus was much delighted with the superiorum
    similitude of pearles, we may collect from thence, that exactiones,
    in Matthew he useth it twice, here, & 13.45. wch latter gravamina &
    place declares the former and shews that the Gospell oppressiones
    is that precious pearle which is not to be thrown to . 4. Sub
    swine; and which being found, is to be changed with no contentione
    riches in the whole world. There is a great agreement judicii,
    between Pearles & the Gospell. It is called a pearle in complectitur
    Greek, from its shining glory. See 2 Cor. 4.4. The injurias, quae
    Latines call them uniones, because they are found vel sub
    alone, so the truth of the Gospell is one. specie juris,
    vel
    Vers. 7. It is not a simple repetition of the same thing, denegatione
    but a gradation. aut
    perversione
    Aske] as a beggar, seek] as with a Candle, knock] as
    justitiae
    one that hath power, with importunity. This promise,
    forensis
    aske and you shall receive] is meant of things
    inferuntur.
    necessary to Salvation, and not of particular and
    Chemnit.
    speciall gifts as continence, &c.
    [Page]
    Vers. 10, 11. A stone may be like bread, and a Mr. Perkins.

    fish may be like a Serpent, yet Parents will not be so Verbum hoc

    unnaturall as to give the one for the other to their angario,

    Children. This adage concerning bread and a stone usurpatum

    hath passed from the Hebrews also to other nations, as Interpreti

    it appears by Plautus, Altera manu fert lapidem, panem vulgato & Vl‐

    ostentat altera. piano, I. C.


    metaphoram
    Ver. 12. That is, look what we would have other men to continet
    think, speak, and do to us, that must we think, speak, proverbialem,
    and do unto them, and no worse; And on the contrary. quae ab
    This is not to be understood of evill wishes, but of a will angaris
    and desire well ordered, either by grace, and according sumpta
    to the written word, or at least by the light of naturall regum
    knowledge and conscience; whatsoever thing either by tabellariis
    the light of nature, and conscience, or by direction from apud Persas.
    Gods word, you would that men should do to you, that [...] est ex
    do ye unto them: Nor yet of all things in particular (so verbis
    Masters should serve their Servants) but by a peregrinis,
    proportion. quibus usa
    olim
    Law] That is, the five Books of Moses, Luk. 16.31. antiquitas in
    Prophets] that is, all the rest of the Books of the Old Judaea:
    Testament, Mat. 2.23. 2 Pet. 1.19. The summe of the neque
    Law and Prophets, the Doctrine of the Law and Graecum est,
    Prophets. Brugensis. On this hang the Law and the sed
    Prophets, as after, 22.40. Grotius. Persicum, ut
    Suidas dicit.
    Vers. 13. Christ is the doore for entrance, and the way Drus. Class.
    for progress, called straight] because of the great Prov. 2. l. 4.
    disproportion between us and it, we must deny our
    selves; By the narrow way] is meant a conversation
    [...] plus est
    bounded by the restraints of the Law and Gospell, to
    quam videri,
    enter into this gate] is to have experience of such a
    significat
    work in himself.
    enim propriè
    spectari, id
    Vers. 14. The way to heaven is a straight way, a
    est, cum
    perplexed, afflicted, persecuted way, that is the force of
    peculiari
    the word there used.
    quadam
    Few there be that find it] Few comparatively. attentione &
    admiratione
    Vers. 15. Christ alludeth to the practice of false videre, quod
    Prophets in former times who counterfeited the true Poeta sic
    Prophets in their attire, which were usually cloathed in expressit,
    rough and corse attire, 2 King. 1.8. Heb. 11.37. This Digito
    the false Prophets did that they might more easily monstrari &
    delude the people, Zach. 13.4. Christs meaning in this dicier hicest.
    allusion is, to shew that false Prophets have plausible Syrus hoc
    pretences for their damnable Doctrines, and therefore loco habet
    are the more dangerous. In Esops Fables the wolfe is verbum quod
    brought in, cloathed with the Sheeps skin. significat
    accuratam
    Vers. 16. Ye shall know them by their fruits] That is, by contemplatio
    the works of iniquity, as after in Ver. 23. So Grotius. He nem.
    meaneth not so much the fruits of their lives, as of their
    doctrine, said Brugensis and Dike. He alludes to trees, In angulis
    as he shews after, who are known to be good or bad, platearum]
    not by their leaves, or flowers, but by their fruit. Versio
    Aethiop. in
    Vers. 20. That is, partly by their doctrine, and partly by
    angulis
    their lives, being judged according to the rule of Gods
    platearum
    word.
    portae.
    Respexit ad
    Ver. 22. Prophesied] Here to prophesie signifies, to
    locorum
    teach the people of God by expounding the Scripture,
    orientalium
    and applying the same to their consciences for their
    consuetudine
    edification.
    m, ubi multae
    Name] Jer. 27.15. that is, being rightly called thereunto, plateae portis
    id est, ex autoritate & delegatione tua, Brugensis; to claudantur, &
    preach in the roome and stead of Christ, to preach that a se invicem
    which Christ would preach, and in that manner also distinguntur,
    which he would use, 1 Cor. 15.20. Dilher. Elect.

    Ver. 23. Lo preaching it self, though in Christs name, Calv. Instit. l.


    because, yet not for Christs name, is with God but a 3. c. 10.
    work of iniquity, and hell fire is the reward of it.
    [Page]
    Sanctificari
    Dei nomen
    Never] This word excludeth all times, as if he should nihil aliud est
    say, I do not now, neither ever did, approve and accept quam suum
    you for mine own, yea, even in that time when you pro‐ Deo haberi
    fessed me, preached and wrought wonders in my honorem quo
    name, even then I say, I did not accept and approve of dignus est, ut
    you. nunquam de
    ipso
    Workers of iniquity] That is, men addicted to all sins, (in loquantur vel
    the Hebrew Idiotisme, Pognalei aven, Psal. 6.9.) and cogitent
    who as it were exercise an art of sinning. homines sine
    summa
    Vers. 28. Ended these sayings] That is, when he had in veneratione.
    divers places given a taste of his doctrine to the Calv. in loc.
    people. Hoc enim
    rogas ut
    Vers. 29. The Scribes] For first, they failed in the
    quod semper
    matter, they delivered not the Doctrine of God.
    sanctum est,
    Secondly, in the manner, they taught coldly, and without
    sanctificetur
    zeale. Thirdly, in the end, they taught in pride and
    in te. Austin.
    ambition, seeking themselves, and not Gods glory.

    Supersub‐
    stantiall
    Rhemist.
    Luke (as Dr.
    Fulke noteth)
    is the best
    interpreter of
    the Greeke
    word, who
    sheweth that
    it signifieth
    bread suffici‐
    ent for every
    day, in which
    place our Re‐
    mists them‐
    selves
    translate it
    daily.
    [...] vetus
    interpres
    CHAP. VIII. quotidianum
    reddit, ut ex
    Hieronymo in
    IN this Chapter are specified foure severall miracles: 1. hunc locum
    The cleansing of the Leprous man. 2. The curing of a manifestum
    est. Atque ita
    woman troubled with a fever. 3. The healing of the omnes
    Centurions servant. 4. Lastly, the strange appeasing of veteres
    the wind, and therefore this is rightly called by authores
    Latinè legunt.
    Ambrose, scriptura miraculosa, the miraculous Hieronymus
    scripture. supersubstan
    tialem vertit
    quanquam in
    Vers. 1. The mountain] Where he preached the Sermon eo veterem
    which is contained in the three precedent Chapters. versionem
    corrigere
    noluit. Itaque
    Vers. 2. And worshipped him] Marke saith, he kneeled cautè quidam
    down; and Luke saith, he fell upon his face, Luke 5.12. nostro
    He shewed reverence in his gesture. Lord if thou wilt tempore in
    vulgata
    thou canst make me cleane] He acknowledgeth a editione pro
    divine power in Christ, in that he saith, he could make quotidiana
    supersubstan
    him clean if he would; a short prayer but a sign of great
    tialem
    faith and speciall modesty. posuerint,
    quod corporis
    Vers. 3. The Law did not forbid to touch the Leprosie. cibo quem
    hic à nobis
    That the Lepers might be healed thereby, but peti
    contrariwise, lest those that were not Lepers might be probavimus,
    minimè
    infected thereby. convenit.
    Maldonatus
    Hand] A right one it is probable. Piscat. in loc. Panis
    nomine
    intelliguntur
    Vers. 4. See thou tell no man] Some (that they may quaecunque
    excuse the leprous person) do not think that he was ad hanc
    seriously forbidden by Christ from divulging the miracle, vitam
    spectant.
    but rather to provoke him to tell it: Others more rightly, Cartwright.
    that he was seriously forbidden, and think the cause Historia
    Christi ex 4.
    was, because the seasonable time was not yet come. Evangelistis.
    Shew thy self to the Priest] 1. To confirme the truth. [...] Graecis
    proprie
    Marlorate. 2. The Law is the witness of Christ. Jerome. significat
    3. To magnifie the Priests calling. Melancthon. quod nobis
    sustentandis
    aptum &
    He sends him to the Priest, (saith Jerome) 1. For accommodat
    humility, that he may seem to give honour to the um est.
    Priests, for it was commanded in the Law, that those Noster dicitur
    panis quia
    which were cleansed of their Leprosie should offer their nobis datur,
    gifts to the Priests. 2. That they seeing the Leper & quia nostro
    labore parari
    cleansed, might beleeve in Christ, and then they should debet. Gen.
    be saved, or if not, they were inexcusable. 3. 1 Thes. 5.
    Psal. 128.
    Vers. 5. Luke setteth down the same history; the two Hodie à Deo
    nobis dari
    Evangelists do so agree in all circumstances, as it were precamur, ut
    folly to imagine two miracles of one. Calv. Piscator is of sciamus
    nobis assi‐
    the contrary opinion; this only is different in the words, duè & in
    that in Matthew, the Centurion is said to come to Christ, singulas
    in Luke he is said to send some of the Jews, which in horas à
    paterna ejus
    his name did speak to him. Jansenius also saith, it is providentia
    the same history. hoc
    benestcium
    petendum.
    Vers. 6. Matthew saith, the young man was grievously Deinde ut
    vexed; Luke that he was neare unto death. doceamur
    curam
    nostram non
    Vers. 10. Not that he was ignorant of his faith, but that in
    he might make it wonderfull to others, and upbraid the longinquum
    Jews of their incredulity. tempus
    extendere.
    Adverbium
    Ver. 11. Many shall come from the east and the west] hodie
    That is, from all the parts of the world, and shall sit fraenandae
    nimiae
    down as at a feast. See Luk. 22.30. See Beza and aviditati
    Piscator. additum est,
    ut discamus
    singulis
    Vers. 12. Children of the kingdom] That is, many Jews momentis à
    by birth borne in the Church. Dei
    beneficentia
    Vtter, or outward darkness] It notes two things, 1. The pendere, &
    eo demenso
    extremity, 2. The eternity of the torments. See 22.13. & contenti esse
    25.30. A state far removed from heavenly joy, called quod de die
    in diem nobis
    light. suppeditat.
    Calvinus in
    Gnashing of teeth] Signifies either horror from the loc. Ob
    thoughts of their consciences mutually accusing them, Quomodo
    panem,
    as Rom. 2.15. or most bitter indignation and murmuring quem jam
    proceeding from impatience; for so to gnash with the vocamus
    nostrum,
    teeth is used, Psal. 35.16. and 37.12. and 118.18. petamus
    Lamen. 2.16. Acts 7.54. That is foolish which some nobis dari
    imagine from the phrase, that hell fire with its smoak Sol. Vocatur
    noster non
    doth stir up weeping, and that there is so much cold quod jure
    there that the teeth gnash again with it. debeatur, sed
    quia paterna
    Dei
    Vers. 17. In Esay, it is he hath borne our griefes, or beneficentia
    diseases: Here it is applyed to Christs healing of in usum
    diseases, and 1 Pet. 2. to his suffering upon the Cross. nostrum
    destinatus
    This may well be, because the outward healing of est.
    diseases, was a Symbole or testimony of his inward
    healing; Although Grotius observeth, that Christ is Dictio graeca
    therefore said to beare our diseases when he cured significat u‐
    them, because of the great paines and travell he took trumque, in‐
    therein, for it was after sun-set, and the multitude did ferre & in‐
    much throng him. ducere,
    magis tamen
    Vers. 20. Son of man] Some think he was so called, inferre.
    because he was borne of a Virgin, and had but
    one Parent, and so was a Son of man, not of [Page]
    Coronis pre‐
    men, that is, only of a Mother, and not of a Father and cationis
    Mother both, as others are; but by the same reason it
    Dominicae,
    might be inferred that Ezekiel had but one Parent,
    Quia tuum
    because he is called son of man: but this title is given est regnum
    him to shew, 1. That Christ was true man. 2. That he &c. etsi in
    came of the stock of man. 3. That he descended very multis Grae‐
    low for our sakes. Dr Gouge. cis codicibus,
    & apud
    It is a wonder that Christ denied that he had any where Syrum
    to lay his head, when he had many godly, and curteous quoque
    men who would willingly have entertained him, but this interpretem
    is spoken by way of caution, lest the Scrib should reperitur,
    expect an ample and rich reward from him as a rich tamen Beza
    Lord, since he himselfe lived precariò in others houses. referente, in
    Calvin. vetustissimis
    aliquibus
    Ver. 22. As if he should say, if thou wilt be my follower, Graecis
    thou must totally addict thy self to me. codicibus
    deest, & a
    Ver. 24. He was in a fast and dead sleep (for so much
    nemine
    the word signifies) [...], ex [...] & [...], ex [...] & [...] ligo,
    exponitur
    Verê soporatus aut demersus somno profundo, his
    praeterquam
    senses were well and fast bound, as if he had had no
    à vulgato & à
    operation of life, and therefore the Disciples are said to
    Chrysostomo
    raise him, as it were from the dead, suscitaverunt, the
    . Deest
    same Greek word is used in many places where
    quoque in
    mention is made of the resurrection, Joh. 2.19. Mat.
    versione
    27.52. 1 Cor. 15.12. Stulte quid est somnus. &c.
    Arabica, nec

    Ver. 25. The three Evangelists use three severall titles in ullis

    to our Saviour in this compendious forme of prayer, all Latinorum

    which (though the Latine and our English express not) exemplaribus

    are significant and emphatical in their original visitur: ut non

    proprieties, That here importeth power, or might, immerito

    answerable to Jehova; Markes title signifies, a teacher Erasmus

    of letters, or any art; Lukes is englished, Defender, a conjectet ex

    present helper, and he to express the Disciples zealous solenni

    devotion ingeminates the title with a double appellation. consuetudine


    à Graeci [...]
    adjectam, &
    They stucke too much to the carnall presence of their postea in
    Master, for as it appeareth by Marke they doe not Textum
    simply intreat him, but they expostulate the matter with ipsum fuisse
    him, Master carest thou not that we perish, Luke also translatum.
    noteth an amazed trembling, Master, Master? Sculter.
    exercit.
    Vers. 26. Rebuked] Restrained and stopped. Evang. l. 2. c.
    33.
    Vers. 28. The unclean Spirit kept this miserable man
    among the graves that he might torment him with
    [...], optimè
    continuall terrour, from the sad sight of death, as if
    tristes vetus,
    being exempted from the number of men, hee now
    injuria à
    conversed with the dead. Calvin.
    recentiore
    notatus. Qui
    Vers. 29. Torment] The word in the originall is very
    castè inter
    significant, to cast us into the torments of hell, so the
    Latinos
    same word is expresly used by Luke 16.23. and 28.
    loquuntur,
    verses.
    affectatam
    Before the time] Either before we expected, or before gravitatis &
    the last day of judgement. So Gotius. See Aug. de auctoritatis
    civitate Dei. l. 8. c. 23. They who scorne the day of speciem
    judgement are worse than the Devils; those who deny indicare
    the Deity of Christ are worse than the devils, are Piscat. volentes, ea
    voce utuntur.
    Vers. 31. The Devils desire to goe into the Swine, being Pricaeus. in
    the most uncleane of all Beasts; and having his name loc. Tristes:
    porcus quasi spurcus, delighting in filthinesse as the bene vulgata
    Devill with sin, given to devouring, as he himselfe is. 2. versio. Vide
    That doing so much hurt they might stirre up the Luke 24.17.
    inhabitants against Christ, and cause them to curse Grotius.
    him for the losse of their Swine.
    [...] est
    nativum colo‐
    rem sinere
    obliterari,

    CHAP. IX. ambire ut


    pallor in ore

    Verse 1. AND came into his own City] viz. Capernaum. sedeat,

    Mark. 2.1. There are three Cityes of Christ rehearsed; maciesque in

    The first was Bethlehem, in which he was borne, corpore toto.

    Micha. 5.7. Secondly, Nazareth, in which he was Pricaeus. in

    educated, whence hee was called a Nazarene. Thirdly, loc.

    Capernaum, in which he sometimes dwelt. Matth. 4.13.


    Hence Theophylact. Bethlehem genuit, Nazareth Ruth. 3.2.

    educavit, Capernaum incolam habuit.


    Mos erat pa‐
    Vers. 2. To him] viz. Sitting and teaching, Luke 5.17. trius Judaeo‐
    and that at his House, Marke 2.1. The glory of this rum (id quod
    Miracle was wonderfull, that a man taken in all the parts multis locis
    of his body, whom they had let downe in a Bed by sacrae literae
    cordes, Mark. 2. Luke 5. Sodainely arose both sound & testatum
    nimble. Although they neither said nor askt any thing, relinquunt.
    God saw and knew their faith, lurking in their hearts, Ru [...]h. 3. v.
    Psal. 37.10. Rom. 8.27. by the painfull endeavour of 3. 2 Reg. 12.
    those that carried him, & the patience of him that was v. 20. Luke
    sicke of the palsie. Yet he saith not hee seeing the 7.46.) ut qui
    patience of him that was sicke of the Palsie, & the laetitiae
    desire of charity in them that carried him, but seeing vacare, aut
    their faith, when yet it is certaine that they also were comtiores
    acceptable to Christ. Two things are to be noted in that gratioresque
    1. That faith alone (although other vertues also be vellent
    present) is that instrument by which the benefits of prodire
    Christ, especially remission of sinnes is received. 2. aliquò,
    That other workes are approved of God, and accepted lavarent
    of him, if they proceede from and bee done in faith. faciem
    caputque
    Vers. 3. The other two Evangelists adde, who can ungerent;
    forgive sinnes but God alone] The Scribes accused him lavarent
    of blasphemie, the Pharisees of eating with Publicans faciem, quo
    and sinners, 11. v. the Scribes accusation was a munda ea &
    breach of the Law, the Pharisees, a breach of nitida
    traditions. appareret;
    ungerent
    Vers. 5. This interrogation hath the force of a negation, caput, quò
    that is, neither is more easie than the other, but both colorem illius
    equally difficult, and to God alone possible. He applieth odoremque
    his speech to their capacity, who being unregenerate commendare
    were more moved with outward signes, than all the t. Psal.
    spirituall power of Christ. 103.15. Iohn
    12.3. Lucas
    Ver. 6. The Son of man hath power to forgive sins, but Burgensis
    Luk. 23.34. saith, Father forgive them. Comment. in
    4. Evangelia.
    Answ. Though all the persons in the Trinnity forgive
    sinnes, yet not in the same manner, the Father [Page]
    Intelligendum
    bestowes, the Sonne merits, the Holy Ghost
    est hoc
    sealeth up and applieth remission of sinnes.
    proverbium
    This clause in earth] meaneth, that Christ for this cause de dominis in
    came downe to the earth, that he might offer to men the solidum,
    present grace of God. quomodo &
    Juris consulti
    Take up thy bed] That that which was a witnesse of thy dicunt non
    infirmity, may now be a witnesse of thy health restored. posse duos
    Brugensis. esse
    dominos
    Vers. 9. A man named Matthew] The Evangelist ejusdem roi.
    speakes of himselfe in the third person, He is called of Grotius.
    Marke and Luke, Levi, therefore he had two names; He
    was at first called Levi, after his calling Matthew, and so Mr Burroughs
    he is stiled after, though Grotius seeme to differ from his Irenicum.
    this opinion.
    Luke saith, He made him a feast. Our Saviour invites
    Perkins
    him to a Discipleship, Matthew invites him to a feast.
    Cubitus hu‐
    manae
    Vers. 10. At Jesus sate at meate in the House] viz. of
    staturae
    Matthew, as it is plaine in Marke and Luke especially,
    mensura est.
    for Matthew in modestie conceales his owne name.
    Euthymius.
    Many publicans and sinners] Publicans and sinners will Definitum est
    flocke together, the one hatefull for their trade, the divinitus cu‐
    other for their vitious life. jusque
    hominis
    These two publicans and sinners are often joyned staturae [...],
    together, Luke. 7.34. and 15.7. Grynaeus.

    Vers. 11. The squint-eyed Pharisees looke a trosse at Cujus rei


    all the actions of Christ, where they should have causam
    admired his mercy, they cavill at his holinesse; when Craeso Solon
    these Censurers thought the Disciples had offended, olim reddidit,
    they spake not to them, but to their Master. Why doe cum
    thy Disciples that which is not lawfull] Now when they splendori
    thought Christ offended, they spake not to him but to ejus
    the Disciples. gallinaceos,
    pavones,
    Vers. 13. I will have mercy and not sacrifice] That is,
    phasianos
    rather than sacrifice. By sacrifice all externall worship of
    praeferebat,
    God is understood.
    quia

    Call the righteous but sinners] Those who acknowledge iniquiebat

    themselves to be sinners, confessing and forsaking hoc quod

    their sinnes, and not such as presume of their owne habent,

    righteousnesse. natura
    habent.
    Vers. 16, 17. No man putteth new wine into old bottles] Heinsius.
    That is, exacteth rigid and heavy services of weake and
    tender Disciples, and therefore my Disciples fast not
    Ethnicorum
    while I am amongst them in the flesh.
    istae voces
    sunt non
    But the dayes shall come] When I shall send them my
    Christia‐
    Holy Spirit, to strengthen and prepare them forhard
    norum, siqui‐
    service, and then they shall fast.
    dem illi aut
    Christ therefore compares his Disciples to old bottles Deum esse
    and torn garments, not because they were worne with non credunt,
    long use, but because they were weake. aut non
    credunt
    Vers. 18. All the Three Evangelists begin this History of agere curam
    Jairus, with the particle Behold, which yet here is not a mortalium.
    Demonstrative adverbe, but rather an adverbe of admi‐ Erasmus.
    ration. For it is manifest that the men of this ranke were
    the greatest adversaries to Christ. Iohn 7.48. and 9.22. See my
    Greek
    The name of Jairus is suppressed by Matthew, but set Critica.
    downe by Marke and Luke.
    [Page]
    Waserus de
    Worship him] That is, bow the knee, which was
    mensuris He‐
    common among the inhabitants of the East. He did not
    braeorum. l.
    give divine honour to Christ, but worship him as a
    1. cap. 6.
    Prophet of God.

    Ver. 20. Diseased with an issue of bloud] It is but one Dyke of the
    word in the Greek, The Evangelists do expresly declare deceitfulness
    that this Issue of bloud had endured for the space of of the heart.
    twelve yeares, and that the woman had consumed all
    her substance upon Physitians, whereby the glory of Vt salutabis,
    the Miracle was so much the greater. ita & resalu‐
    taberis, qui
    Vers. 21. She had no devotion to the hemme of his male loquitur
    garment, but because she was kept off by the Presse, de proximo,
    so that she could not come neere to desire his aide as pejus audiet.
    others did, she said within her selfe, if I shall but onely See Judg.
    touch the hemme of his Garment. Cartwright. 1.7.

    If I may touch] A weake action, the hemme of his [...] signi‐


    garment] the remotest part, with a trembling hand, a ficatur
    feeble apprehension; the vertue proceeded not from his curiositas
    garment, but immediately from himselfe, therefore he intuendi in
    saith vertue is proceeded from mee. Luke 8.8. alienos
    errores
    Vers. 23. Minstrells] Who played with their sad tunes.
    studio repre‐
    Cantabat maestis tibia funeribus. Ovidius.
    hendendi.
    Lucas
    Vers. 24. She was dead, therefore they scoffed at him,
    Brugensis.
    as though he endeavoured to raise one dead, as if she
    were onely a sleepe; but Hee really demonstrated that
    Stultitiae pro‐
    she slept to him, because He raised here onely by his
    prium est
    call, as wee can those that sleepe. Piscat.
    aliorum vitia
    Vers. 25. Tooke her by the hand] As we are wont to cernere,
    doe, when we raise one from sleepe. Christ hereby oblivisci
    demonstrated, that it is as eas [...]y for God to raise the suorum.
    dead, as to awaken those that sleepe, which might Cicero Tusc.
    much confirme their faith. 3.

    Vers. 33. I marvell not if the people marvelled, [Page] Christus


    for here were foure wonders in one, the Blind saw, the reprehendit
    Deafe heard, the Dumbe spake, the Demoniacke is nimiam pe
    delivered; rarity and difficulty are wont to cause wonder, [...]spicaciam
    but meete in this. quae ex
    defectu
    If we respect either the multitude, or power of working charitatis
    miracles, there was never the like done. nascitur, dum
    nimis
    Vers. 34. The Pharisees were mad, to defame with
    scrupulosè
    wicked speech so notable a work of God, for the
    excutimus
    Antithesis is to be noted betweene the praise of the fratrum vitia:
    people and the blasphemy of these men, what could Et
    malice say worse? indulgentiam
    qua peccata
    Vers. 36. He was moved with compassion] The word nostra
    signifieth the yearning of the bowels, such as is in the tegimus &
    most tender pitie and compassion, as Zacharie fovemus.
    explaines it, Luke 1.78. Calv. In
    proximo
    Vers. 37. By this metaphore he declareth that many of reprehenden
    the common sort were ready to receive the Gospell, do cavenda
    see Iohn 4.35. Those which professe themselves to be est
    Gods people, and are in some kind of ripenesse to be hypocrisis,
    instructed and become obedient to him, are the ne scilicet vel
    harvest. This was spoken at the feast of Tabernacles, amplificemus
    which was in the midst of harvest, the Parable also of atque
    the Sower was in sowing-time. exaggeremus
    peccatum
    Labourers] The Ministers of Christ, see the 10. of Luke
    illius ex
    the begining. few] almost, onely Christ and Iohn. A
    festuca
    harvest-labourer, or reaper, should be first skilfull,
    facientes
    secondly, industrious, thirdly, sent.
    trabem, seu

    Vers. 38. Send forth] Word for word, cast them out, for ex musca

    men are very slow in so holy a worke. elephantum.


    Piscat.

    Perkins, &c.

    Pulchra
    oppositio
    piscis &
    serpentis,
    rursus panis
    & lapidis:
    figura enim

    CHAP. X. sibi mutuò


    cum

    Verse 1. THE number of Twelve did note the future persimilia

    restoring of the Church, for as the people rose from sint, ad

    Twelve Patriarkes, so now Christ recalls the scattered hominis

    relickes, to the memory of their originall, that they may usum ex

    conceive a certaine hope of their restitution. diametro


    distant.
    Power against uncleane spirits] It is well translated so Lucas
    by Beza, and us, according to the meaning of the Brugensis.
    phrase, word for word, it is in the originall, power of
    uncleane spirits, and so the Vulgar reads it. Luk. 6.31.
    Perkins on
    Vers. 2. Peter and Andrew named first, because they Iude.
    were first called, Mat. 4.18. Theophylact. Peter is
    placed first here, but Luk. 6. and Marke 3. the same Voluntas
    order is not observed, and by Paul himself, Gal. 2.5. naturalis
    Iames is put before Peter. We acknowledge the bene ordi‐
    primacy, but not the preheminence of Peter above the nata nulla
    other Apostles. perturbatione
    infecta. A
    Peter signifies a rock which hath firmnesse, he was so
    mes. l. 5 de
    called for constancy, Andrew manlike, Iames striving,
    Cons. c. 1.
    Iohn the grace of God, Philip a light or lampe,
    Bartholomew full of water, Thomas engraffed in Christ,
    Severus the
    Matthew pluckt out of the world, Iames a striver,
    Emperour
    Lebaeus hearty, Simon zeale.
    was much

    That they are sent two and two, as in Luke 10.1. The taken with

    seventy Disciples are sent by paires, this makes for the this sen‐

    commendation of brotherly Charity among the Ministers tence, and

    of the Word, for the mutuall keeping of works and caused it to

    doctrine, also for consolation and mutuall help in be written in


    his Palace,
    adversity, and for the greater confirmation of the truth of and else
    the word preached. Deut. 17.6. where, Quod
    tibi fieri non
    Because Christ sent his Apostles by paires, the Jesuits vis, alteri ne
    walk two together in the streets, but if more of them go feceris.
    forth together, there is a mystery in it, according to that
    speech. Iesuitae semper sunt bini, si verò sint trini, Is fermè
    tertius est generis faeminini. habitus erat
    Prophetarum,
    Ver. 3. Matthew in describing his person, keeps humility
    at Christus,
    and candour; humility in that, that when other
    ut ex
    Evangelists prefer him (in rehersing his paire) before
    opposito
    Thomas, he for modesties sake postposeth himself to
    membro
    him; candor, that he makes mention of his ancient
    liquet, sub
    sinfull condition, and confesseth that he was a
    habitus
    Publican.
    nomine
    omnem
    Vers. 5. Sent forth] or commanded forth, for [...],
    exteriorem
    whence the Apostles are derived, signifieth properly,
    innocentiae
    Cum mandatis emittere, to send forth with commands.
    speciem in
    Go not, &c.] vultu, verbis,
    & operosis
    Object. Mark. 16.15. Answer, Distinguish times, and the ritibus vult
    Scriptures will be consonant enough, that in Mark is intelligi.
    meant of preaching after Christs time, this in Matthew Grotius.
    while he was living on the earth, both are true, because
    the times are divers. Perkins case
    of Consc.
    Vers. 6. He assigneth the first place to the Jews,
    because they were the first-borne. First, Miraculous Geminatio
    cures are there meant. 2. For those daies only. 3. significat
    There is a difference between action and labour. 4. zelum &
    Forbids a mercenary affection. exaggerati‐
    onem.
    Vers. 8. It may be understood of the Lords work Chemnit. He
    generally, that as freely they have received the grace, bringeth
    so freely they should do the work. 1 Pet. 5.2. them in
    doubling the
    Vers. 9. Provide neither gold nor silver, nor brass in word, to
    your purses] The Commandement was temporall, and express their
    given to the Disciples but only for the time of their first earnestness
    embassage into Iury, as appeares in the fifth verse; and of affection,
    the Commandements of their first message were and
    reversed afterward, Luk. 23.36. Mr Perkins. confidence
    that they
    Vers. 10. Scrip] Necessary provision.two coats] have in him.
    Change of rayment. staves] defence. Mr.
    Hildersam.
    Objection, A staffe is allowed, Marke 6.8. but here in
    Matthew, and Luk. 9.3. it is denyed. [Page]
    Prophetare in
    Answer, Matthew and Luke meane staves which are a Christi
    burden to them that beare them, but Marke meanes a nomine, est
    staffe whereon travellers do ease themselves, Gen. ejus
    32.10. a walking staffe, take no staffe to strike with. autoritate &
    See Piscator. tanquam ipso
    duce fungi
    Shoes] See Mark 6.9. docendi
    officio. In
    The shoes which Matthew mentioneth are new, such as nomine
    are with care and diligence prepared to travell in, the Christi edere
    Sandales in Mark are such as are dayly worne on the virtutes, nihil
    feet. Mr Perkins. aliud est,
    quam ejus
    Vers. 11. And into whatsoever City or house ye shall
    virtute,
    enter, enquire who in it is worthy] and there be bold to
    auspiciis,
    tarry and receive entertainment; as if he should say,
    imperio ac
    every one that is worthy will be ready to shew kindness
    ductu
    unto you. Acts 16.15.
    miracula
    And there abide till ye go thence] Abide in that house facere.
    till ye go out of that City; go not from house to house. Calvinus.
    See Luk. 10.7.
    Dikes Deceit‐
    Vers. 14. It is probable that the Jews then used to fulness of
    shake off the dust as a figure of cursing, as if they did it heart See
    to witness, that the Inhabitants of the place were so Mat. 25.41
    wicked, that they infected the earth and dust with their
    contagion, and that they would not communicate with Calvin.
    them in any thing. Iansen. Harm.
    Quia nondum
    Chrysostome, Ierome, Theophylact, and Austen say,
    abrogatae
    that Christ commandeth them this, that they might
    erant
    shew they would have nothing to do with them, and not
    ceremoniae
    carry away their dust who contemned the Gospell.
    legis, eas

    Vers. 16. Behold I send you] The mission of the contemni vel

    Apostles was twofold, first, more particular in this praetermitti

    Chapter, when Christ sent them only to preach the noluit

    Gospel in the land of Iudea, 5, 6. v. Secondly, more Christus. vide

    generall after his resurrection, Mat. 28.18, 19. These Levit. 14.22.

    words pertaine to Christs first mission. Calvin.

    [Page]
    As sheepe] Harmeless, and helpeless. Among Dictum est
    wolves] so called, first, For their antipathy to the secundum
    sheepe; secondly, For their cruelty, thirsting for their quid non
    bloud. simpliciter,
    hoc
    Be wise as serpents, and simple as doves] Be wise lest praesertim
    ye be circumvented by others, and simple lest ye hurt nomine
    others; Sine prudentia simplicitas stultitia est. Drusius. ipsum
    commendat
    The Serpent is very quick sighted to escape danger,
    quod
    Tam cernis acutum quam aut aquila aut Serpens
    acquiescat in
    epidaurius, and therefore, He is called Draco of seeing.
    2. He stoppeth his eares against the Charmer, with the nudo verbo.
    earth on one side, and his taile on the other, and will Calvin.
    not be gotten out of his hole. 3. Seekes to save his
    head, Ierome, Austen, Ambrose, Totum corpus in Filij regni
    orbem circumvoluit ut caput occultet. 4. He hath a potius quam
    tortuous way not to be found; He hath respect here to filij regis,
    that place. Gen. 3.1. quoniam
    multi sunt in
    The Serpent had in his Creation a speciall impresse of regno quos
    wisdome above all other Creatures, therefore Satan tamen rex
    made use of him to deceive our first Parents. tandem ut
    infidos reijcit:
    Doves] The Dove Simplex est animal, felle caret, rostro
    omnes autem
    non lae dit. Bernard.
    regis filij sunt
    unici illius
    The properties of the Dove, 1. Meekness, the Dove is
    naturalis fillij
    without gall. 2. Simplicity, innocency, as here, the Dove
    cohaeredes.
    is, without guile, a simple and harmeless bird. Cant.
    Beza.
    4.1. and 5.12. and 6.8. The third quality is Chastity, she
    keeps to her mate, sincerity and singleness in heart
    Chemnit.
    and life. 4. Is neat, ad candida tecta columbae, they are
    pure, not defiled with sin. 5. The Dove is a loving, and
    lovely creature. 6. The Doves flie together, Esa. 60.8. Mr Burges of

    So they must joyne together in Gods pure worship. justification.


    Propheta non
    Vers. 17. But beware of men] As if he should say, what de morbis
    speake I of Wolves, you have more cause to feare agit propriò,
    danger from men, than Wolves, or from any other sed de
    creature whatsoever. Homo homini lupus. vitiisanimi,
    quae nos
    Vers. 18. Governours] As Paul before Felix and Festus, peccata di‐
    Act. 23.24, 25. and 24:25. cimus, &
    morbi
    Kings] Peter before Herod, Act. 12.4. and Paul before appellantur
    Agrippa, Act. 25.26. ducta
    Vers. 23. Son of man] It is a comfort given peculiarly to metaphora à
    the Apostles. Christ is said to come, when he brings corpore ad
    remedy to things in despaire. animum. Ad
    hanc
    Vers. 24. The Disciple is not above his Master] While objectionem
    he continues a Disciple, as Christs Disciples should respondent
    never cease to be his Disciples, so Grotius interprets nonnulli, ut
    this proverbe usuall among the Hebrewes. dicant
    morborum
    Vers. 28. As if he should say, I allow and command you causas, ut
    to feare men onely for God, who hath set them over plurimum
    you; but feare God for himselfe. Perkins. peccata
    esse,
    Vers. 29. Farthing] The tenth part of a Romane penny,
    secundum
    of our Coyne halfe penny farthing; [...] passerculus is a
    illud
    diminutive of [...] or [...]. There is almost nothing lesse
    Hieronymi,
    esteemed than Sparrowes, for two were then sold for a
    Propter
    farthing, or as Luke saith, five for two farthings, and yet
    peccata
    the eye of God is watchfull to defend them, they are not
    pleraeque
    shot and so fall downe without his providence. The
    eveniunt
    Epicure altogether denies providence, Aristotle
    corporum
    includes it in Heaven, some of the Arabians say it is
    debilitates.
    imployed about universalls not singulars, but this verse
    Itaque qui
    and the next confutes them all.
    haec è medio

    Vers. 34. To send peace but the sword] That is, division tollit, &

    by meanes of the doctrine of the Gospell. morbos


    quoque non
    By the sword here not warre but division is understood, inscitè
    as is most evident by Luke 12.51. auferre,
    dicitur, aut in
    Vers. 37. That is, whosoever loves what he hath best se recipere:
    reason to love in this life more than his Saviour is not Ego magis
    worthy to have any benefit by him, any share in his putarim
    mercyes. verba Esatae
    Whether our love bee an ascending love up to Father latè
    or Mother, or a descending love downe to Son or accipienda,
    Daughter, it may not bee greater than our love of ut morbos
    Christ, nay our love of all others in comparison of our corporis
    love to Christ must be hatred. Luke. 14.26. Is not etiam
    worthy of mee] That is, shall have no benefit by him, comprehend
    shall not be saved by him. ant, quibus
    sanandie
    Vers. 39. Hee that findeth his life shall lose it] That is, Christus
    He which thinkes he findes his life, he that thinkes that quasi
    by the denying of the Gospell whereby he may specimen &
    preserve his life, and obtaine good dayes in it, he shall imaginem
    lose life. exhibuit
    sanationis
    Loseth] It is not meant of an actuall losing, but a animi, quae
    disposition or preparation of the heart to lose for fit criminum
    Christs sake (if need be) the dearest thing we have, condonatione
    that is, our life. Luke 14.26. . Proinde
    quum
    Vers. 40.41. He that receives] That is, doth any good
    paraliticum
    office, or deserves well of a Prophet.
    sanaret,

    Righteous] Is to be taken by way of eminencie, for one confide,

    of eminent sanctity, such as among the Jewes had inquit, fili

    therefore the sirname of Iusti, as Simeon Iustus, remissa sunt

    Iacobus Iustus. tibi peccata.


    Drus. notae
    Give to drinke] Whence we may gather what receiving in parallela
    before is meant, viz. relieve, maintaine, support. sacra.

    A Prophets reward] An eminent reward, or of the Hellenistis


    quality of a Prophet, though himselfe be none. Mede in [...] dicitur
    loc. Ezekiel, Cum
    ubique
    Dominus ser‐
    These words of beneficence to Ministers of the word, vator, [...]
    are expounded by the chiefest Divines, that the sence dicatur: primi
    should bee, as they who give honour to the Embassa‐ hominis
    dours of Kings or Princes, doe procure the favour of the respectu sine
    King, so he that respects and honours the Apostles and dubio, qui
    the Ministers of the word, as the Embassadours of Adam, sive
    God, 2 Cor. 5.20. shall certainely receive a large [...] vocatur,
    reward from God. This is a pious interpretation, and not ut [...] sit
    strange from the mind of Christ; yet it doth not fully homo primus,
    expresse the sence. For it is the same to receive the [...], qui
    Apostles, Christ, a Prophet, a righteous man, as to secundus
    receive the words of the Apostles, Christ, a Prophet, a Adam dicitur.
    righteous man, or to believe and hearken to them, so
    that true faith is especially exprest by this phrase, lay‐ Adeo se re‐
    ing up in their hearts the word of Christ, the Apostles motum à di‐
    and Prophets; and adhering to him with all the heart, vitiore fortuna
    which shewes it selfe afterward in beneficence and Christus
    hospipitality toward the Preachers of the Gospell. That ostendit, ut
    this is the mind of Christ, appeares by a parallel place, ne domum
    Luke 16.16. where Christ expounds himselfe, what it is quidem
    to receive the Apostles and Ministers of Christ. It is the habeat
    same thing to heare one and receive him; so Matth. propriam.
    11.14. if you will receive mee, if you will beleeve mee, Grotius.
    heare mee. Iohn 1.11.12.
    [Page]
    Dr Denison.
    To receive in the name of a Prophet, and of a righteous Tantum
    man] signifieth, as much as to doe them good, for the docere voluit,
    honour of the Gospell, and in respect of the Gospell. quicquid nos
    Marke 9.41. à recto cursu
    revocat
    A Prophets reward] Some understand it, that they shall
    velmoratur,
    bee partakers of the same reward, which is laid up for
    nihil nisi
    the Prophets and righteous, rather a reward which is fit
    mortem
    sapere. Calv.
    for the worthinesse of the person, upon whom the
    Vt ostenderet
    liberality shall be bestowed.
    se element

    Vers. 42. And whosoever shall give to drinke unto one [...] ‐

    of these little ones, a cup of cold water onely] A rumomnium

    proverbiall kind of speech, which wee use to this day in Dominum.

    many tongues, as often as we would expresse the least


    benefit. God esteemes mens deedes by their mind, not Judicis sui
    their mind by their deedes. praesentia
    expavefacti
    In the Greeke it is [...] Cold onely, not water, as the de poena sua
    Latines say, frigidam bibere and frigida lavare. cogitassent,
    mala enim
    conscientia
    quid meriti
    essent, ipsis
    tacente
    Christo,
    dictabat.
    Calvin.

    Non quod
    concesserit
    salvator
    daemonibus
    quod
    petebant,
    dixit ite, sed
    ut per inter‐
    fectionem
    porcorum,
    hominibus
    salutis
    occasio
    praeberetur:

    CHAP. XI. pastores


    enim ista

    Verse 4. GOe and shew Iohn againe those things cernentes,

    which yee do heare and see] Our Saviour answers statim

    them by a reall demonstration. nunciant


    civitati.
    Vers. 6. In me] With the simplicity and humility of my Erubescat
    person, kingdome, word, worship and administration of Manichaeus,
    the Sacraments. See 26.31. 1 Cor. 1.23. si de eadem
    substantia, &
    Vers. 7. Iohn] His name was famous among the people, ex eodem
    and they spake honourably of him, but his doctrine was auctore
    little esteemed; therefore Christ telleth them that they hominum
    lost their labour, which went forth to see him, except bestiarumque
    they would observe his doctrine. sunt animae,
    quomodo ob
    Vers. 8. The simple meaning of this place is, that there unius
    was no such thing in the Wilderness, which should hominis salu‐
    allure the people thither, for al things there were rude, tem, duo
    they should rather looke in Kings Courts for fine millia
    trimming, which delighteth the eyes. porcorum
    suffocantur.
    Vers. 9. 1. Prophesied of all things, the old Prophets
    Hieron. in
    did. 2. In his Mothers belly, Luke 1.41. 3. Pointed at
    loc.
    Christ with a finger; hee was middle betweene a
    Prophet and an Apostle.
    Vide Brugen‐

    Vers. 10. Behold I send my messenger before thy face, sem.

    who shall prepare thy way before thee] It is a metaphor


    taken from Kings, for whom going forth the wayes are Drusius de
    wont to bee prepared, the streets made cleane and quaesitis per
    adorned, and his chiefe servants to goe before him, the Epist. Epist.
    chiefest of which is hee that goes next before him. 4.6. Their
    Faith,
    Such a one was Iohn the last of the old Prophets, and portantium &
    the first of the new. paralitici
    Chrysostom,
    Vers. 11. John Baptist was nearer Christ in time, being onely
    the very next unto him of all the Prophets which ever offerentium,
    went before him; hee was therefore more happy than Ierome.
    the rest, for he saw what they desired to see, and saw
    not; and also of a more worthy calling, as pointing out Cadaver hō ‐
    Christ with the finger, which the rest onely descried inis verius
    afarre off. quā homo.
    Eras.
    Hee gained more to God by his Ministy, than any of
    Chemnit in
    them had done, as appeareth verse 12.
    Harm.
    Inaudita
    Notwithstanding, &c.] That is, in the new estate of the
    mansueru‐
    Church, not in respect of his person and gifts, but of his
    dine filium
    ministry, greater than John Baptist. Hildersam. See Dr.
    appellat.
    Sclator on 1. of the Rom. p. 1. because hee is all what
    Eras. Qua
    Iohn was halfe, wholly under the Gospell of the
    com‐
    kingdome. The least Minister of the Gospell is greater
    pellatione
    than Iohn, in respect of the preaching of Christ, so
    promptum
    Bishop Down. de Antich.
    animi sui
    Grotius saith, the comparison is wholly in the gift of the affectum ad
    Prophet, which Luke 7.28. expresseth more evidently, sublevandum
    as much as Iohn exceld all the Prophets before him, so miserum
    much the lowest Prophets of the New-Testament excell ostendit,
    Iohn, viz. in greater knowledge of mans redemption: for sicut pater
    that before Iohn was a mystery, in Iohns time it began miseretur
    to shine forth, after the passion and resurrection of filiorum. Psal.
    Christ, and sending of the Holy Ghost, it was more 103.13.
    evident than the light at noone day. Chemnit.

    Vers. 12. The Kingdom of heaven] Christ himself, Dicitur hic [...]
    Ambrose; Eternall life, or Heaven, Gregory and Bede; Non qui Deo
    Faith, Chrysostome, Euthymius and Theophylact; some maledicit,
    say the Church, or Gospell, Sancta fidelium in novi sed qui quod
    Testamenti Ecclesia irrumpentium violentia. There was Dei est sibi
    such forwardness and zeal in them which heard Iohn arrogat, vide
    preach, to procure to themselves the kingdom of infra. 26.65.
    heaven, that they strove most earnestly to get it. Mr Mark. 2.7.
    Perkins. Grotius.

    The kingdome of grace is called the kingdom of [Page] Piscator.


    heaven, in opposition to the Kingdoms of the world, Quanto
    and to the spirituall kingdome of the devill, and praestantior
    because the Lord of it hath his throne in heaven, and est anima
    all good things come to them from heaven, and corpore,
    because it differs but in degrees from the kingdom of tanto
    glory; this is mixt and imperfect, that is pure and entire. praecellit
    corporis
    Take it by force] As a Castle is taken by a storme.
    sanitatem
    These words are restrictive, the violent and only they,
    peccatorum
    and promissive.
    remissio. Sed
    Christus
    Vers. 14. And if ye will receive it] That is, if you will give
    sermonem
    credit to my speech.
    ad eorum
    This is Elias which was for to come] viz. in spirit and captum
    power like to Eliah, Luk. 1.17. but not the person of accommodat,
    Elias, Iohn 1.21. qui ut erant
    animales
    Vers. 15. He that hath eares to heare let him heare] An externis
    Epiphonema with which Christ, and Iohn in the signis magis
    Revelation following him, Apoc. 2.7, 17. often shut up movebantur
    their speeches concerning things of great moment. quam tota
    Christ would signifie that it was a matter of great spirituali
    moment, to beleeve that Iohn was the Eliah promised Christi virtute
    by Malachie, for they mistaking in that might be quae ad
    deceived in the Messiah. eternam
    Vers. 16. Christ useth a similitude (as it is supposed) of salutem
    a game commonly used by children, Children leading valebat.
    severall dances did so sing one to another; Christ that Calvinus.
    he might overthrow the pride of the Scribes, took
    occasion to reprove them from children playing 1 Tim.
    together, their song was enough to condemn them. 1.13.14, 15,
    16. Piscat.
    Vers. 17. We have piped unto you, and you have not Levi significat
    danced] They were neither moved to mirth with merry additum Mat‐
    things, nor to sadness with sad things. thaeus
    datum,
    Vsus tibiarum apud Hebroeos duplex erat, in hilaritate
    donatum.
    & gaudio, & in luctu, in nuptiis & infuneribus; We have
    Chemnit.
    mourned unto you (viz. with pipes) and you have not
    lamented. Mat. 9.23.
    Perkins on
    Jude.
    Vers. 18. He abstained from common meates, and
    common order of dyet. Luke hath it, not eating bread,
    nor drinking wine. Caskes [...]
    Judg. 4.19.
    and she
    Vers. 19. That is, to live after the common order of opened a
    men, but he drank only water, and did eate only locusts Caske of
    Milke.
    and wild honey. Mollerus in
    haec verba
    Vers. 19. There is a secret Antithesis between naturall psalmi. 50.
    children and bastards, which vaunt of a vain title pone
    lachrimas
    without a cause, as if Christ should say, let them go on meat in utere
    in their pride which gloriously boast themselves to be tuo, Solebant
    orientales in
    wisdomes children in vaine, she shall yet have her utribus
    praise, and her authority amongst her naturall children. servare
    Luke therefore addeth, of all her children, whereby he vinum &
    oleum, ideo
    declareth, that the resistance of the Scribes was not hac
    such a let to any, but that all the Elect of God should metaphora
    utitur.
    remaine in the faith of the Gospell; that place, Luk.
    The same
    thing is
    7.29. well explaines this, that is, acknowledged the wis‐ meant in both
    the
    dome and goodness of God shining in Christ, and Iohn. similitudes, of
    discipline
    Vers. 21. Hypotheticall propositions presuppose not a more harsh
    than weake
    truth, as here, and Luk. 19.37. not that stones can Disciples
    speak, nor Tyre repent. were able to
    beare. Vide
    Scultet.
    Vers. 23. A proverbiall speech, and an allusion to the Exercit.
    words of Esay 14.14, 15, 25. 1 Cor. 1.27, 29. Evang. l. 2.
    cap. 52.
    Vers. 25. These things] That is, the Doctrine of the
    Gospell, and the mysteries of the kingdom of heaven. Calvin.

    Vers. 27. The opposition is made to exclude Creatures, Alardi pa‐


    and false Gods, not the Holy Ghost; the meaning is, thologia Sa‐
    None, that is, no Creature, or Idoll-God knoweth the cra. N. T.
    Son of God but the Father. Mr Perkins.
    [Page]
    [...].
    Vers. 28. Come ] That is, beleeve, so Christ
    himselfe expounds it, John 6.35. No man can come,
    Tibia ute‐
    that is, beleeve, except the Father draw him. John 5.
    bantur in
    You will not come to me.
    funere

    Wearied, and heavy laden ]The first word signifies such puerorum

    as labour untill they be weary: and the other signifies puellarumque

    such as are heavy laden with a burden unsupportable, , nam

    and being grievously pressed therewith, desire to be instrumentum

    eased of it. est exilis &


    angustae
    Heavy laden] Some say, 1. with Crosses, as Aug. de vocis.
    verb. Dom. 2. Rigour of the Law, Theophylact 3. Sin, Lactantius.
    Ier. 9.5. as Chrysost. Iubet religio
    ut majoribus
    Rest] From reatus, vis, regnum, paena peccati, not mortuis tuba,
    radix of it, therefore not said take away, but rest, from minoribus
    the foure first; Here is no exception of sins, times, or tibia
    persons. caneretur.
    Vide Scultet.
    Vers. 29. Learne of me] Austin saith, what to do? Not to observ. in
    create the world, to walk on the water, to raise the Matth. 1.29.
    dead; we must follow him, non in quantum Filius Dei, Christus
    but in quantum Filius hominis; the same Father, He loquitur eis
    gives us a precept, and a patterne, the one requiring qui flentes &
    our obedience, the other our conformity. ejulantes
    parabant
    And ye shall find rest.]Not outward, naturall, but the exequias
    repose of the mind and conscience. defunctae, &
    non
    Vers. 30. My yoake) Not only Christs, because he as
    suscitandae;
    Lord puts it upon us, but because he as a fellow-
    voluit testari
    servant helps us to beare it. Metaphora à jumentis
    se eam
    deducta.
    statim

    Easie] 1. By presence of grace. 2. Help of the spirit, suscitaturum,

    Ezek. 11.19, 20. 3. Love to it, yet a yoke and a burden; quasi ex

    suave, sed amanti, is Bernards gloss, i.e. Ioh. 5.3, 4. somno

    Iugum ejus merito est suave, cui servire est regnare. expergefacta

    Augustin. m, non potuit


    igitur aptius
    My yoke is easie] The Greek word signifies more hoc
    rightly, my yoke is a benigne, a gracious, a pleasant, a significare
    good, and a gainefull yoke, all pleasure and profit is quam illis
    made up in the Word. verbis quibus
    est usus.
    Amesius de
    consc. l. 5.
    Tibiae
    praesertim &
    solum
    puerorum
    exsequijs

    CHAP. XII. adhibebantu


    [...], sicut

    Verse 1. THe purpose of the Evangelists in this history, tubae in

    was to shew, partly how malicious the Pharisees were, funeribus

    and partly how superstitiously they were addicted to aetate

    outward rites of small importance, insomuch that they provectorum.

    placed all their holiness in them. Alardi


    epiphyllides
    Vers. 3. Christ defendeth the fact of his Disciples, and Philol.
    confuteth the cavill of the Pharisees by five arguments:
    1. By Davids example, necessity freed him from fault, Grotius.
    for the Priest which gave him leave to take the shew-
    bread is commended by the Holy Ghost; indeed it was Chemnit.
    not lawfull but for the Priest only to eate the bread, that
    is, by the common Law. The second Argument is in the [...] verbum
    fifth, because it is lawfull on the Sabbath daies to kill [...] à visceri‐
    Sacrifices, to circumcise Infants, and to do all other bus
    things that pertaine to the worship of God; the works of deductum,
    godliness cannot be contrary one to another. The Law] quod plus
    That is the Books of Moses, which describe the Law, a habet
    Metonymie of the Subject. Broken by the Priests] An emphaseos
    improper speech which Christ useth, that he may frame quam latinum
    himself to the hearers. The third argument is in the misereri
    seventh verse, Christ reproveth the Pharisees because Hebraei enim
    they considered not for what purpose the Ceremonies viscera
    were commanded, nor to what end they did belong. vehementem
    Hos. 6.7. Mercie] That is, all works of Charity, and atque
    under sacrifice is all the outward worship of the Law intimum
    comprehended. The fourth reason is in vers. 8. Christ affectum
    saith here that he hath power given him to set his vocant, in
    people free from the necessity of observing the visceribus
    Sabbath, the Son of man (saith he) can of his own enim residet
    power moderate the observing of the Sabbath, as he humanitas, &
    doth the other Ceremonies of the Law. The fifth mutua
    argument is reported by Marke only, Chap. 7.27. The compassio
    summe of it is, they do wickedly which turne the ergo
    Sabbath to mans destruction, which God instituted for proximos.
    his sake. Indicat itaque
    hoc verbum,
    Vers. 5. On the Sabbath day the Priests in the Temple quo Graeci
    profane the Sabbath, and are blameless] That is, they interpretes
    do such things as in other cases not concerning the expresserunt
    worship of God, would be a profanation of the Sabbath. hebraeum
    If a Butcher in his slaughter-house should so slay, flea, Raham, quod
    and cut beasts in peeces on the Sabbath, he would hoc etiam
    therein profane it. loco Syriacè
    est, summam
    Vers. 9. He went into their Synagogue] viz. On another &
    Sabbath. This history and the former tend both to one vehementem
    end, viz. that the Scribes were maliciously bent to commiseratio
    carpe and cavill at every thing that Christ did. nem ex in‐
    timis
    Vers. 10. They asked him] viz. the Scribes and
    visceribus
    Pharisees, Marke and Luke do only say, they watched
    profectam,
    what the Lord would do; but Matthew setteth it down
    non sine
    more plainly, that they tempted him also in words. And
    externa
    it is likely that he had healed some others on the
    corporis
    Sabbath before, having therefore taken occasion of
    alteratione;
    that, they demand of him, whether he think it lawfull for
    tanquam si
    him to do again that he had done before, but God who
    dicas,
    instituted the Sabbath, laid not a Law upon himself,
    commotus
    they should have considered whether it had been the
    viseribus.
    work of God or man to heale a dryed hand only by
    Lucas
    touching it, or with a word.
    brugensis.

    Vers. 11. Christ sheweth againe what is the true and Comment. in

    right observation of the Sabbath, and also reproveth 4. or

    them for their malicious dealing, because they cavilled Evangelia.


    at him for that which was usuall amongst them all.
    Vtitur allego‐
    Marke and Luke have not this similitude, they only say
    ria sumta à
    that Christ demanded whether it was lawfull to do a
    re rustica.
    good deed on the Sabbath day, or to do evill? For he
    Brugensis.
    that destroyeth the life of a man is guilty of an offence,
    yea, differs little from a man-slayer.
    Extrudat ra‐

    Vers. 14. Held a counsell] Or tooke counsell, with the ther than

    Herodians sayes Marke, whom yet they hated most emittar.

    deadly. [Page]
    Calvinus.
    Vers. 16. And charged them that they should not make
    him known] Because the time of his glorification was Potestatem
    not as yet, but of his humiliation. 2. Because the adversus
    multitudes did not yet sufficiently know the true end and spiritus
    use of his Miracles. impuros.
    Beza. [...],
    Vers. 18. Behold my servant] The Greek word signifieth potestatem
    both a Son and a servant, but a servant here. spirituum
    immundorum
    Shew judgement to the Gentiles] That is, one should
    . vulg.
    come that should restore righteousnesse decayed, and
    Hee should be the Governour, not onely of the Jewes,
    This is such
    but should bring the Gentiles also under the
    a primacy as
    government of God.
    a fore-man of

    Vers. 19. Nor cry] Such a cry is here meant, which is a the Quest is

    signe of a troubled and chafed mind. wont to have


    in Juries: not
    Vers. 20. A Reede is a tender thing, it will breake a primacy of
    sometimes afore a man bee aware, a bruised Reede is power, as
    more tender, it will bee broken with a touch. A bruised over
    Reede is a soule broken with the sence of sinne, and inferiours, but
    weake in faith. Matth. 11.28. a primacy of
    order, as
    Smoaking flaxe] The weeck of a candle which is newly amongst
    lighted, and hath little light or heate, but rather equals. Dr
    smoakes and offends with an ill smell, i. e. A soule Rain. against
    which hath but a little knowledge and zeale, or affection Hart. C. 5. p.
    for God, and much corruption. 174, 175.

    Till he send forth judgement unto victory] The words of Polic. Lyser.
    the Prophet are somewhat otherwise, that he shall
    bring or lead forth judgement in truth. Yet Matthews Polic. Lyser.
    speech hath force in it, that we may know that
    judgement cannot be placed in the world without great Calvin.
    strife or labour, for victory is not obtained but by
    fighting. Some expound these words thus, untill the
    See 4. Deut.
    sanctified frame of grace begun in their hearts, be
    5. and 14.
    brought to that perfection, that it prevaileth over all
    opposite corruption.
    That is, of all
    necessaries
    Vers. 22. Many are blind and dumbe of naturall
    for the
    diseases: but this man was blind in his eyes, and
    maintenance
    deprived of his speech, though there was no want in
    of this life.
    those parts pertaining to the sight, or in the proportion
    of the tongue. [Page]
    Marcus loqui‐
    Vers. 23. Is this the Son of David?] Interrogatio innuit tur de virga
    affirmationem opinabilem, as if they should say, truely seu baculo &
    Hee seemes to be the Sonne of David, that is Christ, a fulcimine cui
    periphrasis from the efficient. innitaris. Hic
    enim est
    Vers. 24. Beelzebub] It signifies the Lord of flies, but if it symbolum
    be read Beelzebul, it signifies the dunghill God. viatorum
    pauperum,
    Vers. 25. Christ, 1. confuteth the cavill objected against qui baculo
    him by a common proverbe, 2. hee proves it by an innixi
    induction of three particulars; one of a kingdome, a‐ incedunt ut
    nother of a City, the third of a house; the meaning is, fatigationem
    there is nothing more absurd, than that the Devill levent, sicuti
    should willingly overthrow the power which he hath o‐ incessit Iacob
    vercome, who indeavoureth by all meanes to have peregrinus in
    them in his bondage. Mesopotamia
    , Gen. 32.10.
    Vers. 26. When Exorcists by the help of Satan cast out Matthaeus
    Satan, that is done by delusion of the Devill, ex pacto, verò hic
    that he might thereby retaine men in superstition and i‐ loquitur de
    dolatry, and that by his ejection out of the body, he virga
    might have dominion over the soule: for if Satan should defensoria,
    violently cast out Satan, hee would be divided against vel
    himself, which Christ denies. vindicatoria,
    quam
    Vers. 27. By whom do your children cast them out] This Christus
    place is diversely expounded, some by children there Apostolis
    understand the Apostles who were Jewes borne, and vetat. Cornel
    had received from Christ this gift and power to cast out à Lap.
    Devils; others rather think that by children are meant
    exorcising Jewes before Christs time, who did cast out
    [...] excutitur
    Devils among them, pretending to doe this worke in the
    de pedibus in
    name of God, whereas in truth they were all flat
    testimonium
    sorcerers, and did it by compact made with the Devill.
    laboris sui,
    Act. 19.13.16.17.
    quòd ingressi
    sint civitatem,
    Judges] You need not to seek far for your
    & praedicatio
    condemnation, the miracles which I work you apply to
    apostolorum
    Beelzebub, and you praise the same in your children;
    ad illos
    therefore you have enough at home to condemne your
    usque
    selves.
    pervenerit.
    Vers. 28. By the Spirit of God] Luke metaphorically Sive excutitur
    calleth it the finger, for Spirit. For because God pulvis, ut nihil
    worketh, and sheweth his power, by the Spirit, the ab eis
    name of a finger is aptly given it; this speech was recipiant, ne
    common among the Jewes. ad victū
    Come] This word is very forcible, and sheweth that quidem
    Christ appeared willingly to them as a Redeemer, but necessarium,
    they as much as they could, drove him from amongst qui
    them, and would give no place to him that was come, Evangelium
    ready and prepared for their salvation. spreverint.
    Hieron. in
    Vers. 29. This sentence is but a confirmation of that loc. Piscat.
    which went before. He affirmeth that a strong and Calv. See
    mighty Tyrant cannot be driven out of his kingdom, Acts 13.51.
    untill he be spoyled of his weapons; hee alludes to that
    place, Esay 49.24. To shew the
    labour of
    Vers. 30. When Christ was much injured with the
    them that
    blasphemies of the Pharisees, he confutes the slander,
    came, their
    and then layes downe this rule, He that is not with me
    feet were
    is against mee, in such blasphemies against Christ,
    dusty.
    wee must take his part actively, and must resolve to be
    Aquinas,
    with Christ against the world. In Marke 9.40. and Luke
    Erasmus. To
    9.50. Some cast out Devils in Christs name, and the
    shew that
    Disciples forbad them, here because they did act in
    their labour
    Christs name (though they did not follow with them)
    was lost.
    they were not to be hindred.
    Ierome.

    V. 32. Christ said v. 31. Blasphemy should not be


    Vtitur Parti‐
    pardoned, in the 32. he adds, Neither in this world, nor
    cula demon‐
    in the world to come] as we see in the Scripture the like
    strandi ecce
    positions are amplified, sometimes by a partition of
    qua &
    persons, sometimes of places, sometimes of things, as
    attentionem
    here of time; by a partition of things, Gen. 31.29. of
    excitat & rem
    places, as Deut. 5.32. of persons, Rom. 1.16. Rainold
    notatu
    de lib Apoc. tomo secundo praelect. 171.
    dignam se
    A proverbiall kind of speech for never, as neither good indicaturum
    nor evill, for nothing at all; neither to the right hand, nor innuit.
    to the left, that is, on no side, with the Scholiastes Ben Apostolis &
    Syrae, qui linguae morbo laborant, sanari non possunt verbi
    neque in hoc seculo neque in futuro. praeconibus
    ovium
    Origen thought that all sins should be pardoned a long naturam
    while after the last judgement, which errour Christ tribuit. Ovium
    refutes in those words, nor in the world to come.] ingenium est
    simplex non
    Vers. 33. Either make the tree good, and his frite good, versutum,
    &c.] Christ commandeth the Pharisees to be either secundò
    good or evill, as if he should have said, there is nothing hominibus in
    more contrary to honesty than hypocrisie, and they omnibus,
    challenge to themselves the title of righteous in vaine lana, lacte,
    which are not upright; it is an upbraiding speech. carne, fimo,
    usui &
    Vers. 34. How can ye beeing evill speake good things]
    commodo
    It is (saith Christ) no marvell if you vomite out evill
    sunt, denique
    words, seeing that your heart is full of malice.
    est animal

    Vers. 36. Where by idle words, he meaneth such as inerme,

    bring no profit to men, nor honour to God, though they placidum,

    do not directly dishonour God, or hurt men. The words mansuetum.

    are a true proposition, and sound argument drawn à Polycarp.

    minore ad majus; if account must be rendred at the day Lyser.

    of judgment of every idle word that men speak, then


    much more of blasphemous words. Per lupos in‐
    telligit hostes
    Vers. 40. By three daies and three nights are meant veritatis
    three naturall daies, because the Hebrews had no quales tum
    other words for a naturall day. It could not be said he temporis
    lay three artificial daies in the earth, because he lay in fuerunt
    the night part of a naturall day. His abode in the grave Sacerdotes,
    was about 38 houres. He was but one day and two Scribae,
    peeces of two daies in the grave (for he was buried in Pharisaei, sic
    the evening before the Sabbath, and rose in the vocantur
    morning the next day after the Sabbath) yet this is partim
    sufficient to verifie Christs saying, for if the analogy had propter
    stood in three whole daies, then Christ should have rapacitatem
    risen the fourth day. Langus de Annis Christi lib. 2. cap. partim
    1. saith, by this exposition Scripturae in os propter indo‐
    contradicitur, he saith two nights and two daies are not mitam &
    three nights and dayes, two and three are not the insatiabilem
    same. rabiem. Pol.
    Lyser.
    41. The men of Nineveh shal judge exemplarily, and
    are produced to convince others, who have less Vide Fag. in
    profited by greater meanes. Beza, Piscator. Gen. 3.1.

    Vers. 43. Is gone out] A voluntary action, but he is cast


    Bish. Lake.
    out of the godly. He may returne and actually possesse
    such men he was actually cast out of. It is said
    Dr Taylor.
    metaphorically, that he walketh through dry places, for
    his banishment is grievous to him, and his dwelling out
    Calvin.
    of men is like a filthy desert. Alludes to the Israelites
    being in the wilderness, they were not content, [Page]
    Dum adhuc
    but had rather have been in Aegypt again, there
    discipuli
    was no meat nor drink.
    fuerint
    Seeketh rest] So long as he is out of man, because that minores sunt
    then he fretteth and tormenteth himself, and ceaseth praeceptorib
    not to try every way untill he recover that he hath lost. us, si verò
    praestantiore
    Vers. 44. My house] It is his house though he be in part s magistris
    cast out. evaserint,
    non amplius
    Empty] Or as the word is, idle, not possessed by grace; erunt
    so void as no body lookes to it; the word is used by discipuli.
    Pharaoh against the Israelites, you are idle; so the Theoph
    devill finds men idle not looking to their soules, and
    then comes in. See Dr. Gou‐
    ges Sermon
    Swept and garnished] As men expecting guests sweep on this text.
    the house to shew how welcome they shall be; so the
    idle man garnishes his house, and is ready to bid the Mr. Perkins.
    devill welcome: A heart emptied and swept of
    goodness, and garnished with noisome lusts, is Tralatio inde
    prepared for the devill. sumta quia
    [...] proprium
    Vers. 45. Seven other spirits] The number of seven is quasi
    taken here indefinitely, as in other places, that is officium est
    multitudes. [...], quo
    alludit etiam
    Seven Spirits In the Revelation, that is, with severall
    scriptor ad
    operations, so the devill comes with greater
    Heb. 4.12.
    temptations and sins.
    Grotius.

    Vers. 47. His brethren] That is, his nearest kindred, see
    ch. 13.55. Mr. Perkins.

    Vers. 48. Vpon this place some old Heretickes denied Mayetus in
    Christ to have any Mother. Interrogatio indignantis, as if [...]hilol. Sac.
    he had said, What dost thou tell mee of my Mother and
    my brethren, as if it were fit that I should omit my Eo nomine.
    Fathers businesse, to hearken to my earthly kindred.
    Luke 2.49. Marys importunity is here reproved. Calvin.

    Vers. 49. Behold my Mother and my brethren] [Page]


    Pro poculo
    Spirituall kindred are stronger than carnall.
    aquae
    frigidae
    torrens
    voluptatis, for
    a cup of cold
    water (water
    the common
    element, and
    cold water
    which cost

    CHAP. XIII. thee not the


    charge of fire

    Verse 2. THE occasion of our Saviours Sermon, was to warme it)

    the gathering of much people together, and coming there is a

    unto Christ out of all Cityes; the kind of doctrine he torrent, nay, a

    spake was by a Parable , that is, a comparison and very Sea of

    similitude drawn from ordinary matters; here it is taken all pleasures

    for an obscure manner of propounding the truth under provided for

    a continued similitude, or allegory, from the Greek [...] thee for all

    assimilare, Luke 21.29. see 24.31.33.44.45.47. verses eternity. Bish.

    of this Chapter. Andrews.


    Frigidae,
    Behold a sower went forth to sow] The Scope of this inquit aquae,
    Parable is twofold, First, whereas our Saviour saw a non calidae:
    multitude of hearers, but not all coming with the same ne & in calida
    intent, nor all hearing with the same fruit and profit: he paupertatis
    manifestly propoundeth this parable to shew the ex penuria
    diversity of hearers. Secondly, that every man might lignorum
    enquire and make triall of himselfe, in which forme or occasio
    ranke of Hearers hee is. quaereretur.
    Hierom. in
    Behold] A note 1. of certainty. 2. Of intention or loc.
    excitation, that is, let him that heares consider,
    remember, apply. 3. Of castigation or checke to our Zepperus.
    dulnesse, in beholding such materiall things.
    Author imper‐
    A Sower] That is, Christ himselfe, vers. 37.
    fecti operis.
    Non sim‐
    Went forth to sow] That is, to preach in Spirit, person,
    pliciter
    ministry.
    redarguit sed
    His seed] That is, the word of God, ver. 11. Which by dixit cui statui
    Christ and his Ministers is cast into the furrowes of the conveniat.
    heart, as seed into the furrowes of the earth by the hus‐
    Tostatus.
    bandman.
    Pareus.

    The word of God in this Sermon, is compared by Christ


    to seede: and for divers reasons. First, as unknown See Luke

    seed, of which you know not what fruit it will bring forth, 7.28. Calvin.

    is a contemptible thing and of no price; so the word of Harm.

    God is not esteemed of. 1 Cor. 1.23. Secondly, as seed Evang. Peter

    hath in it selfe a virtue of growing, of bearing fruit, and Martyr. loc.

    of procreating that which is like unto it; so the word of commun.

    God hath in it a spirituall and quickning force of Beza. in

    regenerating men. Thirdly, as the seed doth not Annotat.

    quicken being kept in the garner, but being cast [Page]


    on the earth; so unles the word of God be John was so
    spread abroad into the eares and minds of men, it doth great,
    not regenerate men, nor bring forth the fruits of faith. because Hee
    Fourthly, as in sowing the blessing of God is required, was last of
    unlesse wee will cast away the seed in vaine; so in the Law, and
    preaching the word, it is God onely that gives the first of the
    increase. 2. Cor. 3.7. Fifthly, as in sowing the field is to Gospell, and
    be prepared, unles wee will lose our labour with the the old rule
    seede; so the heart is to be prepared to heare the word is, minimum
    of God. maximi,
    majus est
    Vers. 4. The high way being continually trod by the maximo mini‐
    feete of men growes hard, seede will not grow there; so mi. Instituitur
    mens hearts through the continuall passing of the Devill collatio non
    and lusts. Our Saviour interprets it plainely in the 19. juxta
    vers. the reason of unfruitfulnesse is two fold, one mensuram
    inward, the seed was troden under foote, that is, they donorum,
    despise and undervalue it; the other outward, by malice sed gradus
    of the Devill, the Foules came and devoured it up. Luke revelationis,
    8.12. he stealeth, that is, closely and secretly takes it Prophetae
    away. nunciabant
    Vers. 5. This second ground goes beyond the former, venturum,
    they are hearers and doers. If you sow seed in ground Baptista
    that hath some stones and some earth, it will soone monstrabat
    come up, but growes not downward; so these heare praesentem.
    the word with joy, but it takes no roote, if persecution Chemnit.
    come his Religion is gone.
    s Metaphora
    These bad hearers are compared to stones or stony sumta à
    grounds. 1. For their naturall hardnesse. 2. Coldnesse. Castris vel ab
    3. Heavinesse. 4. Vnprofitablenesse. This bad ground arce qua‐
    goes beyond the former. 1. It receives the seed. 2. piam, quae
    Incontinently. 3. With joy. 4. Brings up the seed sowne; irrumpentibus
    it sprung up to sundry degrees. 1. To externall hostibus
    obedience and reformation in most things. 2. To an diripitur.
    outward profession. 3. To a kind of faith. Beza,
    Brugens.
    Much earth] Not as if there were no earth, or rootes, or
    moysture, but as a Rock covered with a little crust of
    Talia apud
    earth above, all stones below; so it had no rootes, that
    Poetas,
    is, no deep rootes, no rootes to feede the stalke and
    Audire est
    blade that was come; no rootes which could save it
    operae preti‐
    from withering in time of heate. This is implied by all the
    um, & audite
    Evangelists, who say, because it wanted rootes it
    atque animis
    lasted but a while, it wanted moisture, that is sufficient
    advertite ve‐
    moisture.
    stris. Grotius.

    Vers. 6. They withered away] Fell away, not all at once,


    but by little and little, as a leafe loseth his greenesse, Calv.

    and flourish, and withers by degrees. The causes, Paraeus.

    1. Inward. Vsus tibiarum


    1. Positive, hardnesse, it fell among stones. ad laetitiam

    2. Privative, want of erat in


    Templo & in
    Moystnesse.
    festo Ta‐
    Earth. 4, 5. v. bernaculoru
    Rootes. 6. v. m.

    2. Outward
    When as he
    Persecution. 21. v.
    had lived an
    Temptation. Luke 8.13.
    austere and
    Moistnesse] humor, 1. Vnctionis, a sound supply of straight life,
    saving graces which continually feedeth and cherisheth preacht
    the roote. 2. Compunctionis, sound sorrow for sinne, repentance,
    and the sound exercise of mortification. and sang a
    mournfull
    Vers. 7. This ground goes as farre as the former in song, and the
    hearing, Luke 8.14. in receiving, Matth. 13.20. and Lord himself,
    Mark. 4.14. and in growing, as Luke, it springs beyond as with a
    the other: the other grows, but this sprang up, not only merry and
    to a blade, but to an eare, though not a ripe one. These cheerefull
    third hearers are doers & sufferers, in the winter time song applyed
    the thorns will cherish the seed, but when it should him self more
    bring forth the earth, the thornes grow up and choake pleasantly to
    it. allure them to
    his Father,
    Bring forth no fruite] That is, not to perfection, bring not
    yet neither of
    fruit to the end as the Greeke is, or maturity. The
    these waies
    causes of this failing are set downe. 1. In generall to be
    profited
    thornes, viz. inward lusts, carnall affections, and corrupt
    amongst
    desires. 2. In speciall of three sorts, 1. Cares of the
    them.
    world, to distinguish them from the cares of heaven,
    Luke 8.14. and 22.2.2. Riches, Luke 8.14. called
    Proverbialis
    deceitfulnesse of riches, verse 22.3. Voluptuous living,
    est locutiò
    Luke 8.14. called lusts of other things by another
    etiam
    Evangelist, these enter and choake the word, Mark.
    Graecis &
    4.19.
    Latinis, ad

    Vers. 8. The ground is called good, not à priori, astra tolli, aut

    because the word finds it so, but à posteriori, it is made sublimi


    so by the word. The heart is called good in two vertice sidera
    respects. 1. as emptied of bad qualities, being contrary ferire, pro eo
    to the bad disposition of the three former kinds of quod est
    ground. 2. as well qualified by grace, so it is called an rebus
    honest heart, a generall word, and put for the approved florentibus &
    disposition of the soule, containing both civill and illustri loco
    religious honesty. The first received not the seede, this esse.
    receives and retaines it; the second choakes the seed, Grotius.
    this cherisheth it in a good heart; the third came up
    faire, but withered, this continues fruitfull. Non simpli‐
    citer dixit ve‐
    Our Saviour speaketh not by an hyperbole, or an nite sed [...],
    excessive speech, but according to the manner of the quae
    best ground in Canaan, which brought an hundred fold particula est
    increase. hortantis.

    Austin and Jerome say, our Saviour mentions [Page]


    See my
    three degrees of fruitfull ground, to note a difference
    Greeke. Crit.
    betwixt Virgins, Widdowes, and Married persons.
    Observa em‐
    Theophylact applies it to Anchorites, Monkes, and
    phases in
    Laickes.
    vocibus [...] &
    [...], Priori
    Christ mentioneth three degrees of fruitfull hearers, 1 to
    peccatum
    note the free disposition of Gods grace, who distributes
    durissimo
    to every one according to his good pleasure. 2. to com‐
    labori,
    fort and encourage his Ministers, who though they lose
    posteriore
    much labour in the three bad grounds, yet the good
    gravissimo
    ground makes amends, in which none are fruitlesse. 3.
    oneri compa‐
    to comfort and strengthen such as have not, nor can
    ratur.
    attaine this hundred fold, though their endeavours be
    Glassius.
    true and earnest, Christ honours them with the name of
    good ground, Matth. 25.23.
    [...] a levitate
    Vers. 12. See Luke 19.26. That is, that useth well what & agilitate
    he hath received. Drusius in his proverbs expounds it cervorum
    thus, He that hath the gift of faith, to him other things nomen
    also shall be given. habet. [...]
    non solū
    Vers. 13. Hee here plainely declares, why he used a exonerabo,
    parabolicall kind of teaching, because they seeing with sed quod
    their bodily eyes the Miracles of Christ, and hearing multo
    with their corporall eares his Sermons, they did not see ampliùs est,
    nor heare with the eyes and eares of their heart. in omni
    quiete vos
    Vers. 19. And understandeth it not] Spiritually. constituam.

    Then cometh the wicked one] That is, the Devill; this
    Calvin.
    phrase notes a speciall wickednesse. God is called by
    the Prophets in the old Testament, the Holy one, [Page]
    Dr Gouge.
    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 Chemnitius.

    and made themselves wicked. 2. they persist in their


    wickednesse. 1 Iohn 3.8. 3. they labour to make others [...]) dictio [...]
    wicked like themselves, they are wicked subjectivè and ambigua est
    effectivè. in puero &
    servo. Hic
    And catcheth away that which was sown in his heart] autem
    Catch in our language imports a kind of violence, but servum
    the Greeke word [...] is more full, fetcheth it away by denotat, cum
    violence as the Harpie her meate; the ravenous in Ebraeo sit
    creature the Harpie hath her name from this word; Nabor. Sed &
    Christ useth the word Matth. 11.12. where it is rendred, Latinè puer
    take by force, because of the vehement pursuit of their pro servo
    spirit, so this shews the extreme eagernesse of satans ponitur. Drus.
    spirit. not. in
    Paralel. Sac.
    Vers. 21. Yet hath he not root in himselfe] It must bee a
    rooting of our owne, not in opposition to Christ, but any Calvin.
    other person, and not so much inregard of quantity as
    truth; It must have a rooting, 1. In the understanding.
    For
    Eph. 4.14. 2. Memory. 3. The conscience. Rom. 14.15.
    Beelzebub in
    4. In the will. Act. 11.23. 5. In the affections. Eph. 3.17.
    many copies
    6. In faith. Col. 2.5.
    it is [...],
    which
    For when tribulation or persecution ariseth because of
    sounds,
    the word, he is by and by offended] Tribulation is taken
    Dominus
    largely for any kind of affliction, here for such a tri‐
    stercoreus,
    bulation as hath something of persecution in it for the
    quod
    word; tribulation is often immediate from the hand of
    vocabulum
    God, persecution is ever from the hand of man.
    sine dubio in
    Because of the word] Received. contumeliam
    ipsius idoli &
    Offended] At this persecution; it implies such a distast cultorum ejus
    as puts a stop to a man in the way he is in. est inventum.
    Buxtorf. in
    Vers. 22. This ground in the generall nature of it is Lexico
    thorny, thornes are lusts that thrive in the soule, so Talmudico.
    called, 1. because they are sponte nascentia,
    spring up naturally in the heart as the others doe [Page] Maldonate,
    in ground. 2. teare and wound the soule as thornes the Hilary, Jerom,
    flesh. 1 Tim. 6.10. 3. in the respect of the end, thornes Theophylact,
    are for fire, so lusts either for the fire of the Spirit of Euthymius.
    God, or of the wrath of God.
    Calv. Chem.
    And the deceitfulnesse of riches] Riches are a great
    Iunius.
    portion of the things of this world, the Greeke word
    rendred deceitfulnesse, signifies the drawing one out of
    You have a‐
    his way, it notes the deceiving which is under the most
    mong you
    cunning disguise of that which is good or true, the
    sundry
    fairest colour to draw us out of the way. Riches are not
    magicians
    deceitfull actively as the heart of man, Ier. 17.5. or as
    and exorcists
    lust, 4 Ephes. 22. but objectivè, because they are those
    who pretend
    things about which we are deceived, not as they are
    possessed and used, but as they are 1. coveted. 2. to exercise
    trusted to. 3. ill imployed. the gift of
    casting out
    Vers. 24. The Kingdome of heaven] That is, the devils, and
    Gospell, because it is the meanes of setting it up. you think
    they do it by
    Vers. 25. His enemie came and sowed tares among the the power of
    wheat] So long as the Church wandreth in this world, God, why
    Hypocrites and wicked men bee mixed with the good then do you
    and sincere, therefore the godly should arme not carry the
    themselves with patience, see 47. v. the mixture of same opinion
    good and evill must be patiently borne untill the end of of me also.
    the world, because the true and perfect restitution of Mr Perkins.
    the Church shall not bee before that time.
    Proverbium
    This Text hath much prevailed with many of the Ancient
    Iudaicum in
    and moderne Divines, to draw them to the use of much,
    utramque
    peradventure overmuch, clemency toward Hereticks.
    partem
    Where there is a seeming repugnancy in the Texts,
    usurpatum,
    there it is fit the plaine precepts should guide our
    nam & dici
    practice, rather than darke and obscure parables. The
    solebat, Qui
    meaning of our Saviour is not to forbid the use either of
    non est
    the spirituall or civill sword. These tares in the Parable
    contra vos,
    are expounded to be the children of the wicked, that is,
    pro vobis est.
    of that wicked one the Devill. Why therefore should it
    Luc. 9.5. Sic
    be so expounded, as to favour Heretickes rather than
    in gnomis
    Hypocrites? The intention of the Parable doubtlesse is
    Salomonis,
    to shew that there is no expectation of universall purity
    respondeas
    in the Church of God during this life; this is the in‐
    stulto, & ne
    tention, and farther than so it is not doctrinall; it is
    respondeas
    evident that hee who forbad to pluck up the tares, did
    stulto, quae
    not forbid to hinder the sowing of them.
    omnia
    He that sowes the good seed is Christ our Saviour, the veritatem
    field is the world, the good seed are the sons of the suam habent
    kingdom, the tares are the sons of that evill one, the pro materia
    enemy which soweth them is the devill, the reapers are cui aptantur.
    the Angells, the harvest is the end of the world. Videtur
    autem
    Ver. 31. By these parables Christ encourageth his proverbium
    Disciples, lest they being offended with the small and istud hoc
    base beginning of the Gospell should give back, loco à minori
    therefore the Kingdom is compared to a graine of ad majus hoc
    mustard seed, and leaven. modo
    procedere. Si
    Vers. 32. Which indeed is the least of all seeds] One of in bello
    the least, or least of all those which after grew so big. internecino
    quale est
    Lodge ] The Greek word signifies properly, to dwell in a
    inter Dei
    Tabernacle. Beza translates it, make their nests; the
    servos &
    vulgar dwell.
    daemonas,

    Ver. 33. This Parable is the same in effect with the nemini licet

    former. A woman] He instanceth in her, because it is neutrarum

    their way and nature to do it; the word of God rooted in esse partium,

    the heart seasons the whole man. sed medii pro


    hostibus
    Chrysostome saith, the meaning is, that the Apostles habentur,
    should bring many nations to the Christian faith, as quanto magis
    leaven is wont to turne a great deale of meale into its ergo hostis
    own nature; Leaven though small doth so spread its censendus
    force, that a great heap of meale is leavened therewith. sum diaboli,
    qui non modo
    Vers. 34. He used not these continuall Parables so illi non
    much for instruction sake, as to make the hearers prosum sed
    attentive, and more apt for another time. obsum quam
    maximè?
    Vers. 38. The field is the world] Christ meant not the Obstat
    wide world (but by an usuall trope) the Church quicquid non
    scattered throughout the world, as John 3.16. 1 John adjuvat.
    2.2. Else there had been no place for the servants Quintil. Grot.
    wonder, that the world should be full of wicked persons. in loc.
    ver. 27.
    Shall be
    Vers. 43. Then] The adverbe of time then is very forgiven
    forcible, for it containeth a secret opposition to the neither in this
    present state, and of the last day, in hope whereof world, nor in
    Christ comforteth all his faithfull ones. Calvin. the world, nor
    in the world
    Vers. 44. The scope of that Parable is this, If one
    to come] that
    should come into any of our fields, and by searching
    is, never, as
    find a gold mine, he would not make it known to any,
    Marke
    but cover it close and go his way, and sell all that he
    expounds it.
    had to buy the field, that thereby he might enrich
    Mar. 3.19.
    himself: even so having found this, that the Gospell
    Bucer,
    revealeth the way to life everlasting, though we must
    Calvin,
    not conceale the same from others, yet we must be like
    Martyr,
    this man herein, that we could be content to part with
    Musculus,
    all that we have, that so we might make the Gospell
    Zanchius,
    ours.
    say, that
    those who
    All that he hath] Parts with the inward love and outward
    out of malice
    practice of sin; Christ crucified must be our treasure;
    and purpose
    there are five things intimated in the Parable, 1. We
    blaspheme
    must find this treasure, so much is implyed in the word
    and oppose
    hidden, for we cannot have a thing that is hid before we
    the divine
    find it. Mat. 11.25. 2. We must highly prize, and value it,
    truth
    so here, and Paul Phil. 3.8. 3. Obtaine and get it, so
    revealed in
    here, and Mat. 6.20. 4. Assure it to our selves, 1 Tim.
    their minds,
    6.17, 18, 19. 5. Vse it as a treasure, have our
    shall never
    conversation in heaven, for there Christ our treasure is,
    obtaine
    and where our treasure is there will our hearts be.
    pardon; the
    Vers. 46. And bought it] Ob. Esay 55.1. Ans. Heavenly Papists say
    life is the free gift of God, yet we are said to buy the they may
    same, when we do willingly bridle the desires of the obtaine
    flesh that we be not thereby hindered from obtaining pardon, but
    the same. Phil. 3.8. difficultly.

    By that a man hath, is meant sin, and by selling it, the Drus.
    renouncing and disclaming of sin. The sinner must sell Prouerb.
    all that he hath, not his Goods, Lands, Children, for Clas. 2. lib. 3.
    these be none of his own, God hath lent him these to Proverb. 24.
    use, our sins are our own and nothing else: He
    that will have part in Christ, must part with his [Page]
    Sermo
    sins, make a through sale, forsake them all, and for otiosus pro
    ever. inutili sumitur,
    qui nihil
    Vers. 51. All the Parables were expounded privately to
    aedificationis
    the Disciples, but now after that the Lord had so
    vel fructus
    lovingly instructed them, he also admonisheth them,
    affert. Calvin.
    that they should not be wise for themselves only, but
    Verbum
    impart unto others that which was committed to them;
    otiosum est
    therefore he saith, that Teachers are like to
    quod justa
    housholders, which are not only carefull to provide for
    necessitate &
    themselves, but lay up also for the nourishment of
    pia utilitate
    others.
    caret. Greg.
    Quod sine
    Vers. 52. Every Scribe] This name, though given to
    utilitate
    some, who besides the ordinary function wrote
    loquentis vel
    something, 1 Chron. 24.6. yet was given not from
    audientis
    writing, but because they were skilfull in the word
    profertur.
    written. See Mat. 23.34.
    Hieron. in
    New and old] Are new and old meates, Piscator, loc.
    Grotius. New and old fruits, Drusius. Although some
    would have the Old and new Testament to be Mr. Perkins.
    understood, that is, the Law and Gospell. Calvin
    interprets it of their divers and manifold waies of Christ was
    buried in the
    dispensing heavenly mysteries, which they do apply to heart of the
    every mans capacity. earth, not the
    middest, but
    Vers. 55. Is not this the Carpenters son] Christ himselfe by an He‐
    Mark 6.3. is called the Carpenter; and Justin Martyr braisme, as
    saith, that he made plows and yokes before he of Tyrus.
    exercised the function of the ministery. Ezek. 27.4.
    Manifesta
    Hereupon Julian the Apostata scoffed at Christ our haec [...].
    Saviour, saying (at his going against the Persians) to Nam &
    the Christians, what doth the Carpenters Son now? Ebraeis, &
    And threatning, that after his returne he should not be Graecis, &
    able to save them from his fury: whereto a godly man Latinis, vox
    answered by the spirit of Prophecy, He whom Julian diei ambigua
    calleth the Carpenters Son is making a woodden Coffin est, & nunc
    for him against his death; and a little after in that battell naturalem
    he dyed miserably. nunc
    artificialem
    Vers. 57. A Prophet is not without honour, save in his
    diem
    own Country] It may be this was a generall Proverbe,
    significat.
    that they which are eminent in gifts, are no where less
    Hujusce
    esteemed than in their own Countrey; but Calvin and
    ambiguitatis
    Chrysostome think the Jews were especially reproved
    tollendae
    by this saying, Christ was never less esteemed any
    causa solent
    where than in Galilee.
    Ebraei
    (quorum
    loquendi
    formam
    Apostoli &
    evangelistae
    retinent,
    Graecè
    quamvis
    scribant) cum
    intelligunt

    CHAP. XIIII. diem


    naturalem

    Verse 2. THis is John the Baptist] His conscience sive civilem,

    troubled him for killing so holy, and innocent a man. hoc est [...]
    ponere diei
    Vers. 6. When Herods birth day was kept] After the partes, licet
    manner of the Kings of the East. That ancient custome res tota die
    cannot be disproved in it self, of joyfull solemnizing the gesta non sit.
    birthday yearely, for that day, as often as it returns, Tres dies &
    admonisheth every one of us to give thanks to God, tres noctes
    from whom being brought hither we have passed many ponuntur hic
    yeares now through his mercie; then that it may call to pro triduo,
    our mind how unprofitablely we have spent the time Triduum enim
    allowed by him, and that we would commend our in sepulchro
    selves for the remainder of our lives to his protection. Christus fuit,
    [...]. Imò
    Vers. 19. He commanded the multitude to sit down on haud aliter
    the grass] That Christ commanded the people to sit intelligendū
    down by troopes, he did this first by counsell, that the videtur, cum
    miracle might be the more conspicuous to the troopes Ionas in Ceto
    so disposed. Secondly, that the men might be the more fuisse dicitur
    fitly numbred, and when some looked back on others tribus diebus
    they might be mutually witnesses to themselves of this ac noctibus.
    heavenly grace. Thirdly, Because he saw the Disciples Quistor pius.
    sollicitous, he would approve of their obedience, Non praecisè
    commanding them that which was in shew a miracle, tres dies &
    for it was wonderfull when there was no provision, tres noctes,
    wherefore Christ would make shew of a banquet. nullo modo,
    sed figuratè
    Hilary disputes, whether the multiplication was made in &
    the hands of Christ breaking, or of the Disciples synecdochicè
    distributing, or of the company taking; but it is probable . Nam
    that it happened in all three, and in breaking he so Christus
    multiplied the fragments, that both the Apostles and the sepeltebatur
    company saw the power of God in his hands, and after diei sextae
    felt it in their own hands. vespera, quo
    die crucifixus
    Vers. 20. And they took up of the fragments that est, die
    remained twelve baskets full] Every Apostle, as it septimo
    seems, brought his basket after the usuall manner of quievit in
    the Jews, as often as they went any journey far from sepulcro, die
    the towns: In these baskets they were wont to carry octavo, primo
    bread with them, as it appears, 16.7. Mark 8.14. septimanae
    proximae
    Vers. 23. Compared with ver. 15. These things cannot resurrexit.
    otherwise be reconciled, than that the evening in the Itaque fuit in
    former place notes the time next the Sun-setting, in the sepulcro
    latter place the time after the sun-setting, which duobus
    extends it selfe to midnight. Exod. 12.6. tantum
    diebus
    V. 25. And in the 4th watch of the night] The night was
    integris, ac
    in times past divided into foure quarters, or greater
    vix quidem
    houres, termed 4. watches, each watch containing
    illis integris.
    three lesser houres. The first they called caput
    At dicitur
    vigiliarum, the begining of the watches, it began at the
    fuisse in
    even or Sunseting. Lam. 2.19. The second was the
    corde terrae
    middle watch, Judg. 7.19. not so termed because there
    tres dies &
    were onely three watches, as Drusius would perswade,
    tres noctes,
    but because it lasted till midnight. The third watch
    sicut Ionas
    began at midnight, and held till three of the clocke in
    fuerat tres
    the morning, gallicinium, Cock-crowing. Luk. 12.38.
    dies & tres
    The last called the morning watch, the dawning, Exod.
    noctes, ut
    14.24. it began at three of the clock, and ended at sixe
    commendare
    of the morning, that is spoken of here, and all of them
    t istud
    are mentioned, Marke 13.35. The Romanes did so
    mysterium
    divide their night, and distinguished their severall
    Ionae
    watches by severall notes, and sound of Cornets or
    Prophetae,
    Trumpets; thence the phrase de tertia vigilia in Caesars quo
    Commentaries. adumbrata
    est Christi
    Vers. 27. Be of good cheere] The Greeke word signifies morr &
    three things. 1. Be of good courage, forti animo estote. resurrectio,
    2. Comfort, be of good comfort, consolamini. 3. atque
    Confidence, fiduciam habete, be of good confidence, doceret istud
    beleeve. etiam verè de
    ipso affirmari,
    V. 28. Bid me come unto thee on the water] Rash zeale eum triduo
    in Peter, yet God turned it for best, 1. Lest any say fuisse in
    Christs Body was not like ours, Hierome. 2. He sank to sepulchro,
    check his blind zeal. 3. Theophylact and Hilarie thinke it tres dies ac
    a type of Peters forwardnesse when he denied Christ. tres noctes
    sy‐
    Vers. 30. Lord save me] We should have an eye on
    necdochicè,
    Christ in all troubles, Psal. 121.1. Peter falls to prayer.
    quoniam dies

    Vers. 31. Christ is firme, though he sinke. conficitur ex


    die & nocte,
    Vers. 36. Only touch the hemme of his garment] Christus
    Neither weake faith nor superstition, but as Luke 8.44. quievit in
    Act. 19.12. Christ hath all creatures to obey him, and sepulchro
    he heales all diseases. parte dierum
    trium.
    Rainold de
    lib. Apoc.
    praelect. 128.

    Vunoleane]
    because of
    pollution of
    sinne. Spirit]
    the Devill.
    Gone out]
    that is in part,

    CHAP. XV. as a
    Drunkard

    Verse 2. WHy do thy Disciples transgresse the wrought on

    traditions] There is a manifest impiety in certaine by a Sermon.

    humane traditions, because they appoint perverse


    worship, and that which directly opposeth the word of Temptations
    God. others when they involve the worship of God with of a
    prophane fopperies, they doe vitiate its purity. Others Hypocrite 1.
    which have more colour, and are not infected with any they cease.
    notable vice, yet for this very reason are condemned, 2. then the

    because they are feigned to be necessary to the Hypocrite is a

    worship of God. So we depart from the meere fit house for

    obedience of God alone, and a snare is cast upon the Devill, the

    mens consciences. Of this last kind it is here treated. gracious are

    For the washing of hands which the Pharisees urged, not empty.

    could not of it selfe be reproved of wicked [Page]


    superstition, otherwise Christ would not have Worse Devils
    suffered water pots to bee brought at a wedding; in respect of
    unlesse it had beene a free ceremony. the effects
    they work in
    They are much deceived who have compared the a man, God
    sprinkling of holy water used by the Papists with the gives the De‐
    Jewish washings. vil leave to
    take a further
    Vers. 5. Whosoever shall say to his Father or Mother, It possession
    is a gift by whatsoever thou mightest bee profited by of him.
    me] That is to say, that which thou askest for thy
    supply, is given to another use: and I have nothing for Parabola est
    thee. Polyc. Lys. explicatio re‐
    rum per
    It is an ellipticke speech, but may easily be supplied, so
    similitudinem
    that the sence should be this, if any one shall say
    quandam.
    Corban, he doth well, and hath well executed the office
    Refert quasi
    of piety towards his Parents, and is not guilty of sin agricolae
    against the fifth Commandement; It is better and more alicujus
    holy to give Corban, or to bestow something toward the historiam
    building of the Temple, than to relieve Parents. quotidie
    sationis
    Vers. 16. Made of none effect] The Greeke word tempore
    signifies to deprive of all rule and authority, as much as consuetam.
    in them lay they did so. Sed hoc
    differt historia
    Vers. 9. In vaine do they worship mee] Christ cannot à parabola,
    endure when divine worship is feigned by mens wits. quod illa est
    Christ by his quoting of Esay doth not a little illustrate narratio
    the place, the Prophet by feare understands the simplex rei
    worship of God, therefore Christ rightly interprets it by verè gestae:
    worship, that is, whatsoever out of the word of God by ista est
    the advice of men is brought into holy dutyes. They are narratio sive
    said to worship God in vaine, either because they do verè, sive
    not obtaine the end and fruit of divine worship, or else verisimiliter
    because the worship it selfe of it selfe is vaine and gestae, ad
    frivolous. Christ reprehends three things in the Jewish aliquid simile
    traditions, that they obtruded outward cleannesse on significandu
    God, instead of the puritie of the heart. 2. that by their m: verbi
    humane traditions, they made voyd the worship of God. causa, hic
    3. that they preferred humane traditions, before the vult
    divine precepts; and were so taken with their traditions, significare
    that they neglected the divine precepts, yea made them Christus, ex
    altogether vaine, as the Papists do. tanta
    multitudine
    Vers. 17, 18. The things themselves did not defile a
    audito rum
    man, no nor hurt then when the Ceremoniall Law stood
    vix quartam
    in force, as the doing of things [...]imply unlawfull doth,
    partem
    and as the conceite of the Pharisees was, therefore our
    credituram
    Saviours meaning here is to shew the nature of the
    Evangelio,
    things themselves, without respect to the Ceremoniall
    prout ipse
    Law; which the Pharisees not considering, thought that
    the very eating of the things themselves had been Dominus
    sinfull, and had polluted the Soule: for if a man had parabolam
    then eaten upon necessity, the thing it selfe had not interpretatur
    defiled, but alone the breach of the Law, and the Discipulis. v.
    defilement had beene meerely Leviticall and 18. Pareus.
    ceremoniall, not true and spirituall.
    [Page]
    Vers. 19.
    Vers. 22. Behold a woman of Canaan] Her faith was Optimè [...]
    such, that this Evangelist reporteth it with an ecce, semini
    behold a woman of Canaan. She is by Marke said to be comparatur:
    a Grecian, and by nation a Syrophaenician. It was the Nam & Latinè
    common manner of the Jewes, to call all forreigne sermo à
    nations Graecians; and therefore that Antithesis serendo dici
    betweene the Graecians and Jewes, is often found in creditur.
    Paul. Being borne in the coasts of Tyre and Sydon, she Grotius.
    was called a Syrophaenician, when as the Region had Chemnit. in
    the name of Syria, and Phaenicia was a part of Syria, Harmon.
    and it is to be supposed that the most part of them
    came of the people of Canaan, who being banished out By sufficient
    of their Country, tooke the next place of refuge in their earth is
    banishment. meant a
    particular
    And cryed unto him] To shew her great affection.
    distinct know‐
    ledge of the
    Have mercy on me O Lord, thou Son of David] These
    word, and of
    words intimate Christs Office, Nature, and Person;
    their owne
    have mercy] Shewes his Office, for he came to bind up
    part in it; by
    the broken heart, to visite and redeeme his people; the
    rooting,
    word Lord] His divine Nature; Son of David] His
    stability,
    humane; both together, one Christ. My daughter] not a
    certainety,
    servant, but a daughter; and she not onely troubled, but
    and sincerity
    vexed, and that not a little, but piteously, nor with a
    of faith and
    common evill, but even with the very Devill.
    other graces.
    Vers. 23. First, Christ doth neglect her, answering not a
    Sicut in terra
    word, then deny her. v. 24. reproach her. v. 26.
    mala tres
    fuere diversi‐
    Vers. 23. Send her away] Some say they spake this out
    tates, secus
    of commiseration, rather from impatience.
    viam, & pe‐
    Vers. 24. I am not sent but to the lost sheepe of the trosa, &
    house of Israel] Jesus Christ (saith a Father) speakes spinosa loca:
    not like Jesus Christ in the eyes of a mortall man, he sic in terra
    that was to redeeme mankind, to say he was not sent. bona trina
    diversitas
    Object. Christ was a Saviour not onely of the Jewes, est,
    but Gentiles. Esay 49.6. centesimi,
    sexagesimi,
    Answ. Christ here speakes of his propheticall Office, in & tricesimi
    respect of which he was the Minister of Circumcision. fructus.
    Rom. 15.8. He was first sent to Israel, Jerome; while Hieron.
    hee was in forma servi, untill he had consummated the
    worke of our Redemption, he was sent onely to Israel, Audientes
    Iunius. He that knoweth himselfe not a wandring corporis
    sheepe, but quite lost, even in the Lyons pawe, ready sensu, non
    to be devoured, such doth Christ take upon his necke, audiunt
    and like a good Shepheard bring back to his fold. cordis as‐
    sensu.
    Vers. 26. The reason is taken ab absurditate, the
    August. de
    doctrine of salvation, is bread, and it is not meet, [...] fit,
    corrupt. &
    honest, decent, Maldonate. to dogges] Greek, whelpes,
    grat. c. 7.
    [...] Catellis, Beza. Our Lord used the diminutive that he
    might seem to speak the more contemptuously. [Page]
    [...].
    Christ speakes after the manner of the Jewes,
    who called the Gentiles (as the Canaanitish-woman
    Marke saith
    was) dogs.
    he comes
    V. 27. Yet the dogges eat of the crumbs, &c.] She and takes
    answers by an ingenious inversion, saith a Father, with away the
    a witty retorting or turning back of our Saviours words word out of
    upon himselfe. I am a dogge, true, but dogges &c. his heart.
    Reliquias canibus dari receptum ubique. Grotius. If I be 4.15.
    a dog, I am thy dog. Origen. Crummes belong to
    dogges jure quodam. Luther. Give me the portion of [...] ex a priv.
    dogges. She had one property of a dogge, for she held [...] a path, a
    fast. drawing out
    of the way.
    Vers. 28. O woman great is thy faith] Exclamat
    tanquam victus. Brugensis. He cryes out as conquered. Mr. Bedfords
    Exclamatio admirantis; it is an interjection of marvelling, examination
    non possum amplius repugnare precibus tuis. I can no of the Argu‐
    longer withstand thy requests. Foure things are ments of the
    required to justifying faith, knowledge, assent, compassiona
    confidence, application. In all these foure the faith of te
    this woman was great. 1. For knowledge, she lived Samaritane.
    amongst blind people, and those that were ig
    [...]orant of the true God, and yet she had exact [Page] Rainold. de
    knowledge of Christ, that he was the Lord and true lib. Apoc.
    God; that he was mercifull and bountifull, that he could tomo
    drive away the Devill, and weaken his power. She knew secundo.
    these things so exactly as if she had spent all the praelect. 171.
    dayes of her life in the midst of Gods people. 2. For
    assent, she gave assent to none but to them which
    Vocem [...]
    related that Jesus of Nazareth is that great Prophet of (quae & in
    the Lord, which can drive away all evills and Graeco
    adversities. 3. For confidence, she came with such Danielis 4.18.
    in re simili
    confidence to the throne of grace, that neither by si‐ occur rit.)
    lence, nor by a harder answer given by the Disciples, Fateor non
    malè versum
    nor by the reproach of a dogge, did she suffer her selfe nidulari: at
    to be deterred or driven away, untill she had obtained quid opus fuit
    mercy. 4. For application, she firmely beleeved, if Christ à veteri
    recedere qui
    at least would speake the word, or consent by his (verbo
    becke, that that should be so efficacious, that her habitandi
    usus)
    daughter would forthwith be delivered out of the power tantundem ac
    meo animo
    of the Devill. elegantius
    expressit.
    Vers. 32. And I will not send them away fasting] But the Avicula est
    parvula,
    Apostles on the contrary allege, 1. The inequality of nomen ei
    proportion, we have seven loaves, but 4000. men, one Cassita,
    loafe then must be divided into 550. particles, whence habitat
    nidulaturque
    the portion of some, will scarce arise to the bignesse of in segetibus.
    a Pea, to satisfie him. 2. The incommodity of the place, Gel. l. 2. c.
    29. Pricaus in
    here we are in the Wildernesse, where nothing growes; loc. Graecè
    where you shall find more stones than loaves. 3. The est [...], quod
    continuance of want, they have continued with thee quidam
    vertunt
    three dayes, whence their hunger hath greatly nidulentur:
    increased, that peradventure a whole loafe will scarce nam &
    Interpres
    suffice for one man if it were given him. This is a plaine supra 8. ver.
    evidence of a great weaknesse and unbeliefe, in the 28. [...] vertit
    heart of the Apostles, which do derogate from Christ, nidos.
    Rectius
    the honour of his divine omnipotence, and they seeme tamen
    to themselves to be very wise, whilst by their infancie congruere
    they go about to informe the divine wisedome. videtur
    habitandi
    vox, quia non
    Vers. 36. And gave to his Disciples] He would use the nidificandi
    Ministrie of these, that they might be convinced by their tantum gratia
    agunt in
    own testimony, that the Lord did that thing, which they arboribus
    thought impossible to be done. volucres▪
    verùm etiam
    habitandi &
    The principall scope of this, as also of the former versandi dum
    Miracle is, that we may be admonished, that nothing nullis opus
    will be wanting to them, who being inflamed with a holy habent nidis,
    dum scilicet
    desire of the kingdome of God, follow Christ, and carent pullis.
    faithfully worship him. Caeterum
    vox [...] quod
    est
    V. 37. And they tooke up of broken meat, &c.] Although tabernaculum
    that was chiefely to recommend the Miracle, yet our deducta, loco
    Saviour would have nothing lost. convenit, eo
    quòd
    Seven baskets full] In a former Miracle there remained frondosae
    arboris rami
    twelve baskets of fragments, now seven; then the sint aviculis
    number of the baskets answered to the number of veluti
    tabernaculum
    Apostles, now to the number of the loaves.
    seu
    tentorium.
    Lucas
    Brugensis
    Comment. in
    4. Evang.
    Id est ut
    quasi
    habitent in
    ramis ejus,
    Psal. 104 13.
    neque enim
    de nidis
    tantum agitur.
    Respiciunt
    haec verba
    Nabuchado‐
    nosoris
    somnium
    apud
    Danielem
    4.9. Grot. in
    loc. Videsis
    mea Critica
    Graeca.

    Perkins on
    Rev.

    Luk. 12.33.

    [Page]
    Not pawn,
    but sell them.

    Faber Latine
    & [...] Grae‐
    cè, vocessūt
    significationis

    CHAP. XVI. amplae, ad


    omnes

    Verse 1. TEmpting] That is, that they might trie whether artifices, qui

    he could performe this thing which they asked but corporis

    captiously. labore
    adhibito, è
    A signe] That is, a miracle whereby he might signifie quavis
    that God had sent him. duriore
    materia
    From heaven] Like that of Elias, 2 Kings 1.9. Piscator. aliquid
    Like that of Moses, when God rained Mannah from struunt, se
    Heaven. See the 6. of Iohn. extendentis,
    unde fit, ut
    Vers. 2. The skie is red] That rednesse signifies a rarity varient
    of the Cloudes, and purity of the ayre. opiniones,
    cujus generis
    Vers. 3. Foule weather] Because the Clouds are thicker
    faber Joseph
    than those which the Sunne in the day time can
    fuerit, aliis
    consume or dispell.
    existimantibu

    Vers. 13. Cesarea Philippi] To distinguish that from s fuisse

    another Cesarea. It was at the foote of Libanus neere fabrum

    Jordan call'd by Philips name. Calvin saith he took oc‐ ferrarium, D.

    casion to move this question to strenghthen his Hilario in

    Disciples the more. hunc locum,


    aliis
    Men] Not pharisees, they would have said he had had lignarium.
    a Devill. Augustino.
    Lucas
    That I the Son of man, am] That is, ex numero Brugensis
    hominum, Beza. I who am cloathed with flesh, Calvin. Comment. in
    4. Evang.
    Vers. 14. And they said, some say thou art Iohn the Fabri silius]
    Baptist] Chrysostome thinkes they all made this Scilicet
    answer; Calvin, those that were better disposed; they lignarij, qui
    were Herodians that thought him Iohn the Baptist. aedificia
    Aquin. Hugo Card. Matth. 14.2. All that followed Herods struit [...]is
    judgement. Some Elias] they conceived that Elias enim [...]
    would come out of Heaven, and preach before Christ dicitur. De
    came, Iohn 1.21. this arose from their false Dieu in loc.
    interpretation of that place, Mal. 4.5. The third sort
    Ieremiah. 1. Because Hee preached sharply and tartly. Cum Julianus
    2. As Ieremie was thought to be a Seducer of the bellā esset
    people, so he. 3. Because holy from his child-hood. contra
    Theoph. 4. Because Hee was persecuted and railed on Persas fa‐
    as He. Aquinas and others. cturus, & mi‐
    natus fuisset
    One of the Prophets] Like one of the Prophets. se post
    bellum ec‐
    Vers. 15. But whom say ye that I am] This particle ye is
    clesias
    put emphatically, by which he separates them from the
    graviter
    common people; ye, that have been so long with me,
    afflicturum, &
    which have continually heard my doctrine, whom do ye
    petulanter
    say that I am, who am disesteemed by others for my
    insultaret,
    meane outside?
    filium fabri
    nihil illis
    Vers. 16. And Simon Peter answered] Peter was the
    affere posse
    mouth of all the rest; they are few words but full of
    subsidii,
    sense; he speakes ad vitandam confusionem.
    Dydimus vir
    Vers. 17. But my father which is in heaven] See 1 Cor. ecclesiasticu
    12.3. s hanc de eo
    pronunciavit
    Vers. 18. Thou a [...] Peter, and upon this rock, or sententiam:
    stone] It is not called a rock of Peter, but he is so called Iste fabri
    Peter [...]f a rock, as we all Christians from Christ. filius arcam
    Hilary, Cyrill, Chrysostome, Theophylact, Ambrose, ei ligneam ad
    understand by the rock, not Peters person, but the faith mortem
    which he had professed in Christ; or Christ himself parat.
    whom he confessed, called a rock of old, Deut. 32.18. Sozom. Hist.
    Psal. 18.3. so Austin often, it comes all to one either Eccl. l. 6. c.
    interpretation saith Whitaker. 2.

    The rock is Christ, not Peter; Peters faith, not person; Vide Piscat.
    the Apostle elsewhere tells us Christ is the head corner
    stone, and that the Church is built upon the foundation We have a
    of Prophets and Apostles, not on one Peter. most ancient
    example of
    Whether it be to be referred to Christ whom Peter
    this custome
    confessed, or to Peters faith or confession of Christ, or
    in Aegypt,
    to Peter himself in respect of his Doctrine and
    Gen. 40.20.
    Apostleship (as the Ancient Fathers have all these
    three relations) it commeth to one end, that Peter had
    Calvin.
    no other authority than the rest of the Apostles, upon
    whom the Church was built no lesse than upon him,
    Maldonate in‐
    who also beleeved and confessed as Peter did, had the
    veighes
    keyes of the kingdom of heaven, and power to bind and
    against
    loose as ample as he, Mat. 18.18. Iohn 20.23. Fulke on
    Calvin for this
    Rhem. Test.
    that he here
    My Church] That is, not any visible Church on the delivers, but
    earth, but the Church of the Elect, all the Elect, the he is
    strength of the Church shall stand unvanquished. 1 Ioh. vindicated by
    5.4. Paraeus.

    Gates of hell] That is, all the power and policy of Satan, Calvin.
    so Interpreters generally explane it, though Grotius
    dislikes this exposition. Polyc. Lyser.

    Vers. 19. And I will give unto thee the keyes of the
    Grotius. Vide.
    kingdom of heaven] This is a metaphoricall speech, for
    Juvenalis
    the understanding whereof we must know, that Faith is
    satyram terti‐
    compared to a dore, Acts 14.27. because by it we have
    am.
    entrance into Gods Kingdome; so accordingly the
    meanes of begetting, preserving, and encreasing [Page]
    Vide Grot. in
    of faith, is the Word, Sacraments, Prayer, and
    vers. 15.
    Discipline, these are compared unto keyes which Christ
    Gerh. in Har.
    hath committed to his Ministers, to admit such as are to
    be admitted, and exclude such as are to be excluded.
    Vide Grotium
    This is also meant by that which followeth, whatsoever
    in loc.
    thou shalt bind] only another metaphor is there used,
    the meaning of which is opened unto us by that of
    Calvin.
    Salomon, Pro. 5.22. Sins are as cords, and Christ hath
    given his Ministers power to bind with these cords such
    Hoc est, Deo
    as remaine in impenitency and unbeliefe, but to loose
    cui
    from them such as repent and beleeve. This power
    persolvenda
    they exercise, 1. By preaching the word. 2. By
    sunt omnino
    administring the Sacraments. 3. By Praying. 4. By
    vota, & cujus
    executing Discipline upon gross offenders, and
    priores sunt
    releasing them upon their repentance. 2 Cor. 5.19.
    partes, jam
    James 5.14, 15.
    antea
    When one was made Doctor of Law among the Jews, consecravi id
    they spake to him in this manner, as the Rabbins shew; omne quo
    Receive authority to pronounce bound that which shall alioqui
    be bound, and to pronounce loose that which shall be posses à me
    loose. Christ speaking to his Disciples here whom he ex meis
    would make Doctors, saith, That which you shall bind bonis in hac
    on earth, &c. egestate
    sublevari.
    Keyes is a borrowed speech, signifying power and Drus. Vide
    authority by the Ministery of the Word, either to give Cameronem
    entrance into the kingdome of heaven, which is begun & Capell. in
    on earth and finished in the heavens, to such as loc. &
    obediently receive the word; or to cast out from thence Scultet.
    such as shall obstinately refuse it. This is not Peters observat. in
    key, but the Popes picklock; by binding and loosing are Matth. c. 41.
    signified the same things noted by the keyes, and the & Selden. de
    same power is given to the rest of the Apostles that Jure naturali
    was given to Peter. Iohn 19.20. Cart. on Rhem. Test. & Gentium. l.
    7. c. 2.
    The proper use of keyes is to let in and out, the
    ministery of the Gospell being executed, partly [Page] When the
    by Preaching, and Sacraments, and partly by Church Commande‐
    censures, is called the keyes, this is all likewise that is ments of men
    meant by binding and loosing Dr White. are
    appointed as
    Vers. 20. Then [...]harged he his Disciples that they
    parts of Gods
    should tell no man that he was Iesus the Christ.] Christ
    worship, and
    therefore forbids them this, because it was not simply
    as necessary
    necessary to Salvation to know in speciall that Jesus of
    to salvation.
    Nazareth was the Messiah, for then men might be
    Eos errare
    saved without this speciall knowledge, from a generall
    Christus
    faith in the Messiah to come. Because the Disciples
    pronunciat
    minds (the death of Christ being at hand) were
    qui loco
    troubled, they were not so fit publishers of so great a
    doctrinae (1
    matter. Cameron praelect. in Mat. 16.20.
    Sam 15.23.)
    obtrudunt
    The Apostles had not yet the Holy Ghost come down
    hominum
    on them, and therefore could not fully declare it.
    mandata, vel
    Ambrose. Prius discendum antequam docendum. 2.
    qui inde
    Because Christ was not yet glorified.
    regulam
    Vers. 23. Get thee behind me Satan] That is, out of my petunt
    sight, See Mat. 4.10. Thou wouldst hinder mans colendi Dei.
    redemption, and Satan could do no more. They that will Calvin.
    have his trade shall have his name too.
    Chemnit.
    Vers. 24. If any man will come after me let him deny
    himself, and take up his cross and follow me] Here are Miserere mei,
    three branches: 1. Self deniall. 2. Gospell suffering. 3. dicit, ut
    Gospell service. magis Christ‐
    um moveat,
    Deny, or forsake himself] That is, all that he hath, as quàm si dice‐
    Luke expoundeth it, 14.33. all outward prerogatives ret, filiae
    touching the flesh. meae, Aut ut
    Chrysostomu
    To deny is either when we contradict what is affirmed s,
    and affirme the contrary, or else when we refuse to Theophylactu
    grant ones request, and neglect or oppose it. The first s, &
    is Logical, in our words, the other morall, in our actions. Euthymius
    putant, quia
    And take up his cross] Not as if he should make himself ejus filia sine
    a Cross, but that which is appointed for him. The sensu
    originall word [...] is emphaticall, as Chrysostome jacebat, ipsa
    notes, and signifies not simply negare, but pernegare, vero
    or prorsus negare, totally, utterly to deny, not at all to utriusque, &
    spare or regard, it importeth a universall deniall, suum, & filiae
    rendred by Beza abdicet seipsum, which is as much as sentiebat
    to reject and cast off, as a man doth a graceless son, dolorem.
    Maldonat. in
    1. simply and absolutely mans sinfull self, and so it is
    loc.
    all one with Tit. 2.12. Deny ungodliness and wordly
    lusts. 2. A mans naturall self conditionally. 3. A mans
    The Jew was
    morall, vertuous, renewed self comparatively, in relation
    the elder bro‐
    unto righteousness. A man must willingly and
    ther, Mat.
    obediently forsake all sin, subdue all generall
    10.5.
    concupisence, with his owne proper and personall
    corruptions, Psal. 18.23. absolutely without any
    Mat. 18.11.
    limitation or exception cast away and forsake alwaies in
    Luke 17.10.
    praeparatione animae, and actually whensoever Christ
    Perkins on
    calls them unto it, whatsoever is neere and deare unto
    Jude.
    him if it become a snare to conscience, and
    disesteeme the best of his graces in respect of [Page]
    the righteousness of Christ. 2. Gospell suffering, Neque

    a cross, and his cross, and to be taken up voluntarily. Servator

    Take up his cross, Luke addeth daily, Luk. 9.23. which verbis illis

    hath great force in it, for Christ declareth that there is concedit
    no end of our warfare untill we shall depart out of this quae petebat
    life. 3. Gospell service, and let him follow me. Cananaea,
    sed fidem
    There are two arguments used to set these three on, in illius tentat
    Ver. 25, 26, 27. vehementissi
    mè, obliquè
    Vers. 25. For whosoever will save his life shall lose it] canem
    We may understand it, first, in reference to this present nominans,
    life, he runs himself into a greater worldly danger while quod
    he thinks to avoid it. Secondly, It is alwaies true in convitium
    respect of eternall life, they lose a better life than they apud veteres
    save; and whosoever will lose his life for my sake shall grave fuit.
    find it] That is, lose temporall life, as men count it, shall Sculter.
    find eternall. Verum canes
    Hebraeis &
    Ver. 26. For what is a man profited, if he shall gaine the
    Graecis
    whole world] The earth and all the things there that
    veteribus dici
    men can value and desire may be possessed without
    solere eos
    possessing God.
    quos

    And lose his own soule] Not in regard of being or contemnimus

    property, but felicity. . Sed vox [...]


    ei
    These words set forth the transcendent excellency of significationi
    the soul of man. There are two arguments used to non convenit.
    prove this, 1. A comparatis, the comparison consists of Ita enim
    three paire of particulars: 1. Of Acts, gaine, and loss. 2. appelari
    Of Objects, the world, and soule. 3. Of Adjuncts, the vulgo canes
    whole world, and his soule, 2. Ab impossibili, from the qui in delitiis
    impossibility of recovering this soule and redeeming it if erant, quales
    it should be lost. Melitenses.
    Tantum ergo
    What shall a man give] That is, there is nothing he can indicatum
    give. The interrogation carries with it, 1. a challenge, a voluit Chris‐
    tus discrimen
    triumphant deniall. 2. An appeale, to set it home on our quod ad id
    consideration. tempus erat
    inter [...] &
    Put the soule and the world together, and the soule will extraneos.
    be found far more excellent. 1. The world was made for Grotius.
    the soule, the end is more noble than the means. Gen.
    1.26. Psal. 8. beg: 2. God prefers a soule before the Observatione
    world. Pro. 23.26. Esa. 66.1, 2, 3. The soule is the dignum est,
    Lords, the world Satans; God is called the God of the nullius
    Spirits of all flesh, Satan the Prince of this world. 4. The hominis
    Soule is of a Spirituall nature, the world of an earthy fidem, nisi
    nature. Gentilium,
    admiratum
    Omnia si perdas, animam servare memento.
    fuisse

    Vers. 28. In his kingdome] That is, the powerfull effects Christum, ut

    of the Gospell, as Mat. 10.7. and 12.28. 2 Pet. 1.16. hujus muhe‐

    The manifestation of the heavenly glory which Christ ris, & illius

    began at his resurrection, and shewed it more fully by Centurionis.

    sending the Holy Ghost. Calvin. for that which some do Matth. 8.10.

    imagine of John is a fancy. Maldonatus


    in loc.

    Polycarpus
    Lyserus.

    Polycarpus.
    Lyserus.

    Brugensis
    Comment. in
    4. Evangelia.

    [Page]
    Quale viz.
    signum edidit
    Iosue So

    CHAP. XVII. [...]em


    sistens;

    Verse 1. ANd after six daies] Luke 9.28. saith, about Samuel

    eight daies, there is no contradiction. For either tonitrua

    Matthew or Luke count that time from divers termes, or eliciens,

    from the same: And then Luke reckons up eight daies, Jesaias

    the first and last being reckoned with them, Matthew umbram

    only sixe, the middle ones being cast between. This regredi

    answer Calvin in his Harmony, and Scultetus give. jubens in


    solario. Beza.
    Jesus taketh Peter, Iames, and Iohn] Because it was
    not yet time of Christs full glory, he therefore shewed Polyc. Lyser.
    not his glory to all his Apostles, but chose out of them Vide Sculter.
    some Antesignani, who might be sufficient and fit observat. in
    witnesse enough to others of Christs glory seen, viz. Matth. c. 4 5.
    Those very persons who after in the mount of Olivet
    were to be spectatours of his low abasement, here first Drusius de
    in the Mountaine of Tabor were beholders of his great tribus sectis
    Majesty and glory. There are divers causes why he Iudaeorum, l.
    tooke only these. Peter, that he might reclame him so 2. saith, this
    much the more strongly from his errour, into which he place, and
    fell by hearing of the passion of Christ. Iames, because that Iohn 9.2.
    he first of all was to shed his bloud for Christ, Acts 12.2. do prove that
    And lastly Iohn, because he was to defend his divine the Jewes
    majesty against the blasphemies of Ebion and held a [...], or
    Cerinthus. migration of
    soules from
    Christ took upon him the heavenly glory for so short a one body to
    time, to declare that he went willingly to his death, for it another.
    was as easie to exempt his body from death, as to
    adorne it with heavenly glory. Polyc. Lyser.
    Vers. 2. And he was transfigured before them] Greeke
    Quem os
    metamorphosed, or transformed.
    Apostolorum
    non malè
    And his rayment was white as the light] Marke saith,
    vocant
    white as the snow, Mar. 9.3. these do not oppose each
    Chrysostomu
    other, for as darkness hath its blackness, so light its
    s&
    whitenesse, therefore it is all one whether the
    Augustinus.
    comparison be borrowed from snow or light, which the
    words of Marke shew; shining proper to light, and white
    proper to snow, applyed to one and the same garment; vide Joh.

    Marke there addeth, So as no Fuller on the earth can 6.63. Grot.

    white them.
    Vide Bezam.
    Vers. 3. Moses and Elias were verily present. These
    two appeared, to shew that the Law and Prophets had Chrysost.
    no other purpose, nor end, but Christ, and to shew the Epiph. H
    consent of the Law and Prophets with him. It is [...]ary,
    probable Moses was raised from the dead, Deut. 34.6: Origen,
    about what they talked see Luke 9.31. In life eternall Ierome,
    the Saints shall mutually know one another, for these Ambrose,
    three Disciples here having but a taste of it, knew Beda. Super
    Moses and Elias. hanc petram
    non super
    Vers. 4. Then answered Peter, and said unto Jesus, hunc Petrum,
    Lord, it is good for us to be here] Peter being for Christ
    astonished, spake as a man altogether amazed. Marke built his
    9.6. Church upon
    the fa [...]h
    Vers. 5. A bright cloud overshadowed them] A cloud
    and not the
    was put before their eyes, that they might know that
    man, or upon
    they were not yet fit to behold the brightnesse of the
    Christ. Their
    heavenly glory. A voyce sounded out of the cloud; but
    Learned
    neither was body nor face seene. Deut. 4.12. The cloud
    Expositor
    was a signe of the divine presence, as Exod. 11.34.
    Lyra (in loc.)
    Bright to distinguish it from the old Law, which was their
    given in a darke cloud. preacher
    Feru [...] (in
    This is my beloved Son] Some thinke that there is a loc.) and
    secret opposition between Moses, Elias and Christ, as Cardinall Hug
    if Christ should command his Disciples to be content [...] expound
    with the onely Son, for that name is emphaticall, Rock, Christ.
    whereby he is extolled above the Servants. Bish.
    Mortons
    Heare yee him] Emphatically, heare him above Moses Appeale, l. 2.
    and the Prophets, as fulfilling of both. Grotius. Believe cap. 17.
    and obey his doctrine.
    Some say his
    Vers. 6. Fell on their face]
    ministery.
    Vers. 8. Save Iesus onely] That glory was tyed to the Peter was
    Law and Prophets but for a time, that onely Christ [...]
    might continue glorious. foundation
    both of the
    Vers. 11. And Iesus answered and said unto them, Church of the
    Elias truely shall first come and restore all things] That Iewes and
    is, Iohn Baptist, see Matth. 11.14. Gentiles,
    Acts 2. and
    Vers. 15. Lunaticke] Those are called Lunaticke which 15 7. Vide
    either at the wane of the Moone have the falling- Cameron.
    sicknesse, or are troubled with a giddinesse.
    Quibus
    Vers. 17. O faithlesse and perverse generation] An
    verbis
    apostrophe to the Disciples. Hee accuseth their
    desertè
    incredulity.
    Petrus
    distinguitur à
    Vers. 20. If ye have faith as a graine of mustardseed,
    Petra, cum
    ye shall say unto this mountaine, Remove hence to
    persona, tum
    yonder place, and it shall remove] Signifying, that by
    genere: quod
    the power of true faith, such things as are impossible to
    esset
    mans reason, should be brought to passe, if God have absurdum si
    promised them. de uno Petro
    utrumque
    This is a proverbiall speech among the Hebrews, as membrum
    appeares by Paul, 1 Cor. 13.2. The sense is, you would esset
    performe things most difficult, saith Grotius. intelligendum
    . Debuerat
    Vers. 21. This kind goeth not out, but by prayer and sanè potrus
    fasting] That is, this kind of evill Spirits which is sent for dici tu es
    the punishment of greater offences, so Grotius. Earnest Petrus &
    and cōtinued prayer, having humiliation joyned with it; super te
    they go often together, Act. 10.30. and 14.23. 1 Cor. Petro
    7.5. We must stir up our faith by prayer, and our prayer aedificabo.
    by fasting. Chamierus.
    Vide
    V. 26. Iesus saith unto him, then are the children free]
    Cheitomaeu
    As if he should say, if I would stand on my priviledge,
    m de Graeco
    as I am the Son of God, I am exempted, as a Kings
    barbaris novi
    Son is not to performe that ordinary service which other
    Testament. in
    men performe; it cannot be meant, that the Jewes were
    voce [...].
    free, for Christs Father and Mother were taxed.
    [Page]
    Vers. 27. This fish is called at Rome, Piscis Vide Sculte
    Sancti Petri. [...] observat.
    in Matth. c.
    46. &
    Brugen. in
    loc.

    Vide Bezam.
    Traditio clavi‐
    um
    symbolum
    est potestatis
    atque
    authoritatis in

    CHAP. XVIII. aliquem


    Collatae.

    Vers. 1. WHO is greatest in the Kingdom of Heaven] In There are

    the Church. It is called the kingdome of Heaven, 1. some

    Because the King which injoyes this kingdome is therefore to

    heavenly. 2. Because his seat is in heaven, thence he whom the

    reignes, thence he exerciseth his power. 3. Because Lord hath

    his Subjects after they are admitted into this kingdome, committed

    are heavenly and spirituall. 4. The certaine seat of the the power of

    subjects of this kingdome is in heaven. 5. Because the admission &

    government is wholly heavenly and Spirituall. ejectiō; to


    thee]
    Vers. 2. And Jesus called a little child unto him] Some therefore all
    think, but without probability, that this child was that men have not
    famous Ignatius, who was Christs Martyr under the keyes. It
    Traiane. is a dispute
    whether the
    Vers. 3. Except ye be converted and become as a little power be in
    child] Two things are required of them that would enter the
    into this kingdome. First, To become as little children, Congregation
    that is, in humility, meeknesse, and freedome from radicaliter,
    pride and disdaine; the child of a Prince will without and in the
    disdaine associate himselfe with a poore mans childe. Officers
    formaliter.
    Secondly, we must be coverted and regenerate by the
    Spirit of God, Iohn 3.3. Mr. Perkins. D' Espagne
    de la
    Vers. 5. And who to shall receive one such little child in
    manducation
    my name, receiveth me] The Greeke word [...] which
    du corps de
    properly notes hospitality, here is taken for all kind of
    Christ.
    benefits, as Act. 21.17. compar'd with Marke 9.41.

    Vers. 6. That place may be understood of men of The keyes of


    yeares, who if they have contrite and humbled hearts, the kingdom
    are little ones believing in Christ. of heaven
    are the
    It was a custome (saith Ierome) amongst the ancient authority of
    Hebrewes, that he which had committed any hainous preaching the
    crime (if he had been taken) should be tyed to a great Gospel, ad‐
    stone, and so cast into the deepe, but Grotius denyes ministring the
    that there was such a custome among the Jewes, Sacrament,
    seeing there is no mention of it in the Law, and there and Church-
    were onely foure punishments used by them, viz. fire, censures, all
    stoning, sword, and strangling, therefore this kind of which things
    speaking, came rather from the Syrians their were in as
    neighbours. ample
    manner
    A milstone were hanged about his neck] A huge granted to
    milstone such as an Asse can but turne about, as the the other
    word imports, Perkins. And as the Syriacke and Latine Apostles, As
    interpreters understand it. my Father
    sent me, so
    And that he were drown'd in the depth of the Sea] The
    send I you,
    words in the Greek are word for word, in the middle of
    whose sins
    the Sea, where the Sea is deepest. Vide Scultet.
    you retaine
    observat. in Matth. c. 52.
    they are

    Vers. 7. Wo to the world because of offences] This is retained, and

    vaedolentis, as if a Physitian should say, wo to that whose sins

    man from this sicknesse, so Christ saith, wo to the you remit

    world, because the scandales in it shall be very vulgar they are

    and usuall. remitted. If


    Christ had
    But wo to that man by whom the offence cometh] This given or
    is a vae indignantis, and of one denouncing promised a
    punishment, the hainousnes of whose punishment by a primacy to
    comparison he sets before their eyes. Among the foure Peter, in
    kinds of punishments used by the Jewes, they reckon saying, thou
    this as the most hainous, because they were judged art Peter, &c.
    unworthy either to behold the Sun, or injoy againe the then no
    benefit of the Ayre. doubt the
    contention
    Vers. 8, 9. That is, our evill concupiscence, fornication, would have
    uncleanesse, wrath and ambition. Matth. 5.29, 30. Col. ceased
    3.5. among the
    Apostles for
    Vers. 10. Take heed that yee despise not one of these that time
    little ones] By little ones he meaneth, young Infants forward who
    which are within the Covenant, or others which are like should have
    to young infants in simplicity and innocency of life, and been chiefe,
    humility. but the
    Disciples
    Both little in christianity, and little in yeares, Babes and
    long after this
    Sucklings, Angels are their rockers, Kings Sonnes must
    contended
    have their guard. Dike.
    about that.

    Do alwayes behold the face of my Father, which is in Mr. Wheatly.

    heaven] That phrase implieth onely, they are in a To thee] cum

    ministeriall ready way, to be at the Lords appointment reliquis.

    for any service. Origen,


    Austen,
    Vers. 12. Christ would shew that a good teacher must Chrysostome
    labour no lesse to recover what is lost, than to preserve . To thee and
    what he hath under his hand. thy fellow
    Labourers
    Vers. 15. If thy Brother shall trespasse against thee] Do the other
    thee any wrong, or else sinne against God, & thou be Apostles, and
    privy to it (for that sin may be said to be against a man your
    whereto he is privy, though the wrong be not against Successors,
    him, because there is an offence given unto him.) then Synecdoche
    tell him] That is, correct & admonish him privately. membri; in
    Christ setteth down three degrees of brotherly another place
    correction. 1. That he which hath sinned should be he gives the
    admonished privatly. 2. If he shew any token of keyes to all
    stubbornesse, that he be againe admonished before the Apostles,
    witnesses, the 3d is, if he prevaile nothing this way, that Iohn 20.23.
    he be delivered to the publike judgement of the Church. Cyprian
    saith, that
    Vers. 16. In the mouth of two or three witnesses] Not of Christ in the
    one but of two or three, therefore the person offended person of
    is a witnesse. one spake
    unto all, that
    Vers. 17. Tell it unto the Church] This power and he might
    Jurisdiction was with them which were the Chiefe rulers commend the
    of the Synagogue, Mark. 5.22. and an example of this unity of the
    custome is extant, Iohn 9.22. and 12.42. and 16.2. This Church.
    punishment with the Jewes was like
    excommunication with us; the Church] not the [Page] Tolet in Com‐
    Pope, as Papists say, tell the Church, that is, many. ment super
    Theoph. that is, tell the Governours thereof. Chrysost. loc.
    Our Saviour riseth in his speech from private observes,
    admonition, to admonition before two or three, and Abnegare
    from them to the Church. plus est quā
    negare, ab‐
    Heathen] Not so well translated; we in our English, call
    negare
    Heathens such as know not God, as Mahumetanes;
    implicat duo.
    rather one of the Nations, that is, not of the Jewes; and
    1. vehemē
    the other word may better (say some) be translated a
    tiam. 2. Co
    customer.
    [...] tus

    As an Heathen] Let one that is excommunicated by the magnitudi‐

    Church, be esteemed of thee as if he were some nem.

    Heathen or Publican, that is, a stranger from the


    Church, and not belonging to it. Piscator. Quotidie
    tollere
    Vers. 18. Whatsoever ye shall bind on earth, &c.] By crucem impli‐
    the context it appeares that our Saviour speakes of cat tria. 1. V
    Church-censures, for having said, v. 17. if any would [...]rias esse
    not heare the Church (that is, the admonition of the piorum
    Church) let him be as an Heathen or Publican (that is, afflictiones.
    excommunicated, cast out from the society of the 2. Perpe‐
    faithfull) to ratifie the Church-censure in this case he tuitatem affli‐
    addeth verily, &c. that is, whosoever shall be (justly) ctionū. 3.
    excommunicated on earth, shall bee held Prōp‐
    excommunicated also in heaven, and whosoever shall titudinem
    be (justly) absolved on earth, shall also be absolved in subeundi
    Heaven. quamlibet
    crucem.
    The same words that are in the 16. v. but in a divers
    sence; there his purpose was to confirme the authority The soule put
    of doctrine, and he speakes of the word preached, here for the whole
    of publicke censure and discipline, the meaning is, man,
    whosoever having committed a sinne doth humbly because a
    acknowledge his fault obtaines pardon. principal part.
    A man] that
    The power of binding and loosing is that authority given
    is, any one of
    by God to his Church on earth, whereby it pardoneth,
    all mankind.
    or retaineth unpardoned, the sinnes of men.
    Gaine] that
    is, in the
    Vers. 19. Agree] Greeke, sing one song, make a
    worlds
    harmonie, [...].
    apprehension
    Vers. 20. Where two or three are gathered together] , not profit in
    See 1 Cor. 5.4. Those which assemble together to Gods
    handle those things which belong to the glory of God, account.
    may comfort themselves with this promise of his World] that
    gracious presence. To be gathered together in the is, all that is
    name of Christ, is no other thing but to meete for a in it.
    pious and just cause, to propound to our selves the will
    of Christ in our meetings, to aime at nothing else but Est interroga‐
    Gods glory and the good of the Church, the same with tio negantis,
    that in the 19. chap. verse 29. for Christ and his quasi dicat,
    profession. nihil proderit.
    Paraeus.
    Vers. 21. and 22. As if he should have said, Master,
    See Iohn
    how often wouldst thou have us receive them into
    21.22.
    favour that offend us? Christ saith, there should be no
    end of forgiving, but as often as the sinner [Page]
    The earth
    repenteth. The Lord confirmeth this doctrine with
    where Iohn
    a most fit parable, the summe whereof is this, that they
    was buried (if
    which will not be brought to forgive the offences of their
    we may
    brethren, doe very ill provide for themselves, for they
    believe
    shall find God as hard to bee intreated towards them.
    Austen)
    The similitude consisteth especially in three points, for
    bubleth like
    the Master is set against the servant, a Great summe
    water, to
    against a small, singular Clemency to extreme cruelty.
    testifie his
    For what are we if we be compared with God, and what
    breathing,
    summe is every one of us indebted towards him, lastly
    and that he is
    how light are the offences of our brethren to us, if our
    not dead but
    obligation to God be considered?
    sleepeth.
    Vers. 23. As if Christ should have said, the case Sands his
    between God and man, in respect of the soule and the travells.
    estate of spirituall life, is like to that between a civill
    earthly Master and his servants, in respect of mony and Sex dies inte‐
    the businesse of this present life. gros
    numerant
    Vers. 25. God doth not alwayes shew his rigour unto us Matthaeus &
    at the first, nay he preventeth us with his free Marcus 9.2.
    goodnesse, but he onely teacheth what would become qui medij
    of us, if God should use us, as in justice he might. fluxerunt:
    Lucas autem
    Vers. 26. And I will pay thee all] Object. Therefore we factum esse
    our selves may pay our owne debts. dicens octo
    ferè postea
    Sol. 1. It is a Parable, and that is not the maine scope.
    diebus tam
    2. Feare forced the servant to promise more than he
    diem illum
    was able to performe.
    quo locutus
    Vers. 32. and 34. The Schoole-men observe hence, erat Christus
    peccata remissa redire, that sinnes being pardoned quam quo
    returne. The scope of the Parable (which is the right transformatu
    key to open it) is not to shew, that God will remember s est,
    sinnes pardoned for new ones committed, but to comprehendit
    manifest, that forgivenesse of others is a necessary . Calvin.
    qualification to be forgiven by God, and that we may
    not beleeve God will forgive us, unlesse we forgive observat in
    others; and this is cleare by the conclusion, v. 35. Matth. c. 50.
    Vt si dicam
    The Papists would draw Purgatory fire out of the mensis est,
    adverb untill, but it is evident that Christ speaketh here recte dixisse
    of eternall death, and not of any temporall punishment, intelligar
    whereby he should satisfie the judgement of God. etiamsi
    Calvin. absint dies
    aliquot.
    Judaeos octo
    dies
    appellasse id
    quod ab uno
    sabbato est
    ad alterum,
    apparet. Joh.
    20.26.
    Grotius.

    Non assumsit
    omnes, ne
    res
    divulgaretur
    priusquam id
    expèdiret
    (certè filium
    proditionis
    Judam non

    CHAP. XIX. congruebat


    adesse) tres

    Verse 2. AND great multitudes followed him, and he autem

    healed them there] From which we may conjecture who assumsit,

    were Christs companions for the most part, the weake, quòd

    sicke, deafe, blind, and the like miserable persons. poterant


    sufficere ad
    Vers. 3 The Pharisees also came unto him tempting ferendum
    him, and saying unto him, Is it lawfull for a man to put Testimonium,
    away his Wife for every cause] The Pharisees demand, quando
    whether it be lawfull for a man to put away his Wife for divulgari
    every cause? If Christ deny it, they will cry out that he expediret.
    doth wickedly abrogate the Law: if he affirme it, they Brugensis.
    will condemne him for favouring mens lust, but Christ Tres testes
    knew how to take the wise in their subtilty. deligere satis
    habuit Do‐
    Vers. 4. Have ye not read, that he which made them at minus, quia
    the beginning, made them male and female] The hic numerus
    question hath the force of a reprehension, as if he ad rem
    should say, if you have not read it, you may be probandam à
    ashamed of your sloathfulnesse; if you have read it and Lege
    not understood it, you may blush at your ignorance, praescribitur.
    being Doctors of the Law; if you have read and Deut. 17.6.
    understood it, then you may be ashamed of your Calvin.
    hypocisie, thus to tempt me.
    Qualis
    Christ doth not answer directly to what was asked, but
    futurus est
    doth fully satisfie the proposed question; as if one tempore ju‐
    being now asked of the Masse, should faithfully dicandi, talis
    expound the mysterie of the Lords Supper, and should apparuit A‐
    at last inferre, that they are sacrilegious and deceivers, postolis.
    who dare adde or detract any thing from the pure Hieron
    Scultet.
    institution of the Lord, he shall openly overthrow the observat. in
    feigned sacrifice of the Mass. Matth. c. 51.
    Vide plura.
    Made them Male and female] viz. First, Adam, then Eve ibid.
    out of his body, which Christ conceales as sufficiently
    known. The meaning is, God the maker of mankind, Calvin.
    made man and woman, that every man being
    contented with one only wife should not desire any Piscat. Polyc.
    others, for he resteth in the number of two, Mal. 2.10. Lyserus. Vide
    yet a man may lawfully marry another wife when the Capell.
    first is dead, because the band is not only broken by Spicileg.
    death, but the second wife is placed by God in
    the roomth of the former as if she were one and [Page] Vox è nube,
    the same. subaudi,
    facta est,
    Vers. 5. For this cause shall the man] Meaning the
    quod exprimit
    husband; he is here particularly mentioned, 1. Because
    Lucas.
    at the first making of this Law the woman was first
    Nempe ex illa
    brought to him to see how he could like her. 2. Because
    nube, cujus
    of the preheminence that the man hath over his wife,
    modò facta
    yet the woman is also tyed thereby, for the nature and
    mentio, in
    rule of relation requireth as much.
    quam illi

    Cleave to his wife] The Greek word importeth to be fuerant

    glewed unto, whereby it signifieth that straight knot ingressi, id

    which is between man and wife, as though they were quod notat

    glewed together. To his wife] not wives, this is against articulus.

    Polygamy. And they twaine] not more, shall be one fl Piscat.

    [...]sh] God that in the Creation made two of one, by


    marriage made one of two. Id est, proni
    adorarunt,
    Vers. 11. All men cannot receive this] Many persons nisi malimus
    mistake the help prepared of God, Gen. 2.18. or do prae metu
    worse, considering that some cannot abstaine. cecidisse
    quasi
    Save they to whom it is given] Continence is a gift of semianimes,
    God, whereof all men are not capable, but those only to quamobrem,
    whom he giveth it, when, and as long as it pleaseth etiam
    him. Dominus eos
    erexisse
    It is given of God, and that not unto all men, as the gift dicitur. Beza
    of speech, or reason, nor unto all godly men, as is the in loc. Sic
    gift of faith, but unto certaine only, therefore Paul, 1 Maldonatus.
    Cor. 7.7. calls it a proper gift of God, which some have, Timore non
    and some have not. Cartwright. veneratione
    ceciderunt,
    This saith Maldonate, almost all expound, as if the propterea
    sense were, all cannot performe what ye say, that is, dicitur eos
    want a wife, because all have not the gift of Chastity. Christus
    tetigisse:
    Vers. 12. Christ nameth three kinds of men which are
    sicut
    chaste: First, They that are chaste by nature, borne
    solemus, ut
    Eunuches; Or secondly, which are made chaste by
    ad se
    men, those that are violently cut, and so are forced,
    redeant,
    because they lack those parts of a man. Thirdly, Others
    exanimes
    which have voluntarily repressed their lusts by
    tangere.
    abstinence, temperance, made themselves chaste that
    they might the better serve God. These he setteth free
    Solum Iesum
    from the necessity of marriage when by nature they are
    auditâ istâ
    fit for marriage, though they do abstaine they tempt not
    voce
    God, because he granteth them liberty.
    viderunt, ut
    Vers. 16. What good thing shall I do] Hilary saith, he did scierent,
    intend to be legally just. illam de hoc
    solo
    Vers. 17. Why callest thou me good? there is none pronuntiatam
    good but one, that is God] As if he should have said, esse. Piscat.
    thou dost evill to call me good master, except thou dost
    acknowledge me to come from God. Christs purpose Liquidum mi‐
    was to bring his Doctrine into credit. He applies himself hi videtur ver‐
    to the opinion of him to whom he spake, who called ba haec
    Christ good in no other sense, than he would have eodem
    done another Master or Prophet, and in this sense spectare quo
    Christ rebuked him for calling him good, that is legally, ea quae
    taking him to be a meere man. sequntur, ad
    Iohannem
    Vers. 18. He reckons up the Commandements of the Baptistam
    second Table, because in those of the First Hypocrites scilicet.
    more easily conceale their impiety. Grotius. Vide
    Calvinum.
    Vers. 19. Love thy neighbour] Every man, so Christ
    expounds it, Luke 10.30.
    Lunatici
    medicis
    This answer was 1. suitable to the question, what shall
    dicuntur illi
    I do? 2. The Law in it self is the way to life but for mans
    qui morbo
    weakness Rom. 8.3. the godly keep it in Christ.
    comitiali sive
    Those that will be saved by works must keep the caduco
    Commandements, and no man shall be saved by the laborant. Sic
    Law unless he performe all those things which are verò dicuntur,
    written, as Paul teacheth, Gal. 3.12. from Levit. 18.5. quia
    existimant,
    Vers. 20. All these things have I kept from my youth up] eos qui
    A dreame of righteousness, Calvin. Jerome saith, it interlunio
    was a lye; so also Ambrose, Austin, Hilary. from my nascuntur,
    youth, as common people say, I have had a good potissimum
    meaning ever since I could remember. hoc morbo
    divexari, vel
    What lack I yet] To perfection. etiam quod
    ad motum
    Vers. 21. If thou wilt be perfect, go and sell that thou
    lunae morbus
    hast] That is, if thou wilt shew thy selfe to be such a
    vel accedat
    one indeed as thou boastest thy selfe to be. He desired
    vel recedat,
    to be an extraordinary man, therefore he hath an
    prout virtute
    extraordinary triall. Relinquishing of all habitually in
    Lunae
    preparation of mind. Aquinas saith, perfection may [...]e humores
    without actuall renunciation; the want of habituall cerebri vel
    forsaking of all was notable in the young man, as it may augentur, vel
    seem to be verified by Christs speech. minuuntur.
    Polyc. Lyser.
    Treasure in heaven] That, is, excellent, bread that Vide Scultet.
    came down from heaven, Our Father which art in observat. in
    heaven. Matth. c. 2.

    Heavenly things are, 1. Absolutely good, have a


    Mr. Perkins
    fulnesse in them, earthly relatively. 2. They are pure
    on Heb.
    and immixed things, earthly are mixed and imperfect. 3.
    11.30.
    They are alwayes new and fresh, these things have
    satiety in them, and please only with their variety. 4.
    Elton. Dr.
    Are lasting, they sought a better and more induring
    Taylor. i.e.
    substance.
    Intensissima
    precatione.
    Vers. 23. A rich man shall hardly enter into the kingdom
    Bucer. v. 24.
    of heaven] Aquinas and Hilary say, he that loves
    Vide Selde‐
    money; Austen understands it of one that desires to be
    num, de Jure
    rich; Polycarpus of one that trusts in riches; so Mark
    naturali &
    expounds it, 10.24.
    Gentium. l. 6.
    Take kingdom of heaven for kingdom of grace, his c. 18.
    riches choake the word and hinder holy counsell; of
    kingdom or glory, if it hinder him from the former, it will Per filios in‐
    from that. telligit Chri‐
    stus Filios
    Hardly] A rare, not impossible thing. Marke and Luke regnorum
    express it with affection, O how hardly can rich men be sive terrarum
    saved? id est, inde
    natos sive
    Vers. 24. It is easier for a camell to go through the eye oriundos,
    of a needle] There are three expositions of this. The alioquin
    first is somewhat conceited, Hugo Cardinall saith, that sermo ejus
    there was a little Gate in Jerusalem called the needles non videretur
    eye, it was impossible for a Camell to enter in at that, fuisse ad
    [...]ome think our Saviour alludes to this. Secondly, propositum,
    Theophylact interprets it of a Cable rope or Cord; so nam in plurali
    Aristophanes Scholiast saith the word signifieth; so locutus est
    Clemens Alexandrinus lib. 11. Strom. Arnobius, Suidas, tam pro se
    Chrysostome, or author operis imperfecti, Hom. 33. in quam pro
    Mat. Austin, Ierome, Ambrose, Hilary, Calvin; But Petro, quem
    Drusius and Caninius deny that the Word signifieth a constat non
    Cable. Thirdly, these words are a Talmud Proverb; fuisse Filium
    when they would shew a thing to be unpossible, they talium
    were used to say, It was as hard as for an Elephant to Regum. Dr.
    go through a needles eye; our Saviour useth the word Fulke. vide
    Camell because he was better known to them. Cameronem.

    That is, such a rich man as sets his heart to get riches Beza.
    and honour, not regarding the Religion of Christ.
    Perkins. Such a one as trusts in his riches. Mar. [Page] Non videntur
    10.24. intellixisse
    regnum illud
    Vers. 28. Ye also shall sit upon twelve thrones judging
    spirituale &
    the twelve Tribes of Israel] Although for the double
    coeleste
    portion of Iosephs children the Tribes were made
    Christi, sed
    thirteene, yet for the most part they are wont to be
    regnum
    named twelve. Act. 26.7. Iam. 1.1. Grotius. By giving
    terrenum &
    his Disciples thrones, wherein they should judge the
    temporale
    twelve Tribes of Israel, he compares them to
    Messiae,
    Embassadors, or to chiefe Counsellors and Presidents,
    quale
    which have the chiefe seats in the Kingly Assembly. All
    expectabant
    the Saints shall give their voice, and approve of his
    & animo
    righteous judgment, 1 Cor. 6.3. but the Apostles above
    concipiebant
    the rest shall fit as it were on the bench with him,
    tum temporis
    because Christ shall give judgment according to their
    Iudaei.
    doctrine preached in the world. Piscator.
    Cameron.
    Twelve Tribes] That is, the whole world, by a
    Psal. 131.
    Synecdoche, as Rev. 7.4.

    D [...]u.
    observat.
    Sac. l. 3. c.
    23. & citat
    Hieron. in
    loc.

    Mola asinaria
    cui viz. agi‐
    tandae afini
    adhibebantur.
    Beza in. 9.
    Marc. 42.
    Hilary,
    Iansen. vide
    Grotium.

    Polyc. Lyser.

    Mr. Perkins:
    see Dr.
    Prideaux his
    Sermon on
    this verse.

    Calvin.

    Perkins.

    [Page]
    It is a foule
    errour (as
    Beza in loc.

    CHAP. XX. thinks) to say


    the whole

    Verse 1. FOr the kingdom of heaven is like unto a man multitude is

    that is an housholder] This Parable is nothing else but here

    a confirmation of the sentence going before, the first comprized.

    shall be last, and therefore the end of the Parable is Christus non

    concluded with the repetition of the same sentence, ibi de

    vers. 16. Christ saith, there is no cause why they which doctrina sed

    are first in time should brag over others: For the Lord de censuris

    as oft as he pleaseth can call them whom he seemed tantum

    to neglect for a time, and either make them equall, or ecclesiasticis

    prefer them before them which are first. loquitur, &


    loci sensus
    This Parable is not brought to shew that there is an hic est, Si
    equality of blessednesse, but to reprehend the quisquam,
    Pharisees, who repined that other Labourers (as the qui in fratrem
    Apostles who were called to work after them) should be peccaverit,
    made equall with them, that is, have as much eumque
    estimation and approbation as they, they having borne, injuria aliqua
    as they imagined, the burden and heat of the day. affecerit, post
    Christ cleares himself from imputation of injustice, unam &
    saying, they had that which they agreed for, they alteram
    proposed unto themselves worldly honour and privatam
    estimation, and they had it. And to prove that this could increpatione
    be no degree of eternall blessedness, no more need be m ad
    said, than that they murmured, whereas he that hath ecclesiam
    least in the glorious kingdome of heaven shall be delatus, ejus
    satisfied. A Pennie was the ordinary hire for a daies monitis non
    work. obtemperave
    rit, eìusque
    The Penny is not eternall life, but some other reward censurae non
    common to the hypocrite, and true hearted: for he that paruerit: is
    excommunic
    was sent away chidden for his envious grumbling was etur.
    sent also with his Penny. Whitakerus
    de ecclesia.
    Interpreters for the most part agree, that by the
    Husbandman is meant God himself; by the Labourers, Perkins.
    men upon earth; by the Vineyard, the Church of God.
    Some of the Fathers, as Origen, Chrysostom, Ierome, Translatio est
    Austin, Gregory, say, that by the five houres in the à corpore ad
    Parable are noted the five ages of man. animum, nam
    de voce &
    An artificiall day consists of twelve houres, Iohn 11.9.
    cantu propriè
    lasts from sun rising to sunsetting; this day was divided
    id dicitur.
    into foure quarters, The first began at sixe of the clock
    Beza. in loc.
    and held till nine, this was called the third houre, vers.
    3. The second quarter ended at twelve of the clock, the
    Piscator
    sixth houre, vers. 5. The third at three in the afternoon,
    Christus hic
    the ninth houre, vers. 5. The fourth at sixe of the night
    nullam
    the eleventh houre. vers. 6.
    mentionem

    Vers. 6. Some are called at the eleventh houre of the facit vel

    day, but that is meant either of the latter age of the concilij gene‐

    world, or else in our latter daies, but not at death, for ralis vel non

    they were to go into the Vineyard and worke. The last errandi, nam

    was called the eleventh houre by our Saviour, whereas duo aut tres

    among the common people it either was called, or non faciunt

    should have been called, by proportion with the rest, generale

    the twelfth houre, to intimate that God seldome calleth concilium.

    any at the twelfth houre, for that is an houre rather to Calvinus. Et

    discharge servants, than admit new. si Christus sit


    in medio
    Vers. 8. Beginning from the last unto the first] He eorum qui in
    begins with the last, a strange manner of proceeding, suo nomine
    and very unequall, but this is done on purpose saith congregantur
    one, to shew that at the day of judgment God gives the , non sequitur
    labourers in his Vineyard Heaven and Salvation, not for illos non
    any worth or merit in their workes, but according to his errare. Whi‐
    meere grace, and therefore they have as much as tak. de
    those that laboured ten times more. concil.

    Vers. 11. Murmured] The Greeke word signifies, [Page] Septuagies


    to grunt as Swine. It is used by the Septuagint, Exod. septies, id
    17.3. Num. 14.24. and elswhere. est,
    quadringentis
    Vers. 16. Many be called, but few chosen] Called, viz.
    nonaginta vi‐
    outwardly by the word, Chosen, viz. to eternall life.
    cibus.
    Hieron.
    Vers. 19. Gentiles] That is the Romans, he understands
    Septenarius
    Pilate and his Souldiers. Psal. 2.1. Drusius.
    numerus est
    Vers. 20. Her sons] viz. Iames and Iohn, who septuagies
    themselves are said to have put up this Petition to the mul‐
    Lord, Mark. 10.35. therefore the mother and sons tiplicandus
    joyned together in this work. Piscat. qui conficiat
    numerum
    Vers. 21. Grant that these two sons may sit, the one on 490. Polyc.
    thy right hand, and the other on the left in thy Lyser.
    kingdome] That is, when thou art made King here on
    earth, not in heaven. To sit at the Kings right hand Polyc. Lyser.
    signifies the next place to the King, 1 Kings 11.19.
    Psalm. 45.10. Heb. 12.3. The left hand then Piscat.
    consequently meanes the third place in the kingdom,
    for the greater any one was in a kingdom so much the Calvin.
    neerer did he sit to the King in publique meetings
    Nonnulli ex
    Vers. 22. Are ye able to drinke of the cup that I shall
    hoc loco
    drink of, and to be baptized with the baptisme that I am
    putant A‐
    baptized with] That he may correct their ambition he
    damum à
    propounds to them the Cross, as if he had said, have
    Deo creatum
    you so much leisure from the present warfare, that you
    esse.
    hermaphrodit
    now appoint an order for the glory and pompes of the ū, ac utrum
    triumph? (que) ha‐
    buisse
    The cup] That is, the measure of afflictions which God sexum, ut
    assigneth to every man. See Beza. simul esset
    masculus &
    The faithfull are instructed by baptisme to deny foemina: sed
    themselves, to crucifie the old man, and also to beare apage has
    the Crosse. Rom. 6.3, 4, 5, 6. As often as baptisme is nugas.
    mentioned, let us remember that we are baptized on Cornel. à
    this condition, and to this end, that we should beare the Lapide.
    Crosse upon our shoulders.
    Whosoever
    Vers. 23. Ye shall drink of my cup] By the word Cup,
    should put a‐
    not strictly death, but more largely sufferings, especially
    way his wife,
    more grievous, are meant saith Grotius. Because they
    should rend
    were his Disciples, it was necessary that they should
    himselfe in
    be made like their Master; he telleth them before what
    peeces.
    should come to passe afterwards, that they might arme
    themselves with patience; and under the person of
    Vide Bezam.
    these two men he speaketh to his Disciples.
    [Page]
    But to sit on my right hand and on my left, is not Augustin,
    mine to give] Christ speakes according to their opinion Hier. Perkins.
    who did dreame of the worldly kingdome of the
    Messias, therefore he would raise their conceits to a Id est, non
    heavenly Kingdome, and as a Mediatour lift them up to omnes
    the Father. praestare
    possunt, ut
    Vers. 25. Gentiles] [...] Signifies naturally not the sint sine
    Gentiles, but simply any nation, in which sence it is uxore, quia
    often taken in the Old and New-Testament. Gen. 10.31, carent dono
    23. Deut. 32.28. Psal. 43.1. Matth. 28.19. Act. 10.35. continentiae.
    Luke 7.5. Sic ferè
    omnes
    Vers. 29. And as they departed from Jericho] Matthew exponunt,
    and Marke say that the Miracle was wrought as Christ quam
    went out of the City, and Luke makes mention that it interpretation
    was done before he came into the City; Marke and em adduci
    Luke speake but of one blind man, and Matthew non possum
    addeth two; Calvin supposeth that the blind man cried ut sequar.
    out as Christ came toward the City, but saith he was Maldonat. in
    not heard because of the noise; then he gat into the loc.
    way at Christs comming out of the City, and then at
    length he called him. For the second knot it may be It is said of
    conjectured, when one blind man at the first sought for Origen, that
    helpe of Christ another was moved by his example, though he
    and by this occasion two received their sight; but Marke was much
    and Luke speake of one onely, either because he was given to alle‐
    more known than the other, or because the power of gorizing the
    Christ was as notably shewne in one as in two. Scripture, yet
    he
    It is uncertaine (saith Brugensis) whether the name of understood
    Ierico was imposed upon this City, from the figure of the this place
    Moone, or from the most sweet odour of Balsame, of literally and
    which it is very fruitfull. guelt himself.
    Vide Euseb.
    Hist. Eccles.
    l. 6. c. 8.

    Dum Chri‐
    stum (in quo
    nihil homine
    sublimius)
    bonum vocat,
    sibi etiam
    utpote homini
    laudem
    bonitatis

    CHAP. XXI. arrogat.

    Verse 3. AND if any man say ought unto you, ye shall v. 18. Non di‐

    say, the Lord hath need of them, and straightway he ces] vel, non

    will send them.] Our Saviour did this as Lord, not onely respondebis,

    of the Beast, but also of the owner. And therefore when quod verbum

    he sent his Disciples, at the same time he enclined the Ebraeum

    heart of the owner to be willing to let them go, shewing proprie


    thereby himselfe to be the Lord, that hath the hearts of significat,
    all men in his hands, and consequently the Governour nam
    of all things else. testimonium
    qui dicit,
    Vers. 5. Tell the daughter of Sion] That is, Jerusalem plerumque
    built on Mount Sion, the inhabitants of that City, a respondet ad
    metaphore and metonymie both. interrogata
    Judicis. Drus.
    It plainely appeares by the other Evangelists, that in Paralel.
    Christ rode onely upon the Colt. He names two for one, Sac.
    by a Synecdoche, or after the familiar use of the
    Hebrew tongue, he rehearseth one thing twice. He thought
    the keeping
    Vers. 8. Great multitude spread their garments in the
    of the Law
    way] viz. As to one annointed and in deed a King; It
    had been but
    was a custome with the Jewes, when Kings were
    a trick of
    made, to strew their garments and submit unto them.
    youth.

    Vers. 9. And the multitudes that went before, and [Page]


    that followed, cryed, saying, Hosanna] So saith The words

    one, both those which lived before Christ, and those are 1.

    which lived after him, are saved by him; see Weemes Personall

    Divine ex ercitat. p. 171. This prayer was taken out of and

    the 118. Psal. 25. Matthew also doth advisedly particular. 2.

    rehearse the Hebrew words, that we may know that No counsel

    applauses and votes were not rashly given to Christ, but a


    but that they reverently followed that forme of praying, Comman‐
    which the Holy Ghost had dictated to the whole Church dement of
    by the mouth of the Prophet. Calvin. speciall triall.
    Mr. Perkins.
    This word Hosanna consisting of a verbe, and Hebrew Malè hic
    particle, is used for the hymne it selfe, as [...] with the Papistae ex
    Greekes. It is used so also, 15. v. the sense is, we sing personali
    this well wishing hymme to the Messiah our King. The mandato
    custome of carrying bowes the Jewes received, as constituunt
    many [...]thers, from the Graecians. generalem
    regulam, &
    Blessed is he that commeth in the name of the Lord] ex singulari
    Out of Psal. 118.26. The Latines in their acclamations facto
    said, Felix sit, aut vivat. universalem
    definitionem,
    He is said to come in the name of God, which doth not
    cum hinc
    intrude himselfe, but by the commandement of God
    definiunt
    undertakes a kingdom. Divino mandatu ac potestate.
    paupertatem
    Grotius.
    spontaneam

    Vers. 11. The Prophet] Whom we have acknowledged esse

    hitherto as a Prophet, we honour as a true King. perfectionem


    Christianam.
    Vers. 12. Whereas people were to bring their sacrifices Hemingius.
    of Pigeons and Lambes a great way off, they provided
    all these, that the strangers might buy them for mony at Proverbium
    the Temple, and so save a great deale of trouble, but de re quae
    nullo modo,
    Christ saw that under a pretence of buying and selling, aut cettè
    they did nothing but cheate and cosen the poore difficulter ad‐
    people, and did in over-reaching and circumventing the modum fieri
    poest.
    poore buyers, steale. Cameli no‐
    mine nonnulli
    Vers. 13. Yee have made it a den of theeves] In that funem nauti‐
    cum
    they robbed God in converting the place to profane and intelligendum
    esse con‐
    tendunt, sed
    common uses which he had ordained onely for mihi non
    persuadent.
    sacreduse, viz. the Temple. De animante
    intellexit
    Vers. 16. Thou hast perfected praise] The same word is Ambrosius,
    eodem modo
    used, Gal. 6.1. Origines, nec
    aliter
    Vers. 17. Bethany] Some expound it a house of sheep, Hieronymus.
    Syrus
    others a house of a song, others the house of quoque inter‐
    obedience, and others the house of affliction. pres in
    eadem
    Lodged] [...], which Matthew useth here, and Luke sententia
    fuisse
    21.37. of Christ lodging at Bethanie, is properly spoken videtur, v
    de armentis, of Heards, afterward it was applied to men [...]ae enim
    illa rudentem,
    turning a side, and lodging all night with one, as it is quòd sciam,
    often used by the Septuagint. Iosh. 6.11. and 8.9. Iudg. non
    19.6. significat. His
    adde quòd
    de animante
    Vers. 19. The fig-tree (as naturalists observe) puts forth intellectum sit
    her fruit as soone as her leafe; whereas Marke saith hyperbola
    eminentior:
    the time of figges was not yet, he meanes the time of tum etiam
    ingathering figges. quod
    Christus in
    mentem
    The tree (say some) was like others, and as fruitfull, habuisse
    Christ onely intended to shew to his Disciples that He videri possit
    was God and man, man in that He was ignorant proverbium
    apud
    whether it had fruit or no, God in that it withered upon Thalmudistas
    his cursing of it. Others say, that though the time of frequentatum
    fruit-bearing was not come, yet he cursed it, because it , non est
    elephas, qui
    had no signe of any fruit. intret per
    foramen
    Vers. 20. Withered away] The leaves falling off, and its acus,
    substituto
    naturall moisture being wholly consumed; the same Cameli
    Greeke word is used Mark. 5.29. nomine in
    locum
    elephantis;
    fortè quòd id
    genus
    Vers. 22. Here might seeme to be a tautologie, one animantis in
    Syria vulgo
    would think that it had been large enough to have said, notius esset,
    whatsoever yee shall aske, ye shall receive: but here quum
    utrumque
    is, all things whatsoever. We would not speake so in aequè [...] sit,
    ordinary language. And all things] Here is the generall sive
    promise, that all things which yee aske yee shall Camelum
    legas sine
    receive, and whatsoever may referre to particulars, elephantem.
    every particular thing that yee aske yee shall receive. Drus. Prov.
    Glas. 1. l. 3
    Confer Drus.
    Vers. 25. The baptisme of John] That is the whole observat. l. 1.
    ministrie of Iohn, both the Doctrine He taught, and the p. 24. Et qui
    signe of baptizing, wherewith he did confirme his ex inde
    desumpsit
    doctrine. Tarnov.
    exercit. Bibl.
    Which question tendeth to affirme that it was of God l. 470. vide
    Cornel. à Lap
    and not of man, and therefore to the Pharisees that in loc. &
    despise Iohns baptisme, he saith, that they despised Canin. loc. N.
    the counsell of God against themselves. T.
    In Syriaca
    Vers. 32. Iohn came unto you in the way of lingua est
    Gamal quae
    righteousnesse] That is, the Doctrine of Iohn was vox
    sound and right. Camelum
    animal
    significat,
    Beleeved him] That is, allowed, and with earnest inde
    affection embraced it. descendens
    nempe
    Gamela. Et
    Vers. 33. Another parable] Iohn 19.32. Rev. 6.4. as one ab eâ vox
    with the Hebrews signifies the first. The scope of the Graeca &
    parable is to shew, 1. Gods great benefits to them. 2. Latina
    originem
    Their great unthankfulnesse. 3. The great punishment trahunt, vox
    that would fall upon them for their sinnes. Latina nullo
    pacto
    significatione
    Luke saith, Christ spake to the multitude, and the m funis
    speech is here directed to the Priests and Scribes. But Nautici
    this is easily answered, for though Christ bent his admittit, sed
    animalis
    speech to them, yet he discovered their shame before potius quod
    in Syria
    all the people. The summe of the Parable is this, it is no notissimum
    new thing if the Priests and other Governours of the fuit. Alardi
    Pathologia
    Church do indeavour wickedly to defraud God of his
    Sacra.
    right, for they have used the like theevery before, a‐
    Graeci
    gainst the Prophets, and now they are ready thus to quidam ut &
    slay the Sonne, but they shall not escape unpunished, The
    [...]phylactus
    for God will arise to revenge his own right. And this is notat, ad
    spoken for two principall causes. 1. That he might funem
    reprove the Priests of unthankfulnesse and infidelity. 2. nauticum
    haec
    That he might take away the offence which might be traxerunt,
    taken at his death, which was so neare at hand. sed
    perperam
    ignorantia
    Let it out] In Greek gave it out for their use for a time. adagij inter
    Hebraeos &
    There was a certaine house-holder, which planted a Arabas
    vsitati, non
    Vineyard] That is, God the people of the Jewes. Esay minus de
    5. elephante
    quam
    Hedged it] 1. For distinction, God separates his people Camelo.
    Grotius. Vide
    from all the people of the world. 2. For safety and Bezam &
    defence. Some make the hedge the law of Moses in Sculter,
    observat. in
    the whole latitude of it, others circumcision with all the Mar. c. 53.
    Leviticall rites. See Weemes
    Christian
    Synagogue.
    A wine-presse] That is, all holy dutyes. p. 33. Our
    Saviour
    And built a Tower] That is, the glorious Temple. Mic. alludes to an
    4.8. Not so much in reference to the materiall structure, Hebrew
    Proverbe, It
    as the Ministry of it, the doctrine and discipline of it. was usuall
    Ezek. 7.20. with the Jews
    to say, when
    difficult
    Let it out to husbandmen] That is, commended the matters were
    Vineyard to the care and diligence primarily of the promised,
    hast thou
    been at
    Church-governours, the Priests and Levites, and also Phumbaditha
    , where
    of the civill magistrate. Camels go
    through the
    And went into a farre country] Some say this is spoken eyes of
    needles.
    ornatus gratia, to fill up the parable; it is spoken (saith Barlow.
    Ambrose) secundum opinionem colonorum, according In
    to the opinion of the wicked husbandmen. praefatione
    prima libri
    Vers. 34. He sent his servants] That is, the Prophets Zohar
    scribitur. Nos
    God raised up in the Church of the Jewes from in nomine
    Samuels time till the comming of Iohn the Baptist. Dei nostri
    commodum
    indicavinus
    Vers. 25. Beate one] Ieremie. See 1 Kings 22.24. Ier. introducere
    20.2. And killed another] The Greek word signifies to elephantem
    in foramen
    murder with cruelty, as Esay. And stoned another] That acus, id est,
    is, killed him with stones. 2 Chron. 24.21. Zacharie the rem maximè
    Son of Iehoiadab. arduam
    praestare,
    vastum hujus
    Vers. 38. Expressing plainely in this Parable Gods libri opus in
    dealing with Jerusalem, and theirs with him, and what formam
    minorem &
    was the immediate cause of their destruction. breviorem
    contrahere.
    Vers. 42. By the stone is not meant any particular stone Hoc
    rejected in the building of Salomons materiall Temple proverbium
    imitatus est
    (as some conceit) nor secondly the people of Israel, Christus pro
    who though contemned for a while, yet were afterward elephanto
    ponendo
    advanced; but David literally rejected by Saul and the Camelum.
    Nobles of the kingdom, and Christ typically, who was Buxtorf. in
    refused by the Jewes, but yet exalted and advanced by Lexico
    Talmudico.
    God to rule in the throne over his Church graciously,
    and over his enemies terribly, therefore compared to a Proximum
    Stone, because he is the foundation and support of his mihi Regi
    Church. honorem
    occcupabitis.
    Grotius.
    The builders rejected] He granteth the Priests this title
    of chiefe builders, in respect of their calling, though Calvin.
    they sought the ruine and destruction of the
    [Page]
    Church. Ob. Ergo
    opera ex
    The head of the corner] That is, Hee should be the condigno me‐
    chiefe stay of the building, as the Corner-stone upholds rentur vitam
    the chiefe weight of it. aeternam,
    sicut labor
    Some doe very curiously discourse of the word Corner, diurnus
    that Christ was placed in a Corner, that He might joyne denarium
    together two divers walls, viz. the Gentiles and Iewes. diurnum. Sol.
    Scopus
    And whosoever shall fall on this stone shall be broken]
    parabolae
    That is, (saith Grotius) he that shall stumble upon
    est, nullam
    Christ yet living, shall perceive his own weaknesse to
    esse
    his losse, as an earthen vessel struck at a stone.
    causam, cur

    But on whosoever it shall fall, it shall grind him to obmurmurent

    powder] But he that shall persist in opposing him after Deo, aut

    he shall be exalted into his heavenly kingdome, shall invideant aliis

    as utterly perish as an earthen vessell on which a great qui tempore

    stone is cast from a high place. This befell the Jewes sunt illis

    when Titus beseeged Ierusalem, and will much more priores: quia

    befall them at the day of judgement. Deus pro


    bene placito
    suo potest
    aequare
    posteriores
    prioribus.

    Si denarius
    diurnus vitam
    aeternam
    adumbret,
    est merces

    CHAP. XXII. laboris diurni,


    ex

    Verse 1. HEre is a proposition whereby hee farther munificentissi

    condemneth the malice of the Pharisees; the summe of ma Dei

    the proposition is the same with that which was laid pactione, non

    downe before, Chap. 20. that many are called, and few ex condigna

    chosen, as is concluded in the 14 vers. He illustrates aestimatione

    this proposition by a similitude or parable, the sence of rei ad rem.

    which in briefe is this. Episc. Dav.


    de justitia
    The kingdome of heaven] That is, the state of the actuali.
    Church. A King] that is, God the Father, so called to
    declare his divine Majestie, and to set forth the Mihi videntur
    magnificence of the Feast. His Sonne] that is, Christ. primae horae
    The wedding Feast] the glorious excellencies God esse operarij
    tenders in the Gospel-ordinances. The wedding Samuel &
    garment put on] by faith, including in it conversion. The Hieremias &
    Bride or Spouse] the Church. The Guests] Jewes and Baptista
    Gentiles. First servants sent to invite] the Prophets. The Ioannes, qui
    second] the Apostles. The Marriage] eternall life, or the possunt cum
    Kingdome of Heaven. Psalmista
    dicere,
    Under this parable is threatned the Jewes destruction. exutero
    Chrysost. Calv. The Jewes have the honour to be first matris meae
    called. Deus meus
    es tu. Tertiae
    This inviting to the Marriage feast, signifieth our inviting verò horae
    to partake of Christ and his benefits in the Gospel. See operarij sunt,
    Esay 25.8.9. and Prov. 9. beg. Because in a Feast qui à
    there is first plentie, secondly of dainties. The Lord pubertate
    provides dainties for the soules of his people in the servire Deo
    preaching of the Gospel, 1 the dishes the love of God & coeperunt.
    his free grace and mercy, the body and blood of Christ Sextae
    with the merit of it. 2. The spirit of God in all the gifts horae, qui
    and graces of it is there abundantly powred out. matura
    aetate
    1. This is foode for the soule, will feede the inward susceperunt
    man. 2 pleasant foode. 3 will satisfie the soule and jugum
    answer all the desires of it. Esay 55. because it puts it Christi.
    into the possession of that which is its most sutable Nonae, qui
    good. 4 It is medicine for the soule. Revel. 22.5. The jam declinant
    refusers are such as come not to Gods Ordinances at ad senium.
    all, or doe not at all accept of Christ. The man without a Vndecimae,
    wedding garment is one that comes carelesly and qui ultima
    unduly to these ordinances and so does not in deede senectute.
    and truth partake of Christ which will breede life in a Hieron.
    dead soule, Iohn 5.25. It will nourish the soule up to
    everlasting life. Iohn 6.31. to the end. Id est, nulla
    ordinis inter
    2. To a Feast there is required not onely good fare, but
    ipsos habita
    good company; a voluptuous Roman said he did often
    ratione, sed
    eate good meate alone, but he never feasted but in
    ita ut nemo
    good company. Heb. 12. All the Saints here and the
    praetermittat
    blessed Trinity eate and drinke with them.
    ur. Grotius.

    Thirdly, Heartie welcome from the Feastmaker. Prov.


    Latine
    23.1. Cant. 5.1.
    obloqui non
    Fourthly, All is free cost. Esay 55.1, 2. male verteris.
    Grotius.
    Fifthly, The continuance of this Feast, all the dayes of
    their life, especially the great standing dishes, faith in Amilitum de‐
    the blood of Christ and communion with God. lectu
    deductum
    Vers. 2. The Kingdome of Heaven] That is, the videtur, in
    Heavenly, by an Hebrew phrase, viz. Because it hath a quo ex
    heavenly King, Christ sitting at the right hand of the magno
    Father in heaven; heavenly law, a doctrine brought hominum
    from the bosome of the Heavenly Father; the citizens of numero non
    this kingdome seeke heavenly things, and their nisi pauci, id
    conversation is in heaven, Phil. 3.20. Col. 3 [...] 1. God est,
    reignes in them after a heavenly manner; the promises praestantissi
    given to them are heavenly. mi quique
    eligantur.
    Marriage] It is prepared in this life, consummate in the Schotti Adag.
    life to come. Sac.

    Vers. 3. His servants] The Prophets to call] preach or


    Probabile est
    prophesie; them] the Jewes.
    quia illis
    obstabat
    Vers. 4. Other servants] Evangelists, Apostles, they
    pudor, ma‐
    had a larger promise. Dinner] Knowledge of God, and
    trem astutè
    forgivenesse of sinnes. Oxen] Strong Fathers of the
    fuisse
    Old Testament. Fatlings] The sweet Gospel. Killed] The
    interpositam,
    Greeke word here is commonly used in Sacrifices, and
    quae
    is by translation used for other feasts also: for feasts
    audactus
    and banquets were wont to begin with Sacrifices
    peteret. Ab
    Not come] Cal'd by Preaching to sorrow, obedience. ipsis autem
    profectum
    The marriage] Gregory applyes it to Christs incarnation, esse vorum
    but it is a spiritual conjunction with Christ. Hilary, hinc colligitur,
    Calvin. Being invited, they are guests, being come, quod
    they are brides. Christus illis
    non matri
    Vers. 6. And intreated them spitefully] As Peter, and respondit.
    Iohn, and Paul, severall times. And slew them] As Calv.
    Stephen, and both the Iames.
    Calvin.
    Vers. 7. Sent forth his armies] The Romans who
    spoyled Jerusalem, they were the executioners [Page]
    Duplici
    of Gods wrath, therefore called his Armies.
    nomine
    damnanda
    Vers. 8. Servants] Apostles, Disciples, Ministers. fuit eorum
    Ephes. 4. inscitia,
    primùm quod
    They which were bidden were not worthy] The Jewes ambitiosè
    unworthiness was the cause of our graffing in. Rom. appeterent
    11. Acts 13.46. plus quam
    decebat:
    Vers. 9. High wayes] The Gentiles called by the deinde quòd
    Apostles, faeces populi. Cartw. See 1 Cor. 1.22, 23. pro Coelesti
    Christi regno
    Vers. 10. And gathered all as many as they found] The
    aereum
    Twelve Apostles were scattered in all Countries, and
    phantasma
    gathered together all as many as they found, the
    conceperant.
    Gentiles came willingly, first, in that they withstood
    Calvin.
    hindrances and dangers; secondly, they came by
    Plautus in
    troopes, as in the Acts.
    Cassina.

    Vers. 11. The King] In respect 1. of his Power, Ier. 10.7. Eodem

    2 his Majesty, 3. his Dominion. King in Heaven in poculo

    respect of his Glory, in earth in respect of his Grace, in bibere, pro

    hell in respect of his Justice. Man] taken collectively for incommodis

    all. Origen in loc. ijsdem


    subjacer [...]
    A wedding garment] Righteousnesse imputed and dixit. Vide
    inherent. Revel. 19.7, 8. Sculter
    observat. in
    Vers. 12. First, the examination, Friend; secondly, the Mat. c. 54. &
    conviction, from his owne mouth, qui tacet consentire Grot.
    videtur; hence we may inferre, that the wicked shall be
    speechlesse and have nothing to say at the last day; Goijm.
    thirdly, the verdict, ver. 13. this punishment is hell-fire. Cartwrights
    reply to
    Vers. 13. There shall be weeping and gnashing of
    Whirg.
    teeth] Weeping is the expression of sorrow, and sorrow
    cooles the heart, and cold makes the teeth to chatter.
    Vers. 14. Few are chosen] This is the application of the
    Dubium an
    Parable, few of those that are called and invited by the
    eadem sit
    Ministrie are chosen.
    historia quae
    hic à
    Vers. 15. Then went the Pharisees and tooke counsell,
    Matthaeo, &
    &c.] There was a great question then amongst the
    quae à
    Jewes concerning Tribute, for when as the Romans
    Marco 10.46.
    had translated to them the tribute, which God in the
    & à Luca
    Law of Moses commanded to be paid to himselfe, the
    18.35.
    Jewes were offended, therefore the Pharisees devise
    narratur. As‐
    this subtilty to catch Christ by; so that he should
    sentior Theo‐
    insnare himselfe which way soever he should answer; if
    phylacto qui‐
    he should denie to pay it, he should be guiltie of
    vnam tantum
    sedition, but if he should grant it to be due, hee shall be
    historiam à
    accounted as an enemie to his owne nation, and a
    tribus
    betrayer of the liberty of their Country.
    Evangelistis
    Vers. 16. True] That is, a faithfull interpreter of God. narrari putat.
    Maldonatus.
    In truth] Without any corruption. Vide Grotium.

    Vers. 17. To give Tribute] The word here used signifieth Iareach is the
    a valuing and rating of mans substance according to Moone in
    the proportion whereof they paid tribute in these provin‐ Hebrew.
    ces which were subject to tribute. Reach is
    odour in
    Vers. 20. Whose is this image and superscription] The
    Hebrew.
    Roman Caesars imprinted their image upon their gold
    and silver too. As to make lawes, so to coyne money is
    Asino
    a signe of the chiefest dominion. The very money
    insidere apud
    having its valew from Caesars edict, and bearing his
    Haebraeos
    name and image, did witnesse that he bore the chiefest
    veteres non
    rule over the Jewes, and that they acknowledged in
    erat
    their money.
    paupertatis
    Vers. 21. Render unto Caesar the things that are signum, nam
    Caesars] The money declared the subejection of their proceres
    nation, as if hee should have said, if you think it absurd asino
    to pay tribute, be not subject to the Roman Empire, but vectabantur;
    the monie declareth that Caesar reigneth over you, and ut Jud. 10.4.
    your owne secret allowance declareth, that the libertie & 12.14.
    which you pretend is lost and taken away. It is videre est:
    observable in this place, the article is twice repeated in sed cum
    the Greeke text when he speakes of God more than Salomonis
    when he speakes of Caesar, shewing that our speciall temporibus
    care should be to give God his due. Aegypti
    commercio
    Vers. 23. The Sadduces] Some derive the word from equorum
    Sedek, justitia, justitiaries, such as would justifie copia apud
    themselves before Gods tribunall; others from Sadoc Judaeos
    the first author of the heresie, as the Arrians from crevisset, ex
    Arrius; they said there were no spirits, neither Angels eo eviluere
    nor humane soules separated from the body, Luke asini. Sed &
    20.27. Acts 23.8. The Sadduces (say some) rejected ipsa asini.
    the Prophets and all other Scripture, save onely the five Sed & ipsa
    bookes of Moses, therefore our Saviour here confuting asini statura
    their error, concerning the resurrection of the dead, & comitatus
    proves it not out of the Prophets, but out of Exod. 3.6. urbem
    But this of their rejecting all save the five bookes of ineuntis facile
    Moses is denied by other learned men. ostendunt
    regnum quod
    Vers. 32. God is not the God of the dead but of the sibi Jesus
    living] Our Saviour Christ denieth not but that the godly vindicabat
    departed are dead, for so he himselfe calleth them in diversissimu
    the verse before, and it is of necessity that either they m esse à
    bee dead or translated, onely hee denieth them to bee regnis mundi.
    dead in the sense of the Sadduces, which esteemed Grotius in
    that there was no other life after this, but that death loc.
    made a man equall with a beast. As if should say, God
    is not the God of such dead, as you surmise shall
    Calvin.
    never rise againe: but because they are intended to
    rise againe, God is their God. [Page]
    Non utrique

    Among all the arguments brought to prove the insedit sed

    immortalitie of the Soule, none seemes fitter to me to pullo

    move mens mindes (saith Grotius) than that which vehebatur

    Clement the Bishop of Rome was wont to urge, having sequente

    received it from Peter the Apostle, If God be just, the illius matre.

    soule is immortall, a like speech to which Paul hath 1 Liveleius in

    Cor. 15.19. for if we make any difference of things well Hos.

    or ill done, if we acknowledge a divine providence and Caldaeus

    justice, which the Sadduces durst not denie, for wee dixit apud

    see it is worse with many good men here than with the Zach. in

    wicked, it followes there will be another judgement, and asino,

    therefore that also which may receive a reward or pulloque filio

    punishment. This also proves the resurrection of the asinae, unde

    bodies as Grotius further sheweth. & notissima


    de Iudaeis ac
    Vers. 34. Put the Sadduces to silence] The word is Gentibus
    remarkable, it is [...], he bridled their mouthes, which is allegoria
    a phrase borrowed from fierce and stomachfull horses quam
    which are impatient of the rider, yet are they held in by Chrysostomu
    a strong bit, and so subjected to the will of the rider by s,
    force, not out of their owne tractablenesse. Psal. 32.9. Theophylactu
    s, Cyrillus, B.
    Vers. 35. Then one of them which was a Lawyer asked Hieronymus
    him a question] As many plotted the question, so there & alij, hic
    was but one that did propose it. Chrysostome and adferunt,
    others of the Fathers observe a policie therein; For the quemadmod
    Pharisees had reason to doubt of the successe upon um non
    their former proofe, therfore they handle the matter so minus
    that but one should speak, and if he prevailed they diligenter
    would all triumph, because he was of their Sect, but if quaesiverunt
    he were foiled, then they would put it off and say it was quid sit
    but his private conceit. Bish. Lake. factum asina,
    cum
    Vers. 30. The great Commandement] Great for inveheretur
    greatest, for the Hebrewes have not superlatives. pullo
    Marke calleth it primum omnium, the chiefest of the Dominus. Alij
    Commandements. Hee askes (saith Chrysostome) enim modò
    about the greatest Commandement, which had not huic modo illi
    fulfilled the least. insedisse, alij
    insedisse
    Vers. 37. All thy heart] Not that fleshie part of the body, huic illam
    but the will, the commaning elective facultie and the baiulosse
    directive the minde or understanding, with all thy heart, vestes, alij
    soule, mind,] that is, with thy will, with thy affection, with postremò
    thy understanding, All the heart is the same with a pure quod
    heart. 1 Tim. 1.5. as we say in Latine, Totus in hoc plerisque
    sum. placuit, cum
    Iohannes
    Soule] 1. Concupiscible faculty whereby the soule
    insedisse
    pursues after a thing, and minde] the irascible whereby
    eum pullo
    it incounters with that which hinders it in its pursuite.
    dicat, asinam

    Moses Deut. 6. and out of him Mark. 12. and Luke 10. secutam

    adde a fourth, which is strength. Bernard thinkes that volunt. H

    these 3. words, heart, soule, and minde, were intimated [...]insij

    in Christs question tripled to Peter, lovest thou mee, dissertat. de

    affectuosè, prudenter, fortiter. verae


    Criticae apud
    Vers. 38. This is the first] viz. In nature and order. veteres ortu,
    progressu,
    And great Commandement] viz. In excellency and &c. vide
    dignity. Great] Because the true understanding and use Bezam in loc.
    thereof is of great importance. 2. Because it is one of
    the hardest to be kept. Grotius. Vide
    Canin. loc.
    Vers. 39. Our Saviour answereth ex abundanti, first tels Novi Testam.
    him of the love of God, & then addeth the love to his
    neighbour. He saith it is like to the first, yet so as it Formatur ab
    yeelds to it in dignity. 1. In the efficient cause, God that [...] quod
    hath commanded thee to love himselfe, commands stabulum
    also this love of another as thy selfe. 2. In the matter, it significat.
    is love that is required in both. 3. In the quality if it be Gerh. Harm.
    sincere and unfeigned, even as we do our selves. 4. In
    the generality of it, containeth all those offices that Voluit in ar‐
    belong to our neighbour. 5. In the end, for as God is the bore
    scope of the Law in the first Table, so man is to be symbolum
    loved for God, and in reference to him. 6. In time, they proponere
    shall alwayes indure. 7. In necessity, as a man cannot qualis
    be saved without this, so neither without the love of our tandem exi‐
    neighbour. 8. In difficultie, in the spirituall amplitude of tus maneat
    it. hypocritis, &
    simul
    Vers. 40. Hang] It seemes to be a metaphor (saith de detegere
    Dieu) from things hung up, which sticke in that thing to quam inanis
    which they are hung, till they be taken away, and there sit ac nihili
    have their firmnesse and consistence, which metaphor eorum
    is in Esay. 22.24. In those two commandements, the ostentatio.
    whole Law and Prophets have a firmnesse and Calvin.
    consistence, are hanged on them and sticke in them,
    that they cannot thence be severed. See Grotius. Casaubonus
    Monet illud
    vitandae
    ambiguitatis
    causa potius
    vertendum
    esse, ut
    statim
    exaruit, quam
    quomodo.
    exatuit, cum

    CHAP. XXIII. [...] hic non


    sit quaerentis

    OUR Saviour in this Chapter describes a hypocrite by de modo, sed

    his signes. 1. They say but do not. v. 3. He is nothing admirantis.

    but leaves, shewes, he talkes but does not. 2. [Page]


    He is unmercifull. v. 4. severe in prescribing to Mr. Burrh.

    other men, but partiall to himselfe. 3. He is ambitious, There is this

    seekes the setting up of himself, not God. v. 5. 4. Hee illogicall rea‐

    must be the teacher, rule the roast. v. 6. 5. He perverts soning of

    all religion, and hath an aime at his private gaine. v. 14. unbeliefe,

    6. Hee is most medling where he should not. v. 15. 7. that though


    Hee is partiall in his obedience. v. 16. 8. Preposterous we agree to
    in his obedience, lighter matters most busie him. v. 23. the promises
    9. He is still for the outside. 25, and 27. verses. 10. He in generall,
    cannot brooke a faithfull Ministry, especially the present yet when we
    Ministry. v. 30. come to
    particulars,
    Vers. 2. Sit in Moses chaire] That is, shew out the Law we thinke
    of God. Their conjecture (saith Calvin) is probable, they will not
    which referre it to the Pulpit which Esdras set up when be made
    the Law was read, Nehem. 8.4. Christ exhorted the good to us.
    people so farre to obey the Scribes, as they continued
    in the simple and pure interpretation of the Law. Moses Calvin.
    signifies the old Testament here, and his Chaire is the
    Chaire in which the Law was explained. Acts 15.1. 2 Esay 5.2. a
    Cor. 3.15. to sit in Moses chaire, is not to succeed Wall.
    Moses (for the Scribes and Pharisees were not his
    successors) but to deliver the doctrine he delivered. In universum
    Cameron. ijs omnia
    significantur
    Vers. 3. They are ready enough to command, but slow quae aut ad
    and remisse in doing.
    tutelam aut
    ad ornatum
    Vers. 4. Heavy burdens] Not ceremonies, for the pertinent.
    Pharisees did abound in them, but justification by Grotius.
    workes, looking for Christ a temporall King, and not a
    remitter of sinnes. Divinus cul‐
    tus. Cartw.
    Vers. 5. Make broad their phylacteries] Purple-
    studs woven on garments. Epiphan. schrolles of [Page] Ier. 25.4.
    parchment for the head, or frontlets, or on garments, on
    which were written the Ten Commandements. The He seemes
    Pharisees carried them about their head and arms, that to have
    they might perpetually set the Law of God before their reference to
    eyes, so understanding that place, Deut. 6.8. See that place.
    Scult. observat. in Matth. c. 61. Dan. 11.44.

    And enlarge the borders of their garments] Num. [Page]


    Vestis nupti‐
    15.38, 39, 40. and Deut. 22.12. The Jewes were
    alis Christus
    commanded to hang fringes upon the foure quarters of
    est, qui &
    their garments, which when they saw, they might
    sponsus &
    remember the Commandements of God. For since men
    cibus etiam
    are apt to forget the Law, God would often put his
    est in his
    people in mind of it, that which way soever they turned
    nuptiis.
    their eyes, they might meete presently with some pious
    Christū
    admonition. The Scribes and Pharisees did weare
    autem indui‐
    these borders thicker and longer than others, as a
    mus tum fide
    certaine argument of piety, being desirous to be
    ejus meritum
    esteemed more mindfull of the Commandements of
    apprehenden
    God than others, and being content with the good
    do, ut nuditas
    esteeme of men for these things.
    nostra coram
    Vers. 7. Rabbi, Rabbi] A Master or Doctour, eminently Dei judicio
    gifted with variety of knowledge. Every Rabbi had his ipsius justitia
    Disciple. Matth. 26.49. Iohn 3.26. 1 Iohn 38. The chiefe tanquam
    Rabbies sate in reserved Chaires, these are the chiefe pretiosa
    seates in the Synagogues, which the Scribes and veste tegatur,
    Pharisees so affected. Their companions sate upon Gal. 3.26, 27.
    benches or lower formes, their Schollers on the ground tum sanctae
    at the feete of the Teachers. Act. 22.3. Luke 10.39. vitae
    Godwins Jewish Antiqu. Vide Grotium, & Cameron in conversation
    loc. Ambition is here condemned by Christ, saith e, qua ipsius
    Theophylact. vestigiis
    insistimus,
    Vers. 9. The scope of the place is, 1. To condemne the cum Christus
    ambitious seeking and boasting in the titles of Father, non solum
    Doctor. 2. To teach that no man should depend upon nobis datus
    any other as God, to put their trust in him, and make sit in donum,
    him the authour and preserver of our life. Some make sed etiam
    this distinction to no purpose, that men which beget propositus in
    children, are Fathers according to the flesh, but God exemplum.
    onely is the Father of Spirits; but the meaning is, the Gerhardus.
    honour of Father is given wrongfully to men, if the glory
    of God be thereby darkned. Calvin. See Cameron. [...] hic sunt
    non ipsum
    Vers. 12. And whosoever shall exalt himselfe shall be
    matrimonium,
    abased] A sentence often used by Christ, and famous
    ut vertit
    without doubt among the Jewes, we say, pride will have
    Syrus, quod
    a fall.
    mox dicitur
    prandium,
    And he that shall humble himselfe shall be exalted]
    alibi coena:
    Salomon saith more than once, before honour humility.
    ut & coenum
    Aesope being asked what God did, answered, that he
    nuptialem
    abased the proud, and exalted the humble.
    Plautus dixit,
    Vers. 15. Compasse Sea and Land] It is a kind of quomodo &
    proverb, and is like that, omnem movere lapidem, that nuptiarum
    is, you use all meanes to make a Proselyte. vox Terentio
    atque aliis
    In the Greeke it is Sea and drie Land. The earth is usurpatur.
    called dry, Gen. 7.22. Ionah. 1.9. by an excellency, from Grotius.
    the predominant quality in it, for it is (as Philosophers
    teach) a most drie element.
    The Heathen people are called Proselytes, when they
    Trinae vocati‐
    were call'd to the Church of the Jews, and embraced
    oni opponit
    their Religion, as if he should say, Adventitij, as the
    Christus tria
    Eunuch, Act. 8.
    eorum
    genera qui
    There were two sorts of Proselytes or converted
    vocationi non
    Gentiles.
    responderunt
    1. Proselytes of the Covenant; these were such as , nec in
    were circumcised, and submitted to the whole nuptiali
    Mosaicall paedagogy: these were counted as Jewes, convivio
    and conversed with as freely as those which were so comparuerun
    borne. t; Prima
    classis
    2. Proselytes of the Gate; these were inferiour to the complectitur
    former, they were not circumcised, nor conformed nolentes,
    themselves to the Mosaicall Rites and Ordinances. secunda
    Such a Proselite was Naaman the Syrian, and negligentes,
    Cornelius. Mr Mede on Act. 10.4. Vide Drus. de tribus tertia
    Sectis Judaeorum. lib. 2. persequentes
    . Gerhardus.
    The child of hell] As Iudas, Iohn 17.1. is called the Son
    of perdition by a most elegant Hebraisme, one Vestis haec
    ordained to destruction. est ambulatio
    digna
    Vers. 16. Is a debtor ] The Arabicke turnes it, hath
    vocatione
    sinned, purus putus Chaldaismus, hence sinnes are
    Ephes. 4.1.
    called debtes, and sinners debters. Drusius. whence
    Opera quae
    that kind of speaking arose, forgive us our debts. Beza.
    ratam

    Vers. 18. He is guilty] [...], that is, is a debter. efficiunt

    Sometimes it signifies (after the Scripture phrase) to vocationem.

    sin; but here it seemes rather to note after the usuall 2 Pet. 1.10.

    and proper signification to be bound to pay, Rom. 13.7, Grotius.

    8.
    Vers. 19. The Altar sanctifieth the gift] That is,
    Snare him] in
    consecrates it unto God, and appropriates it to his use.
    words or
    talke, the
    Vers. 23. Ye pay tith of minte, and annise, and cummin]
    greek word is
    The Pharisees did tithe the least things, they payed
    derived of
    tithes of all the things they possest. Luk. 18.12.
    snares which
    Iudgement] That is, equity or upright dealing. Calv. In hunters lay
    respect of our selves. Iun. Mercy] That is, charity for wild
    towards our brethren. Faith] That is, piety toward God. beasts.
    Iunius. Tit. 2.12. Rather truth and constancy in
    [Page]
    promises. Christ here (saith Calvin) doth try their [...], vt docet
    holiness by their love toward their brethren, therefore Aristoteles, &
    he toucheth not the first Table at all. nomen suum
    & vim ipsam
    Vers. 24. Wine in hotter Countries is wont to have habet [...].
    many gnats, so that it is necessary for them which will Hinc
    drinke, first to straine the wine that they may take away Majestatis
    the Gnats, hence the speech is taken. Maldonate. criminibus
    accensetur
    Vers. 26. Build the tombes of the Prophets] Hypocrites nummos
    honour the holy Ministers of God after their death, corrumpere.
    whom they could not abide in their life. Nummos
    autem imper‐
    Virtutem incolumen odimus,
    antium vultu
    Horace.
    Sublatam ex oculis quaerimus invidi. ac nomine
    signari
    Vers. 32. Fill ye up then the measure of your Fathers] Persicum
    An ironicall speech. Beza. Proceed ye also to imitate creditur esse
    your Ancestors, that at length your wickednesse may institutum
    come to some degree. unde:
    Daricorum
    Vers. 34. That is, God hath spoken of you before in the nomen.
    Spirit of prophesie what shall come to passe. Grotius.
    Vers. 35. Here is mention made specially of Abell and
    Fundamentu
    Zachary, because we read that Abels bloud cryed to
    m opinionis
    the Lord. Gen. 4.10. And Zacharie when he was ready
    Sadducaicae
    to dye said, Let the Lord see and judge. 2 Chron.
    fuit nullam
    24.22.
    substantiam
    esse extra
    The bloud of Abell shed by Cain is called blouds, but of
    Deum
    all righteous persons here is called but one bloud,
    praeterres
    because it is the bloud of one common body the
    sensiles. Cla‐
    Church, and one common cause for Christs sake. Mr.
    rè id nos
    Rainolds.
    docet Lucas.
    Because their cruelty argued approbation of the like sin Act. 23.8. ubi
    in their bloudy Progenitors. The pronoune you doth voce Spiritus
    generally comprehend the whole nation from the begin‐ intelligendus
    ing. Christ imputeth Abels death unto the Jews, divinus ille
    because there was a certaine kindred of ungodliness afflatus quo
    between them and Cain. Prophetas à
    Deo impulsas
    Some understand Zachary the Father of John Baptist, recte
    of whom, Luk. 1.5. S [...] Origen, Basil, Theophylact, credebant
    Baronius and Tolet, Hoc quia de scripturis non habet Pharisaei.
    autoritatem, eadem facilitate contemnitur qua probatur, Saedducaei
    saith Jerome. qui
    prophetica
    Others say, that Zachary the last save one amongst the scripta non
    twelve lesser Prophets is here understood by Christ. So recipiebant
    Chrysostome, Tertullian, Ordinary Glosse, Gualther, (nisi forte
    Sanctius, but this opinion besides the neareness of tanquam
    name hath no shelter, and therefore Ierome gives it the humanae
    same censure that the former. sapientiae
    opera)
    3. Some, as Glassius, Grotius, Calvin, Beza,
    nullam, ut
    understand Zachary the son of Jehoiada, of whom
    videtur,
    there is mention made, 2 Chron. 24.21. that he was
    admiserunt
    stoned in the Court of the Lords house, So Jerome, revelationem
    whom Luther and many of the moderne follow, and divinam, nisi
    most rightly, for neither the scope of Christs words, nor per vocem,
    the kind of Zacharies death, nor the place of killing, nor quomodo lex
    the name of his Father, any whit oppugneth that erat tradita:
    opinion. Grotius goes this way, See him in loc. cui soli
    obedientiam
    Vers. 37. O Hierusalem, Hierusalem, thou that killest praestasse
    the Prophets, and stonest them which are sent unto Sadducaeos
    thee] As if Christ should have said, thou which shouldst apparet.
    have been a faithfull keeper of the word of God, the Grotius.
    Mistris of heavenly wisdome, the light of the world, the
    fountaine of true doctrine, the seat of the worship of Piscator,
    God, an example of faith and obedience, art become a Maldonate.
    murtherer of the Prophets, so that now thou hast gotten
    a certaine habit in sucking their bloud. Christs purpose De eo quod
    was for to meet with the offence which was at hand, dicuntur
    lest the faithfull when they should see him slaine at negasse
    Ierusalem without a cause, should be troubled at the Spiritus, non
    strangenesse of such a sight. disputo.
    Sane ut multi
    How oft would I] It is rather a word of disdaine than of
    putant, sic
    compassion. Calvin. See Deut. 32.11. Esa. 65.2. He
    sequeretur
    describeth not here the secret counsell of God, but that
    eos negasse
    which is learned by the word.
    Legem
    Mosaicam,
    Christ speaketh not of the will of his good pleasure, for
    quae variis in
    that cannot be resisted, but of his signified will in the
    locis
    Ministery of the Prophets, and of himself as he was a
    Angelorum
    Prophet and Minister of the Circumcision unto the
    mentionem
    Jews, for so he might will their conversion and yet they
    facit;
    will it not. Perkins.
    praeterea
    And you would not] This may be referred to the whole certum est
    Nation as well as to the Scribes, yet rather to them by eos non
    whom that gathering together was most hindered, for negasse
    Christ inveigheth against them in the whole course of librorum
    his speech, and though he spake to Ierusalem in the propheticoru
    singular number he alters it now. m
    autoritatem
    Vers. 38. Behold your house is left unto you desolate] ut ex
    He fortelleth the destruction of the Temple, and the Talmude
    overthrow of the whole Common-wealth; they held the liquet.
    Temple as a Fort impregnable, as if they sate in Gods Menasseh
    lap, but by calling it their house he sheweth plainely Ben Jsrael
    that it is the house of God no more. de
    resurrectione
    Vers. 39. Ye shall not see me henceforth] As if he had mortuorum.
    said, from henceforth, viz. after you have crucified me, c. 6. vide
    ye shall not see me till the end of the world, when I Horringeri
    shall come againe, which comming, some of you, viz. Thesaurum
    that are Elect, shall gratulate unto me and say, blessed Philologicum.
    is he] and perhaps as some interpret it, all you who l. 1. c. 1.
    now reject me as a vile person, will then, but too late, Sect. 5.
    either by force, or in imitation of the godly, acknowledge
    me the blessed that commeth in the name of the Lord.
    See Heb.
    Mat. 26.64.
    11.16.

    He doth not declare (saith Calvin) what they should


    Cartw.
    become, but what he himself would do; so that this
    confut. of the
    should be the meaning, I have behaved my self humbly
    Rhemists.
    and lovingly amongst you, and have discharged the
    office of a Teacher, now the course of my calling being
    finished, I will depart, and you shall not enjoy me Bishop Lake.

    hereafter, but the Redeemer and Minister of Salvation See Beza on

    whom you now despise, ye shall find and try to be a vers. 12.

    Judge. Zach. 12.10. [Page]


    Vnus à
    caeteris
    subornatus.
    Emi serunt

    CHAP. XXIV. unum, ut si


    vincat ille

    Verse 1. THe buildings of the Temple] How much that omnes

    building cost Herod may be gathered by this, that he victores

    had ten thousand workmen labouring about it for the habeantur, si

    space of eight yeares. The Disciples might well wonder vincatur

    at these stones, for they were goodly and faire, and (as solus

    Josephus writeth) fifteen Cubits long, twelve high, and erubescat.

    eight broad. Brugensis.

    Vers. 1. There shall not be left one stone upon another, Strength] Not
    that shall not be thrown down] An hyperbole, as if he that which
    should say, it shall be utterly overthrown. This was thou hast, but
    fulfilled forty yeares after Christs Ascension by which God at
    Vespasian the Emperour, and his Son Titus, say first gave
    Eusebius and Josephus. thee.
    Supervacua
    Et patet exemplis oppida posse mori. illorum
    diligentia qui
    Vers. 3. When shall these things be] They thought the
    [...] nimium
    Temple should stand as long as the world stood,
    subtiliter hic
    therefore as soon as Christ said the Temple should be
    distinguunt,
    destroyed, they presently thought with themselves of
    cum vocum
    the end of the world.
    multarum
    cumulatio
    Which question of the Disciples having two parts, when
    nihil aliud
    the Temple shall be destroyed, and what shall be the
    quam
    sign of his comming and of the end of the world,
    intensius
    receiveth an answer to both: To the former, concerning
    studium
    the destruction of Jerusalem, from the 4. ver. to the 23.
    designet:
    To the latter, concerning the comming of Christ, and the
    sicut ut &
    end of the world, from thence to the 42.
    Latini dicunt,
    corde, animo,
    Vers. 6. See that ye be not troubled] A metaphore atque viribus,
    taken from an allarm which disquieteth Souldiers. ut ab alijs est
    annotatum.
    Vers. 7. And there shall be famines and pestilences] It Itaque
    is elegant in the Greek, [...]; These two words [...] and eodem sensu
    [...], famine and pestilence, are wont often to be joyned quae hic
    together, as being by the sound of the Greeke words, habemus,
    and by a certaine naturall connexion coupled amongst terna modo,
    themselves; the old proverbe is, [...], after famine the modo
    pestilence. singula,
    modo bina
    Vers. 14. In all the world] Some object the Antipodes reperias.
    and other people far remote to whom not the least Singula 1
    fame of Christ hath yet come, this knot may be easily Reg. 14.8. 1
    untied, for Christ doth neither design the severall parts Sam. 7.3. 2
    of the world specially, neither doth he pre [...]ixe a Reg. 10.31.
    certaine time, but only affirmes that the Gospell shall be Psal. 119.2.
    propagated to the utmost ends of the earth before his Bina Deut.
    last coming. 4.29. 2 Pat.
    15.12. 2 Reg.
    The end come] The end of the Temple and City, not of
    23.3. Grotius.
    the world, if Chrysostome or Luke may be credited,
    Luke 21.20.24.
    Perkins First]
    Vers. 15. The abomination of desolation] By the In dignity,
    desolation which shall be executed by abominable because it
    men, Idolaters, the Prophet meaneth, and after him our commands
    Saviour, the destruction of Jerusalem by the Romane us things
    Armies; Luke 21.20. therefore hath it, When you shall concerning
    see Ierusalem besiedged by an Army. God. 2. In
    order of
    Vers. 19. And woe unto them that are with child, and to nature,
    them that give sucke in those daies] Because they because the
    were not free and ready to flie. love of our
    neighbour
    Vers. 20. But pray ye that your flight be not in the flowes from
    winter, neither on the Sabbath day] Jerome saith, that the love of
    our Saviour bids them pray that their flight might not be God. Piscat.
    in the winter, nor on the Sabbath day, because in the
    one, extremity of cold forbids to go to the wildernesse See 1 John
    and to lye hid in the mountaines and desarts: In the 4.20. Like the
    other there is either the transgression of the Law if they first, 1. in
    be willing to flie, or eminent death if they abide, so the objecto, for
    Ordinary glosse also. man in his
    neighbour
    Ne scilicet festinationem, vel religio, vel itineris must love no‐
    asperitas & brevitas dierum, impediat ac moretur. thing but
    Calvin. God. 2. In
    subjecto, for
    Vers. 21. For then shall be great tribulation] Rev. 20.1.
    this love
    Dan. 12.11. He meanes the tribulation the Jews were
    must take up
    to endure at the siege and suprisall of Ierusalem by
    all the
    Titus and Vespatian. See Luk. 21.20.
    powers of
    man, as the
    Vers. 22. And except those dayes should be shortned]
    love of God
    God did not make the daies of those troubles shorter
    did, though
    than he had decreed, but shorter than the enimie had
    with
    determined, or than any wise man who judgeth only by
    subordination
    the rules of humane policy could have expected.
    . 3. In fructu,
    There should no flesh be saved] That is, with a for it bringeth
    temporall Salvation from the Romane Sword and forth all the
    devouring calamities which attended that terrible War. dutyes of the
    second
    Vers. 24. For there shall arise false Christs, and false Table, as the
    Prophets, and shall shew great signs and wonders, love of God
    insomuch that (if it were possible) they shall deceive did the
    the very Elect] The Fathers teach that this place is to dutyes of the
    be understood of Antichrist and his Ministers, the first. 4. In
    Papists confess it. duratione, it
    It is not possible for any of Gods Elect to be so is
    deceived by any false teachers, as that they should fall everlasting.
    into those errours that are fundamentall, and
    [Page]
    persist in them. One that is in the state of grace [...] est ca‐
    may for a time hold such errours in religion as do thedra in qua
    trench very neere upon the foundation: For all the Elect sedentes ma‐
    Apostles did beleeve that Christ should be a worldly gistri legem
    King, Mark. 10.37.41. yea, after his Passion and aut populo
    Resurrection they held this errour, Act. 1.6. The whole publicè aut
    Church of the Galatians held for a time that a man discipulis
    could not be justified by faith in Christ only without the privatim
    workes of the Law, 3, 4, and 5. Chapters. interpretaban
    tur: quomodo
    Vers. 26. Secret Chambers] As when Papists say, he is Cathedrae
    in the Chappell, in the Altar, in the boxe, beleeve it not. vox Graecis
    quoque &
    Vers. 28. Wheresoever the Carkase is, there will the
    Latinis
    Eagles be gathered together] That is, the Saints and
    usurpatur.
    Elect which now enjoy Christ. Irenaeus, Hilary,
    Grotius.
    Chrysostome, Euthymius, and Beza, Interpret it of the
    Sedet in
    Angels which shall accompany Christ to judgement; as
    Cathedra
    the Eagles flie from far Countries through the clouds to
    Mosis qui
    the Carkasse, so the godly shall be taken up into the
    non ex
    clouds to meet Christ, and shall be ever with him; The
    seipso vel
    Eagles flie high, so the Saints are heavenly; The
    proptio sensu
    Eagles are endued with quick sight, can look upon the
    sed ex Dei
    Sun, so the godly on the Sun of righteousness.
    authoritate &
    verbo
    Vers. 29. Immediately] That must not be measured by
    praecipit.
    our, but the divine Computation, in which a thousand
    Calvin.
    daies are as one, Psal. 90.4. 2 Pet. 3.8. That whole
    time between Christs first and last comming is called by
    v. 3. i. e.
    the Apostle, the last comming, yea, the last houre, Act.
    Quaecunque
    2.17. 1 Cor. 10.11. Phil. 4.5. Heb. 10.25. Iam. 5.8. 1
    vera & recta
    Pet. 4.7. 1 Ioh. 2.18.
    Starres shall fall from heaven] Not indeed, but in the dixerint, &
    opinion of men; The meaning is, there shall be so great quaecunque
    a concussion of the frame of heaven, that the Stars secundum
    themselves may be thought to fall. Calvin. legem
    docuerint, ea
    Shall be shaken] In Greeke [...], which properly facite.
    signifieth they shall be shaken as the Sea troubled by Whitakerus.
    the waves, and shall be in danger by shaking, for it is
    used of a reed shaken by the wind, Mat. 11.7. Luk. Hieron.
    7.24. Of measure shaken, Luk. 6.38. Of the Chrysost in
    foundations of houses moved, Luk. 6.48. Acts 4.31. & loc. Vide
    16.26. And metaphorically of the instability and change Bezam.
    of things, Heb. 12.26, 27. As also of the trouble of the Piscat. &
    mind, Act. 2.25. 2 Thes. 2.2. Cameronem.
    [...] à Graecis
    Vers. 30. Then shall appeare the sign of the Son of
    dicuntur, id
    man] Bellarmins mouth runs over exceedingly when he
    est,
    saith, that the Ancient Fathers ad unum omnes
    conservatoria
    interpret this sign to be the Crosse: For Chrysostome
    , quòd ad
    thinketh it to be the Body of Christ it selfe. Theophylact
    conservanda
    holdeth the true Cross shall appeare whereon Christ
    m legis
    dyed. Abulensis and Iansenius are of another opinion,
    memoriam
    they think it shall be a Cross compacted of glorious and
    instituta
    lightsome aire; so Lessius de perfectionibus divinis, l.
    essent.
    13. thinks it shall be a great and bright figure of the
    Cross, a Cross made of the aire or clouds which may
    Phylacteria,
    be seen of all. See Rhem. Testament.
    ut Origenes,
    Chry‐
    It is a manner of speech borrowed from the wars, for
    sostomus,
    our Saviour by evident tokens of his glorious
    Hieronymus
    appearance, as by the displaying of a Banner, will
    & Euthymius
    gather his Saints together from all the corners of the
    scribunt,
    earth. All markes of ignominie of Christ shall then be
    mem‐
    abolished, there is no likelihood then of the appearance
    branulae
    of the Cross.
    As the morning Star, or a great brightness in the erant, in
    firmament, is a proper sign of the Suns present rising, quibus legis
    so this of Christs immediate coming. praecepta
    scripta erant.
    There be divers opinions what this sign is. It is thought Maldonatus.
    (by Calvin, Beza, Bucer,) that by this sign of the Son of
    man there are meant. (by way of Synecdoche) the Lucas
    great signs of glory and majesty which then shall Brugensis
    compass Christ about, and shall Omnium oculos Comment. in
    convertere ad se quasi signo dato, which seems to 4 or
    have strength from the explication which followeth, He Evangelia.
    shall be seen come in the clouds with power and great [...] vetus
    glory, That is▪ (saith Musculus) the foresaid events editio habet
    shall be certaine significations, and as it were, a sign of magnificant
    my coming. fimbrias, hoc
    est magnas
    Some take the words to be an Hebraisme, and think
    & amplas
    Christ himself (the Son of man) is there meant, so
    faciunt, non
    Ierome, Estie. But it cannot be taken so, (say some) for
    magnificè
    there is an opposition between these, so that the sign
    jactant aut
    can never be the thing signified, and the words
    extollunt, &
    following distinguish him from that sign. They shall see
    interpres
    the Son of man. Yet other Evangelists have only these
    recentior,
    words, then shall the Son of man appeare, which
    producunt
    confirms this last exposition. Origen takes it for the
    fimbrias, est
    miraculous power and vertues of Christ. Chrysostome
    autem [...]
    expounds it of the wounds that be in the hands, feet,
    ora
    and side of Christ. Mr Perkins, Rollock on 1 Thes. 4.
    vestimenti,
    and others, take it to be the burning up of this world at
    quae &
    the very instant of Christs coming, mentioned by Peter,
    lascinia
    because it is also said, Dan. 7.10. A fiery streame
    dicitur.
    issued out when the Ancient of dayes sate upon his
    Notatum est
    throne. Others take it to be the sound of the last
    Christi
    Trumpet, but it cannot be that, because there is a
    vestem etiam
    distinction between them, ver. 30, 31. Smith on the simbrios
    Creed, and Barlow, say, it is the infinite brightness and habuisse, &
    splendour which shall come from Christs glorious Iudaeos
    Person, the brightness whereof shall darken all other hodie fila
    lights. See Dr Hals Paraphrase, and Beza. Bifield on numero octo
    Colos. saith, what that sign shall be, I cannot describe: ex lana Con‐
    Some think that by it is meant the Gospell, and the texta quatuor
    power of it toward the latter end of the world. Grotius angulis Certa
    Paralells it with that Rev. 19.11. the white horse, that is, quadam lege
    the pure preaching of the Gospell. See Rev. 6. in panno
    quadranguli
    All the tribes of the earth] That is, all people of the vincire.
    earth, a metaphor from the common wealth of the Drusius De
    Jews, for the Jewish people were distributed into tribus Sectis
    twelve Tribes. Synecdoche integri, for the wicked Judaeotum. l.
    people only shall mourne. Piscat. 2.

    Mourne] Yea, and that with deepe mourning, beating


    Rabbi ab
    their breasts as the Greeke word importeth.
    Hebraeis
    nominatur
    Vers. 31. And he shall send his Angels with a great
    Doctor, à
    sound of a Trumpet] 1 Thes. 4 16. This is an allusion,
    Verbo Rabab
    because by a received custome among the Jews, and
    quod
    those Easterne Countries, their great Assemblies were
    significat
    called by the sound of the Trumpet. The Angels shall
    multiplicari,
    not use any materiall Trumpet, but by some marvelous
    vel à copia
    great shrill sound shall call all to judgment, Iohn 5.25. It
    scientiae, vel
    is called the voice of Christ himself, Vox praeconis est
    ab
    vox Iudicis, the voice of the Crier is the voice of the
    authoritate.
    Judge.
    Piscat. Hoc
    Ver. 34. This generation shall not pass] Some by est, ne
    generation understand all mankind, as if it should not optetis,
    be till there were a period put to mans succession, so desideretis,
    the word is used, Esa. 41.4. But our Saviour addeth a vel affectotis
    determining particular, this generation. 2. Others ita vocari, ut
    understand it of heaven and earth, making it the same ex antithesi.
    in effect with that which followeth, and so the word is v. 6, 7, 8.
    used, Gen. 2.4. 3. Others understand it of Beleevers, apparet.
    the generation of those that seek thy face. 4. Some Glass.
    understand by it this age, for [...] signifieth both, and so
    think Christ meaneth all that time intervening between Christ doth
    his first and second comming, so that there should be not forbid the
    no singular change in the Church of God againe before name of Fa‐
    the day of Judgement. But the most plaine and simple ther simply,
    meaning is to expound it of the destruction of but onely as
    Jerusalem, and by this generation is meant the age of it is affected
    those men living, as Noah was just in his generation, and sought
    that is, with the men of that age. after
    ambitiously
    Vers. 35. Heaven and earth may passe away, but my as it was in
    words shall not passe away] These words may be the
    taken either comparatively thus, Heaven and earth Pharisees.
    shall sooner passe away, as Luk. 16.17. Or positively, Wee should
    the heaven and earth shall passe away at the end of not call any
    the world, but his word shall not passe away, that is, be our Father on
    destroyed, before it have its full and perfect end; for the earth, as we
    Ceremonies and Sacrifices in the old Law did hold till call God our
    Christ came, but then they were to cease in him, who Father, that
    was the body and fulnesse of them. is, to put our
    trust in him.
    Vers. 36. But of that day and houre knoweth no man,
    Elton.
    no not the Angels of heaven, but my Father only] Christ
    knew it not 1. to reveale it, the Church knew it not. 2.
    See Pro.
    He knew it not as man. Jansen.
    15.33. and
    18.12.
    Ver. 28. Eating] [...], they gave themselves to eate, as
    bruit beasts; so the word signifies: for otherwise [Page]
    it is no fault to eate. Scultet.
    observat. in
    Vers. 40. The one shall be taken, and the other left] Mat. Vide
    That is, say Jerome and Theophylact, the first shall be Bezam.
    elected and safe, the other reprobated and perish.
    Grotius thinks it is to be referred to the distinguishing of [...], of
    men which is made by the Gospell, especially in those coming or
    first forty yeares, a visible sign also of which was the adjoyning to
    preservation of the Christians from the evill of the siege their Church.
    of Ierusalem. Proselytus
    graecè idem
    Vers. 43. If the good man of the house had known in est quod
    what watch the thiefe would come] It hath troubled latinè
    some that our Saviour should compare his comming advena, vel
    and a thieves together, but it is not comparatio adventitius.
    personae ad personam, or negotij ad negotium, but Corn. à Lap.
    temporis ad tempus; not the comparing of person with Vide Grot.
    person, or business with business, but of time with
    time. Ezek. 18.7.
    Gen. 90.17.

    Vide Drus.
    detribus
    sectis
    Judaeorum. l.
    2.

    Sunt verba
    permittentis
    cum
    significatione
    desperatae
    atque incorri‐
    gibilis illorum
    malitiae.
    [Page]
    Calvin. De
    CHAP. XXV. Sclater. Inter
    prophetas
    HEre are three Parables, 1. Of the Virgins wise and duo fuerunt
    foolish. 2. Of the servants faithfull and sloathfull. 3. Of Zachariae,
    the Sheepe and Goates at the last judgement. Two quorum
    generall points are taught in all these Parables. uterque
    patrem
    1. There are many hypocrites in the Church, as well as
    habuit
    some sincere Christians. 2. That Hypocrites shall be
    nomine
    damned at last, as well as more open sinners. In every
    Barachiam.
    one of the Parables, the Hypocrite is confident and
    Antiquior ex
    thinkes well of himselfe, but the true Christian fearfull.
    ijs hic
    memoratur
    Vers. 1. Then shall the kingdom of heaven be likened
    cujus pater
    unto ten Virgins] The kingdome of heaven sometimes is
    etiam Ioiada
    taken for the doctrine of the grace of the Gospell, the
    vocatur. 2.
    kingdom of heaven is like to a graine of mustard-seed.
    Paral. 24.21.
    2. Sometimes for the glorious State above. in exemplari
    authentico
    3. For the state of the Church of Christ under the New est Zachariae
    Testament, where God manifests himselfe, which is a Ioiadae filij.
    heaven on earth, so here, which kingdome is described Drus.
    by the King and subjects; The Head and King of this observat.
    kingdom is described by his comming, He comes 1. As Sac. l. 14. c.
    a Bride-groome. 2. Apparently, not hiddenly as in the 22.
    dayes of his flesh. 3. Suddenly, in the darkest time, at
    midnight. Glass. Philol.
    Sac. l. 1.
    The Parable of the ten Virgins is borrowed from the Tract. 2. de
    Textus Grae‐
    manner of the Country where our Saviour taught, ci in N. T. pu‐
    where she that was given to marriage had her ritate.
    maidens, and the Bridegroome his young men, which Slew
    gave attedance on them, fetching the Bride from her between the
    friends to his house, which was done in the night. Iudg. Temple and
    the Altar] As
    14.11. Matth. 9.15. if he should
    say, rebus
    By the Bridegroome is signified our Saviour Christ vacans
    divinis, & in
    himselfe, so He is called often of Paul, Rom. 7.4. and loco divino
    Ephes. 5. whose Spouse is the Church; under the cultui dicato.
    name of Virgins all are comprehended, who by Glassius ibid.
    Maldonarus
    profession and promise of faith and baptisme, have idem sentit.
    undertaken to be Virgins, that is entire and faithfull unto vide Cornel à
    Lap. & Calv.
    Christ. Virgins not tainted with the grosse pollutions of in loc.
    the world. Ten Virgins, five wise, and five foolish, non
    quod numero sint pares, not that they are equall in Gallina) Vox
    number. All were Virgins in opinion; all had lampes to graeca
    betoken their profession; all waited for the communis
    Bridegroome, which shewes their joynt hope and est ad avem
    expectation; all slumbered and slept, bewraying their & gallinam, &
    common corruption; all had fellowship one with mirus quidem
    another. The wisedome of the wise Virgins consisteth in inest avibus
    this, in that before their slumber (that is, before the day omnibus
    of their death, or before their change, at the latter day) amor fovendi
    they labour to provide themselves of such graces, as tuendique
    shall not forsake them when they come to judgement, pullos, sed
    the folly of the foolish, in that their light died with them, gallinae
    they having not the graces of true faith, sanctification praesertim.
    and repentance: so that when they were to be changed Brugensis.
    or raised in the latter day, they have no saving grace at
    all found in them, whereby they might with boldnesse Dr. Taylor.
    appeare before the Judge of all the world.
    [Page]
    Calvin. Erat
    By the lampe is imported that outward profession
    templum hoc
    to men: the oyle signifies true faith and a good
    orbis mira‐
    conscience inwardly to God. Howsoever the lampes of
    culum. à Lap.
    foolish Virgins, of idle and empty professours, gave
    Immensae
    them credit with men, so that they were not barred from
    opulentiae
    the company and conversation of the wise, yet in the templū.
    sleepe of death they shall go out and shall not serve to Tacitus.
    light them to go to God. Our Saviour expounds
    himselfe, ver. 13. where by prepared Lampes, he His Disciples]
    shewes to be meant watchfull mns, alwayes lifted up in That is, foure
    attendance for the comming of our Saviour Christ. of them,
    Peter,
    Vers. 6. At midnight there was a cry made] This cry James, John,
    (saith à Lapide) signifies the Trumpet of the Arch-angell and Andrew.
    raising the dead out of their graves. Mark. 13.3.
    Piscat.
    Vers. 14. to 31. This Parable of the Talents is the same
    Calvin.
    in effect, with that of the Virgins, for as there was in the
    other a Bridegroome and a Bride, Virgins wise and
    Considerate
    foolish, the wise received, the others rejected; so here
    ista
    is a Master and his Servants, of whom some be
    diligenter:
    faithfull, and some unfaithfull, the faithfull plentifully
    sed ne ita
    rewarded, the unfaithfull justly punished: yet this doth
    movemini
    more effectually prepare us to his coming than the
    istis, quasi
    former, because it hath more arguments than the
    extrema
    former. 1. In that they received their Masters goods,
    essent
    whereof they were to give an account. 2. In that their
    malorum
    just reward is more lively declared. The Parable is, a
    quae
    certaine householder about to go into a strange
    Judaeos
    Country gave to each of his servants a portion of his
    manent, ob
    goods, answerable to their estate and ability, to occupy
    contempta tot
    till his returne, and as they gained by employing the
    ad
    same, so they received their reward, Christ is the
    poenitentiam
    Housholder, the heavens are the strange Country in
    hortamenta.
    regard of us, Luk. 19.11, 12. whither when Christ
    Grotius.
    ascended he distributed his gifts and graces to his
    Church, 1 Cor. 12.7. Ephes. 4.8. that we might use
    By the whole
    them in this life, and render a just account of them unto
    world is not
    him at his next coming.
    to be
    Vers. 12. I know you not] That is, like you not, so to understood
    know is to approve. 1 Psal. ult. 2. Tim. 2.19. every small
    corner and
    Vers. 15. To every man according to his severall ability] unknown part
    Therefore say the Papists, there is some prerequisite of the world,
    disposition in us. Answer, That is not to be understood but by a
    of an active, but a passive capacity, men are not like Synecdoche,
    stones. 2. Though the Lord may regard some the greatest
    dispositions before, yet they also were the gift of God, part of the
    and bestowed upon us freely. world then
    known to be
    Vers. 21. Enter thou into the joy of thy Lord] It is a great inhabited, as
    joy. 1. Because our Masters. 2. He saith not let it enter Luke 2.
    into thee, but enter thou into it, shewing, that the joyes Calvin. See
    of heaven are so many, that they cannot be contained Col. 1.6.23.
    in the soule of man. Such a joy as Christ provided, and Rom. 1.8. &
    which he himselfe injoyes. 10.18.

    Vers. 32. And he shall separate them one from another,


    Dan. 9.27. It
    as a Shepheard divided his sheepe from the Goates] In
    is
    what manner all men shall be ranked and ordered at
    abominable
    the resurrection, is set forth by a Parable of the
    wings (that is
    Shepheard and the Sheep: for as the Shepheard when
    Armies)
    evening commeth, gathereth his flocke and separateth
    bringing
    the Sheep from the Goates, so in the evening of the
    desolation.
    world, our Saviour Christ shall gather all nations by the
    Austen,
    ministerie of Angels, and then there shall be a full
    Cartw.
    separation, the godly being set on the right hand, and
    Perkins.
    the wicked on the left, which separation the Angels can
    most easily make in discerning between them, [Page]
    Christus re‐
    as otherwise, so even by their cheerefull or
    spexit ad
    fearefull countenances.
    opinionem
    Vers. 33. And he shall set the sheepe on the right quā tunc
    hand, but the Goate on the left] Drusius thinkes he had temporis
    reference to the Jews custome of judgement, who had Judaei
    two notaries, one on the right hand, to set downe the habebant de
    words of those which did absolve, another on the left, Sabbatho,
    to write the sentence of condemnation; some say he qui
    alludes to Deut. 27.11. existimabant
    nulla de
    This discovers truely the spirits of those men that shall causa licere
    be tried, the Saints are the Lords Sheepe, the wicked iter facere
    are Goats. The Saints and Sheep resemble one longius quam
    another in these particulars. duorum
    millium
    1. Sheep are meeke, mild, innocent, and harmelesse cubitorum.
    creatures, patient; so the Saints. 2. They heare the Capellus.
    voyce of the Shepheard; so do the Saints what God Vide à Lap.
    saith, his counsell swayes them. 3. The Sheep follow Because it
    the Shepheard, that is, follow his Commandement, his could not but
    example, counsell, a whistle will fetch in the Sheep, grieve them
    Christs call inclines them to come. 4. Sheep are that made
    sociable. 5. Sheep are the profitablest creatures to their conscience
    Master, that any one can keepe, profitable living, and of pleasing
    when they are dead; so the Saints, they live and dye to God, to be
    the Lord. The Goate on the other side is refractary, forced to
    wanders up and downe, and is not for the Shepheards forbeare
    voyce. 2. Is a noisome stinking uncleane creature. those
    services on
    Vers. 34. Blessed] viz. In Christ, who was made a
    that day
    curse for us. Gal. 3.13. inherit] or possesse by lot,
    which God
    therefore because adopted he doth not merit.
    required. Mr.

    Kingdom prepared for you from the beginning of the Hieron.

    world] What then could they deserve? these are the


    causes of salvation, that which he addes, See Fulke on
    Rhem. Test.
    Vers. 35. I was a hungred, &c.] Are the signes of true on John
    faith. 16.13.
    Christ chooseth workes of the second Table, because
    Hilders. on
    they are most manifest to the world, and pronounceth
    Psa. 51 ver.
    sentence according to them, because they are more
    7. Lect. 146.
    visible than faith.

    The causall conjunction for, implies the Paul so


    meritoriousnesse of workes, saith Bellarmine. Answer. speakes of
    It is note of consequence and order, not of the cause, the time of
    as we say Summer is come, for flowers do spring, and the last day,
    it is a good tree, for it bringeth forth good fruit. See as if he with
    Luke 7.47. 1 Iohn 3.14. Bellarmine urgeth that, go you his hearers

    cursed, for you have done so and so; there is a great should live to

    deale of difference between the evill and good we do; it. 1 Thes.

    our evills are truely ours and fully evill, but our good 4.15.

    things are not ours and but imperfectly good.


    Gerh. de
    Vers. 41. Depart from mee] There's rejection. Yee exiremo
    cursed] There is malediction. Into fire] There is the judicio.
    vengeance of that element. And everlasting fire] There
    is the continuance of it, therefore they dreame that say De Imag. l. 2.
    the Devill shall be delivered at last. No naturall but c. 28.
    metaphoricall fire, that is sharpe punishment, for the Communis
    worme which Esay joynes with it, is metaphoricall, Esay fuit semper
    66.24. and the Prophet declareth it to be a me‐ opinio,
    taphoricall speech, 30. and 33. verses, when he crucem
    compares the Spirit of God, to a paire of bellowes, signum filij
    wherewith the fire is kindled, and addeth also hominis ap‐
    brimstone. pellari:
    eamque in
    Coelo, aut in
    aere, Christo
    veniente,
    quasi ejus
    vexillum
    apparituram

    CHAP. XXVI. esse.


    Maldonar in

    Verse 2. YE know that after two dayes is the feast of loc. Quaeres,

    the passeover, and the Son of man is betrayed to be quodnam est

    crucified] Gods will was that his Sonne should be signum filij

    offered on the day of the pasover, that the old figure hominis, id

    might give place to the onely sacrifice of eternall re‐ est, Christi

    demption, and that all Israel might be witnesse to it. incarnati?

    Act. 2.23. and 4.22. Resp. est


    Crux. à Lap.
    Vers. 11. The poore you have alwaies with you] The in loc.
    world abounds with such, therefore you may alwayes Quidam
    do good to them, but I am to dye shortly, and you can accipiunt de
    never after performe any such office to mee. speciali
    quadam
    Vers. 12. She did it for my buriall] By this Christ would claritate ac
    declare that the precious ointment was accepted, not radio
    for the savour of it, but only in respect of buriall, and quodam
    shew that his grave should yeeld forth a pleasant igneo qui
    savour. immeditate
    Christi
    Vers. 13. Wheresoever this Gospell shall be preached adventum
    in the whole world, there shall also this that this woman praecedet &
    hath done, be told for a memoriall of her] She shall in momento
    enjoy the honour of it in all the Churches for ever, so per
    long as the Gospell shall continue in the world, which universum
    will be as long as the world it self continues. orbem se
    extendet.
    By this Sentence the calling of the Gentiles is testified.
    Gerh. loc.

    Vers. 14. Iudas Iscariot] Iudas signifyeth a Confessor, Com. Signum

    Iscariot either of the village where he was born, or of crucis inquit

    the Tribe of Issachar; Iachar signifies wages or hire, Lessius,

    noting unto us Iudas nature by his name. unde


    Vers. 15. Thirty peeces of silver] Zach. 11.12.3 pound, ecclesia
    15 shillings, as some suppose, the price of a servant. Canit, hoc
    signum
    Vers. 21. And as they did eate, he said, verily I say crucis erit in
    unto you, that one of you shall betray me] That he coelo cum
    might make the trayterousness of Iudas the more to be Dominus ad
    detested, he setteth forth the vilenesse of the same by judicandum
    this circumstance, that when he sate together with him venerit.
    at the Table, he devised treason. Quidam
    (inquit ille)
    Vers. 24. It had been good for that man if he had not putant ipsam
    been borne] That is, not been. A temporall miserable erucem in
    being at the worst is better than a not being, but an qua dominus
    eternall miserable being is worse than a not being, in a pependit,
    Theologicall notion, what ever it be, in Metaphysickes divinitus
    or Philosophy. instaurandam
    , & ibi
    Vers. 26. As they did eate] Word for word, they eating,
    apparituram,
    which we must interpret out of the words of St Paul, 1
    sed haec
    Cor. 11. that saith after supper, so Luke; the Sacrament
    minor est
    succeeded the Passover.
    inquit ille

    This is my body] A Sacramentall phrase, the sign for quam ut toti

    the thing signified, as Circumcision is called the orbi possit

    Covenant, Gen. 17. And the Lambe the Passeover, esse

    Exod. 12. Baptism the Laver of Regeneration, Tit. 3.5. conspicua.

    [Page]
    Vers. 27. And he tooke the cup, and gave Cartw.
    thanks, and gave it to them, saying, drinke ye all of it] confut. of
    Christ in this seemes to have reference to the custome Rhem. Test.
    of the Jews, for it is an expresse Law among them, that
    of foure Cups all that are present at the Passeover Abraham re‐
    should drink, whether they be men or women, of ceived the
    sign of
    perfect age or children, especially of the fourth and last Circumcision,
    Cup. Rom. 4. that
    Vers. 28. My bloud of the New Testament] That is, a is,
    Circumcision
    Sacrament or Signe in remembrance of his bloud which is a
    powred out. signe.
    Ipse filius ho‐
    Vers. 29. I will not drink henceforth of the fruit of the minis
    tanquam
    vine, untill that day when I drink it new with you in my signum
    Fathers kingdom] Christ seems to have taken occasion certissimum
    of this from the custome of the Jews, in which it was adventus sui
    ad judiciū.
    forbidden, the Cup being drank up, to taste any more Piscat. Gerh.
    wine that night. Christ therefore saith, that in this he will It is called
    the sign of
    do nothing against their traditions, but so, that not only
    the Son of
    he will drinke no more wine that night, but all that time man by an
    that he is to continue in the world. excellency,
    because that
    Christ himself
    Expositors interpret that of drinking wine new in his immediately
    Fathers kingdom two waies. Chrysostome, and some upon that
    sign ap‐
    others, understand, by the kingdom of the Father, peares.
    Christs Resurrection; and by the new wine, that Smith. Mark.
    corporall eating and drinking of Christ with his Apostles 13.26. Lu.
    21.27. Hie‐
    after his Resurrection. Luk 24.43. Acts 10.40, 41. 2. ronymus, &
    More probably, by the kingdom of the Father is meant alij, vexillum
    crucis
    the kingdom of glory after this life, and by the wine he intelligunt.
    would drink with them, that celestiall liquor of sweet joy Mihi semper
    and eternall comfort which the Saints partake therein probabilior
    sententia
    with Christ. eorum visa
    qui nubes
    Vers. 30. When they had sung a hymme, &c.] A hymme coeli de
    [...]otari
    is a verse sung for the praise of God. Their opinion existimant.
    doth not seeme to be vaine, who think that the Apostles Nam quod
    at that time sung a great hymme, which consists of sixe Marcus &
    Lucas signi
    Psalmes, 113, 114, 115, 116, 117, and 118. The filij hominis
    Hebrews certainly sing this song in the night of the nullam
    mentionem
    Passeover after the Lamb is eaten. Paulus Burgensis faciunt, sed
    thinks that the Apostles rehearsed this hymme, simplicitur
    according to the custome of the Jews, after the dicunt: Tunc
    Passeover, and that this place is to be understood of videbunt
    filium hominis
    that, which is very probable, for since in other things it venientem in
    is manifest that Christ with his Apostles observed the nubibus cum
    potentia
    rite of the Jews in eating the Passeover, it is not multa &
    unlikely that he might follow them in this also. Grotius gloria. Mar.
    saith, learned men think that the hymmes were sung by 13.26. Luc.
    21.27.
    Christ which were wont to be sung at the Passeover, as Probabiliter
    the 114, and those that follow, but he seemes to be of concludimus
    another opinion. apud Mat‐
    thaeum
    apparitionem
    Vers. 31. All ye shall be offended because of me] See signi filij
    11.6. To be offended here is to fall from the office of a hominis in
    coelo, esse
    Disciple and friend, and to think lesse worthy of their conspectum
    Master. Grotius. filij hominis
    venientis in
    nubibus
    Vers. 34. Mark. 14.30. saith, before the Cock shall crow Coeli:
    twice, thou shalt deny me thrice. ] He being Peters praesertim
    Scholler sets down things more exactly, not sparing his cum
    verisimile sit,
    Master. The Greeke word signifies utterly to deny. See quod fuit
    16.24. and Grotius on this place. proximum
    signum
    Christi à
    Vers. 36. Gethsemane] Some interprete it the valley of Discipulorum
    fat things; Caninius saith, it had that name from the oculis
    plenty of butter. Luke nameth only the mount of Olives. abeuntis in
    coelum, idem
    Mark and Matthew do give a more speciall note of the fore
    place. Luke saith, He went thither as he was wont. Iohn proximum
    signum
    saith, that the place was well known to him that should Christi
    betray him. Christ of purpose offered himself to death. redituri ad
    judicium,
    oculis
    Sit you here] Yet he enjoynes them a Prayer in regard omnium
    of the danger of entring into temptation, as it is in Luke, hominum
    which two seeme inconsistent, for that gesture seemes primò
    objectum,
    not convenient for prayer. Answer. The word sit is taken vide licet,
    Synecdochically for remaining in that place. Cartwright. nubem. Hinc
    toties
    scribitur in
    Vers. 37. Took with him Peter, and the two sons of nubibu‐
    sedens
    Zebedee] He did that for that purpose, that having the adventurus.
    same men witnesses of his afflicted condition which he Dan. 7.13.
    Mat. 26.64.
    had of his glory shewed in the Mount, they might the Mar. 14.62.
    lesse be sollicited by his miserable condition to a Apoc. 11.7. &
    defection from him. Cartwright in Harm. Gerh. 14.14. Taceo
    quod signum
    filij hominis
    He chose three out of the number of eleven, those populo Is‐
    which he did most confide in, and to whom he was raelitico
    interdiu
    wont to communicate his greatest secrets, to be praeuntis fuit
    witnesse of his Agony, and the horrour of his death columna
    approaching. Brugensis. nubis. Exod.
    13.21.
    Scultet.
    Vers. 38. My soule is exceeding sorrowfull] Every word obser. in Mat.
    is emphaticall, my soule, his sorrow pierced that, Psal. Hoc verò
    68.1. and sorrowfull round about, even to death; [...], signum, sit
    ne futura
    that is, heavy round about, Luk. 22.46. As the soule aliqua stella,
    was the first agent in transgression, so it is here the an crux, an
    first patient in affliction. quale aliud,
    frustra
    inquiritur aut
    To death] That is, this sorrow will never be finished, or definitur.
    intermitted, but by death. Paraeus in
    loc.

    Vers. 39. Father if it be possible let this cup pass] Quid


    illa vex nisi sonus infirmitatis nostrae? Aug. in Psal. Vide Grot. in
    Mat 6.2. & in
    110. By the word Cup is noted the providence of God, loc.
    who dissposeth to all a measure of afflictions, even as The Lord will
    a housholder measures out a part to every Servant, use the
    and divideth the portions among the Children. He Angels as
    Instruments.
    prayeth for freedome from the cup and houre,
    that is, the sense of those grievous torments that [Page]
    That is, one
    were upon his soule, but withall he resigned himself to
    generation
    his Fathers will, saying, Neverthelesse, not as I will, but
    shall not
    as thou wilt] As if he should say, but let me suffer yet
    passe untill
    still even so much as thou seest fit for me to suffer. See the
    Cameron. destruction of
    Jerusalem be
    Vers. 40. Could ye not watch with me one houre] Christ accompli‐
    in the heaviness of his heart sought comfort from the shed, which
    Prayers of his Disciples. was effected
    about forty
    Vers. 41. Watch and pray] Even while we are praying yeares after,
    had we need to be watching, for even then Satan so it is likely
    watches his time to tempt us. that after all
    the signs
    Vers. 43. Heavy] Sorrow encreasing their heaviness,
    aforesaid,
    Luk. 22.45.
    before one

    Vers. 44. And prayed the third time, saying the same age shall

    words] That he repeates againe and again the same pass the day

    Petition, it is an amplification of the greatness and of Judgment

    hainousnesse of the punishment Christ endured for us. shall come.

    A threefold petition declares the most vehement desire Cartw.

    either of obtaining or declining something. Compare


    this with 2 Cor. 12.7, 8. Cartw. Harm. See my
    Greeke
    Vers. 48. Whomsoever I shall kisse] The Hebrews not Critica.
    only when they tooke their leave, and after a
    long absence, as some think, but at other times [Page] The scope
    in token of love did kisse one another, as we are and drift of
    this Parable
    taught, Luk. 7.44. Tertullian saith, the Christians is effectually
    received this Custome from the Jews. This is the kisse to stirre us up
    of love, and the holy kisse, of which there is so often to prepare
    our selves for
    mention in Paul. Tertullian calls it Osculum pacis, which the coming of
    the orientall Churches now also use. Christ, and to
    shew it is not
    enough once
    Vers. 50. Wherefore art thou come] That is, with what to be
    mind dost thou come to kisse me, with that which Joab prepared for
    did Amasa? So Grotius interprets it out of Luke 22.48. our duty,
    unlesse we
    Vers. And smote off his eare] The Greeke word is [...], continue to
    the end.
    in Latine auricula, a little eare, or the tip of the eare Calvin.
    which is soft, whence the Proverb, Auricula mollior. Certè sine
    Grotius would have this only to be cut off, but because veteris
    the LXX use it simply for an eare, twice in the Kings, Historiae
    luce, Simile
    and the Syriack useth it so, it is better hold that de decem
    Malchus his whole eare was cut off, saith Gerb. virginibus
    nemo satis
    probè
    Vers. 52. Put up againe thy sword into his place, for all intellexerit.
    they that take the sword shall perish with the sword] Nuptiarum
    solemne
    That is, they who have no calling to take the sword, if celebrabatur
    they take it they shall dye by it; the other which our noctu: quod
    Lord addes, those that take the sword shall perish with persuadent
    verba
    it, either is a Proverbe taken from the use of the Plutarchi in
    common people, by which it is signified, that bloud is Problematibu
    drawn out by bloud, and therefore that the use of s: ille ait,
    Romanos
    armes is not without danger, or (which is the opinion of noctu
    Origen, Theophylact, and Euthymius) there is no nupsisse. Et
    verba Lucae
    reason why we should snatch revenge from God, which Evangelistae.
    he will sufficiently execute in his time, as Rev. 13.10. c. 12. v. 35.
    and in these words there also seemes to be a Prophe‐ Adhibebantur
    lucernae &
    cie of the punishment which the sword of the Romanes faces.
    would exact from the bloudy Jews. Grotius de jure Belli. Virgines
    cantaturae
    epithalamium
    This is wont to be commonly interpreted, as if this domi per
    commination belonged to Peter. But this sentence hurts multas horas
    not those who defend the innocency of another from in‐ exspectabant
    lampadibus
    jury, although perhaps they exceed measure in it, as accensis.
    Peter did here; for Peters fault was impatiency, not a Accidit
    autem, ut
    desire of shedding bloud, to which these words dum ita
    properly aime. Therefore this seemes to be the sense, exspectarent,
    Do not O Peter, Provoked by a consideration of that dormitarent
    nonnunquam
    injury which is offered me, prevent Gods revenge. Grot . Cum jam
    in loc. sponsus cum
    sponsa
    Vers. 57. And they that had laid hold on Iesus, led him veniens
    limen domus
    away to Caiphas the high Priest, where the Scribes and tetigit, sese
    Elders were assembled] There was not at that time in cum sponso
    in cubiculo
    any other place, either a Temple of God, or a lawfull repentè
    worship, or a face of a Church, but at Ierusalem; the abdit. Scultet.
    high Priest was a figure of the only Mediatour between observat in
    Matth.
    God and men, they which were present with him in
    Virgines quae
    Councell represented the whole Church of God, yet in thalamum
    they all conspire together to extinguish the only hope of ingressae
    Salvation, but it was prophesied of before, Psal. clauserunt
    ostium, ita ut
    118.22. and Esa. 8.14. Calvin. paucissimi &
    non nisi
    Vers. 59. False witnesse] They are called false advigilantes
    possint
    witnesses, not which bring forth a lye made of nothing, ingredi
    but which calumniate those things which are rightly cubiculum.
    spoken, and wrest them to a crime. Calvin. Vide plura.
    ibid.

    Vers. 63. But Jesus held his peace] When he was


    Hoc loco per
    charged by false witnesses, not only because they
    lampades
    were unworthy to be refuted, but because that he did
    non
    not seeke to be delivered, knowing that the houre was
    intelliguntur
    come, yet Caiphas triumphed upon his silence, as if he
    faces seu
    had held his peace as one convicted, as they are wont
    funalia quae
    who know themselves guilty.
    apud

    Whether thou be the Christ the Son of God] This was Graecos

    an insnaring question of the wicked High-Priest; if he lampadum

    had denyed that he had been the Son of God, he would nomine

    then have exclaimed, why therefore dost thou assume intelliguntur,

    that to thy selfe which thou art not? If he had affirmed it, sed ejusmodi

    he would have charged him with blasphemy; if he had lucernae

    been silent, being adjured, he should have seemed to quae vasculis

    have contemned God, and the authority of the High- imposito

    Priest. ellichnio
    foventur, in
    Vers. 64. Thou hast said] Mark. 14.62. interprets it, that hac
    it is as much as if he had affirmed that he is the person significatione
    of whom the question was made. vox [...]
    usurpari
    Vers. 65. Rent his cloaths] The tearing of their videtur. Iohn
    garments did signifie that their hearts were torne in 18. & 3. Act.
    pieces with griefe. 20.8. Gerh.
    Harm. Vide
    Vers. 67. They spit in his face and buffeted him.] The Bezam. in v.
    face of Christ defiled with blows, and spitting, restoreth 1.
    that image in us which by sin was corrupt and blotted
    out.
    Traditio
    Judaeorum,
    Sedulius elegantly expresseth.
    Christum
    —Non denique passim media nocte
    Vel colaphis pulsare caput, vel caedere palmis, venturum in
    Aut spuere in faciem plebs execranda quievit. similitudinem
    Aegyptij
    And a little after: temporis,
    quando
    Namque per hos colaphos caput est sanabile
    pascha
    nostrum,
    celebratum
    Sputa haec, per Dominum nostram lavere figuram,
    He alluded ad alapas servorum manumittendorum. est, unde
    Casaubone. reor &
    His alapis nobis libertas maxima plausit. traditionem
    Apostolicam
    This was a frequent signe of contempt with the permansisse,
    Hebrewes, Num. 5.14. That which Esay saith of ut in die
    himselfe, perhaps in a figurative kind of speech, that vigiliarum
    was fulfild in Christ literally. paschae ante
    noctis
    Vers. 70. But he denied before them all, saying, I know dimidium,
    not what thou sayest] Ambrose saith, that as long as populos
    Peter stucke close to Christs side, he did set upon a dimittere non
    whole squadron at once, but when he was gone from liceat,
    under his wing, a sillie maide did out-face him. expectantes
    adventum
    Vers. 74. Then began be to curse] The Greeke word Christi.
    [...] imports a cursing and damning of himselfe, an Hieron in loc.
    imprecation of Gods wrath, and of separation
    from the presence & glory of God, if he knew the [Page] See Ezek.
    man. Some say he cursed Christ, as 1 Cor. 12.3. 34.17. Dextra
    symbolum
    I know not the man] It appeares (saith Grotius) that it
    est faeli‐
    was a great amazement which brought Peter to so
    citatis,
    incredible a lie. For there was scarce any Jew which
    gloriae, regni,
    knew not Christ by sight, being famous for so many
    victoriae &
    miracles. Neither could Peter alleage any cause why
    triumphi;
    he came thither, if he had not known him.
    sinistra verò
    infaelicitatis,
    Vers. 75. He went out and wept bitterly] Clement notes,
    opprobrij,
    that Peter so repented, that all his life after, every night
    servitutis &
    when he heard the Cock-crow, he would fall upon his
    miseriae. à
    knees and weepe bitterly, and beg pardon of this sinne.
    Lapidè Vide
    Grotium,
    Cartwright.

    Praeter. l. 1.
    in v. 41. See
    Weemes his
    Christian
    Synagogue.

    Electos
    comparat
    ovibus, ob
    innocentiam,
    humilitatem,
    simplicitatem,
    modestiam,
    obedientiam;
    reprobos
    CHAP. XXVII. haedis, quia
    hoc animal
    faetet, est
    Verse 3. THen Iudas which had betrayed him, when he asperum, im‐
    saw that he was condemned, repented himself, &c.] mundum,
    petulcum,
    When he saw the proceedings and issue of this lascivum,
    businesse, viz. that Jesus was condemned to die, rixosum.
    whereas upon the sight and knowledge of the continall à Lapide.
    miracles of Christ, he perhaps supposed that See 34. of
    Ezek.
    (notwithstanding this wicked transacting of his) his Olevian.
    Master would easily free himselfe from their hands, he
    was stricken with a late remorse. Calvin.

    In Iudas may be found the Papists whole [Page]


    [...] in his
    definition of repentance, for here is to be seen both
    libris non est
    contrition of heart, confession of mouth, and
    qui
    satisfaction of worke, as they speake.
    mendicando
    victum quae‐
    Thirty pieces of silver] By the Law of God slaves were
    rit, ut multis
    esteemed at the rate of thirty Shekells, Exod. 21.32.
    alijs in locis
    See Iosephus. l. 4. c. 8.
    tum
    Vers. 5. Hanged himselfe] Some say it is passive, and praecipuè 1
    should be translated, hee was strangled or stifled, but Cor. 8.9.
    whether by the halter or with some suddaine desease, Videre est:
    is not determined, and Luke. 1.18. saith nothing of it. sed qui de
    suo vix habet
    Vers. 9. Then was fulfilled that which was spoken by unde vivat:
    Ieremiah the Prophet] It is hard to admit the corruption egentem
    of the originall text by the negligence of the transcribers rectius quam
    mistaking the contracted word, [...] for [...], as some pauperem
    would have it; and it is harder with Origene and Ierome, verteris.
    to admit any apocrypha parts of the Prophet Ieremie; Grotius.
    and hardest of all with Augustine to grant a
    mnemonicke errour, a slip of memory, in the holy Evangelist.
    The Syriacke names not the Prophet; it was the
    Travels of the
    custome for one man to have two names, Ieremie and
    Patriarkes. p.
    Zacharie, which differ not much in signification, one
    391.
    signifieth the commemoration, the other the exaltation
    of God; a learned man that saw a Copy written 600.
    Vide Daven.
    yeares agoe, saith there was neither Ieremie nor
    Animad. p.
    Zacharie, but the Prophet. Maldonate and Iansenius
    100. and Dr.
    incline to this exposition.
    Twiss. vind. l.

    Zacharie hath the name Ieremie, abridging all his 1. part. 2.

    worke. Broughton. Sect. 4. &


    Grot.
    And they tooke the thirty pieces of silver] Of what value
    each piece was, is uncertaine, but the Jewes have Buxtorf. in
    given a rule, that when a piece of silver is named in the Lex. Talmud.
    Pentateuch, it signifies a sicle; if it be named in the
    Prophets, it signifies a pound; if in the other writings of Gomarus.
    the Old Testament, it signifies a talent; this therefore
    being alledged out of the Prophet Ieremy, by one of the Bux. in Lex.
    Evangelists, it is probable, the price at which Iudas sold Talmud.
    his Lord, was thirty pound weight of silver. New] That is,
    excellent, as
    Psa. 33.3.
    Vers. 14. He answered him to never a word] 1.
    Rev. 3.9.
    Innocency needed no apologie. 2. Shewes he Pollio & ipse
    contemned death. 3. To teach us quietnesse. amat nova
    carmina.
    Vers. 16. Barrabas] Is a Syriacke word, and signifieth Vide Pisc. in
    the sonne of a Father, Bar signifies a son, and Abbas a loc.
    Father, as 16, 17. Bar-Iona the son of Iona, or a dove. Laetitia im‐
    mortalis quae
    Piscat. per vinum
    adumbrata
    Vers. 19. His wife sent unto him, saying, have thou intelligebatur.
    Grot.
    nothing to do with that just man: for I have suffered
    many things this day in a dreame because of him] See
    1. Gods power to give testimony of his childrens innocency. 2. He oft
    keepes his testimony till the last moment. 3. A [Page]
    Drus.
    message is delivered against many objections. 4.
    observat.
    Christ converts his wife, while he condemnes him. 5.
    Sac. l. 7. c.
    Feare of wrath. 6. Vse of dreames. 7. Wives suffer for
    15. Vide
    ill husbands. 8. It is a dreame in the day, it is
    Cornel. à
    unwholesome to sleep then.
    Lap. in loc. &
    Dilher. Elect.
    Vers. 23. But they cryed out the more, saying, let him
    l. 2. c. 20.
    be crucified] Such are the clamours of the peolpe in
    Buxt. in Lex.
    Tertullian, Christianos ad leonem, Christianos ad
    Talm.
    bestias, so the Jews cry out in the Act. 21.36. and
    22.22. Away with him, A way with such a fellow from
    the earth. The like is that in Suetonius, Tiberium in Sed sicut ad

    Tiberim, and in Ammianus, Arde at Valens. veterem


    gratiarum
    Vers. 24. He tooke water and washed his hands] Pilate actionem
    conversing with the Jews, imitated their custome in this. Christus
    novam
    There were three sorts of washing of hands in use addidit suo
    among the Jews, saith Godwin in his Jewish instituto
    Antiquityes. congruentem
    , ita & de
    1. Pharisaicall and superstitious, this was
    hymno
    reproved.
    fecisse,
    2. Ordinary for outward decencie, this was allowed. credibile est.
    3. In taken of innocency, this was commanded the Grotius.
    elder of the neighbour Cityes in case of murder.
    Deut. 21.6. Psal. 26.6.
    Graece
    Officers should have clean hands; outward washing significantius
    serves not, he had need to rub hard to get of guilt with [...], id est ab‐
    so weake a meanes. It was not used (say some) negabis. à
    among the Grecians and Romanes. Pilate (saith Lap.
    Casaubone against Baronius) did it not in imitation of
    the Jews, sed mos veterum fuit mentem suam significare non solum
    verbis sed etiam factis, ut Act. 12.2.
    Vers. 25. His bloud be on us, and our children] That is,
    Gethsemani
    the punishment of his bloud, his death. Iosh. 2.19.
    à torcularibus
    vini atque
    Vers. 26. And when he had scourged Iesus, he
    olei sic
    delivered him to be crucified] This shewes Pilates
    dicitur, cum
    desire to content the people, and he also feared
    enim in vicino
    Caesar, Iohn 19.13.
    monte Oliveti
    Vers. 28. Put on him a scarlet roabe] Marke 15.20. and magna copia
    Iohn. 19.2. have purple, which yet are distinct colours, creverint
    but both of them belonging to Kings, Rev. 19.4. The oleae, atque
    Evangelists by reason of the affinitie, and almost in vicinia illa
    promiscuous use of those colours, speake more cultissimae
    commonly and grossely of them. fuerunt
    vineae, ideo
    Vers. 29. And when they had platted a crown of in praedijs
    thornes, they put it upon his head] They would not illis habebant
    onely mock him, with the putting of such a Crowne on torcularia, in
    him, but by the same also shew their cruelty, fastning quibus uvas
    the thornes into his head; as also the purple roabe put & oleas
    upon him when he was all bloudy with stripes did not a exprimebant.
    little paine him. This part of our Lords passion was Geth. Vide
    prefigured by the type of the Ramme. Gen. 32.13. Capell.
    Spicileg. de
    Vers. 32. They found a man of Cyrene, Simon by Dieu, & à
    name: him they compelled to beare his Crosse] 1. Lap.
    There was a type of this, Gen. 22.6. 2. Christ beares
    the curses of the law. 3. God will provide help. 4. There The Greeke
    is a spirituall consociation between Christ and his word [...]
    members. 5. A stranger not a Jew, the Gentiles have used here,
    part in Christ. 6. We are strangers to Christ till we suffer and Mark.
    with him. 14.32.
    signifies, not
    Simon] signifieth obedient, he that is obedient carrieth
    only to sit,
    the Crosse of Christ. Theophylact.
    Vers. 33. Golgotha, that is to say, a place of a scull] but also to
    They brought Christ to Golgotha, a place of the dead, remaine and
    because (say some) he was numbred among the dead; expect, as it
    rather because those who were dead afore had benefit is used Luke
    by him. 2.49. Act.
    18.11. The
    Golgotha, a Syriack word, signifieth the place of a LXX. use it
    Head corrupted, from the Hebrew Gulgoleth, a skull. for Iashab to
    Epiphanius and Origen say, Christ suffered in the place dwell and
    where Adam was buried, and that this place was so remaine.
    called from his skull; but this is false, for Adam (as we Judges 9.41.
    read in Joshuah) was buried neere Hebron. It was so and 11.16.
    called, because it was a place full of skulls of dead men Alardi
    that had been executed there. pathologia
    N.T.
    Vers. 34. They gave him wine mingled with gall] This
    Marke setteth down to have been myrrhe, Mar. 15.23.
    Tristitia undi‐
    Myrrh in Hebrew and Syriack hath its name from que obsessa
    extreme bitternesse. The Jews were accustomed to non tristis
    give to those who were punished by death, a Cup of tantum ut
    vertit latinus
    wine, with which there was mixt myrrh, or some other interpres
    drug of that kind, that they might bring them into a nimis molliter,
    sed undique
    senslesse stupidity, but Christ refused to drinke it. tristis ut rectè
    Hence it commeth to passe, as it seemeth, that the Beza vim
    Prophets in setting forth destructions, so often use the expressit
    compositi vo‐
    Parable of the Cup: as which was wont to be offered to cabuli.
    them that were to dye, according to the Custome of the Chamierus.
    Nation. He desired
    not to shun
    death as
    Vers. 35. They crucified him] With his armes open, with satisfactory
    one hand calling the Jews, with the other the Gentiles. for sin, but as
    Aretius. As the extension of the first hand brought it destroyed
    life.
    death, so the extension of the second hand brought
    life. Jerome.
    His Garments were taken from him, that we [Page]
    Ideo vigiliaris
    might put him on in Baptisme. Gal. 3.27. He was called
    praecipuè
    King of the Jewes, even by a Heathen Judge, to
    meminit,
    reprove the infidelity of the Jews; he was counted
    quod nox
    among sinners, that we might be reckoned among the
    esset &
    Sons of God; his confidence to his Father is blamed,
    tempus
    that ours might be praised; he wrestled with the
    quiescendi.
    temptation of desertion, that God may never forsake
    Cart. in
    us; and that no man might doubt of his death, and that
    Harm.
    he might sanctifie our graves, he was honourably
    buried. Grynaeus. See Grotius.
    Grotius. In

    Vers 39. And they that passed by reviled him, wagging primitiva

    their heads] All sorts of Persons reproach him: 1. ecclesia

    Those which passed by, that is, the promiscuous preces,

    multitude, consisting of men and women, Jews and potissimum

    Gentiles. 2. The chiefe Priests, the Scribes and orationem

    Pharisees, ver. 41. 3. The Souldiers. 4. The Thieves, Dominicam,

    ver. 44. They accuse him for a Lyer, Ah thou that osculo

    dectroyest the Temple] They would convince him of Christiani

    falshood in foretelling the destroying of the Temple, claudebant.

    when Christ spoke of his body. 2. They object the Di [...]h.

    Crosse, If thou be the Son of God come down from the Elect. l. 2. c.

    Crosse] As if they should say, if he were the Son of 4. Vide plura

    God he would not hang on the Crosse. 3. They carpe ibid.

    at his miracles, descend from the Crosse that we may


    beleeve, as if they should say, now were a time for thee Quod Petro
    to exercise thy miraculous power in descending from dictum est,
    the Crosse. 4. They carpe at his benefits bestowed on continet
    others, He saved others and cannot save himself] They quidem
    calumniously accuse him, as if his healing the sick, prohibitionem
    freeing of those which were possessed with Devills, utendi gladio
    and raising the dead, had been but counterfeit and sed non in
    meere delusions. 5. They except at his Doctrine and defensionis
    his profession, that he is not the Christ the chosen of causa, neque
    God, nor the King of Israel, but that he arrogated all enim se opus
    these things falsely to himself; they oppose his habebat
    confidence in God, he trusted in God, let him deliver defendere,
    him if he will] As if they should say, he is forsaken of jam enim
    God; these are the bitings of the Serpent foretold, Gen. dixerat
    3.15. Christus de
    discipulis
    Vers. 43. If he will have him] The vulgar Latine, si vult, Sinite hos
    rather, if he take delight in him. These words are taken abire, &c.
    from the Lxx Interpreters, Psal. 22.9. Joan. 18.8, 9.
    Neque
    Vers. 44. The theeves which were also crucified with Christum,
    him] Matthew and Mark by a Synecdoche attribute that nam defendi
    to theeves which was proper only to one of them, as nolebat. Ver.
    appeares by Luke 23.39. So in Hebrews 11. They shut 54. Vl‐
    the mouths of Lyons, and were sawed asunder, when ciscendi ergo
    as the one belongs to Daniel, the other to Esay alone. animo Petrus
    Hillary, Origen, Chrysostome, say, that they did both ut erat
    first reproach him, but afterwards one was converted. fervidus, non
    defendendi
    45. From the sixth houre] That is, from high noon. Vnto
    ferebatur,
    the ninth houre] That is, till three in the afternoone. The
    adde quod
    darkness and Eclipse were not naturall, for at the
    arma
    Jewes Passeover the Moon was in the full.
    sumebat in

    Ver. 46. Eli, Eli, lammasabachthani] gnazabhtani, so it eos qui

    is Psa. 22.2. But Christ used the Syriack idiome, say nomine

    Caninius, & others. Our Lord spake all in Syriack save publicarum

    the Revelation. Grotius saith, it may be collected hence potestatum

    and else where that Christ neither used the old speech adventabant.

    of the Hebrews, nor the Syriack, but a mixt dialect Grotius de

    which then flourished in Iudaea. jure Belli ac


    Pacis. l. 1. c.
    3.
    My God, my God, why hast thou forsaken me]
    Vox est
    Therefore truth and faith may be without feeling.
    assentientis
    Forsaken] 1. By denying of protection. 2. By
    atque vel
    withdrawing of solace. Non solvit unionem, sed
    modestè re‐
    subtraxit visionem. Leo. The union was not dissolved,
    spondentis.
    but the beames, the influence was restrained.
    Beza

    Christ spoke partly in the Syrian Language. [Page]


    There is between Christ and God, 1. An eternall See Esa.

    union naturall of the Person. 2. Of the Godhead and 50.6.

    Manhood. 3. Of grace and protection; in this last sense


    he meanes, forsaken, according to his feeling, hence [...] est
    he said not, my Father, but my God. They are not devovere,
    words of complaining, but expressing his griefe. detestari,
    Athanasius de incarnatione Christi saith, He spake this maledicere,
    in our person; Non enim ipse adeo desertus fuit sed dirissima &
    nos, vox corporis sui, hoc est, Ecclesiae. Aug. Epist. pessima
    120. It shews that 1. God left him in great distresse. 2. quaeque
    That he withdrew from the humane nature. 3. That God imprecari,
    powred his wrath upon him as our surety. 4. He praepositio
    suffered in soule. 5. Will comfort us in distresse. 6. God [...] addita
    forsakes the wicked. 7. Feare and hope are in his augere
    words. significatione
    m videtur.
    Vers. 50. Jesus, when he had cryed again with a loud Significatur
    voice, gave up the Ghost] He yeelded up, or gave up igitur Petrus
    the Ghost, therefore he could have kept it; that shewes extremis diris
    he died freely, and so do the other words; to be able to seipsum
    cry with a loud voice was a sign of strength, not of one devovisse,
    dying. Dei
    maledictione
    Vers. 51. The veile of the Temple was rent in twaine] m sibi ipsi
    Thomas thinketh the outward veile which divided the imprecatus
    Court from the Sanctuary; rather the inward, which was esse. Beza,
    put before the Holy of holiest; Christ opened the way to
    the Holiest, Heb. 8.9. The veile rent, 1. That there Lucas
    might be an entrance made into heaven by his death. Brugensis
    2. To shew that the ceremoniall Law was abrogated by comment. in
    his death. 3. To shew that he had cancelled the veile of 401
    our sins. 4. To shew that the veile of ignorance was Evangelia.
    taken away in the Law. 2 Cor. 3.13. Corpus &
    animam
    Vers. 52. And the graves were opened, and many suam exitio
    bodies of Saints which slept, arose] The whole earth devovet, sibi
    was shaken, it was an universall earthquake, as the enim
    Eclipse. à Lapide. The Earth was troubled with a palsie, maledictione
    and with its violent shaking awakened the Saints out of m Dei
    their dead sleep. This earthquake was a sign of Gods imprecatur, si
    wrath for mans sins. Psal. 18.8. Ioel 3.16. Christum
    noverit, atque
    Vers. 53. Went into the holy City] A periphrasis of perinde hoc
    Jerusalem, so called chiefly in respect of Gods valet ac si
    sanctification, and dedication of it from the begining dixisset, male
    unto himself, and because it was the seat of the divine peream si
    worship. Esay 48.2. Nehem. 11.1. quid mihi
    commune est
    cum salute
    Dei. Calvinus
    comment. in
    Harmon.
    Evang.

    Cornel à Lap.

    Dr. Hals
    Paraphrase
    of all the hard
    Texts of
    Scripture.
    Vide Iansen.
    concord.
    Evang.
    CHAP. XXVIII. Omnes tres
    paenitentiae
    Verse 1. IN the end of the Sabbath, as it began to dawn partes attigit.
    Iansenins.
    towards the first day of the day of the weeke, &c. ]
    Christ rose earely, to shew unto us, 1. The power of his Vide de Dieu,
    Godhead. 2. The impotency of his enemies who could Heinsium,
    no more stay him than they could the Sun from rising. Grotium, &
    3. The benefit which Beleevers obtaine by his rising Pricaeum, in
    againe. Luk. 1.78, 79. loc.

    Mary Magdalene] John names her as the [Page]


    See my Trea‐
    Captaine of the Company, and she was at the
    tise of
    principall charge saith Grotius. Shee seemes to be
    Divinity,
    more noble than the rest, because her name is wont to
    Booke 1. ch.
    be set before others, 27. Chap. 56. and 61. verses,
    6. Clarum est
    here, and Mark. 15.40. and 16.1. Luk. 8.2, 3. and
    Testimonium
    24.30.
    hoc in
    Vers. 2. And behold there was a great earthquake, &c.] Ieremia
    The Lord by many signs shews the presence of his nusquam
    glory, that he might the better frame the mind of the extare. Quin
    holy women to reverence. Interpretes,
    quos secutus
    Rolled back the stone] That Christ might come forth; sum, ex
    therefore the body of Christ went not through the grave Zacharia illud
    stone, as Papists say. Perkins. depromunt,
    utrum igitur
    In Matthew and Marke there is mention made of one memoria
    Angell only, when Iohn 20.13. and Luke speake of two, fefellit, cum
    but this shew of repugnance is easily taken away, haec scri‐
    because we know how frequent Synecdoches every beret,
    where occurre in Scripture. Therefore two Angells were evangelistam
    first seene to Mary, then to her other Companions; but ? Quidam ita
    because the other who spake especially turned their
    minds to him, it was sufficient to Matthew and Marke to censent,
    relate his Embassage. See Grotius. quod neque
    confirmare
    Vers. 3. His rayment white as snow] See Act. 1.10. The argumentis
    greatest whitenesse is compared to Snow, as with the neque
    Greekes and Latines, so also with the Hebrews. Numb. refellere
    12.10. Lam. 4.7. Whitenesse is a sign of purity and animo est.
    holinesse. Dan. 7.9. Rev. 3.4, 5, 18. and 4.4. and 6.11. Sed erit
    and 7.9, 13. fortasse, qui
    culpam eom
    Vers. 6. He is not here, for he is risen] In Matthew it is, in librarios
    Dominus non est hic, surrexit, The Lord is not here, he conferet.
    is risen: In Marke it is, Dominus surrexit, non est hic, Quod mihi
    The Lord is risen, he is not here. Matthew proves the non
    Cause by the Effect, Mark the Effect by the Cause. improbatur,
    ut
    Vers. 19. Go therefore and teach all nations] (make
    quemadmod
    them disciples) baptizing them in the name of the
    um
    Father, and of the Son, and of the holy Ghost] As if he
    Theodorus
    had said, first teach before you do administer the
    notat, error
    Sacrament unto them.
    sit ex

    These words were spoken to the Apostles only, and not compendio

    to the Catholicke Church; now their teaching was scribendi [...]

    infallible. 2. The Pastours of the Church in all ages & [...]. Scire

    have Commission to teach likewise, but that proves not autem licet

    all their teaching to be alway infallible. He shews that legi apud

    as long as there are nations, Baptisme should be interpretem.

    administred. Matthaei,
    Syrum
    Vers. 20. I am with you always, even unto the end of simpliciter,
    the world] This was a personall promise made only to quod dictum
    the Apostles, and so cannot be extended to all the est per
    Church according to their immediate sence. 2. To prophetam.
    whomsoever it belongeth, the meaning is, that Drus. in
    howsoever his bodily presence ceased, yet his Paralel. Sac.
    providence should never faile to preserve and comfort Vide Grotium
    them in all their troubles, and help them in all their in loc. &
    actions, and by degrees so enlighten them also, that Brugens.
    they should not perish in their ignorance, but be led notat. in
    forward to more perfection. Jansen. 3. If it priviledge Biblia.
    the whole Church from errour, because it is made to it,
    then consequently the particular Churches, Pastors, Mr. Bayly on
    and Beleevers therein, because it is made to them Zeph. 3.1.
    likewise, but experience sheweth these latter may erre.
    4. the Papists say, the Pope may erre, which could not Vide Grotium.
    be if these words of Christ meant the Church of Rome.
    Dr. Taylor of
    The Disciples lived not till the end of the world, the life and
    therefore I am with you, and your Successors, the death of
    lawfull Ministers of the Gospell, for ever. Chrysostome Christ, who
    bids us take notice that Christ mentioneth the end of quotes Elias
    the world, that he may therein hearten his Disciples in Levita in
    bearing of the Cross, since it must have an end, and Tisbi, & Arias
    preserve them from being besotted with any worldly Montanus in
    hopes, seeing they are transitory, and must have an diction. Syro-
    end. Chaldaic.

    Crucem
    Christo
    optant, quia
    id ignomi‐
    niosissimume
    rat
    supplicium.
    Apuleius ex‐
    treman
    poenam dixit.
    Grotius.
    ANNOTATIONS UPON S. MARKE.
    [Page]
    CHAP. I.
    Lthough Marke (as Ierome saith) made an Epitome of
    the Gospell written by Matthew, yet in the manner of
    A handling he is unlike, and followes another order, partly
    by relating Histories more largely, and partly by in‐
    serting of new things. He was the Disciple
    Gerhard.
    of Peter. 1 Pet. 5.13. Brugensis.
    Scripsit
    Every Evangelist hath his proper exordium, Matthew Evangel
    [...]um Mar‐
    and Iohn begin with Christ, Matthew with his humane cus, sed
    generation, Iohn with the divine generation, Marke and brevis simè:
    Luke begin with Iohn, Luke with Iohns nativity, Marke scripsit
    Lucas, sed
    with his preaching. luculentius.
    Vterque sui
    Vers. 2. As it is written] A testimonie is an inartificiall magistri
    vestigia
    argument, and weake among men, because man is a pressit,
    lyer; yet when it is Gods testimony, it is farre above all expressit
    demonstrations. morem.
    Lucas
    Paulum est
    In the Prophets] Grotius reades it, in Esay the Prophet, imitatus,
    and wonders that the truth of that reading should be Marcus
    Petrum:
    questioned, seeing besides the authority of Copies, brevis iste &
    and Irenaeus so citing it, there is a manifest agreement succinctus,
    of the old Interpreters, the Syriacke, Latine, and Arabic, profusior ille
    uberiorque.
    because the testimonies of two Prophets follow, Novarinus in
    Malachie and Esay. See Mr. Lightfootes Harmonie. Evangelia.
    Graecè
    Vers. 3. The voyce of one crying] Voyce is not so much scripsit
    Marcus,
    to shew that God doth all, as to shew the vehemency of quanquam in
    Iohn. gratiam
    praecipuè
    Romanorum,
    Vers. 4. Preach the baptisme of repentance] That is, sicut &
    adjoyned the word to the water, or which was used to Paulus ad
    testifie and professe repentance. Romanos
    Vers. 5. There went out unto him] Iohn did not go over epistolam
    Graeca scrip‐
    the Cityes and Townes, as he preached, as Christ and sit lingua,
    his Apostles did, but men went out of Cityes and quia Judaei
    qui Romae
    Townes to him in the wildernesse.
    agebant
    plerique
    Vers. 6. Cloathed with camels haire] 3 Matth. This they Latini
    call Chamlot in the Spanish, in Latine, vestis undulata, sermonis
    ignari longa
    because it is painted in the liknesse of waves. per Asiam &
    Graeciam
    Vers. 9. Was baptised of Iohn in Jordan] Our Lord was habitatione
    Graecam
    baptized, not that He might be cleansed by the water, linguam did
    but intending thereby to cleanse and sanctifie the cerant: &
    water. Ambrose. Our Saviour vouchsafed to be Romanorum
    vix quisquam
    baptized to draw all men to Christian baptisme. Austen. erat non
    Christ received baptisme from Iohn to ratifie and give Graecè
    intelligens.
    authority to his baptisme. Ierome. That the faithfull Grotius.
    might be more assured, that they are engraffed into
    Christ, and are buried together with him in baptisme.
    In libris pro‐
    Calvin. phetarum,
    Plurali
    Vers. 10. He saw the heavens opened] That word is numero utitur
    vel per
    used of three things rent Matth. 9.16. Luke 5.36. Iohn Synecdochen
    19.24. of a garment rent, and of the vaile of the Temple integri, vel
    quia recitat
    which was rent into two parts, Mark. 15.38. and here of dicta duo ex
    the Heavens. prophetis
    diversis
    Vers. 14. The Gospell of the kingdom of God] That is, Malachia
    scilicet &
    whereby men attaine both the parts of Gods kingdome: Iesaia.
    both that of grace here in this life, and that of glory in Piscat. Non
    hic
    the world to come. significatur in
    uno aliquo
    Vers. 24. Iesus of Nazareth] They cunningly call him Propheta, ut
    saepè alias;
    so, to nourish the errour of the multitude, that thought
    sed in ea
    he was borne there, and so not the Christ. Iohn 7.42. parte veteris
    instrumenti
    quae Nebjim
    The holy one of God] Greeke, that holy one, by an vocatur, hoc
    est
    excellency, In which words hee seemes to allude to that Prophetae.
    name which was written on the mitre of the High Priest, Nam sacra
    Scripta
    Holinesse to the Lord, in which the chiefest mysterie of
    dividunt
    religion and faith is contained. Ebraei in
    Legem,
    Vers. 25. And Iesus rebuked him] Matth. 8.26. Vseth Prophetas, &
    Hagiographa.
    this word, when Jesus commanded the winds and the Prophetas
    Sea. Christ hath absolute authority over Devils, not rursus
    partiuntur in
    onely as God, but as Mediator: which is for our comfort; priores &
    for as Mediator he came to dissolve the workes of the posteriores.
    Devill. Hos deinde
    tribuunt in
    majores &
    Hold thy peace] Or be musled, as 1 Tim. 5.18. minores. In
    Prophetis
    Come out of him] Christ needes nothing to overcome ergo, id est,
    in ea parte
    the Devill, but onely his bare word, Matth. 4. quam dixi.
    Adigit nos ad
    Vers. 26. Had torne him] Luke useth a milder word, yet hanc
    interpretation
    they very well agree in the sense, because both would em rei
    teach, that the going out of the Devill was violent, for veritas. Nam
    hee so cast down the miserable man, as if he would Testimonium
    quod
    teare him in pieces, yet Luke saith the labour was in sequitur, ex
    vaine: not that that violence was altogether without duobus com‐
    positum est,
    hurt, or at least without any sense of griefe, but & quidem ex
    because the man being whole, was after freed from the diversis
    Devill. Prophetis.
    Siquidem
    prior illa pars,
    Vers. 27. With authority commandeth he even the ecce ego
    uncleane spirits, and they do obey him] The Jewish mitto
    nuncium
    exorcists were wont by invocation of the name of God meum, &c.
    to drive away the Devills. But no man before this time Ex Malachia
    did that pro imperio as Christ here, see the 9. chap. descripta est,
    posterior
    vers. 25. verò, viz. vox
    clamantis in
    deserto, &c.
    Vers. 32. When the sun did set] Greek, when the sun Sumpta est
    ex Esaia.
    dipped, because it seemes to the people to dippe in the Drusius in
    Sea when it sets. Paralel. Sac.
    Per
    Vers. 34. And suffered not the Devils to speake, Synecdochen
    pars tota
    because they knew him] There may be a twofold Scripturae
    reason why he would not suffer them, one generall, ponitur pro
    because the time of his full discovery was not yet uno libro
    istius partis,
    come. 2. Another speciall, because he refused those ut Marc. 1.2.
    publishers and witnesses of his Divinity, who by their Ioh. 6.45. Id
    est in ea
    praising of him would cast an aspersion upon him, he parte Scrip‐
    was rather to manifest that there was a hostile enmity, turae quae
    which the authour of eternall salvation, and life, had Prophetas
    continet, in
    with the Prince of death and his Ministers. Calvin. volumine
    Prophetico.
    Non enim in
    omnibus
    prophetis id
    erat scriptum,
    quod
    citabatur, sed
    in uno
    tantum, prius
    quidem, Mal.
    3.1. alterum,
    Iesa 54.13.
    Buxtorfij
    Tiberias. c.
    11. Vide de
    Dieu, Iansen.
    Bezam, &
    Brugens.
    notat. in
    Biblia.

    [Page]
    Schind. lex.
    Pent. Verbum
    [...] seu [...]
    ita universè
    de quolibet
    indumento

    CHAP. II. dicitur, ut


    etiam de

    Verse 4. BEd] The word signifies the worst kind of bed, armis signatè

    whereupon men use to lay downe themselves at apud bonos

    noonetide and such other times to refresh themselves, authores

    we call it a couch. dicatur, quae


    quis in aciem
    Vers. 26. In the dayes of Abiathar the high Priest] He descendens
    that is here named Abiathar in Samuell is called induere solet.
    Abimelech. It is not a fault of the pen men, one name Quae notio
    being put for another; some say Abimelech had two aptè hic
    names, (so Iansenius.) and this is he which also 2 cadit; nam vili
    Sam. 8.17. is called Abiathar, whose son was hoc & duro
    Ahimelech, who is called Abiathar, 1 Sam. 22.20. but vestitu
    this conjecture is not certaine; others affirme that Ioannes
    Abiathar executed the Priests office together with his utebatur,
    father Ahimelech, it may be so, but there wants tanquam
    testimony to prove it, so Drusius. Grotius saith the most bellicis
    probable reason why Marke saith, that was done here armaturis,
    under Abiathar the High Priest, which was done under quibus in
    Ahimelech, is this, viz. Abiathars name was the more campum
    known for the bringing the Ephod to David, and for descenderat.
    executing the office of the High Priest long under Novarinus in
    David. He was High Priest when this was done, viz. his loc.
    fathers deputy to whom he succeeded in the office of
    the High Priest, as Deputyes were wont, and was Quod in
    present at the thing here related, and both approved of Iordanis
    his Fathers and Davids fact. So Luke in designing of fluvìo bap‐
    time added Annas to Caiphas the High Priest, as one tizari Christus
    more famous. voluerit, ma‐
    jus humilitatis
    Vers. 27. The Sabbath was made for man and not man indicium est,
    for the Sabbath] Onely Marke hath this argument, it is nam Iorda‐
    taken from the foundation of the institution of the nes eum
    Sabbath, for man was made before the institution of the quondam,
    Sabbath; therefore man was not made for the Sabbath, rerum
    but the Sabbath for man; that is, it was instituted for the omnium
    use and profit of man; but two wayes it was instituted conditorem
    for man, 1. For his body, Deut. 5.14.21. 2. For the agnoverat,
    spirituall edification of his soule, Exod. 31.13. Ezek. dum ejus
    20.1. Gen. 2.2. the sence therefore is, the externall jussu aquae
    observation of it is not to be required, neither with the sisterentur.
    hurt nor destruction of man. Novarinus.

    Cloven, or
    rent,

    Chemnit.

    [...] Ille
    sanctus,
    sclicet per
    eminentiam à
    Lap. Exod.
    38.36.
    Rainold. de
    lib. Apoc. Be‐
    za in loc.

    Daemones
    compescit,
    licet vera
    dicentes, ne
    testes natura
    mendaces
    approbaret.
    Novarinus.
    He threw him
    CHAP. III. in the midst]
    This shewes
    Vers. 4. IS it lawfull to do good on the Sabbath dayes,
    his rage and
    or to do evil] In the necessitie of my neighbour there is
    fury. He tare
    no middle to be held between doing good and doing
    him] That is,
    evill: not to doe good when an occasion being offered
    there were
    thou maist, and necessity requiring thou oughtst, is the
    such
    same as to do evill, and therefore Christ onely makes a
    grievous
    division of two members; to do good or to do evill, for
    convulsions
    the omission of doing good is referred to evill deedes,
    in his body,
    especially where there is danger in omission. Chemnit.
    as if one
    limme had
    Vers. 5. Being grieved for the hardnesse of their hearts]
    been pulled
    It is an excellent description which onely Marke hath in
    from another.
    this place, the anger of Christ was mixed with his com‐
    miseration for the hardnesse of their hearts; [...], the
    praeposition [...] shewes, that it is to be referred to his Vide Bezam.

    looking about with anger, with which his griefe was [...] Graecis

    mingled; Christ was sad that men exercised in the law recte dicitur

    of God were so grossely blinded, but because malice quicquid visi‐

    blinded them, he was also angry as well as sorrowfull. bus se

    Calvin. subtrahit.
    Lxx. in Ioel.
    Vers. 26. And the Pharisees went forth, and straight 2.10. Grotius
    way tooke counsell with the Herodians against
    [Page]
    him, how they might destroy him] By which the Drus. in
    preposterous religion of Hypocrites is declared; for Paralel. Sac.
    those that were so greatly angry that Christ healed on Achimeleco
    the Sabbath day, and with his word onely, and a nomen fuisse
    miserable man: they themselves presently in the same Abiathari, &
    Sabbath, are not afraid to take bloudy counsels against Abiathari ejus
    an innocent person, and doing well, and that with the filio vicissim
    enemies of the people of God. nomen
    The Herodians were a sect of people who said Herod Achimelecho,
    was the Messias, because by the decree of the nondum
    Romane Senate, when the Scepter departed from video
    Judah, he was declared King. probatum.
    Grotius. Vide
    Vers. 10. and 11. The Evangelists comprehend under plura. ibid. &
    two generall heads, the Miracles which Christ there Bezam
    shewed, viz. healing of the weake, and casting out the
    Devils. And that therefore, because in these two things Chemnit in
    consists the office of Christ. 1. Hee bruiseth the Harm.
    Serpents head. 2. Hee frees men from the power of the Evang.
    Devill. Marke notes that peculiar thing in this place, that
    when Christ had healed many by his word and by Simili sensu
    touching them, the rest of the company tooke so great ait August. si
    confidence from thence, that they did not doubt of famentem
    being healed, although he neither spake to them nor non pavisti
    touched them, so they might touch Christ. Chemnit. occidisti, quia
    permisisti
    Vers. 10. As many as had plagues] Marke calls
    eum fame
    diseases here plagues or stroakes, that Hee might
    emori. à
    shew that diseases are divine punishments of sinne,
    Lapide.
    and sent by God. 2. That hee might signifie greater and
    Chemnit.
    more cruell diseases. Psal. 89.33. Chemnit.
    Docet exem‐
    plo suo
    Vers. 13. And he goeth up into a Mountaine] As he was
    Chrìstus ita
    wont, as oft as he purposed to pray to his Father more
    irascendum
    earnestly. So he gave an example to his, that they
    peccatis, ut
    should alwayes begin imposition of hands with prayers,
    simul
    which the Apostles followed, Act. 1.24. and 14.23.
    peccantium
    Vers 16. Foure names of the Apostles are Greek, nos misereat.
    Peter, Andrew, Philip and Bartholomew, Cephas is a Grotius.
    Chaldee word, the rest are Hebrew, Simon]
    [Page]
    Hearing, obeying. Iacobus] Supplanting. Iohn] Dr. Taylor of
    Gracious. Iudas] Confessing, celebrating. Matthew] the Life and
    Given, who was therefore called Levi, quasi adhaerens Death of
    Domino, as it were adhearing to the Lord. Thaddaeus] Christ. 3d.
    As it were pappie, quasi mammosus, a pap in Syriacke Parr.
    is called Thad. Lebbaeus] Corculum, a little heart, à Peculiaris
    corde derivatum. Drusius. quaedam
    inter Iudaeos
    Vers. 17. He named them Boanerges, which is, the fuit secta
    sonnes of thunder] This name saith Ierome was given Herodianoru
    them, because they were taken with Christ into the m, qui nihil
    Mountaine, where he was transfigured, to heare the admodum à
    voyce of the Father out of the Cloud, testifying of his Iudaeis
    Son, whose voice seemed to the people to be thunder, differrent,
    as appeares by the 12. of Iohn 29. Some think they maximè
    were so called, because they were more vehement and quidem à
    terrible in their preaching, than the rest of the Apostles. Pharisaeis,
    See Rev. 4.5. Heb. 12.26. so Brugensis and others. quibus
    aliquoties in
    Christ in imposing of this name, seemes to have sacra
    respect to the second of Haggai 7. saith Grotius. Evangelistaru
    m historia
    conjunguntur:
    nisi quod
    Herodem
    magnum pro
    Christo co‐
    lerent. Dilh.
    Electa. l. 1. c.
    14.

    Chemnit.
    Vide Canin.
    loc. Novi
    Testam.
    Boanerges]
    CHAP. IV. In Syriack,
    benaì
    Verse 9. HEE that hath eares to heare, let him heare] A regeschi, that
    forme of speech to stirre up attention, as v. 23. Matth. is sonnes of
    11.15. and 13.9. and 43. Mark. 7.16. Luke 8.8. and a noise▪
    14.35. because they
    were with a
    Vers. 11. Vnto them that are without, all these things
    loud voyce to
    are done in parables] By which hee not onely
    preach the
    understands those, who through their whole life are
    Gospell. Pa‐
    altogether strangers from the kingdome of God, as the
    sor. Tonare
    wild barbarous Gentiles, who were from their child-
    eos dicimus,
    hood given to idolatry, but also all those, who for a time
    qui orationis
    were the children of the kingdome, but by their owne
    &
    impiety deserved to be divorced and cast out of the
    eloquentiae
    kingdome.
    vi maximè
    pollent: igitur
    Vers. 22. There is nothing bid] viz. In our hearts though
    vim sermonis
    never so closely, which shall not be manifested] viz. by
    duorum
    the power of the word most plainely.
    fratrum ut
    Vers. 24. With what measure you mete, it shall be efferret
    measured to you] With what measure you mete to God Christus, eos
    in duty, God will mete to you in grace. Cant. 1.3. tonitrui filios
    appellavit.
    Vers. 25. For he that hath, to him shall be given] That Novarinus.
    is, He that heares as he ought to heare, every time that Vide de Dieu,
    hee heares, he growes something more rich, he gaines à Lapide. &
    some more saving knowledge. Cheitonaeum
    de Graeco-
    Vers. 26. So is the kingdom of God, as if a man should barb. N. T.
    cast seed into the ground] Although this similitude
    tends to the same purpose that the two former, yet Chemnit.
    Christ seemes purposely to direct his speech to the
    Ministers of the word, lest they should more negligently
    Prout homi‐
    follow their calling, because the fruit of their labour doth
    nes prima &
    not presently appeare, therefore he propounds the
    maximè
    Husbandmen to them to imitate, who cast their seed
    necessaria
    into the ground with a hope of mowing, neither are
    pietatis
    anxiously disquieted, but go to bed and rise, that is
    monita grato
    after their manner, are intent upon their daily labour,
    & fideli animo
    and refresh themselves with rest in the night, till at the
    accipiunt, ita
    length the Corne grow ripe. Calvin.
    se in eos
    magis
    Vers. 38. Master, carest thou not that we perish] The
    magisque
    Disciples were too much fixed on their Masters carnall
    effundìt
    presence; here they do not simply pray but expostulate
    divina
    with Christ; Luke notes their confused trembling,
    largitus.
    Master, Master, we perish.
    Grotius.
    Vers. 39. And said unto the Sea, peace, be still]
    [Page]
    The Greek is more emphaticall, he put a bridle Sator non est
    on the mouth of the Sea, or haltered it, that it might hic quivis
    rage no more; it is used, 1 Cor. 9.9. praeco
    veritatis, sed
    Vers. 40. How is it that ye have no faith] That they ipse primus
    entreated him to help them it was rather a testimony of ejus sator
    their faith, if relying on the confidence of his divine Christus,
    power, they had quietly and without so great feare Mat. 13.37.
    hoped for that help which they begd. Nam & hic
    qui sevit
    dicitur
    missurus in
    agrum
    messores,
    infra 29. Is
    autem haud
    dubie est
    Christus.

    CHAP. V. Matth. 13.39,


    40, 41.

    Verse 2. IMmediately there met him out of the tombes a Grotius.

    man with an uncleane spirit] Mat. 8.28. speakes of two,


    but Marke and Luke make mention but of one, yet they [...] of [...],

    affirme not that it was one alone, and therefore are not fraenum.

    contrary to Matthew. They mention only one, either Addidum

    because this was the more famous of the two, by the augmentum

    cure of whom the fame of Christ spred the farther, or verbo (ut alij

    because he only being cured would follow Christ, and notavere)

    being sent by him extolled him highly. celerem


    obedientiam
    Vers. 5. And alwaies night day and he was in the significat
    mountaines, and in the tombes] The Jews did not bury atque
    theirs in the Cities, lest they should be defiled by them, perfectam;
    but out of the City in fields, and especially in desart quasi diceret:
    parts, where almost every family had his Sepulcre cut Statim
    out in some rock. penitùsque
    obmutesce.
    Vers. 7. What have I to do with thee] For indeed Christ Brugensis,
    and the Devill differ in nature, studies, and actions. Novarinus in
    loc.
    I adjure thee by God] Who by his just judgement hath
    suffered me to be in these men for their sin, do not
    Calvin.
    torment, nor expell me out of this Country. It was a
    great torment to the devill to cease from tormenting the
    Jansen. Con‐
    man whom [...]e had possessed, saith Novarinus.
    cord. Evang.

    Vers. 9. And he asked him, what is thy name] He askes


    not as if he were ignorant, but that from the devils [...]ansen

    answer, the multitude of the devils, dwelling in him, concord.

    might be discovered to those that were present, that so Evang.


    they might perceive the cause of that strange cruelty
    described, and the greatnesse of the miracle, in which by Christs
    power the man was afterward free from so great a
    Polyc. Lyser.
    number of devils, and might know that Christs power
    Vide Bezam.
    was greater than that of many devills joyned together.

    A Legion was a terme among the Romans for Jansen.

    Souldiers, as we say a Regiment, it was 6666. saith


    Hesychius.

    Vers. 10. He would not send them away out of the country]Because
    (saith Cajetane) they have severall regions where they most haunt,
    and they that are in such a region are loath to be put
    Amare viden‐
    out of it, but would faine keep their place.
    tur regiones
    illas prae
    Vers. 11. Now there were there nigh unto the
    aliis, in
    mountaines a great heard of Swine feeding] Luke saith,
    quibus more
    this heard was in the mountaine. Austen saith, this
    [...] hominum
    heard of Swine was so great, that some of it was neere
    propter
    the mountaine in the fields, some in the mountaine, or
    longam
    they were in the lower part of the mountaine which
    consuetudine
    began to spread into the fields.
    m,
    Vers. 15. And cloathed] Ingenuous modestie; whom perspectiores
    formerly the furies of the Devill had deprived of habene, ac
    cloathes, he fits now cloathed, and in his right mind; not ubi major est
    only indued with a right mind, and carrying himself eis nocendi
    modesty, which are the usuall significations of this occasio &
    word, but also rightly judging of the Doctrine and spes.
    miracles of Christ, for it is evident out of Zenophon that Brugensis.
    this also is the use of this word.
    Jansen.
    Vers. 30. And Jesus immediately knowing in [Page] Intelligi
    himself that vertue had gone out of him, turned him potest grex
    about in the presse, and said, who touched my ille tum fuisse
    cloathes] Christ would have this miracle discovered; in parte
    First, In relation to the woman: 1. To prevent a montis
    temptation which might have fastened upon her inferior [...].
    afterward, if she had not sought to Christ, and returned Grotius.
    thanks to him for this cure. 2. To maintaine his farther
    grace to her, he commends her faith, bids her go in peace. 3. That
    he might cure some infirmity in her. Secondly, In regard of himself: 1.
    To glorifie his divine knowledge, that he is able to discover so secret
    a thing. 2. His divine power, that by this touch only he was able to
    cure so deep and difficult a disease. 3. For the confirmation of their
    faith that were about him, and likewise to assure Iairus that he would
    recover his daughter.

    Vers. 33. And fell down before him] Those that prayed fervently were
    wont to fall upon their knees. Act. 7.60. This was used, not only by
    the Christians, but by heathens. It was a signe of
    Dilsher.
    humility with both, but the Heathens intimate something
    Elect. l. 2. c.
    more when they fall upon their knees: They thinke that
    23. Genua
    those who would obtaine mercy should fall upon their
    misericordiae
    knees, because the knees were consecrated to mercy.
    consignavit
    antiquitas,
    Vers. 37. He suffered no man to follow him] Either
    quod ea
    because they were unworthy to be witnesses to the
    supplices att
    miracle he hindered them from comming in, or because
    ingant, ad
    he would not have the miracle overwhelmed with the
    haec manus
    company clamouring about him. Calvin.
    tendant. Id.
    Vers. 40. When he had put them all out] He tooke so ib.
    many witnesses as sufficed for proving the thing, to
    admit more might have a shew of ostentation.

    Vers. 42. Were astonished with a great astonishment] An ecstasie is


    taken for a peremptory sequestration from thoughts and dealings
    with the world, for the ravishment of the mind by contemplation of
    truths revealed to it. Acts 10.10. and 22.17. It is taken
    Sarson on 1
    here, and Luke 5.26. for astonishment through
    Tim. 1.15.
    admiration.
    Obstupuerunt

    CHAP. VI. stupore


    magno] hoc

    Verse 3. IS not this the Carpen [...]r] or that Carpenter. est, rei

    The Greeke word [...] is a generall word, rendred novitate ita

    Faber; and it is questioned by some whether should be perculsi

    meant by it Faber serrarius, or Faber lignarius, a Smith, fuerunt, ut

    or a Carpenter. Hilary and Ambrose thinke Christ was a prae

    Smith; The common opinion is, that he was a admiratione

    Carpenter; Some hold that the Greeke word is so taken quasi in

    when it is put absolutely and without addition, besides sluporem

    the Arabick version is for that, and [...], a chiefe builder, quend [...]m

    comes from [...], princeps, and [...], faber. Hence Christ mentis

    in his preaching (saith à Lapide) drew similitudes from conjecti

    the yoake, Mat. 11.29. and plow, Luk. 9.62. fuerint. Polyc.
    Lyser.
    Vers. 7. And he called unto him the Twelve, and began
    to send them forth two by two] Our Saviour sent out his [...] faber ille.
    twelve Apostles two by two, and so the seventy
    Disciples two and two before him, Luk. 10.1. both to Iustin.
    make the message of more authority, the things being antiquissimus
    confirmed by the testimony of two witnesses, and for scriptor,
    the mutuall comfort and aide which they might have of disertè
    each other, both in their journey and business. See testatur
    Mat. 10.1. Christum
    antequam
    And gave them power over uncleane spirits] Christ munus illud
    furnished his Embassadours with the gift of miracles, suum exer‐
    which was to them in stead of publique testimony, or ceret, fabrum
    (as they speake commonly) in stead of letters of fuisse lignari‐
    credence. um, & aratra
    ac juga
    Vers. 8. See Mat. 10.10. God would in this first
    caeteraque
    embassage give them a manifest document of the
    ejusmodi
    divine providence. fabricasse.
    Beza in loc.
    Vers. 13. And annointed with oyle many that were
    sicke, and healed them] Whence the Papists would Binos
    ground their extreme unction, which they hold to be Apostolos
    such a Sacrament of the Church, as is here insinuated mittit, non
    by Marke. But first, the Evangelist saith not, that the solum ob
    Apostles annointed those who were in the pangs of concordiam
    death, upon this opinion, that in that Unction they might & unitatem,
    have the last and firmest savegard against Sin, the sed ut
    Devill, and Death, but only describes the gift of healing, promptiores
    the power of which the Lord said he had granted them fierent, &
    for that Embassage in the former Chapter. Secondly, alter alteri
    The Evangelist doth not prescribe that such an exemplo
    annointing with oile ought to be made and kept in all esset,
    the Church of the New Testament alwaies even to the ferventiorque
    end of the world, but describes the gift of healing, alterius
    which, as also other gifts of miracles, was temporall, alacritate
    and ceased after the Gospell was propagated through alter
    the whole world. Thirdly, We read not that the Apostles redderetur.
    annointed them of which they might probably presume Novarinus.
    that they would presently dye, but they
    annointed those sicke lest they should then dye [Page] Chemnit.
    with that weakeness. Fourthly, We read here nothing of
    the command of Christ, nor of the fact of the Apostles, Chemnit.
    that the oyle of that unction ought first by expresse Har. Vide
    words to be consecrated and exorcised. Fifthly, Neither Cornel. à
    do we read, that it was either commanded by Christ, or Lap.
    that the Apostles practised it, viz. the annointing of the
    Organs of the Senses. Sixthly. There is no Letter or Syllable of a
    certaine forme of words, as is usuall in Popery. Seventhly, Marke
    doth not say, that the end and effect of this unction was, that their
    sins might be blotted out, and the snares of the Devill avoided in
    those that were about to dye, but that by this externall symbole,
    which then was usuall among the orientall people, the gift of
    corporall healing might be administred.

    Vers. 21. When a convenient day was come] Not in respect of God,
    to whom it so seemed comely to make the birth day of a wicked King
    lamentable by the death of a most holy man, but in respect of Herod
    and Herodias, who found not a fitter time of acting the murder long
    conceived and revolved within their minds.

    Vers. 46. And when he had sent them away] The Greeke word [...]
    doth not signifie simply to dismisse or send away, but
    Novarinus.
    with tokens of singular good will, as we take our leave
    Lucas
    of, and wish well to our friends departing from us: So
    Burgensis.
    this word is used, Luk. 9.61. Acts 18.21. 2 Cor. 2.13.
    CHAP. VII.
    Verse 3. WAsh their hands oft] Or diligently, in the
    Vide
    Originall, with the fist. Theophylact, usque ad cubitum,
    Cameron
    up to the elbow. Holding] That is, studiously and with all
    myr. evang.
    their strength holding, as the Greeke word signifies,
    & Grot
    [...].
    Sedulo &
    accuratè,
    Vers. 4. And when they come from the market, except
    Causaub.
    they wash, they eate not] The market where they often
    Syriac,
    happened to converse with sinners, and feared lest by
    curiosè.
    the touch of profane men and heathens they should
    Vulgata
    contract impurity. Also washing their hands they tooke
    versio habet
    heed of keeping their ring on their fingers, lest any filth
    crebro, quam
    should lye under it, whence all their washing would be
    voculam
    vaine. So they thought that their cups would be
    etiam
    prophane unlesse they were first washed, for it might
    Erasmus
    come to passe that a dead flie might defile them; if any
    retinuit; & qui
    one rose from the bed not besprinkled with water, they
    Turcis
    thought him prophane, since it might happen that a flea
    conversati
    was killed in it, from which he might be defiled. But all
    sunt, illi
    those things were taken out of Numb. 19.20. and Levit.
    norunt, ipsos
    14.7. and 16.19. The Pharisees added these traditions
    mane preces
    or cautions to this Law, by which they tooke heed lest
    suas non
    the Precepts of God should be violated on the sudden.
    prius recitare,
    Christ reprehends two things in the Jewish traditions: 1.
    quam manus
    That they obtruded outward cleannesse on God,
    cubito tenus
    instead of the purity of the heart. 2. That they made the
    lavarint. Hoc
    worship of God out of their humane Traditions. See
    à Judaeis
    Grotius.
    mutuati sunt.
    Vers. 7. In vaine do they worship mee, teaching [Page] Polyc. Lyser.
    for doctrines the commandements of men] In vaine, Exponunt
    either because they attaine not the end and fruit of iterum atque
    divine worship, or because the worship it selfe of it iterum
    selfe was vaine and frivolous. Polyc. Lyser. laverint,
    metaphora
    Vers. 8. Laying aside the Commandement of God, yee ducta à
    hold the tradition of men] They preferred their humane pugilibus qui
    traditions before the divine precepts, and were so taken iteratis
    with them, that they neglected, yea made void, the pugnis
    other. decertant,
    etsi possit
    Vers. 11. If a man shall say to his Father or his Mother locus ille
    it is Corban] As if he should say, I have given to the accipi de
    treasury, therefore looke for no duty from mee, this Iudaeis, qui
    word is the Jews solemne oath. Mr. Hildersam. pugno
    manum
    The Scribes and Pharisees taught, that Parents might
    lavando
    be freely neglected, if the children had either
    fricarent.
    consecrated any thing to holy uses, or had vowed that
    Drus. Prov.
    they would not helpe their Parents. See Dr. Rainolds
    Clas. 2. lib. 4.
    his conference with Hart. c. 7.
    Quidam

    The Syriacke hath Corbani, the Evangelist seemes vertunt [...]

    therefore to have retained the Hebrew word, because certatim,

    the Jews were wont commonly to use it for the forme quasi dicas,

    either of a vow or an oath. pugilatim


    metaphora à
    Vers. 17. His Disciples asked him concerning the pugilibus
    Parable] Matthew saith that Peter askt him, Marke his sumpta, ut
    Disciples, that he would explaine this Parable unto lavandi
    them. Therefore either Peter in the name of the rest summum
    asked him, and after the rest of the Disciples also in the studium ac
    house asked him. veluti
    eertamen
    Christ answer sheweth that his Disciples asked him, for significetur.
    not onely Peters ignorance, but the ignorance of them
    all is blamed by him. Novarinus in
    loc.
    Vers. 18. Are yee so without understanding also] Which
    words here are very emphatically put, in respect of the Down. Diat.
    Apostles, as if he should say, what you whom I have de Antich.
    had so long time with mee, to whom I have familiarly parte prima.
    imparted the light of my doctrine, which I have made l. 3. c. 6.
    partakers of all the secrets which I have received from
    my Father, which I have made Doctors of the whole Lucas
    world, and have long since often instructed, in what Brugensis
    things the true purity of man consisted, that you ought Comment. in
    to understand my doctrine before others, yet are you so 4 or
    rude and unskilfull, that you do not understand those Evangelia.
    things which are most plainely spoken? Gorban
    donum sive
    Do ye not perceive, that whatsoever thing from without
    munus,
    entreth into the man, it cannot defile him] The words
    propriè quod
    are to be understood according to the subject matter,
    Deo offertur.
    the matter of which Christ treates in the present, is not
    Drusius De
    properly meates considered in and by themselvs, but
    Tribus Sectis
    the use of them, whether they ought to be taken with
    Iudaeorum.
    washt or unwasht hands. Besides Christ here speakes
    Vide plura
    not of Leviticall impurity, but of cleannesse before God,
    ibid. Vide
    which are most different among themselves.
    Dilher Eclog.
    Sac. Dictum.
    Vers. 21. From within, out of the heart of men, proceed
    11.
    evill thoughts, adulteries, fornications, murthers] That is
    the heart corrupted with originall sinne, as if the heart,
    that is, the whole, were in a manner nothing else but Polyc. Lyser.

    sinne.
    Calvin.
    Vers. 22. Pride and folly are against the first
    Commandement, blasphemies against the second and Polyc. Lyser.
    third, by which men reproach the word or name of God,
    of sinnes against the fifth Commandement he spake Id. ib.
    before, and here are murders against the sixth,
    adultery and fornication against the seventh, thefts and
    covetousnesse against the eighth, guile against the ninth, evill
    thoughts against the tenth. See Grotius.

    An evill eye] That is, envy, as Rom. 1.29. or niggardlinesse, or both.

    Vers. 33. and 34. By sprinkling spittle on his tongue, he would note
    that the faculty of speaking was derived from him alone, by putting
    his finger into their eares, he taught that it was his
    Saepe
    proper gift to boare as it were the deafe eares, for there
    Christus
    is no need to flie to other allegories, that he removed
    externo ali‐
    the deafe man aside from the multitude, he did it partly
    quo signo
    for that purpose, that he might cause the glory of his
    inas‐
    truth to appeare a farre off to rude and not yet fit
    pectabilem
    witnesses, partly that He might more freely and
    efficaciam
    fervently poure out his prayers; that he looked up to
    velut
    heaven and sighed, it was a signe of his [Page]
    spectandam
    vehement affection, whence we may perceive how
    exhibebat, ita
    singular his affection is toward men in whose miseries
    digitis in
    he condoled. Calvin.
    aures imissis
    irrigataque
    Ephphata] The Evangelist retained the Syriacke word,
    lingua
    that he might shew how easie it was for Christ to heale
    Testatum
    this wretched man, as he who using a familiar and or‐
    fecit eum
    dinary word, perfectly restored him; but it is in the
    esse cujus vi
    Imperative Moode, be thou opened, for all things are
    clausi
    done at the command of this Lord.
    meatus quasi
    perterebraren
    tur, & lingua
    palato
    adhae‐
    rescens
    motum
    recuperaret.

    CHAP. VIII. Grotius.

    Vers. 2. AND have nothing to eate] It is very Polyc. Lyser.

    observable, that our Saviour had a continuall care, that Vox Syriaca:

    none who followed him should want. quae


    Hebraicis
    Vers. 15. Beware of the leaven of the Pharisees, and of literis scribi‐
    the leaven of Herod] Erroneous corrupt doctrine is like tur Ethpatahh
    Leaven. 1. In regard of the commonnesse. 2. In regard Piscat. Vide
    of the quantitie, little. 3. In regard of the quality, like, as Canin. loc.
    that to dough. 4. In regard of its spreading property. 5. Nov. Test.
    In regard of the effects, Leaven. 1. Sowreth. 2. Vox Syriaca
    Heareth. 3. Swelleth. sive Syro-
    Chaldaica
    Vers. 25. He was restored] This word notes such a est, deducta
    restoring as is not inferiour to the first integrety, for so it à radice
    is used, Exod. 4.7. Gen. 29.3. and 40.21. Ier. 15.19. communi
    and 5.19. Therefore the third of the Act. 21. The last Hebraeis
    day is called the day of restitution of all things. Syris & Chal‐
    daeis, Patah.
    And saw every man clearly] The Greek word rendred sine petah.
    clearly, is a compound word, and signifies a farre of Brugensis.
    and clearly.
    Mr. Clarke in
    Vers. 31. And after three dayes rise againe] Matthew
    loc.
    saith the Son of man must bee raised againe the third
    day, Marke that he must rise againe after three dayes.
    Here Interpreters much trouble themselves, wherefore Polyc. Lyser.

    Marke should say after three dayes, especially


    because the history of the resurrection shewes, that it [...]

    cannot be extended beyond the third day. It agrees with componitur

    the Hebrew Michzeb, which according to the Rabbines ex [...]

    notes the extremitie either of the beginning, or end. eminus & [...]
    Deut. 14.28. Not after three yeares, but it signifieth in quod lucem
    every third yeare, in which a peculiar tithe was to be ac
    gathered. There are like examples in prophane splendorem
    Authours, in Lucian, Euripides, Homer, from all which it significat:
    is evident that Marke doth not differ from the rest of the quare vim
    Evangelists in sense, though he use a different phrase. vocis ut
    exprimant
    Vers. 37. What shall a man give in exchange for his quidam,
    soule] The meaning indeed is, that nothing in the world duobus
    can answer the worth of it. latinis verbis
    adhibitis
    Vers. 38. In this adulterous and sinfull generation] interpretantur
    adulterous] Not such as are borne in adultery, they are eminus &
    generatio adulterina rather than adultera, rather such dilucide.
    as were given to adultery themselves, and Spirituall Lucas
    Adulterers. Iames. 4.4. Brugensis.

    Sinfull] That is, notoriously sinfull, as Mary Magdalen is


    Polyc. Lyser.
    called a sinner.
    Vide Bezam,
    & Grotium in
    loc.
    CHAP. IX.
    Vers. 1. AND he said unto them] to Peter, Iames, and Iohn.

    There be some of them stand here here, which shall not taste of
    death, till they have seene the kingdome of God come with power]
    That which some feigne of Iohn is ridiculous, Iohn himself will [Page]
    refute this fabulous opinion, John 21.2, 3. Besides it is
    Calvin.
    folly to refer that in the singular number to John, which
    Christ speakes in the plurall number of some. Polyc.
    Lyser.

    By the comming of Gods kingdom understand the manifestation of


    the heavenly glory which Christ began from his resurrection. Calvin.

    Very many, and those most rightly, understand these words of the
    following glorious transformation, and transfiguration of Christ on the
    Mount: For the three Evangelists immediately annexe
    Polyc. Lyser.
    that as an accomplishment of what Christ here
    promised.

    Vers. 2. And after sixe dayes] Matthew and Marke number sixe
    dayes, Luke eight dayes. Mathew and Marke reckon the sixe whole
    daies which flowed between, Luke comprehends as well that day in
    which Christ spake, as that in which he was transfigu‐
    Calvin. Polyc.
    red. That is, in the seventh day Christ tooke to himself
    Lyser.
    Peter, James, and John, being withdrawn from the
    company of the Apostles, and on the eighth day being
    accompanied with them, he ascended into the Mountaine, prayed,
    and was transfigured before them.

    Vers. 6. They were sore afraid] This Greeke word is used of such a
    feare which makes one withdraw himself from the presence of
    another, of whose company he acknowledgeth himselfe unworthy, as
    Deut. 9.19. It is used, Heb. 12.21. of the terrible vision which God
    shewed upon mount Sinai.

    Vers. 12. Elias verily commeth first and restoreth all things] That is,
    all things which according to the prophecie of Malachy he was to
    restore, Mal. 4.5, 6. By Elias in Malachy is understood John Baptist,
    Luk. 1.17. Mat. 11.14.

    Vers. 13. But I say unto you, that Elias is indeed come] The Jews
    beleeved that Eliah was to be sent before the Messiah began his
    kingdom; Christ confesseth that to be true, and saith, he was already
    come.

    Vers. 18. Teareth him] The Greeke word [...] signifieth to teare and
    rent as the dog doth. This tearing (saith Beza) is to be referred to the
    inward griefe of the bowels, because the Spirit invading him (as it
    happens in the Cholick) he was troubled as much as if he had
    indeed perceived his bowels to be torne asunder.

    Vers. 24. I beleeve, help thou mine unbeliefe] There is faith and
    unbelife in the soule, at one time, in one action, upon one subject.
    Mr. Perkins.

    Vers. 31. The Son of man of man is delivered] [...], Using the present
    tense, he signifies that the thing shall be shortly, for Christ did so
    hasten to death, and so seriously think of it, that it might seeme
    present to him, which was to come. Novarinus. Epiphanius saith,
    Christ called himselfe the Son of man, that he might shew that he is
    that Person which the Prophets foretold should take the nature of
    man, and amongst them Daniel by name calls him the Son of man.

    Vers. 37. Whosoever shall receive one of such children in my name]


    Christ respects the childish quality, not the individuum. Polyc. Lyser.
    Vers. 43. The fire that shall never be quenched] O that word never
    (said a poore despairing creature on his death bed) breakes my
    heart.

    Vers. 44. Esay 66. ult. Marke addeth thrice, Where the worme dyeth
    not, and the fire is not quenched. By which words
    Wormes and
    metaphorically the twofold punishment in hell, one of
    fire use to
    the body, another of the soule is thought to be noted,
    make an end
    saith Polycarpus Lyserus.
    of other
    things.
    By the worme is declared the continuall remorse of
    conscience, and the dayly meditation of the sins
    committed: By fire, a sensible punishment, and most exquisite
    torments in the body. So Lyserus.

    Rather by these two is meant the poena sensus in hell, the privation
    of all good is commonly called poena damni, the punishment of
    losse, this is one part of hell torments, The everlasting absence of all
    good from God or the Creatures. The second part is a presence of
    all evill, comprehended here under the worme that dyeth not, and the
    fire that is not quenched. The worme is the Spirit of God by the
    coactive power of the Law holding a mans sins before his eyes,
    filling him with self convictions, and perfect feare and despaire for
    ever; the furious reflection of the soule upon it self for all its neg‐
    lected opportunities, and the irrecoverable misery it is in. The fire is
    the wrath of the great God, let in upon the whole soule to eternity,
    but especially on the conscience, Heb. 12. ult. The fire is the
    essentiall part, the worme but the accidentall.

    From Carkasses slaine in battell and putrifying, wormes are [Page]


    begotten, but the carkasses of the wicked shall not be consumed,
    their worme dies not, he seemes to have respect to the fire whereby
    the children were consecrated to Moloch, and to the Sepulcres and
    carkasses which are wont to swarme with wormes; as if he should
    say, the hell where the wicked are everlastingly tormented, shall not
    have fire or wormes which soon faile, as those without
    Rivetus ex
    Jerusalem, Jer. 19. but which continue and torment for
    Sanctio. The
    ever.
    valley of
    Hinnom.
    Vers. 49. Every one shall be salted with fire] In the Old
    Testament the force and efficacy of the Holy Ghost is
    compared to fire, Esay 6.6, 7. and 4.4. to which there
    Vide Cappelli
    seemes to be an allusion, Mat. 3.11. So here to be
    Spicilegium.
    salted with fire, as by the force and efficacy of the Holy
    Notū illud
    Ghost, he is preserved from the corruption of this world,
    quod ex
    and by sanctity of life he is sweet and pleasing unto
    Cleanthe
    God.
    Varro dixit:
    animam
    suillo pecori
    pro sale
    datam ne
    putisceret: Et
    hujus rei
    causa salem
    in sacris
    Hebraeorum
    usitatum
    notavit
    doctissimus
    Abarbaniel.
    Mos hic ut &
    alij ad gentes
    quoque
    manavit.
    Grotius.
    CHAP. X.
    Verse 1. THe people resort unto him againe] That he repeates the
    word [...], againe, twice, we may thence collect, that he dismissed
    those former Companies healed by him, and that afterward another
    new Company met together, and came to him.
    Polyc. Lyser.

    As he was wont, be taught them againe] This is a


    laudable custome, for one to use to do those things which belong to
    his calling according to the will of God.
    Polyc. Lyser.

    Vers. 3. What did Moses command you] He asked, not


    as if he had been ignorant of Moses his Doctrine, but that he might
    shew himself to be in no wise a contemner of the Law.

    Vers. 14. Suffer the little children to come unto me] Not such as were
    like to children, for he took them up into his armes.

    For of such is the kingdome of God] He meanes not the kingdom of


    glory, but the visible Church of God, it is constituted of such; no child
    by nature is a Church member, but by vertue of the Covenant made
    with his Parents. Ephes. 2.12.

    Vers. 17. There came one running, and kneeled to him] Which
    seemes to shew his zeale and humility; his compellation, good
    Master. His errand, or the matter of his question, What shall I do to
    have eternall life?

    Vers. 18. There is no man good but one, that is God] That is, simply,
    absolutely, essentially, and of himselfe such. Christ neither denies
    himself to be God, nor to be good, yet he received not the epithete of
    good from this man; as if he should say, because thou thinkest me to
    be a meere man, thou oughtest deservedly to abstaine from calling
    me good, since God only is to be called good, and if there be any
    good found with men they receive it from God alone.

    Vers. 21. Loved him] With compassion, not approbation of his


    avarice. Chrysostome, Jerome. The Greeke word
    Ex usu vocis
    signifieth friendly to speake to, and deale gently with
    [...] apud Lxx
    one, so the LXX use it, 2 Chron. 18.2.
    interpretes
    videtur nobis
    Chrysostome saith, that he was covetous; Jerome, that
    majorem
    he came to tempt Christ.
    lucem hoc
    Sell whatsoever thou hast, and give to the poore] That loco ad ferri
    commandement was not ordinary, but speciall, posse. Ibi
    belonging to the young man; it was a commandement enim non
    of triall given to him only, and the reason of it was semper pro
    peculiar to him, viz. to shew him his corruption, diligere, sed
    confidence in his riches, and to discover his hypocrisie. & pro amicis
    blandisque
    Vers. 22. Went away grieved] Lowring, a metaphor verbis
    taken from the lowring of the heavens on a wet compellare &
    morning. laudare
    sumitur. Vt
    Vers. 24. Children] Thereby reproving their Cant. 1.14. 2
    weakenesse of understanding. Paral. 18.2.
    Psal. 78.37.
    Vers. 29. For my sake and the Gospell] Matthew saith,
    Similiter ego
    for my sake, Luke, for the kingdom of God. The sense
    & hoc loco
    amongst all the three is the same, for it is Christ who
    intelligo,
    brought the Gospell out of his Fathers bosome, and by
    servatorum
    that restores the kingdome of God, whence these
    nostrum,
    three, Christ, the Gospell, and the kingdome of God,
    audita
    cannot be separated one from another. Polyc. Lyser.
    juvenis
    jactantia, qui
    Vers. 30. He shall receive an hundred fold] eminenter,
    se universam
    not formaliter, not a hundred Fathers, but he shall have
    legem
    that in God which all the Creatures would be to him if observasse
    they were multiplyed a hundred times; wife here is left gloriaretur,
    out in the repetition; See 1 Cor. 12.28. noluisse eum
    apertè
    With persecutions] Christ doth not promise persecution mendacij
    (which would be absurd) but saith it shall be, that in the arguere,
    midst even of persecutions they shall be more happy a severisque
    hundred fold than ever before, who preferred Christ verbis
    before all the commodities of this life. objurgare,
    sed
    Marke addes this (saith Grotius) lest we should thinke adblanditus
    that temporall felicity was promised us. Solatitia est ei,
    promittuntur, non delitiae. laudavit eum
    ac studium
    Vers. 49. Be of good comfort, rise, he calleth thee]
    quod legi
    Whence it appeares that he was troubled in his mind,
    servandae
    peradventure because yesterday & now to day some
    impenderat,
    blind persons were healed, he feared lest the patience
    amicisque
    of the Lord should faile in him. Polyc. Lyser.
    eum super

    Vers. 50. He casting away his garment, rose, and came hac re verbis

    to Iesus] From whence we may collect his great desire, compel lavit.

    and the greatnesse of his confidence, he did not simply de Dieu in

    rise but leapt for joy, and that he might come the Marc. 10.

    nimbler to Jesus, he also cast away his cloake, [...]1.

    teaching us, that if at any time we be called of Christ by


    his word, we should hasten to him without any delay. Mr. Perkins.
    Polyc. Lyser.
    [Page]
    Videtur mihi
    Vers. 52. Go thy way] He commands him to go away, [...] ad vultum
    not as if he could not endure him about him; but as he magis quam
    gently dismissed others who received benefits from ad animum
    him, lest they should thinke themselves bound to pertinere,
    service for the benefit received, as Marke 5.34. and quasi dicas
    7.29. fronte nubila.
    Followed Iesus in the way] Going to Jerusalem to Vide Mat.
    beare his Crosse. 16.3. Grotius.

    Perridiculus
    erat Iulianus
    ille Apostata,
    quum hunc
    locum
    exagitans,
    quaereret
    num centum
    etiam uxores
    habituri
    ossent Chri‐
    stiani. Beza
    in loc.

    Polyc. Lyser.

    Polyc. Lyser.

    Quorū salva‐
    bat animas,
    sanabat
    corpora.
    Bernard.
    CHAP XI.
    Vers. 13. SEing a fig tree a farre off having leaves, he came, if haply
    he might find any thing thereon: and when he came to
    Vide Grotium.
    it, he found nothing but leaves; for the time of figs was
    Quis dubitat,
    not yet] The fig-trees in those hot Countryes bore all
    quin ubi
    the yeare, the time of ripening was not yet come,
    Dominus tum
    though Christ meant by the curse of the fig-tree, to
    fuit maturas
    bring in the doctrine vers. 22.23.
    fuisse ficus
    Evangelista
    Vers. 24. What things soever ye desire when yee pray,
    dicat? istam
    believe that ye receive them] Where he shews two
    autem ficum
    principall things required in prayer. 1. An earnest desire
    ideo
    of the grace and blessings we aske. 2. Faith, whereby
    damnatam,
    we believe that God will grant us the things we aske.
    quod
    Perkins.
    dissimilis tum
    In the Greek it is [...], not that ye shall receive them, as coeteris
    some render it, but in the present tense, that yee do spem
    receive them, which hath a great force. It is so certaine dubitantis ac
    that we shall receive what we aske in prayer, that we esurientis,
    seeme to receive it when we aske. Novarinus. secundum
    oeconomiam
    Vers. 30. The baptisme of Iohn was it from heaven] Domini
    That is, from God. Coelum pro Deo poni notius est eluderet aut
    quam ut probari debeat. So, I have sinned against frustraretur?
    heaven, and the Poet saith, ‘Id est, Deo aut Coelicolis. Quem
    —Coelo gratissimus amnis.’ sensum sine
    ulla vocum
    vel levissima
    mutatione,
    invenies, si
    legas, [...] Vbi
    enim erat,

    CHAP. XII. tempus erat


    ficuum, vel,

    Vers. 1. HE began to speake unto them by Parables] A tempestivae

    Parable is a Greek word derived [...] as Ierome notes, acma [...]rae

    because it is likened to another thing, it signifies a erant ficus.

    similitude and comparison, so it is taken, Matth. 24.32. Accentus

    Marke 3.23. It is used for any thing uttered more enim

    obscurely and figuratively, Matth. 15.15. For a proverb, spiritusque

    Luke 4.23. For a type of the Old Testament prefiguring quos, ut

    something in the New Testament. Heb. 9.9. and 11.19. distinctiones

    But properly and strictly it is taken for the artificiall omittebant

    narration of a thing as it were done to signifie another veteres,

    thing, so it is taken here. plerique


    (quod
    Our Saviour used Parables and similitudes. Matth. antiqua
    13.3.24.31.33.41.45. Marke 4.33.34. Christ alwayes docent
    observed this in Parables, (saith Chemnitius) either he exemplaria)
    himselfe interpreted them, or at least in the beginning aut
    or end of the Parable he added some sentence which negligebant,
    is as a key to open the true sense of the Parable, that saepius
    thence the genuine interpretation may be taken. mutatos, non
    est cur
    There are many reasons given why Christ speakes so miretur
    often in similitudes, either because the people of the quispiam;
    East were accustomed of old, to propound their minimè
    doctrine under such representations, as we see in autem qui
    many passages of the Old Testament, or because the antiquos
    divine oracles had foretold that the Messiah should codices vel
    open his mouth in Parables, or because supernaturall obiter
    objects insinuate themselves more easily into the Spirit inspexit.
    and make more lively impressions there, being Heinsius.
    conveighed by those things which are obvious to
    the senses. [Page]
    Drusius.
    Vers. 13. To catch him in his words] In Greeke a
    In a Parable
    metaphore from hunters [...] Sicut scilicet venator
    aliud dicitur
    captat feram. Piscat. Matthew useth another
    aliud intelligi‐
    metaphore from the hunting after birds. Vide Bezam.
    tur.

    Vers. 14. For thou regardest not the person of men] [...]
    Regarding of mens persons is where we more favour Gerh. in

    this man than another, not for difference in the cause Harm.

    but of the person. Evang. In


    Parabolis tria
    I am the God] I am that God, ego sum Deus ille, it is an sunt primo
    emphaticall article, noting an excellent thing and known radix,
    to the common people, as if he should say, that God scopus, viz.
    which appeared to those holy Fathers, and gave them in quem
    certaine promises, making a Covenant of grace with tendit
    them. Piscat. parabola 2.
    Cortex, si‐
    Vers. 29. The first of all the commandements is] The militudo
    first not of order in the Decalogue but by reason of sensibilis
    weight and dignity, because it is the speciall quae adhi‐
    commandement and most momentous. Capell. betur 3. Me‐
    Spicileg. dulla seu
    fructus,
    Vers. 34. Discreetly] The word is significant, as one sensus
    having a reasonable soule, [...], quasi dicas, Habendo
    parabolae
    mentem, id est, cum mente. Piscat. Vide Bezam. mysticus.
    Glassius in
    Vers. 37. And the common people heard him gladly]
    Philol. Sac.
    Libenter, willingly. Beza and the Vulgar. Because that
    which is done with pleasure, is done willingly
    [...] Iucundè
    Vers. 44. Even all her being] When a poore man offers latè, suaviter,
    any thing, hee seemes to offer his soule, or certainely it cum
    is as gratefull to God as if he offered his soule, that is voluptate.
    Haec omnia
    his life. Life is put for foode. [...] all her life, so Luke adverbium
    8.43. istuc
    significat.
    Novarinus.

    Totum victum
    suum. Drus
    [...]us. i. e.
    Totas suat
    facultates è
    quibus
    victitabat.
    Piscat. [...]
    est id quo
    vita
    sustentatur,
    Laxius etiam
    [...] vocantur
    omnia quae
    in usus
    nostros
    possidemus,
    ut Luc. 8.43.
    & 15.2.30.
    Sic &
    Hebraei
    usurpant
    Chaiah. Bene
    autem hoc
    loco arbitror
    à viro rarae
    eruditionis
    Aria Montano
    [...] accipi
    tantum,

    CHAP. XIII. quantum


    quoque die

    Vers. 1. WHat manner of stones] Interrogatio homini

    admirantis, as if he should say, these stones (viz. of the alendo

    Temple) what and how great are they? how faire and sufficit; Nam

    how great. Luke expresly mentions their fairenesse, pauperrimoru

    Marke their greatnesse in the answer of Christ. m hominum


    diurnus
    Vers. 11. Take no thought before hand what ye shall victus
    speake, neither do ye premeditate] Our Saviour quadrante
    forbiddeth his Apostles both to take care, and to take admodum
    thought before hand when they were to appeare before parabatur.
    great persons; both to forecast with themselves what to Grotius.
    speak when they come before them, and to
    [Page]
    forethink how that they shall speak will be taken Piscat.
    when they have spoken it.
    Vide Bezam▪
    Vers. 30. This generation shall not passe] The word
    signifieth the space of an hundred yeares, albeit this Mr. Gataker.
    came to passe before fifty yeares.

    Vers. 32. But of that day and houre knoweth no man, no not the
    Angels which are in heaven, neither the Son, but the Father.] To
    know here is the same with to teach; what soever
    Cameron.
    things he might teach, he did, but it did not agree to his
    myr. Evang.
    office to declare the day of his comming, as 1 Cor. 2.2.
    1. Epiph.
    to know is taken for to teach, as it is commonly said in
    Chry. Bern.
    French, Vn ministre ne doit scavoir que sa Bible. He
    Non sciebat
    knew it not as he was man, or in his state of humiliation
    practicè ut
    he did not precisely know it, although he knew it as he
    pater. 2.
    was God, or he knoweth for himself, although he will
    Greg. He
    not reveale it unto us.
    knew it not in
    persona
    ecclesiae,

    CHAP. XIV. sed sua


    persona. 3. O

    Verse 5. IT might have been sold for more than three [...]ig. Naz.

    hundred pence] Which amounts to above nine pounds, Cyrill, Not as

    seven shillings, and sixe pence of our money. man humana


    scientia, sed
    Mary Magdalene (saith à Lapide) was more liberall in divina
    annointing Christ, than Judas in betraying him. revelatione.
    4. Jerome,
    Vers 8. She is come before hand to annoint my body to Aug. Basil,
    the burying] The Greeke word signifieth to annoint with Theoph. He
    sweet & aromaticall ointments. Kings bodies were did not know
    annointed with pretious oyntments, the piety of Mary to tell them.
    Magdalene perswaded her to annoint Christ with such, Bellarmine
    who was more worthy than all Kings. urgeth this
    place for
    Vers. 21. The Son of man indeed goeth, as it is written equivocation;
    of him] The Greeke word rendred goeth, signifies the Fathers
    properly se subducere, to withdraw himself, Christ used drew not
    the same word, John 8.22. when he spake of his going hence
    to heaven, as if the Crosse was as much desired by mentall
    Christ as heaven it selfe. reservation.

    Vers. 23. When he had given thankes] The Greeke


    Joh. 12.5. Mr
    word is to blesse, which is here taken only to give
    Hildersam.
    thanks, as Luke and Paul interpret it, and Marke also,
    Trecenti
    speaking of the Cup.
    denarij

    Vers. 24. And he said unto them, This is my bloud of faciunt 30.

    the new Testament, which is shed for many] That is, a aureos
    sign and seale of it to all penitent Beleevers. The word Romanos. à
    Testament signifieth properly, the last will of a man, by Lapide.
    which he disposeth of his estate. It is used here to
    signifie the Covenant of God made with mankind in Christ
    concerning the remission of their sins, sanctifying of
    Non est [...],
    their hearts, and saving of their soules for his sake,
    quod est
    which is called a Testament, because it was made
    quocunque
    good, ratified, and confirmed by the death of Jesus
    modo
    Christ; and a new Testament in opposition to the old
    ungere, sed
    Covenant of workes made with Adam, or to the old
    [...], quod est
    Covenant shadowed with Ceremonies unto the Jewes;
    unguentis &
    for God made two Covenants with men, one with Adam
    odoramentis
    in his Innocency, in which he required of him perfect
    ungere.
    obedience to all his Commandements, and promised
    Novarinus, &
    him life everlasting as a reward of his obedience. This
    Brugensis in
    is called the Covenant of works. The other was made
    loc.
    with Adam faln, in Christ, wherein God undertooke to
    give unto Adam for Christs sake the pardon of his sins,
    Novarinus.
    and life eternall notwithstanding his sins, and required
    of him faith in Christ, and repentance for his sins, [Page]
    Est
    consisting in sorrow for them, and carefull
    Testamen‐
    amendment of them. This was delivered to the Fathers
    tum,
    with divers Ceremonies, of the bloud of Bulls and
    Modestino
    Goates, signifying Christs Bloud, and this is called the
    definiente vo‐
    old Covenant. It is delivered to us without shadow, and
    luntatis justa
    sealed by the bloud of Christ, which all those Sacrifices
    sententia, de
    represented, and it is called the new Covenant.
    eo quod quis
    Vers. 33. And began to be sore amazed] That phrase post mortē
    signifieth, not only a begining, but also a proceeding, suam fieri
    Mark. 6.34. and 13.5. Luk. 16.45. Acts 1.1. and 24.2. velit. Heb.
    9.17.
    Sore amazed, or astonished] This word denotes such
    an astonishment as comes from feare, when a man [...] significat
    seeth himself faln on a sudden into some great attonitum
    distresse, out of which he finds no comming out. There esse, pavere,
    is an astonishment of admiration, and another of feare, [...] verò
    this latter is here meant. significatione
    Vers. 36. Abba, Father] This title is given to God twice m auget, ita
    elsewhere also, Rom. 8.15. and Gal. 4.6. ut [...] sit
    animo &
    Father, Father] The one word is Syriack, the other corpore
    Greeke, the latter is added to explaine the former. The perhorrescer
    language of the Jew and Gentile, to signifie, that God e, attonito
    by Christs Crosse was to become the Father, as well of stupore
    the Gentile, as of the Jew. percelli, sicut
    in subitâ
    Vers. 51. Theophylact saith, it is probable that this consternation
    young man was of that house where they did eate the e aut febrium
    Passeover, and there are the same words in accessu fieri
    Euthymius. This conjecture seemes most probable of solet. A
    all, he followed Christ before the Traytour came with medicis
    the Souldiers. It might happen that this young man after vocatur
    he had been in bed might heare something of the horripilatio.
    danger of Christ whom he honoured, and so presently Alardi
    leapt out of bed only covered with a linnen cloath, and Pathologia N.
    began to follow Christ, for it was late at night, and one T.
    of the watches was past.
    Ita & Paulus,
    Vers. 58. We heard him say, I will destroy this Temple]
    Rom. 8.15. &
    Christ indeed said some such words, Joh. 2.19, 21. but
    Gal. 4.6.
    he spake this of the Temple of his body, of which that
    Videntur
    Temple was a type, whereas they maliciously
    Hebraei
    interpreted that he spoke of the Temple in Jerusalem;
    Graeco
    and again they change the words, for Christ said,
    utentes
    destroy this Temple, but these witnesses affirme he
    sermone
    said, I will destroy this Temple made with hands.
    retinuisse
    Vers. 65. And to cover his face] The covering of the hanc vocem,
    face was a marke of a condemned man, held as quia
    unworthy to behold and enjoy the light of the Sun, or of naturaliter
    the Princes countenance. Esther 7.8. pueri eo sono
    patres
    salutant.

    CHAP. XV. Graeci dicunt


    [...]. Sed &

    Verse 11. BVt the chiefe Priests moved the people] For Latini ab eo

    they knew that Pilate was popular, and affected the sono dixerunt

    favour of the people, and that there was not a more pappare.

    compendious way to kill Christ than by stirring up the Duplex

    people against him. autem vox


    posita est
    Vers. 19. Worshipped him] [...], Properly signifyeth, to affectus
    fall upon the knees, or to be cast down at anothers testandi
    knees, and to worship and honour him, as appeares causa.
    from this place, and 1 Cor. 14.25. Grotius. Vide
    Capelli
    Vers. 22. And they bring him unto the place Golgotha, Spicilegium.
    which is, being interpreted, the place of a skull]
    Gulgoleth in Hebrew is a skull, it is used 2 Kings 19.35. Casaub.
    and Iudges 9.53. This word here is rather Syriack, but Exercitat. 16.
    said to be Hebrew, Iohn 19.17. because Syriack was
    the usuall tongue with the Hebrews of that time. Beza Mr. Perkins.
    would have it read [...], but Ludovicus de Dieu thinkes
    that change unnecessary. Vide Quistor‐
    pium in Ezek.
    Vers. 23. And they gave him to drink wine mingled with
    12.6.
    myrrh] The Jewes (saith Fagius) gave condemned
    persons some graines of Frankincense in wine to
    See Act.
    cause giddiness that they might be less sensible of
    12.3.
    their paine, therefore Christ refused it. Matthew saith, it
    was Vinegar mingled with gall. Psal. 69.21.
    See Joh.
    For reconciling of the difference between the 19.13.
    Evangelists, their judgment is most probable,
    [Page]
    that say the women of Jerusalem out of pitty Gerh. See
    gave him wine mingled with mirrhe, but the Souldiers Mat. 27.34
    and Jews out of very spight and cruelty, changed it into
    vinegar mingled with gall. It is guessed that this was a custome even
    in Salomons time, because of that sentence, Prov. 31.6.

    Vers. 25. And it was the third houre, and they crucified him] Christs
    crucifying began at the third houre, that is, at nine of the clocke in the
    morning, and ended at the ninth houre, that is, at three in the
    afternoone. The day (from Sun-rising to the setting) had twelve
    houres, as Christ saith, Iohn 11.9. Are there not twelve houres in the
    day? Their first houre was about six of the clocke in the
    Matth. 27.46.
    morning with us, their sixth houre was noon, their ninth
    Vide Piscat.
    houre was three of the clock in the afternoone. Christs
    in vers. 33.
    crucifying began at the third houre; but his hanging on
    One
    the Crosse was not till the sixth houre. See Weemes
    Evangelist
    his Christian Synagogue. p. 15.4.
    saith the third
    houre, the o‐
    Crucifying] Signifies an inchoate, not a perfect act; as if
    ther the sixth,
    he should say, at the third houre the Jews began to
    in ancient
    talke of crucifying Christ, crying crucifie him, crucifie
    copies both
    him, Pilate consented to them and commanded that he
    are the
    should be scourged, as it were preparing him for the
    same. Tertia,
    Crosse and death, but at the end of the third houre, the
    non
    sixth beginning, Pilate iuridically condemned him, and
    inchoans,
    presently they crucified him; Marke therefore declares
    sed finiens,
    the originall and beginning of the crucifying at the third
    ac desinens
    houre, but Iohn assigned the execution and
    in sextam.
    complement of it at the sixth houre.
    Sexta enim
    Vers. 34. Eloi, Eloi, lama sabachthani] Psal. 22.2. In the hora
    Hebrew it is, Eli, Eli, lammah gnazabtani. The name of crucifixum
    God which Christ useth here Elis derived from strength, esse
    therefore he complaines, that the strong God who can Christum,
    free him, leaves him in such straights, yet cals him his putà in
    God, that by this relative he may declare his confidence meridie, patet
    still in him. ex vers. 33. à
    Lapide.
    Forsake mee] The Greek word [...] hath a singular
    emphasis in it, [...] is to leave or forsake, but this is Cornel. à

    more, to forsake a man in danger, or drowned in the Lap. in Ioh.

    mudde. 19.14.

    Vers. 36. And one ran, and filled a spunge full of It is thought
    vinegar, and put it on a reed, and gave him to drinke] he repeated
    Marke attributes that here to a Souldiour, which the whole 22.
    Matthew ascribes to others, but there is no Psalme,
    repugnancie, for it is probable that the scoffing began which is an
    with one, which being received greedily by others, admirable
    stirred up a cry amongst all, so the word let alone, is narration of
    not a word forbidding, but of sporting. Calvin. the passion.
    These first
    Vers. 40. Mary the mother of James the lesse] That is words were
    not to be understood in respect of age or yeares, as if spoken in a
    he were younger than the rest of the brethren, but in language of it
    respect of body or stature; the word in Greek is [...]. For self, or else
    there were two of that name, one the Sonne of by reason of
    Zebedee the other of Cleophas, and they both distance not
    Apostles, and such as conversed with Christ, the understood,
    former was taller in body, the latter shorter; therefore for they
    from the stature of their bodies He was was called the thought he
    greater, but this the lesser. Chemnit. had called for
    Elias to take
    him down
    from the
    Crosse. D.
    Taylor of the
    life and death
    of Christ.

    The vinegar
    and the
    spunge were

    CHAP. XVI. in execution


    of condem‐

    Vers. 2. ONE of the Sabbaths] Why do the Evanglists ned persons

    say, [...] one of the Sabbaths, and not [...] the first of the set to stop

    Sabbaths? That is after the manner of the Hebrew the too

    tongue, in which the first day is called one. Hag. 1.1. violent issues

    one day of the month, that is, the first. Neither is it of bloud, and

    improbable that the Evangelists in this manner of to prolong

    speaking, did point their finger to the history of creation, the death;

    in which the first day of the world is called jom echad, but were

    One day. Gen. 1.5. For as that day was initiall to the exhibited to

    world, so the day of the resurrection of our Lord is the him in

    beginning of our glorification; as in that day light [Page] scorne,

    was produced, so Christ rising, the light of mingled with

    righteousnesse and joy is risen to us. Gerh. in Harmon. gall to make

    Evang. Vide Piscat. & mea Critica. Sac. Graeca. the mixture
    more horride
    Vers. 3. Onely Marke expresseth this doubting, but and ungentle.
    when the rest of the Evangelists say that the stone was Dr. Taylor of
    rolled away by the Angell, we may easily collect that the life and
    they stucke perplexed & doubtfull in counsell, untill a death of
    passage was made by the hand of God. Christ.

    Vers. 5. A young man sitting] Marke here, and Luke Calvin.


    4.4. Say they were men, Matthew and Iohn, they were
    Angells that appeared; Matthew and Iohn shew what they were in‐
    deed, the others declar'd what they seemed to be at the first
    appearance, or in what shape they appeared. Gen. 18.2. and 19.1.
    and 32.24. The Angells usually appeared unto men in the shape of
    men, that their Message might be delivered more familiarly, and
    received more comfortably. Mr. Ball.
    Affrighted] The Greeke word signifies to be sore amazed and
    astonished with feare, the Septuagint use it. Dan. 7.7.

    Vers. 7. Tell his Disciples and Peter] Peter was specially named and
    severally from the rest of the Apostles, not as Baronius thinkes,
    because of his superiority above the rest, but because he onely
    denyed Christ, and so had of all other most need of comfort after his
    horrible fall, yet is he set behind all the Disciples as inferiour unto
    them, whereas they preferre the Pope to the whole Church, and
    make him Lord over it.

    That he goeth before you into Galilee] These women followed Christ
    out of Galilee, therefore the Angell foretels them that before they
    returned into Galilee, Christ should go before them there, and
    manifest himselfe unto them; this promise of Christ is Matth. 26.32.
    Mark. 14.28. But wherefore doth the Angell foretell that Christ should
    specially go before them in Galilee, and that they should see him
    there, when he was seen there neither onely nor the first? both
    Christ and the Angell speake of that solemne and publike apparition
    in which Christ revealed himselfe to all the Disciples together, in a
    Mountaine of Galilee. 1 Cor. 15.6. Gerh.

    Vers. 9. First to Mary Magdalen] Therefore not to the Virgin Mary as


    the Papists say. It is very observable (saith Iansenius) that our
    Saviour after his regeneration, in consolationem paenitentium, for
    the comfort of true penitents, appeared first to Mary Magdalen and
    Peter who had been grievous sinners.

    Vers. 12. Into the Countrey] Luke saith they went to the Castle of
    Emaus. Marke expresseth the middle of the way, Luke the terme or
    end.

    Vers. 14. Vpbraided them with their unbeliefe] Either because some
    of them did not yet believe, as it also happened in the last apparition,
    Matth. 28.17. and so their should be a synecdoche in the words, by
    which that is attributed to the whole society which some of it did, or
    because their faith was not yet free from all doubting, but their mind
    was strucke with the mutuall waves of faith and doubting. Gerh.

    Vers. 15. Every creature] That is, to all nations, so Matthew and
    Luke; by the name of creature (as 1 Col. 23.) is understood onely the
    reasonable creature, they onely were capable and stood in need of
    the doctrine of the Gospell; man is so called by an autonomasie,
    because he is the chiefe of all creatures. Gregory gives a more sub‐
    till than solide reason of it, because man is a microcosme, and hath
    some thing common with all creatures, Being with stones, life with
    plants, sense with beasts, reason with Angels. The Monkes say St.
    Francis preacht to Birds, and to Fish. Beda to the very stones: Eve is
    called the mother of all living, that is, of all men. Preach the Gospell
    to the Jews and Gentiles, to bond and free of what state, degree or
    condition soever, See Mat. 10.5. and 28. Matth. 19.

    Vers. 16. He that hath beleeved and hath been baptised shall be
    saved] Qui credierit & baptizatus fuerit, &c. that is, shall have
    believed, and shall have been baptised, but he that hath not
    beleived] That is, shall not have believed, shall be condemned.

    Vers. 17. The promise was made by Christ unto his Church, to be
    fulfilled immediately after his ascension. It extends onely to the times
    of the primative Church, and to such as then lived. Perkins

    Vers. 21. Sat on the right hand of God] The Apostle most plainely
    shewes, 1 Cor. 15.25. what Christs sitting in the Heaven meanes,
    that which David said, sit at my right hand, he saith, it behoves him
    to reigne. To sit therefore is to reigne and to governe the Church, in
    the same phrase in which we are wont to say, that such a Pope now
    sits at Rome. Vide Estium ad Roman. 8.34. ad Ephes. 1.20. & ad
    Heb. 1.3. & 13.
    ANNOTATIONS UPON S. LVKE.
    [Page]
    CHAP. I.
    Vke collected an Evangelicall History in the fiftieth year
    after Mark. See Grotius on ver. 1.
    L He was the perpetuall Companion of Paul
    Gerhard.

    in his travells. 2 Tim. 4.11. Col. 4.17.


    Librum
    Philem. 24. He only makes a preface before his
    autem &
    Gospell that he may briefly shew the reason which
    hunc & qui
    induced him to write. He was a Syrian by nation, being
    est de Acti‐
    born at Antioch the Metropolis of Syria, and by his
    bus
    calling a Physitian.
    Apostolocis
    scriptum arbi‐
    His speech both in the Gospell and Acts is more
    tror non
    elegant, and savours of secular eloquence.
    multo post
    A Father said of Sains Lukes Gospell, which he quam Paulus
    dedicated to Theophylus (which signifieth a lover of Roma abijt in
    God) Si Deum diligis ad te scriptum est: If thou beest Hispaniam.
    one that lovest God, this Gospell is written to thee. Nam in id
    tempus
    Vers. 1. Many] Either Matthew and Marke published desinit
    before Luke, as Chemnit, or some false Apostles and Actorum
    Evangelists, whereof there were many. liber, qui si
    serius
    He calls in this proaemium the Gospell a narration, or scriptus
    declaration, which the Apostles viva voce delivered esset, in
    concerning the Person, Life, Office, and Actions, of ulteriora
    Christ, which the whole Apostolicall Church then etiam
    received with a certaine faith and full assent. Chemnit. tempora
    narrationem
    Most surely beleeved] Or fully perswaded; the word in
    protenderet.
    the originall which signifieth to be fully perswaded, is a
    Puto autem
    metaphor borrowed from ships which are carried with
    Roma ijsse
    full saile, and it signifies a most certaine perswasion of
    the truth of things which have been sufficiently proved Lucam in
    to us, so Grotius. Achaiam,
    atque ibi ab
    Vers. 2. Even as they delivered them unto us, &c.] The eo con‐
    sense is, that that is the true Doctrine of the Gospell, scriptos quos
    which the Apostles as Embassadours, being called by habemus
    God, and sent to preach, delivered viva voce through libros, quod
    the whole world, as the rest, or in writing, as Matthew. &
    Hieronymus
    Vers. 3. Having had perfect understanding] The Greeke prodidit, sunt
    word is metaphorically deduced from them which tread qui decimo
    in others steps lest ought should escape them, for Luke quinto post
    would declare unto us a diligent study and manner of Christi
    learning. ascensum
    anno, sunt
    From the very first] He declares the cause why he
    qui secundo
    writes after the other Evangelists, because he enquired
    & vicefimo id
    after the conception, birth, and education as well of
    factum
    John Baptist as Christ, and began thence.
    narrant.

    Vers. 4. That thou mightest know the certainty of those Grotius.

    things] [...] is properly such a certaintie by which we are


    certaine that we do not erre. Jerome on
    Esay 6.
    Wherein thou hast been instructed] Or catechized, [...],
    that is, wherein thou hast beene hitherto taught by a [...] non
    lively voyce either before or after baptisme, [...] in Paul significat
    and Luke signifies to teach the rudiments of Christian vanū
    Religion, viva voce. Gal. 6.6. Whence the candidates of conatum, sed
    baptisme were called Catechumeni in the primitive ad verbum
    Church, because before baptisme the first principles of significat ma‐
    the Christian faith were taught them by their teachers num operi
    viva voce. Lucas Brugensis. admovere vel
    aliquid
    aggredi. Vide
    Vers. 5. Of the c [...]urse of Abia] That is, the weeke of Grot. &
    Abia. 2 Chron. 23.8. For the family of Abia was not now Scultet.
    extant among the courses, there is no mention at all of Exercitat.
    him among the Priests that returned out of captivity, Evang. l. 1. c.
    and therefore the Evangelist saith not that Zacharie 1. Certe
    was of his family, but of his course, that is, of a course Matthaeum &
    that bare his name. Mr. Lightfoot of the Temple-service. Marcum à
    Luca fuisse
    Vers. 6. Righteous before God] That is, upright, reprehensos,
    Walking in all the Commandements and ordinances of concedi nullo
    the Lord blamelesse] Commandements, That is, modo potest.
    matters of morality and perpetuall necessity, Nam dubium,
    Ordinances] That is, all such outward appurtenances to utrum Lucas
    the worship of God as were required. ante
    Matthaeum &
    Vers. 7. And they had no child, because that Elizabeth Marcum, an
    was barren, and they both were now well stricken in Matthaeus &
    yeares] Elizabeth was barren in the flower of her age, Marcus ante
    and old age makes fruitfull women barren, therefore in Lucam
    two obstacles there is a double wonder of the divine scripserint, &
    power, and that the Lord by a stretched hand from vox [...], non
    heaven might witnesse, that the Prophet was sent by duos, sed
    him. plures
    designat:
    Vers. 12. And when Zacharias saw him, he was
    quemadmod
    troubled] Both by reason of the new and unusuall
    um velex
    vision, and also because of the Majestie of the Angell
    Epiphanio
    appearing, for hee appeared in a heavenly shape.
    notum est,
    Even good men have been afraid at the presence of
    plures in
    good Angells, when they have come with good tidings.
    describenda

    Corpus mortale tumultus non velit aetherios. Historia


    Evangelica
    Vers. 15. He shall be great] Both by reason of gifts and fuisse
    authority, and especially by reason of office. occupatos.
    In the sight of the Lord] That is, in the Church or in the Lucas
    Ministerie of the Lord, because he did as it were point scriptores
    with his finger at the present Messiah. alios nec
    mendacij,
    Shall be filled with the Holy Ghost] The filling with the nec erroris,
    Spirit signifies excellent, singular, and extraordinary nec
    gifts of the Spirit, or abundance of gifts. For those incertitudinis,
    which are furnished with the peculiar gifts of the Holy nec
    Ghost beyond the common reason of the vulgar are imperfectio‐
    said to be full of the Spirit. Act. 6.5. and 11.24. nis arguit
    proaemio
    Vers. 17. The disobedient] The Greek word may suo, sed
    signifie either such as will not be perswaded to believe, causas
    or rebellious. Both doth imply some stubbornesse, and tantum
    therefore the Syriacke translation hath it, stubborne. scriptionis
    suae exponit:
    Vers. 19. I am Gabriel] Gabriel signifies the strong of
    Exemplum
    the mighty God, by this hee would teach Zacharie, that
    aliorum:
    he ought to be admonished by beholding of him, not to
    notitiam
    measure this businesse by humane weakenesse. It
    exactae
    makes also for the confirmation of the certainety, that
    Historiae:
    the same Angell which foretold the supputation of the
    confir‐
    time of the Messiah, Dan. 9.21. Should declare the
    mationem
    accomplishment of it.
    fidei sacrae

    That stand in the presence of God] That is, which serve Historiae.

    him, as the Lord lives in whose presence I stand, that is Scultet.

    whom I serve. Grotius thinkes it is a speech taken from Exercit.

    the Courts in the East, and is as much as if he should Evang. l. 1. c.

    say that he is not every servant, but a Prince of the 1.

    Heavenly kingdome. See Matth. 18.10.


    [...] dicūtur ea
    Vers. 22. Remained speechlesse] He was a Priest of quae certo
    Aarons seed, to signifie that the end of his Priest-hood explorata &
    firmis
    was at hand, and that the people should looke for testimoniis
    another Priest. quod ita se
    habebant
    Vers. 24. Hid her selfe] The word in the originall comprobata
    signifies very secret hiding. Hiding is comming into sunt, ut
    lesse company than ordinary. five months] A month is nullus sit
    here to be taken as women in their matters use to dubitationi
    count a month. Piscator thinkes it hard to be told why locus: sed
    five months are mentioned. Beza alledgeth three animus certa
    causes, either because all Jewish women used to do fide & plena
    so; or she misdoubted whether it would fall so yea or assensione
    no; or because hiding her selfe so long, and then merito & tutò
    comming abrod on the sudden, the wonder might assentiatur.
    seeme the greater. Chemnitius saith because she was Chemnit.
    ashamed to have lust now in her old age,
    because she might at her first coming abroad, [Page] Eye
    convince that she was with child. witnesses]
    Plus est
    The Arabicke hath it, & occultavit graviditatem suam, oculatus
    testis unus
    she hid her being with child, lest we should think that quam auriti
    she was not seen by any for five whole months, but decem.
    that she conceald her being with child, for in the five Calvin. Har
    [...] Vide
    first months those which are with child are not so big Bezam &
    but it may be hid from those that behold them if they be Capelli S [...]
    silent, especially if by reason of their great age, there cileg.
    be no cause to suspect so much.
    Vide Scultet.
    Vers. 25. My reproach] In that she cals it her reproach exercit.
    rather than her husbands, we thence learne (saith Evang. l. 1. c.
    Cartwright) that either yoakfellow ought rather to 1.
    ascribe the sault of barrennesse to themselves, rather
    than to lay it on the other. Latinus inter‐
    pres [...]
    Vers. 28. Highly favoured] or graciously accepetd, or modo vices,
    much graced. The Greeke word signifieth freely modo turmas
    beloved, not full of grace, both here and Ephes. 1. in vertit, rectius
    Chrysostomes judgement. Classes
    dixisset more
    The Monkes have depraved these words, and say, that Romano,
    Mary is full of grace as the necke of the Church, as mentio
    Christ is the Head, and that blessed among women, harum
    they have in their postils transformed into this Glassium
    blasphemous sentence, let women be blessed in thee, frequens in
    as men in the Son Christ. sacris literis.
    1. Paral.
    These holy words of the Angell are prophanely, 23.6. &
    superstitiously, and idolatrously abused by the ignorant 28.13.21. 2.
    Papists, as a prayer, when they are none, mumbled in Par. 5.10. &
    Latine, whereof they know not the sense, said unto 23.8. &
    stockes and stones, yea to God himselfe. 31.2.15.17. &
    35.4. Scultet.
    The Lord is with thee] That forme is most usuall in
    Exercit.
    Scripture, but it is used two wayes. 1. Optativè, let the
    Evang. l. 1. c.
    Lord be with thee. Iosh. 1.17. 1 Chron. 22.1. 2.
    7.
    Indicativè, the Lord shall be with thee. 1 Kings 10.7.
    Iud. 6.12.This latter signification doth better agree to
    Calvin.
    the Angels sentence. Gabriel might so speake because
    she was about to conceive and bring forth Immanuell,
    Iudg. 13.21.
    which is God with us.
    Dan. 10.8.
    Blessed art thou among women] Or rather blessed be See v. 29.
    thou, it is taken out of Iud. 5.14. See Ruth. 3.10.
    Chemnit.
    Vers. 29. She was troubled at his saying] As before in
    Zacharie, v. 12. It is taken from stirred water, and Chemnit.
    signifies perplexity of thoughts, when one cannot tell
    what resolutely to think. Iohn 11.33. and 13.21.
    Cartw. Vide
    Sculter.
    Vers. 31. Shalt call his name Iesus] That which Esay exercit.
    called Immanuell, the Angell called Iesus performing Evang. l. 1. c.
    9. Chemnit.
    the office of an Interpreter, whence it appeares, that Ita hic Ange‐
    lus dicitur,
    there is the same signification in both. For whether we quia eo
    say this is he by whom God is favourable to us, (which ministro
    Deus utitur
    Immanuell signifies,) or this is our Saviour, the sence is
    ad summam
    one. potentiam
    suā expli‐
    Vers. 32. He shall be called great] 1. In respect of his candam.
    Hujus
    Person, because He was both God and man. 2. In nominis
    respect of his Office. 3. In respect of his kingdome. recitatione
    Zacharias ad
    Chemnit. Danielis
    librum
    The throne of David his father] Christ may be said to revocatur,
    have the throne of David two wayes. 1. Properly, for he quasi dicat
    Angelus:
    was borne King of the Jews, by right discent from his mirari noli, si
    Father David, as his genealogy plainely sheweth. Luke quid nunc
    eximium &
    3. Matth. 2.2. 2. Typically, for Davids kingdome was a naturae
    figure of Christs kingdome, and David himselfe a type ordinem
    of Christ. Ier. 23.5, 6. Hos. 3.5. superans
    Deus efficit.
    Instant enim
    Vers. 33. And of his kingdome there shall be no end] illa tempora
    Obj. 1 Cor. 15.24. It is said, Christ shall deliver up the Danieli
    indicata,
    kingdome to the Father. Ans. Luke speaketh of Christs quibus
    kingdome in respect of it selfe, the Apostle in respect of potentiam
    the administration of it. In the former respect it shall suam Deus
    amplissimè
    never be abolished, Christ shall alwayes have a people est
    to rule, but He shall not rule as now he doth by exserturus.
    Hebraeorum
    Magistrates, Ministers, the word and Sacraments. magistri aiunt
    severitatis
    Vers. 34. How shall this bee] There is threefold how] ministrum
    esse
    viz. of curiosity, incredulity, and infirmity, she doubted
    Michaelem,
    not of the effect, but inquired after the quality of the Gabrielem
    effect it selfe. misericordiae
    , ideo illum
    una ala
    Vers. 35. The manner of her conception is expressed in volare, hunc
    those two Phrases of comming on her and duabus.
    Similique de
    overshadowing her, to shew that this was an effectuall causa
    Michaelem
    worke, and yet so difficult to conceive that we cannot vocant
    reach unto it. ignem,
    Gabrielem
    vero aquam.
    The power of the most High] That is, the Holy Ghost. Grotius.

    Over shadow] A metaphore from birds [Page]


    Vox Graeca
    cherishing their young ones, that so the Angell may
    mutum & sur‐
    shew that this child shall arise by that power by which
    dum
    the world it selfe began. See Iunius on Gen. 1.2.
    significat.
    Vide v. 62.
    Vers. 41. The babe leaped in her wombe] The Greeke
    word signifieth to leap as lambes and calves being well
    fed. The word is used by the LXX. for Iacob and Esaus Hoc ideo

    stirring in the wombe. Gen. 25.22. fiebat quod


    de re sub‐
    Vers. 42. Blessed art thou among women] We do dubitans,
    acknowledge that the Virgin Mary was blessed among noluit rem
    women, as here, and a blessed woman, as 28. and 48. evulgari,
    verses, yet more blessed as Austin saith in receiving priusquam
    the faith, then in conceiving the flesh of Christ. We eam ex vitali
    count her holy, meeke, humble, we praise God for her, infantis in
    that he made her the instrument of Christs coming into utero motu,
    the world, and desire to imitate those vertues and compertam
    excellencies that were in her. But the Papists commit haberet; nam
    grosse Idolatry, they give her the titles of Mediatrix, circiter
    Salvatrix, Shee-Saviour, Queene of Heaven, Queene of quinque
    mercy, They paralel ubera & vulnera, making the milke menses
    of Mary to be as precious as the bloud of Christ, they infans se ad
    call her unicam miserorum spem. matris
    sensum
    O Foelix puerpera movere solet.
    Nostra pians scelerae Cartwrightus.
    Iure matris impera in Harm.
    Redemptori.
    Evang.
    Calvin saith, if she should now live and see that honour
    De Dieu.
    which is due onely to God, given to her, she had rather
    comment. in
    they should draw her about by the haire, spit in her
    loc.
    face and offer her the foulest abuse that may be.

    Vers. 43. And whence is this to mee, that the mother of vers. 28. In
    my Lord should come to mee] They are not the words hac Mariae
    of one being ignorant or doubting, but affirming her descriptione
    selfe unworthy. Ruth. 2.10. videmus nihil
    de sanctitate
    Vers. 44. The babe leaped in my womb for joy] In & pietate
    gaudio magno the Syriack, that is for great joy. This Virginis
    motion was not naturall but spirituall, and therefore admistum,
    Iohn was sanctified in his Mothers wombe, and did cum tamen
    really rejoyce at the presence of Christ in the Virgin. illud in uxore
    Zachariae
    The word [...] signifies outward gesticulation or diligentissimè
    exultation, as Psal. 65.13. and so it is to be understood factum sit:
    here: The Babe in my womb leaped with extraordinary Scriptura
    gesticulation or exultation. enim
    praescia
    Vers. 46. My soule doth magnifie the Lord, &c.]
    superstitionu
    Compare this ode with that which Hannah sung after
    m, quae olim
    Samuel was borne. 1 Sam. 2. For as Peter martyr hath
    Virginis in
    observed, they are so like, that the blessed Virgin
    cultu, & nimia
    seemes to have taken much out of that song.
    existimatione

    Vers. 47. And my sprit hath rejoyced] [...] The Greek exstiturae

    word signifieth exulting, such a joy as we use to essent, in ea

    expresse by outward signes in the body, as dancing. parte

    The Syriacke hath a word whence an exclamation silentium

    made for joy is deduced: Euge, Euge. Some by soule sequuta est.

    would have the understanding to be meant, and by Cartw. in

    Spirit the will. à Lapide, by soule would have the Harm.

    inferiour part of the soule to be meant, which respects Evang.


    naturall things, by the Spirit the Superiour, which
    Fulke in his
    respects divine and Spirituall things.
    Annotat. on
    the Rhem.
    In God my Saviour] Who both delivers and keeps me,
    Test.
    and is the author of perpetuall salvation, for the word
    [...] comprehends these three benefits of grace. The
    Syriack renders it, In Deo vivificatore meo. Chemnit.

    Vers. 51. He hath shewed strength with his arme] A Sumo non in‐
    great power of God is declared by his finger, greater by dicativa sed
    his hand, greatest by his arme. See Exod. 15.16. and potius
    Psal. 76.16. and 89.14. and 97.1. Esay 40.10. and apprecativa
    62.8. Iob. 40.4. significatione.
    Grotius.
    Vers. 53. He hath filled the hungry with good things] By
    the hungry are meant those who feel themselves void Grotius.
    of grace, yea, as it were pined and starved for want of it Therefore
    . Matthew
    saith that
    Vers. 59. On the eighth day they came to circumcise
    propheci [...]
    the child] We collect saith Calvin from the words of
    is fulfilled in
    Luke, that although they circumcised their Infants at
    imposing of
    home, yet they were not wont to do it without the
    the Name
    company of many men, and that deservedly, for since it
    Iesus.
    was a common Sacrament, it ought not to be
    administred privately.
    Esay 9.6.7.

    Vers. 66. The hand of the Lord was with him] [Page]
    The grace of God was many wayes Dan. 4.3.
    conspicuous, which openly shewed that he should not Esay 9.7.
    be an ordinary man.
    Non
    Vers. 68. Blessed be the Lord God] He is worthy of dubitantis
    praise, or Let the Lord be celebrated and extolled, esse arbitror,
    redeemed] or as the words are, hath wrought sed
    redemption, the Syriack is, fecit ei redemptionem. That admirantis.
    is, by Christ incarnate inchoativè. Virum Cogno.
    vit. etiam
    Vers. 69. An horne of salvation] That is, a mighty apud
    Saviour for us, 2 Sam. 22.3. Psal. 132.2. Thou hast laid Ovidium est.
    help on one that is mighty, which Esay expounds, Grotius.
    mighty to save, Esay 63.1. The glory and strength of
    horned beasts consists in their hornes. The Holy
    Ghost did as
    Vers. 70. As he spake by the mouth of his holy
    it were cast a
    Prophets which have been since the world began] As if
    Cloud over
    they had all but one mouth and message. All the holy
    her. Luk.
    Prophets prophesied of Christ, of his strength, victory,
    24.49. Act.
    and Kingdome.
    1.8. To teach
    us that we
    Vers. 74. That we being delivered out of the hands of
    should not
    our enemies might serve him without fear] Delivered
    search over
    out of some dark deep hole, it signifies to bring forth
    much into the
    something to light, enemies] The Devills, wicked men,
    mysterie of
    sinne, death, and hell.
    incarnat
    The manner of our service must be, first without feare, [...]on. Mr.
    either without cause of fear, as Rom. 8. 1. Or without Perkins.
    servile feare, not constraind, but willing and cheerfull.
    2. Universall, in holinesse, toward God, in Grotius.
    righteousnesse; towards men. 3. Before him, (as in his
    sight) sincerely. 4. All the dayes of their life, constantly [...].
    in all estates unto the end. Col. 1.10.
    i.e.
    Vers. 76. The Prophet of the most High] See Mat. 5.9. Felicissima
    as if he should say, Thou John (saith à Lapide) mulieril. Mar‐
    although thou beest such a little Child, only eight dayes tin. Grammat.
    old, yet after 29. yeares when thou art a man, thou Heb. l. 2. c.
    shalt be a Prophet, publishing and declaring Christ. 5. i.e.
    Laudatissima
    Vers. 78. The day-spring] Greek the East, by a foeminarum
    metonymie of adjunct for the Sun rising. The Chaldee Caninius.
    Zach. 3. and 6. Chapters turnes it Messias, that is Vide Span‐
    Christ. The Hebrew word there is tsemach, which hem. Dub. E‐
    properly signifies a branch. vang. parte
    secunda.
    Dub. 48.49.
    Bellarmine
    and Gregorie
    de Valentia,
    end their
    bookes thus.
    Laus Deo,
    virginique
    Matri Mariae
    Deo iterum
    filio. Dicunt à
    foro justitiae
    Dei
    appellandum
    esse ad
    forum
    miserecordia
    e marris ejus,
    & multos,
    quos justitia
    Christi
    damnat,
    miserecordia
    matris ejus
    servari.

    Origen, Am‐
    brose. Beda.
    [Page]
    Haec exulta‐
    CHAP. II. tio facta est
    divinitus in in‐
    Vers. 1. ALl the world] That is, all the Provinces subject fante non hu‐
    to the Romane Empire; the Romans arrogantly called manitus ab
    themselves the Lords of the whole world. The Syriack infante.
    hath it, universus populus possessionis, or Dominij Augustinus.
    ejus, viz. subject to Augustus, and the Romanes. à Gracè [...] id
    Lapide. est, exiliit in
    exultatione,
    Vers. 2. This taxing was first] Luke saith this description
    licet enim [...]
    was first, viz. in respect of the other, which followed
    significet
    after ten years, or the first generall tax which happened
    gesticulation
    in the whole world now in peace under Augustus and
    em, significat
    the Romans, for the other impositions were particular in
    tamen
    certain provinces. à Lapide.
    gaudium
    quoque &
    Vers. 4. And Joseph also went up from Galilee out of
    exultationem,
    the City of Nazareth, into Judea, unto the City of David,
    quae
    which is called Bethlehem] That is, He went up from
    gestiendo &
    Nazareth a City of Galilee, where (as the Angel relates)
    exiliendo
    the Virgin conceived Christ. Whence Christ was called
    ostenditur.
    by the Jews a Galilean and Nazarite.
    Cornel. à
    Bethlehem] The house of bread, it received its name Lapide in
    from the goodness and fertility of the earth. It was locum.
    situated beyond Jerusalem, and was distant from it a
    journey of two hours. [...] aut [...]
    dicitur opus
    Vers. 7. Her first born Son] The first born by the fault of poten‐
    the version (saith one) is referred to Mary, as if Christ tissimum,
    were her first born, when he is so called in respect of qualis erat
    his Deity, because He is before all Creatures, and for virginalis
    that cause truly God, as 1 Col. 15. and Heb. 1.5.
    Because there was no roome for them in the Inn.] An conceptio.
    Inn is domus populi, open to all passengers that will Grotius.
    take it up, Juris publici, wherein every one hath a right,
    yea and in the most common part of the Inn, the stable, Perkins on
    all have interest. Jude.
    Adverte hic
    Vers. 9. The Angel of the Lord came upon them] It Judaeos non
    signifies a sudden and unhoped for comming, Luke semper in
    21.34. and 24.4. Acts 4.1. and 10.17. and 11.11. and Synagoga
    12.7. 1 Thess. 5.3. It signifieth also to assist one from fuisse
    some higher place, Numb. 14.14. Luk. 4.39. in which circumcisos.
    sense it may be here also taken, Angelus pastoribus Nam
    [...], that is, from above, as it were from the aire Joannem
    hanging over their heads, stood by them. domi fuisse
    circumcisum
    Vers. 10. Good tidings of great joy] All Gods people
    colligitur ex
    throughout the whole world should greatly rejoyce in
    versu
    Christ.
    sequenti,
    Cornel. à
    There are Prophecies extant in the Prophets of this
    Lap.
    great joy, as Esaiah 9.3. and 35.10. and 51.5.11.

    Vers. 13. A multitude of the heavenly hoast] So an Calvin.


    orderly multitude of Angels is called, as elsewhere a Manus id est,
    legion of Devils; where many Angels appear there one potentia,
    as a Ruler is set over the rest. providentia,
    cura, gratia,
    Vers. 14. First the Doxologie or praise, Glory be to God & favor
    on high.] Secondly, gratulation, rendring the reason (horum enim
    thereof; because of Peace on Earth, Good will towards omnium
    men; for the conjunction [...] is not to be taken here for symbolum
    a copulative, but as vau is frequently used in the est manus)
    Hebrew for a Conjunction causall. mirabilis Dei
    ostendebat
    se in puer [...]
    Glory when it is referred to God, often signifies the hoc, scilicet
    Divine presence, or Shecinah, as in 9. v. 2. the high Joanne
    and glorious supereminency or majesty of God, which Cornel. à
    consisteth in his three-fold Supremacy, of power, of Lap.
    wisdome, and of Goodness, so here, and then to
    glorifie, or give glory unto God, is nothing else but to Chemnit.
    acknowledge this Majesty or greatness of his
    supereminent Power, Wisdome, and Goodness. Mr. Metaphora
    Mede in loc. sumpta à
    cornutis
    Good will] Some refer it to God, and take it for the animalibus
    eternall love of divine complacency which moved him quae
    first to the work of our redemption. See Cornel. à Lap. cornibus se
    Others refer it unto men, and make it a limitation of that defendunt, &
    which goes before, reading [...] for [...], not peace on adversarios
    Earth, to men good will, but peace on earth to men of prosternunt,
    good will, so Austin, Cyprian, Ambrose, and most of the Chemnit.
    ancient and learned Fathers. The Rhemists translate Cornu
    out of the Latine, peace unto men of good will. Hebroeis
    robur
    Vers. 19. Pondered them in her heart] That is, by
    significat.
    meditating upon them in her mind, she had wrought
    Vide Grotium.
    them into her heart and affections.
    Cornu per
    Catachresin
    Vers. 21. And when eight dayes were accomplished for
    in Scriptura
    the Circumcising of the Child] After eight dayes were
    significat
    consummated that he might be circumcised: So
    robur,
    Erasmus and the vulgar Latine read it; but if the eight
    potentiam,
    dayes were consummated, the infant against the
    victoriam,
    precept of the Law was circumcised the ninth day;
    gloriam, &
    therefore Beza's version is better, cum advenisset dies
    consequenter
    octavus ut circumciderent puerculum, when the eighth
    regnum.
    day came, that they circumcised the Child: so 2 Act. 1.
    Cornel. à
    Beza renders it cum advenisset dies Pentecostes.
    Lap.
    Vers. 23. Every Male that openeth the womb shall be
    Vide Piscat.
    called holy to the Lord] Whereupon divers Fathers, viz.
    & Jun.
    Theophylact, Ambrose and Origen, said, that Christ
    paralel. in
    was that immaculate one, who alone (without the
    loc. & Cornel.
    preceding act of man) Matris suae vulvam aperuit, as
    à Lap.
    witnesseth their own Bishop Jansenius, yet the Papists
    condemne us for saying, that the blessed Virgin [Page]
    Ad verbum
    did in bearing Christ vulvam aperire, which the
    tota
    Romanists will have to be all one with virginitatem
    habitabilis, ita
    corrumpere. Bishop Mort. Protest. Appeal. l. 5. c. 22.
    ut subaudias
    Sect. 1.
    terra. [...]
    Vers. 24. A paire of Turtle Doves or two young Pigeons] autem non
    A manifest signe of her poverty (for all à Lapides shifts) accipitur
    for the Law was that they should offer a Lamb with a propriè, ut
    little bird, but those whose poverty would not suffer Psal. 24.1.
    them to do it, they brought two little birds, whence we de toto orbe
    may collect that the Wise men gave not much gold, terrarum, sed
    since they brought it rather to honour Christ than to de toto orbe
    exercise their liberality, as their Custome was to come Romano:
    to their Kings. Grotius. sicut
    Synodus
    Vers. 25. Waiting for the consolation of Israel] That is, secunda
    when Christ would come who is consolation in the Constantino‐
    abstract, the only ground of comfort to the Israel of politana [...]
    God. See 40. Isaiah 1. and 51.3. and 61.1. dicitur apud
    Theodoretum
    Vers. 29. As if he should say, I have now Lord lived , hist. Eccles.
    long enough; Let me now depart in peace, seeing I l. 5. c. 9.
    have seen thy Christ my Saviour. quamvis
    Congregati in
    Depart] The Greek word [...] is properly to loose one
    ea essent
    bound with bonds, the LXX. use it Gen. 45.2. Numb.
    Episcopi ex
    20.29. for to dye.
    orientali
    Vers. 30. Mine eyes have seen thy Salvation] There is tantum
    a great emphasis in this pleonasme, as when we say in Romani orbis
    Latine, His ego oculis vidi, we are said to see parte: &
    something in mind, and opinion; here Simeon rejoyceth propriè
    at the corporall sight of Christ, which yet before he had loquendo,
    really embraced with his faith, as John 8.56. nulla unquam
    fuerit
    Thy Salvation] Adumbrat Simeon nomen [...]. Dilher. Synodus
    Simeon shadowes out the name of Saviour. Christ oecumenica,
    Jesus is here meant. See Psal. 50.23. id est, univer‐
    salis, ex
    Vers. 32. A light to lighten the Gentiles, and the glory of Orbe toto
    thy people Israel] The light of the Gentiles is preferred coacta.
    before the glory of the Jews. He puts the Gentiles Scultet. Delit.
    before the Jews, because the second calling, the Evang. c. 12.
    conversion of the Jewes to Christ, shall not be untill the
    fulnesse of the Gentiles come in.
    Joseph.
    Antiq. 18. c
    He is called, The glory of the people of Israel Not as if
    1. [...], not
    the Gentiles had not cause to glory in Christ, for all our
    taxing but
    glorying must be in him, but the Israelites have a
    enrolling.
    peculiar glory from Christ, because he came of them,
    Rom. 9.5. and was first appointed for them. Rom. 3.2.
    Cartw. Harm.
    Vers. 34. And for a signe which shall be spoken
    against] Of sixe sundry senses I select two: Signum to Alii vertunt,
    meane here either scopum, or vexillum, the Archers stetit super il‐
    marke, or the Banner in War, which every Enemy los, quasi
    strives to win, or throw down. This later metaphor Tolet Angelus è
    rejects, and saith, the word beares it not, perhaps Coelo lap‐
    because Calvin and Beza so expound it. Maldonate, as sius. à Lap.
    learned a Jesuite as he, approves it. Both metaphors Gerh. Harm.
    have the same meaning. à Lapide and others say the Vide Bezam.
    Evangelist alludes to that in Esay 8.18. I and my
    children are for signs, but a signe spoken against,
    Angeli omnes
    many should be his adversaries.
    Christum De‐
    um ac Domi‐
    Vers. 40. And the child grew and waxed strong in Spirit]
    num suum, in
    Which word is spoken of the nourishment and
    terram
    augmentation of the body in children. Gen. 21.8. Iud.
    nascentem
    13.24. The words have relation to the gifts or spirituall
    comitati sunt,
    operations, Ephes. 3.16. Acts 6.3. [...], wisdome,
    sicut aulici
    signifies, gifts in the mind or understanding; [...], grace,
    vel
    gifts in the other inferiour faculties of the soule, in the
    comitantur
    gestures and actions, to all which a peculiar divine
    Regem
    grace was added.
    peregrè
    Vers. 48. They were amazed] 1. Feared lest he should proficièntem,
    leave them. Thomas in loc. 2. Lest he should fall into Heb. 1.6.
    enemies hands. Gloss. Cornel. à
    Lap. in v. 7.
    Thy Eather] 1. In opinion, Luk. 3.23. 2. In care. 3.
    Husband to Mary. In Excelsis
    referri potest
    Vers. 49. That I must be about my fathers business] It tum ad Deo,
    is an elegant phrase, in his esse, for to be seriously quasi
    imployed, as that also was used in the Sacrifices, Hoc dicerent,
    age, as now among Christians, sursum corda. Gloria est
    Deo qui
    Vers. 52. Increased in wisdome and stature] In stature
    habitat in
    really, and also in wisdome and favour with God, as
    Coelis
    Ambrose and Fulgentius interpreted it, limiting
    altissimis,
    themselves to his humanity, and the state of humiliation
    ibique
    which for our sakes he underwent. See ver. 40.
    gloriam suam
    Angelis &
    beatis
    ostendit; tum
    potius ad
    Gloria, quasi

    CHAP. III. dicerent, In


    Coelis

    Verse 2. ANnas and Caiphas being the High-Priests] altissimis

    Not as if at one and the same time there had been two Angeli dant

    chiefe Priests, for this by the Law was not lawfull, gloriam Deo,

    neither do we read in histories that it was done. But sicut in terra

    when the last of the Roman Governours did violate the homines

    Laws of the Temple, Annas, who according to the Law fruuntur pace

    ought to be chiefe Priest in the whole time of his life, per Christum

    was removed from the Office, and after divers changes jam natum.

    Caiphas at length was brought into his roome, or which Cornel. à

    is more probable, those two were Priests by turnes. Lap.

    Iohn 18.13. and Act. 4.6.


    We translate
    Under the high-Priesthood both of Annas the Father in it from the
    Law to Caiphas, and of Caiphas Son in Law to Annas, Greek, and
    ruling successively; so as Iohn preached in the severall unto men
    yeares where they succeeded in Government to each good will.
    other. Dr Hals Paraphrase upon the hard Texts of Maldonate
    Scripture. confesseth
    that all the
    Vers. 7. O generation of vipers] Christ in generall Greek
    seemes to have respect to that which is written, Gen. Copies now
    3.15. of the seed of the Serpent, which namely are of extant have it
    the Devill, Ioh. 8.44. and 1 Ioh. 3.8. for thereby is good will (viz.
    signified a nature infected with the poison of sin by the of God) unto
    Serpent, which by malice, wicked education, corrupt men, and
    instruction, may be made incurable and deadly poison Bellarmine
    as that of the Viper is described to be, Act. 28.4. and saith this is
    Mat. 23.33. the Pharisees are called Serpents, a the better.
    generation of Vipers. Bishop
    Mortons
    Appeale.
    Vers. 8. Bring forth fruits worthy of repentance] [Page]
    Vide Piscat.
    Or meet for, as the very same phrase is
    translated, Mat. 3.8. Evill fruits deserve repentance,
    [...] dictum, ut
    and therefore worthy here cannot imply any matter of
    significaret ur
    desert.
    impletum id

    Vers. 11. He that hath two coats let him impart unto him tempus quod

    that hath none] That is, He that hath things necessary ex lege

    and in abundance, let him give freely, yet so as he Circumci‐

    reserve one coate to himselfe. sionis erat


    praestitutum,
    Vers. 14. Do no violence to no man, neither accuse any cujus
    falsly] The first word signifies, tosse no man too and temporis dies
    fro: The other, get nothing by Sycophancy. Be content ultimus erat à
    with your wages ] These are three commendable things natali
    in Souldiers. octavus.
    Grotius. Vide
    Vers. 16. Shall baptize with the Holy Ghost, and with Brugens.
    fire] That is, with the Holy Ghost which is like fire, not
    only in purging away their dross and corruptions, but Aperiens ure‐
    mightily heating them, and stirring up strong and ardent rum sic enim
    affections in them for God and his glory. mavult Lau‐
    rentius homo
    Vers. 23. And Jesus began himself to be about 30.
    superstitiosè
    years of age] Only Luke expresly saith, that in the
    verecundus,
    thirtieth yeare of the age of Christ according to the flesh
    quasi verò
    assumed this was done: in which age the Priests of the
    vulva sit
    Leviticall kind were admitted to the publike Ministry.
    obscaenum
    Numb. 4.3.
    vocabulum.
    Erasmus.
    Vers. 36. Which was the Son of Cainan] In the
    Genealogy of Christ the name Cainan is brought, which
    is not in the Hebrew Edition, but in the Edition which Licet tres Re‐

    the Hellenists used: For learned men thinke that it ges magnam

    seemed good to the Holy Ghost, when the history of vim auri Chri‐
    the Gospell was delivered in Greeke to come to the sto
    Gentiles (which were to compare this narration of Luke obtulissent,
    with the Greeke Edition) to pardon that, it being now a tamen B.
    received errour, although besides the truth. For we Virgo
    must not think that Luke opposeth the truth of the paupertatis
    History, but somewhat indulgeth for a time the publike studiosa, ut
    errour which was so deeply rooted, untill there were a ostenderet se
    fitter place for the Church to order something spernere
    concerning that thing without a greater losse. Although omnia
    their opinion seemes to be the sounder, which deny terrena, ex
    that the name of Cainan was inserted either by the illis pauca
    Septuagint, or by Luke, and that it rather crept in duntaxat
    elsewhere after the Gospell was written by Luke, of quasi libando
    which their conjecture they had good reasons, as we accepit, quae
    may see in Cornelius à Lapide his Commentary on the brevi
    11 Chapter of Genesis. Compare this place with Gen. consumpsit.
    10.25. and 1 Chron. 1.8. there Arphaxad is said to have Cornel. à
    begotten Sala, and so Gen. 11.12. the yeare of Lap. Vide.
    Arphaxad is designed in which he was borne from that plura ibid.
    Sala, viz. 35. It is a wonder that Cainan is inserted Vide
    between Arphaxad and Sala, as if Sala were not the Cartwright.
    Son of Arphaxad, but the Grandchild of Cainan. There Harm. in
    are which would have Luke follow the Lxx. Interpreters, Evang.
    with which you may read in the like manner, Gen.
    10.25. and the following Chapter. Therefore they think [...] vox
    that the Evangelist in a matter of no great moment, and Lucae
    which nothing pertaines to the faith, with a holy con‐ peculiaris,
    descention, had rather follow those that erre, than by qui bis
    an unseasonable dissent cast a scruple, or else to praeterea
    bring the authentickness of their Gospell into danger usurpat, Act.
    with the weak or obstinate, which he had perswaded, 2.25. & 8.2.
    that these pen-men of it were without errour. But in this Hebraeorum
    opinion (by the authors favour) there seemes to be imitatione
    nothing sound. Therefore I see not how Luke and quibus
    Moses can be better reconciled (saith Bochartus) than Religiosus
    by following the opinion of Cornelius a Lapide a famous dicitur Jare
    Jesuite, who thinks that by the errour of the Scribes the sed
    name Cainan crept into the sacred Text, and so into the plerumque
    Edition of the Lxx. & multa suadent imo persuadent, addito Dei
    that that is not rashly affirmed by him, 1. Because Philo nomine, ut
    and Iosephus who do follow the Greeke Edition in other Isa. 1.16.
    things, have not remembred this Cainan. 2. Ierome in Grotius.
    the book of his Questions upon Genesis, in which by
    comparing the Greeke and Hebrew Copies he diligently Quasi
    notes if they any where differ, simply writes that necessitate
    Arphaxad begat Sala, neither doth he observe any quadam
    difference between the Books. Lastly, A most ancient teneretur in
    Copie of the New Testament, which Beza used, had hac vita, non
    nothing of Cainan, as he himselfe testifieth in his voluntate,
    Annotations. saith
    Ambrose.

    Hebraeum
    Patar &
    Graecum [...]
    est absolvere
    crimine
    debito, aut
    vinculis.
    Drus. in Mis‐
    cell. l. 2. c.
    12.

    Dr. Clerk.

    Cartw. in
    Harm.
    Evang.
    [Page]
    Veluti
    CHAP. IV. scopum,
    contra quem
    Verse 1. WAS led by the Spirit] [...], agebatur, which
    tela suorum
    word is used of a peculiar inward force and impulse of
    con‐
    the Spirit. Rom. 8.14. Gal. 5.18.
    tradictionum
    dirigant
    Vers. 2. Being forty daies tempted of the devill] [...], that
    inimici ipsius.
    is, suffering temptation from the devill, from whence
    Piscat. He
    some collect, that Christ suffered many other
    shall be as a
    temptations from Satan in these forty daies, besides
    common
    the three temptations mentioned by the Evangelists;
    mark whereat
    See 13. ver. Yet Luke (saith a Lapide) seemes
    the arrowes
    especially in this word to have respect to those three
    of reproach
    famous temptations of Christ, which he after
    shall be fully
    rehearseth.
    shot, Doctor
    Uers. 3. If thou be the Son of God, command this stone Halls
    that it be made bread] Satan first propounded to Christ Paraphrase.
    that He would either turne all or many stones of that Nescio an
    place into bread. And presently according to the facilior hic
    description of Luke, he may be understood to have locus fuisset,
    added, Or if this be too much, say to this one stone let si nemo eum
    it be bread. exposuisset,
    sed fecit
    He might hold one stone in his hand, and shew the multitudo &
    other stone lying upon the ground. Brugensis. varietas
    interpretation
    The opinion of many Divines is probable (saith à um, ut
    Lapide) that the Devils sin at first was this, when God difficilis
    revealed to him that the Son of God should assume videretur.
    humane nature, and commanded him to submit Maldonatus
    himselfe to the man Christ, he envied Christ that he in loc. In
    being a man should be preferred before him a most signum
    glorious Angell; and that the humane nature should be
    assumed into an hypostaticall union with the second contradictioni
    person of the Trinity, therefore he rebelled against God s, vel
    and Christ; wherefore perceiving that this man was contentionis,
    called the Son of God by the Father and Iohn the ut vertunt
    Baptist, he would try whether He was the true Son of Syrus & Ara‐
    God; that he might powre out upon him his ancient bicus.
    envy, anger, and indignation. Therefore it is probable Tertullianus
    (saith à Lapide) that the Devill did not at first abruptly de carne
    say to him, If thou beest the Son of God, command Christi cap.
    these stones to be made bread, but that he first 23. vertit, In
    courteously saluted him, and by faire speeches signum
    insinuated himselfe into him, saying, what my Lord dost contradicibile
    thou here alone, what dost thou muse on? I saw thee . Maldonatus
    baptised in Jordane, and heard a voyce from heaven & Franciscus
    saying, this is my Son, I desire to know whether thou Lucas,
    beest truely the Son of God by nature, or onely his Christus
    adopted Son by grace? I see also that by fasting forty inquiunt
    dayes thou art very hungry, therefore if thou beest the positus in
    Son of God satisfie thy hunger, and turne those stones signum, id
    to bread; for it will be very easie for thee to do it. est in
    scopum
    Vers. 5. In a moment of time] So the vulgar interprets it sagittariorum
    [...], in puncto temporis. Beza. Erasmus thinkes the in quom
    metaphore is taken from a mathematicall point. Some Judaei &
    thinke it is a metaphore taken from the points of Scribae
    Scribes. increduli, non
    tantum lingua
    Vers. 6. And the Devill said unto him, all this power will verba
    I give thee and the glory of them] Lucas Brugensis, on maledica,
    Matth 4.8. Thinkes the Devill by the art of the optickes, sed & manu
    (in which he is most skilfull) did expose to Christs view tela malefica
    all the kingdomes of the world. conjecerunt.
    Basilius,
    Vers. 12. For it is delivered unto mee, and to
    Beda &
    whomsoever I will, I give it] Whence it is manifest (saith
    à Lapide) that he feigned himselfe to be the Son of Theophilactu
    God, God, saith Hilary, and consequently to be adored. s intelligunt
    signum
    Delivered to mee] By God, he conceales the name of Crucis, ut
    God both because he hated him, and because he alludat ad
    would be esteemed and worshipped as God. Isaiae 11.10.
    Ita Toletus,
    Vers. 13. And when the Devill had ended all the Cornel à Lap.
    temptation, he departed from him for a season] As if he in loc.
    should say, that rest or truce was not given to Christ
    untill he was exactly tried with all kinds of temptations.
    Dr Clerke.

    Vers. 15. Being glorified of all] That is, the Galileans


    See Mr Rey‐
    and others, for his doctrine and miracles, began
    nolds in the
    excellently, honourably, or gloriously to thinke and
    life of Christ.
    speake of him, to give great authority to him, and to
    p. 423.
    have him in singular honour.

    Vers. 16. He went into the Synagogue on the sabbath An


    day] In the time of his ministry he observed this nesciebatis
    custome, that in the dayes of the Sabbath for the most oportere me
    part he entred into Synagogues to teach. Iohn 18.20. in ijs esse
    quae Patris
    And stood up for to read] Our Lord stands up to read mei sunt.
    the Law, but v. 20. sits downe to preach, the one, to
    shew reverence to the giver of the Law, the other, Vide
    authority over the congregation, which he taught as a Seldenum de
    Prophet. Successione
    in
    Pontificatum
    Vers. 17. And there was delivered unto him the booke Hebraeorum.
    of the Prophet Esaias] Seing sections out of the Law l. 1. c. 12.
    and Prophets were read every Sabbath, there was Chemnit.
    Sacerdotij
    given him a book which was more difficult to expound; honor dimidia
    and that book most cleerely prophesies of Christ. exparte apud
    Annam
    Pontificis
    When hee had opened the booke] [...], unfolding or socerum
    residebat.
    opening. Their Bookes were not written as ours are in
    Calvinus.
    severall leaves; but according to the custome of those Scriptura
    times, in one large scrowle of parchment, or other summo
    matter, which was rolled together like the web upon the Pontifici
    suum
    pin. Psal. 40.7. substituit non
    semel
    Vers. 18. He hath annointed me to preach the Gospell] vicarium, ut
    rectè
    Enduing with grace is called annointing for the Theodorus
    resemblance it hath with an ointment. An ointment is a Beza
    observavit
    composition, and hath these ingredients, oyle and Marci primo.
    sweet odours, by vertue of oyle it soakes into the Summus
    bones, Psal. 109.18. By vertue of the sweet odours Sacerdos
    dicebatur
    mixt with it, it workes upon spirits and senses; oyle Pontifex
    represents the vertue of the power of the Spirit, and primus, vel
    odours the comfort of grace. magnus;
    Alter Pontifex
    secundus
    Vers. 20. And he closed the booke] The word is sive vicarius,
    complicans, folding, roling it up, and v. 17. explicans, ut 2 Reg.
    25.18. Sic 2
    unfolding or opening it. See Beza on that verse. And Paraelipom,
    sat down] Challenging to himself by his own right the 24. Nadab &
    Ahihu
    office of a Teacher, others of the common people did
    conjunguntur,
    stand when they interpreted, Act. 13.16. item Eleazar
    & Ithamar, sic
    Were fastened on him] [...] signifieth when with fixed alibi alij, ut
    rectè vir
    eyes we do attentively, and as it were immoveably stick Clarisimus
    in the beholding of any thing. adnotavit
    Casaub.
    exercit. 13.
    Vers. 22. And all bare him witnesse] That is, their mind ad Annal.
    was so convinced with those things which were spoken Eccles.
    by Christ, that they could not doubt nor
    [Page]
    contradict the Prophecies agreeing to him. [...] Graeci
    vocant non
    Gracious words] An Hebrew phrase, in which the force sola
    and grace of the Holy Ghost was conspicuous. stipendia,
    Vers. 30. But he passing through the midst of them] sed omnia
    That is, with much confidence, safety and assurance, milìtiae
    he withdrew himselfe. The same kind of speech is merita, in
    repeated Iohn 8.59. Where it is plainely intimated that quibus est &
    Christ by his divine power was made invisible to his annonae
    enemies, wherefore it is credible that he escaped here praebitio &
    after the same manner. alia
    commoda
    Vers. 36. With authority and power] [...], potestas, quae sub
    authority, is a right or morall faculty, [...], potentia, imperio
    power, is an active force or naturall faculty. Romano
    erant non
    Vers. 38. Simons wives mother was taken with a great invidenda, si
    fever] Peters Mother in law, (for that he had a wife is laborum
    manifestly collected from this history) was ill of a fever, militarium
    not a light or remisse one, but so vehement that she lay justa
    down with it. Luke cals it a great fever, for she was old habeatur
    being the Mother of Peters wife, and in old people such ratio. Grotius.
    fevers are dangerous and deadly, which can hardly be
    cured by nature whose forces are weake. Christ did not
    Chemnit.
    onely heale her by his word, as he did the noble mans
    Christ was al‐
    son that was sick of a fever; Iohn 4.50. But he used
    must thirty
    peculiar gestures. He came to her where she lay down,
    years old,
    saith Marke. 2. Laying hold on her hand, he lifted her
    ferè triginta
    up. 3. He stood above her, not as if he stood upon her
    annorum, for
    as it were kicking her with his feet, but that he stood so
    he wanted
    neare her, that bowing his body hee did as it were lye
    above two
    upon her, that is the meaning of the Greeke words. 4.
    months. See
    He reproved the fever, this declares the power of
    à Lapide in
    Christ, that he so healed this woman that had long
    loc. and Mr
    conflicted with a fever, and was so worne with it, that
    Lightfoot on
    she kept her bed, that without the relickes of
    Acts 1.9.
    weaknesse she presently recovered both her strength
    and health.
    Gen. 11.12. 1
    CHAP. V. Chro. 1.10,
    24.
    Verse 1. AS the people preassed upon him to heare
    the word of God] Christs hearers did [...], they lay upon River. Isag.
    him, they preassed upon him; the word of God, in ad Script.
    opposition to the traditions of men which the Pharisees Sac. c. 10.
    taught.
    Bocharri
    Vers. 5. We have toyled all the night] Which is more
    Geograph.
    seasonable for taking than the day, and have taken
    Sac. parte
    nothing.
    priore. l. 2.

    Vers. 6. And when they had thus done, they inclosed a cap. 13. Vide

    great multitude of fishes, and their net brake] When plu [...] ib.

    Jesus called those Disciples, they had been fishing all Vide Grotium

    night and caught nothing; but when Christ bad them let
    down the net, they tooke multitudes, to shew to us, that Chemnit▪
    the successe of our indeavours is not in
    [Page]
    proportion to our labours, but the divine Multis modis
    assistance and benediction. quorum
    praecipui hic
    And their net brake] This verse seemes repugnant to referuntur.
    that John 21.11. Suppose they had written both of one Grotius.
    miracle (as they doe of divers) yet there is no contra‐
    diction, the one intending thereby to signifie, that the See Matth.
    greatnesse of the burthen exceeded naturall ability of 4.3. Chemnit.
    instruments which they had to bear it, the other that the Cuivis horum
    weaknesse thereof was supported by a supernaturall lapidum:
    and miraculous addition of strength. The nets as quod
    touching themselves brake, but through the power of pluraliter ex‐
    God they held. Hookers Eccles. Pol. primit Mat‐
    thaeus, ut
    Vers. 7. Began to sinke] Would have sanke unlesse he
    had been upholden by a miracle.
    Vers. 9. He was astonished, and all that were with him] alibi s [...]pe.
    Amazement besieged on every side, and possessed Grotius.
    them all, so the Lxx use the word [...], Psal. 18.5. and 2
    Kings 22.5. Cornel à Lap.
    in 4. Mat. 3.
    Vers. 16. And he widrew himself into the wilderness,
    and prayed] Thence we may gather what Christ did Qua Graeci
    when he was not busied in teaching and working proverbiali fi‐
    miracles, viz. was intent on prayer, praying and giving gura brevissi‐
    thankes for his ministery and office, and for the whole mum tempus
    Church to be gathered in the New Testament. indicant.
    Bene autem
    The power of the Lord was present to heale them] By
    versum in
    this Hebraisme he meanes, that the Lord healed
    puncto
    neither by medicines, nor prayer, but that he exercised
    temporis,
    his power in healing the sick, or the vertue of the Lord,
    quomodo
    that is, the divine power, exercised it self in and by
    loquuntur
    Jesus Christ in healing the sick.
    Cicero &
    Caesar. Nam
    Vers. 21. Who is this which speaketh blasphemies?
    momenti
    who can forgive sins but God alone] That is, he cannot
    significatio
    be either the Messias, or a Prophet sent by God,
    longius
    because he speaks blasphemies.
    portigitur.
    Vers. 27. And saw a Publican] Publicans were certaine Grotius.
    Officers in the Roman Empire which did gather up the
    Tribute that was to be paid, and such gifts as were Calvin.
    given: And because the goods of the Empire were
    called Publica, hence came the name of Publicans. Chemnit. The
    word [...],
    Vers. 29. Levi made him a great feast] [...], A feast for comprehends
    all Commers. Erasmus out of Athenaeus saith the word all these.
    signifieth splendidum epulum.
    Chemnit.
    Vers. 39. The old is better] vulg. melius, [Page]
    Mr.
    salubrius Beza, suavius Syrus, Piscat. Eras. quia
    Thorndikes
    scilicet levius est. For this word properly signifieth
    Discourse of
    levity, as Mat. 11.30. Luk 6.35. Rom. 2.4. Ephes. 4.32.
    the Right of
    Old wines are wont to be of a more gentle taste, new
    the Church in
    more austere.
    a christian
    State. ch. 4.

    [...] est
    evolvere. [...]
    convolvere.
    Nam
    Hebraeorum,
    ut &
    Latinorum,
    libri erant
    volumina,
    hinc evolvere
    librum apud
    Ciceronem
    atque alios.
    Idem est
    revolvere
    Livio &
    Martiali, qua
    voce & hic
    usus est
    rectè Latinus
    interpres.
    Ejusmodi
    libros etiam
    nunc in
    Synagogis
    videre est.
    Grotius.
    Olim libri non
    ligabantur
    sed
    involvebantur
    , sicut adhuc
    hodie liber▪
    Legis (quem
    Iudaei
    Sepher Torah
    appellant)
    CHAP. VI. Jnde & liber
    Esther à
    velvendo
    Verse 12. COntinued all night in prayer to God] Either megillah
    because it was concerning a business belonging to the vocatur. Elias
    Thisbites.
    kingdom and glory of God, or rather because it was a Eadem de
    serious speech with God. causa librum
    volumen
    Latini à
    Vers. 13. Whom also he named Apostles] This may be volvendo
    interpreted two waies: Either because afterward being nuncupant.
    installed into his Office he put that name upon them; or Olim libri ex
    because he had now honoured them with that Elogie in futilibus foliis
    non
    hope of the future dignity, that they might know to what constabant,
    end they were separated from the common Vulgar, and ut hodie
    to what use they were destinated. constant: sed
    una erat
    continua &
    Vers. 15. Simon called Zelotes] The Zealous, to perpetua
    distinguish him from Simon Peter; he was so called pagina quam
    circa virgam
    because of his earnestness and zeale for the Gospell. oblongam (ut
    bodie
    Vers. 18. Vexed with unclean spirits] Which Phrase he solemus
    tabulas
    useth also, Acts 5.16. Geographica
    s) quasi circa
    Vers. 23. Leape for joy] The word signifieth, to express transjectum
    mirth by some outward gesture. axem
    volvebant, ne
    à pulvere aut
    Their Fathers] That is, the ancient people of the Jews, aliunde
    for Christ speaketh here to his Disciples and others that noceretur,
    inde libri ab
    were Jews by nation. Perkins Hebraeis
    megilloth, à
    Ver. 24. But wo unto them that are rich] He curseth the Latinis
    volumina dicti
    Rich, not all, but those which receive their consolation sunt. Hinc
    in this world, that is, are so contented with their estate sumpta
    that they forget the life to come. He shewes therefore metaphora,
    dicitur, Esai
    that riches are so far from making one blessed, that 34.4. Et coeli
    they are oft turned into the occasion of ones volventur ut
    liber, &
    destruction. Apocalyp.
    6.14. Et
    Vers. 25. Wo unto you that laugh now] It is the property coelum
    recessit sicut
    of a man to laugh, therefore he speakes of laughter, not liber
    as a naturall, but as a sinfull act. For ye shall mourne convolurus.
    and weepe] You shall have nothing but mourning Ioma seu
    Codex
    hereafter. Talmudicus à
    Roberto
    Vers. 26. Woe unto you when all men shall speake well Sheringhami
    o
    of you] [...] is opposed to all those things which are Cantabrigien
    spoken of, persecution, hatred, accusations, si editus.
    reproaches, separation, ejection, and persecution.
    Vnxit me] Vt
    Vers. 35. Lend, looking for nothing againe] Our own Prophetam
    due and right must be parted with, when it is not the infra. 7.46. &
    parties sin, but externall calamity that hinders him, thou 12.3. Cur
    oughtest then to forgive it, at least to beare it till he be unxit an
    able. testandae re‐
    verentiae?
    Vers. 38. Good measure] The good is generall of just aut unxit ad
    measure. Pressed down] Levia, light things because fune‐
    they are porous we use to presse down to make good rationem,
    measure. Shaken together] Some things go together Marc. 14.8.
    more straightly by shaking, as corne. Running over] aut unxit ex
    Agrees to liquid things. The Lords meaning is, that God consuetudine
    will most largely reward our beneficence. Into their illius aevi,
    bosome] That is, he will so reward them that they shall nam vnctio
    perceive that they are rewarded. post lotionem
    facit ad
    An Hebrew phrase applied to the custome of the
    obstruenda
    Nation, for the orientall Nations (among which were the
    corporis
    Jewes) wore long garments, so it was convenient for
    spiramenta
    them to receive in their bosome those things which
    Drusius.
    were plentifully given. Psal. 80.12. Esay 55.6. Jer.
    Chemnit.
    32.18.

    Vers. 48. He is like a man which built an house, and Vide Bezam.

    digged deepe, and laid the foundation on a rock. And Chemnit.

    wh [...]n the floud arose, the streame beat vehemently


    upon that house and could not shake it: for it was Verba [...]
    founded upon a rock] The builder is the professour of sunt gratiosa
    the name of Christ. Three parts of professours of vel gratia
    wisdom are propounded. 1. To dig deepe, that is, come plena, vel
    to a deepe search and examination of his own corrupt acceptabilia
    heart, that he may know the iniquity thereof. 2. To make verba,
    choice of a rock for a foundation, that is, Christ. Ephes. afficientia
    2.20, 21. Acts 4.12. 1 Cor. 3.11. 3. To build thereon, we cor. Chemnit.
    are built on Christ by our faith in him. Ephes. 3.17.
    Psal. 125.1. Chemnit.

    [Page]
    [...].

    Videtur haec
    vox non
    quemvis
    concursum,
    sed cum
    pressura
    significare:
    unde irruere
    non malè
    vertit Latinus
    interpres.
    Vide Act.
    27.20.
    Grotius.
    Dr Taylor the
    CHAP. VII. Life and
    death of
    Vers. 5. FOR he loveth our nation] It is no doubt but the Christ part. 2.
    Jews commend him for his piety, neither could the love
    of the Nation every where hated, elsewhere proceed, Finis miraculi
    which he evidently witnessed that he favoured the fuit, ut
    Doctrine of the Law by the study of the Law and the cognita
    worship of God, building them a Synagogue; It is Christi Divi‐
    wonderfull stupour in the meane while, that by their nitate, se illi
    suffrage they acknowledge a Gentile to receive the Petrus & alij
    grace of God, which they contemptuously refused. discipulos
    addicerent.
    A Synagogue] The Synagogue was 1. For instruction,
    Generaliter
    there, as in a Schoole, they were instructed in Gods
    tamen hoc
    Law.
    exemplo

    2. Petition, there was an Oratory, whether at times they docemur,

    went to pray. minimè


    timendum
    3. Correction, there were offenders punished, as esse ne
    severall passages in the Gospell shew. respondeat
    labori nostro
    Vers. 12. The gate of the City] For the Jews had their benedictio
    Sepulchres out of the City, as we may see, Mat. 27.59. Dei &
    and other people also, whence he is said to be carried optabilis
    out. And so the cause of publike health requires, which successus,
    is much impaired by the evill aire of graves. The more quoties jussu
    may we wonder why Christians should have their & auspiciis
    sacred meetings in those places in which those Christi
    carkasses are, which was first brought in for the me‐ manus operi
    mory of the Martyrs, but not so well continued. admovebimu
    s. Calv. in
    Vers. 13. And when the Lord saw her, he had loc.
    Compassion on her, and said unto her, weepe not] He
    really shewed the efficacy of comfort, restoring the
    Simile est
    raised Son to his mother. He useth two instruments, as
    apud Latinos
    it were, in the raising up of this dead person, for he
    circū stetit
    touched the Biere, and spake to the dead; 1. That he
    horror.
    might shew that the destruction of death, and restitution
    of life, is the power and work of his person, not in the
    Chemnit.
    divine nature only, but in that also which he assuming
    from us, enriched with the fulness of the divinity. 2. That
    Ad verbum
    he might teach, that the meane, or instrument, by
    acceptionē,
    which those benefits of Christ are communicated to us,
    quòd passim
    are his word, by which he will destroy death, and
    in eo omnes
    restore life in us. This is the first raising of the dead
    accipiantur.
    made by Christ in the New Testament.
    Beza.
    Vers. 14. Young man, I say unto thee, arise, or [Page]
    be raised from the dead] Jesus (when those that [...],tam ad
    carryed the young man stood still) cried to the dead suavitatem
    man, not in words of praying, (as Elijah and Elisha did) quam adu‐
    but in the word of commanding. For so is the word [...], tilitatem sive
    used of the dead, Mat. 11.5. and 14.2. and 16.21. commodum
    valetudinis
    Vers. 16. And there came a feare on all] The common referri potest.
    people amongst them which beleeved not in Christ Etsi enim
    could not so lightly neglect or calumniate this miracle vina nova
    as the rest for the unusuall greatnesse of it, for in nine plerunque
    hundred yeares almost after Elisha we read of no such sint dulciora,
    thing to have happened in Israel. unde mustum
    [...] dicitur,
    And they glorified God] Because they declared that this adeoque
    miracle was a testimony and warning that God either gulosis
    sent some famous Prophet, or the Messias himself. gratiora,
    prudentibus
    A great Prophet is risen up] All those which were sent
    tamen magis
    by God were called Prophets. They call him a great
    arridet vetus,
    Prophet, because he restored the dead to life, not by
    prayers, nor by the spreading of his body upon him, but quia &
    by a bare command, without all example. defaecatius
    est &
    Vers. 22. To the poore the Gospell is preached] Some generosius,
    translations (as the Geneva) have it, The poore receive nec modo
    the Gospell: Which is more proper. The poore are palatum
    Evangelized or Gospellized, so is the Greeke, as we magis afficit,
    say, one is Frenchified, or Italianated, when his Garbe linguamque
    and carriage are such as if he were a naturall gratius
    Frenchman, or Italian, so their speeches or vellicat, sed
    Iudgements, actions and affections are transformed &
    into the Gospell. stomachum
    benignius
    Christ speakes this in a twofold reference: 1. To the iuvat,
    freeness of his love, he hath no respect of persons. 2. omnesque
    In reference to the effect, the poore receive the spiritus
    Gospell, have received a tincture or impression of the magis
    Gospell, are transformed into it. restaurat &
    reficit. de
    Poore) These words are absolutely true of the
    Dieu in loc.
    spiritually poore or humble: 1. Because he was made
    so by the Gospell. 2. Was bred by it, therefore is
    Chemnit.
    nourished by it; yet 2ly. they are intended by Christ of
    the outwardly poore, because he bids them tell what
    Calvin.
    they had heard and seene, they could not see the
    spiritually poore. 2ly. All the rest of the things which
    Par on the
    they were to tell Iohn of were temporall, bodily
    Rom.
    blindnesse, lamenesse, death, therefore this. 3. Christ
    speakes of miracles, for a gracious man to receive the
    Chemnit.
    Gospell is no miracle. 4. This exposition agrees with
    other places, Ioh. 6.26. and 7.98.
    [...] propriè
    3ly. This is not true of them universally, nor exclusively, dicuntur
    not all the outwardly poore, nor only they, receive the lascivientes
    Gospell; but fourthly probably and for the most part the pecudes:
    poore rather than the rich embrace it, and more translatitiè ijs
    eminently receive it; 1. Into their understandings to tribuitur, qui
    know it. 2. Into their judgements to allow of it as true. 3. prae gaudij
    Into their wills to consent unto the goodnesse of it. 4. abundantia,
    To obey the truth of it in their lives. non possunt
    se continere
    Vers. 25. Are in kings courts] In Kings Palaces. Piscat. quin varios
    gestus edant,
    Vers. 28. He that is least in the Kingdome of God is hinc & inde
    greater than he] That is, the least Doctor in the time of subsilientes.
    the New Testament (who is in no wise to be compared Beza,
    with Iohn for the gifts of the Spirit) in which the Gospel Brugensis.
    concerning the kingdome of heaven is preached, is
    more excellent than Iohn in respect of the kind of his
    Calvin.
    doctrine.
    Chemnit.
    Vers. 30. The Counsell of God against themselves] [...],
    in or against themselves, the words will bear either: In
    themselves, because they knew it, and tooke it into Christ

    consideration, and yet rejected it: and against sheweth with

    themselves, because it was their destruction. what affe‐


    ction and
    Vers. 33. But Iohn the Baptist came neither eating disposition of
    bread nor drinking wine] That is, he observed not a heart men
    vulgar, but an extraordinary, peculiar and austere kind ought to lend,
    of life, he drank only water, and did eat locusts and wild viz. having
    honey. respect only
    to the good
    Vers. 34. The Son of man is come eating and drinking] of the party
    That is, Christ in his externall and common life affected borrowing,
    nothing singular or extraordinary, but applyed himself to and not to
    the vulgar and usuall custome. the restitution
    of the thing
    Vers. 35. Wisdome is justified] That is, acknowledged lent. Vide.
    and declared to be just. Grotium.
    Vers. 37. A sinner] A notorious sinner. Whereas divers
    Vide Bezam
    others addressed themselves to Christ for corporall
    in loc.
    mercies, this only commeth for spirituall, even for
    remission of her sinnes. There are three great things
    observable in this historie. 1. Great sinnes. 2. Great Piscat.

    repentance and humiliation. 3. Great love and [Page]


    grace of God through Christ in pardoning sinne. Mr Perkins.

    Brought an alabaster box of oyntment] It was a Calvin.


    Custome to anoynt guests at feasts, in token of
    welcome. See 26. Matth. 7. [...] propriè
    congre‐
    Vers. 44. Thou gavest me no water for my feet] It was a gationem
    custome amongst them to give water to their guests significat: hic
    comming far for their feet, as is manifest from Gen. autem locum
    18.4. and 19.2. and 43.24. and Iudg. 19.21. 1 King. ubi
    25.41. Thess. 5.10. They did it either that they might congregatio
    wash their feet which they had fullied in the way, or fiebat. Piscat.
    because of their wearinesse, for cold water refresheth
    a wearied person. Simon seemes not to have
    Mr Coleman
    neglected this Custome, because Christ came not on Ier. 8.20.
    farre, but was only invited to feast with him, unlesse it
    can be proved that water was wont to be given to such
    Grotius. Hinc
    as were invited to a feast. Drusius in praeterit.
    collige
    Iudaeos
    Christ came from Ierusalem to Bethany, for he spent
    sepulchra
    the dayes with teaching at Ierusalem, and in the
    sua habuisse
    evenings for the most part came to Bethany.
    non in urbe,
    Vers. 47. For she loved much] Or, and therefore she sed extra ur‐
    loved much; The Papists make this for causa bem, ideoque
    praecedens, and not signum subse quens, as if her tum ob
    love were the cause of the forgivenesse of her sinnes. nitorem, tum
    The word (for) doth not signifie here a Cause, but a ob
    reason drawn from the signe, as it is also used sanitaetem,
    elsewhere, the sence then is, many sinnes are forgiven ne cadavera
    her, and hereby you shall know it, because, or in that suo foetore &
    she loved much. The particle (For) is used as a note of putredine
    the effect, or signe, in our common speech, as there is aerem
    fire, for I see smoake, this tree liveth, for it sprouteth. inficerent.
    Mr. Pinke would have it run thus, therefore she hath Cornel. à
    loved much, for first the whole scope of the Parable is Lapide.
    to shew, that he loves most to whom most is forgiven,
    and not contrarily that most is forgiven to him that loves Chemnit.
    most. 2. The antithesis in the same verse requires it,
    the words, but to whom little is forgiven he loveth little, Loculum tau‐
    suppose this thesis, because many sinnes are forgiven gendo fortè
    her she loveth much. ostendere
    voluit sibi
    minimè
    horrori fore
    mortem &
    sepulchrum
    quo nobis
    vitam
    acquireret.
    Calvin.

    Chemnit.

    Grotius.

    [Page]
    Vulg Lat.
    pauperes
    Evan‐
    gelizantur.

    Vno verbo in
    regiis. Ovid.
    2. Meram.

    CHAP. VIII. Regia solis


    erat

    Verse 2. MAry called Magdalene] Her name was Mary, sublimibus

    but she was married to a noble personage, a native of alta

    the Towne and Castle of Magdall, from whence she Columnis,

    had her name of Magdalene, though her selfe was veruntamen

    borne in Bethany. periphrasis


    illa
    Vers. 3. Which ministred unto him of their substance] magnificentiu
    These examples, say some, shew that the wife in some s sonat.
    respect may dispose of goods without her husbands Piscat.
    consent to good uses, for it is like Herods steward was
    of Herods mind. But all the shew of probability that can Scultet. de
    be shewed, that the wife of Chuzas ministred to Christ precatione.
    without her husbands consent is, that Ioanna is there
    said to be the wife of Chuza, Herods Steward. But first [...] Graecis
    the phrase doth not imply that Chuza was then living. ut &
    Secondly some gather, that this Steward was the Ruler, consilium
    whose son Christ healed; who thereupon believed with Latinis signifi‐
    all his house, Chemnit. Harm. Evang. cap. 33. Iohn care potest
    4.53. which if it were, then it cannot be doubted, but aut id quod
    that his wife followed Christ with his good liking and secum quis
    consent. Chuza being Herods Steward, and so a man constituit
    of great place, and publike imployment, might if he facere, aut
    were then living, depute the managing of all affaires at quod
    home to his wife, Prov. 31.11. and so she might have at faciendum
    least a generall consent. Censet.
    Potest utravis
    Vers. 13. In time of temptation fall away] Greek, significatio
    opportunity of temptation, that is, (say some) when one hic locum
    is tempted by his darling sinne. habere.
    Grotius. Vide
    plura ibid.
    Historicall and Temporary faith may be lost but not
    Chemnit.
    saving faith.

    Vers. 15. In an honest and good heart] Erasmus thinks Mr. Burgesse
    it is an Hebraicall doubling, for very good, as Ier. 24.3. of Justificati‐
    the Prophet calls figs good good, that is, very good. on.
    Others thinke it is a kind of speech used by the Greeks,
    and fetcht from the very secrets of Philosophie, This was a
    although the common people usually had it in their present for a
    mouth; Because there are some externall goods of Prince, an
    fortune, as they call them, others of the body, and alabaster box
    others of the mind. The Graecians call a man adorned of Nard
    with all these [...] is referred to the externall life, [...] to Pistick was
    the true vertues of the mind. sent as a
    present from
    Bring forth fruit with patience] Or as the Greek word Cambyses to
    may bear, in expectation or tariance, viz. for the fit the King of
    season. Ethiopia. Dr.
    Tailor of the
    Vers. 23. A storme of winde] [...]. It is not properly one life and death
    winde, but a conflict of many windes; the LXX. use it of Christ, the
    38. Iob. 1. third part.

    Vers. 25. Where is your faith] Or as the Greek Article


    Non solum
    intendeth, Where is that your faith? Vbi est illa fides
    Iudaeorum &
    vestra? Tolet. Comment. in hunc loc. that measure and
    omnium Ori‐
    degree of faith, which you have shewed to be in mee.
    entalium, sed

    Vers. 29. It had caught him] [...] he made him run & Graecorum

    violently, as the horse when he is spurred. Beza. mos fuit,


    discubituris
    Vers. 30. Legion] A Legion in the warres contains lavare pedes,
    above 6000. footmen, and 700. horsemen. in Conviviis
    cumprimis
    Vers. 31. That he would not command them to goe out splendidis.
    into the deep] [...] bottomlesse deep, because there Quistor pius.
    nocendi & perdendi potestas auferetur. See Beza and
    Grotius. Grotius.

    We may find three notable evidences of Satans [Page] Particula non


    limited power in this one history of the man possessed causativa
    in the region of the Gadarens. 1. In that he begs leave sed illativa
    to enter into the Swine, he that afterward boasts that all vel rationalis.
    the world was his, and all the Kingdomes thereof, hath Vt Matth.
    not power over a vile Swine. Secondly, as soon as he 25.34. 1 John
    enters into the Swine, he presently carries them 3.14. Perkins
    headlong into the Sea, why did he not so to the man on Jude.
    possessed? not for any love he bare to him more than
    to the Swine, but because he was limited by God.
    See
    Thirdly, his name was Legion, there was a whole Downam. Of
    Legion of Devills in him, though such an army of them Justification.
    l. 6. c. 12.
    was in one poore man, yet they were not able to page 404,
    destroy and drown him as the Swine. 405. To
    gather hence
    Vers. 38. Now the man out of whom the Devills were merit of
    remission for
    departed, besought him that he might be with him, but o [...]r workes
    Iesus sent him away.] It is uncertaine why Christ of Charity is
    against the
    refused to have this man his companion, unlesse that ground of
    he expected a greater fruit of it, if he should be wit‐ faith, by
    nesse of so excellent and singular a benefit among the which we
    beleeve
    Gentiles, which Marke and Luke witnesse to be done. remission of
    sinnes, which
    Vers. 39. Shew how great things God hath done unto is directly
    opposi [...]e
    thee] That Christ commands him to report it as the to merit. Dr
    worke of God, not his, he did it to this end, that he Taylor.
    might be accounted a true Minister and Prophet of [...] aliquando
    God, and might obtain an authority of teaching, for so it est
    conjunctio
    behoved the rude people to be instructed by degrees, collectiva seu
    to whom his divinity was not yet known. rationalis, &
    Vers. 43. Spent all her living] Consumpsit [...], she significat ideo
    vel
    spent her whole life, that is, the goods which propterea, ut
    maintained her life, so Prov. 27.27. hic, & 1 Sam.
    2.25. Posse‐
    lius in
    Vers. 52. Bewailed her] The word signifies to beat and Syntaxi
    strike, and is transferred to the mournings and Conjunctionu
    lamentations that are at burials, at which time men use m p. 300.

    such kind of behaviour.


    Vide Cornel à
    Lap.

    Fieri potest ut
    Cuza Herodis
    procurator
    domino suo
    nimium
    similis
    consilio
    uxoris valdè
    fuerit
    contrarius:
    sed pia
    mulier ob‐
    staculum hoc
    zeli sui fervo‐
    re & constan‐
    tia superavit.
    Calvinus.
    Quòd quidam
    hinc
    argumentum
    petunt, licere
    uxoribus
    viros à fide
    alienos
    deserere,
    non video
    quid certi
    habeat.
    Credibilius
    aut uxorem
    dici quae
    vidna fuerit,
    aut maritum
    non alienum
    CHAP. IX. fuisse à
    pietate. Vt
    solet Deus
    Verse 3. TAke nothing for your journey, neither staves, rimul [...]s
    nor scrip, neither bread] He commands them not to be quibusdam in
    aulis alioqui
    sollicitous for food, that they might give themselves nimium sibi
    wholly to preaching, and commit themselves to the praeclusas
    divine providence. A scrip is a little sack, in which they penetrare.
    Nam & in
    did put and heape their meate; by bread all food is here Neronis aula
    signified, as it is usuall in Scripture. non defuere
    qui
    Christianismo
    Vers. 23. If any man will come after me, let him deny faverent.
    himselfe, and take up his Crosse daily, and follow me] Phil. 4.22.
    The meaning is this, every one that will become a Grotius.

    scholar in the school of Christ, and learne obedience


    Beza.
    unto God, must deny himself, that is, he must in the
    first place exalt and magnifie the grace of God, [Page]
    and become nothing in himselfe, renouncing his [...] Haec vox

    own reason will and affections, and subjecting them to Hellenistis

    the wisdome and will of God in all things. Secondly, frequens

    take up his Crosse, that is, he ought alwayes to make a constantiam

    forehand-reckoning, even of private Crosses and illam denotat

    particular afflictions, and when they come to bear them quae inter

    with cheerefulnesse, for there is that emphasis in the adversa

    word take up. This done, he must follow Christ by durat spe

    practising the vertues of meeknesse, patience, love meliorum.

    and obedience, and by being conformable to his death Grotius.

    in crucifying the body of sinne in himselfe. Mr. Perkins.


    Aristot. dicit
    Vers. 24. For whosoever will save his life shall lose it] [...] esse
    That is, that will not take up his Crosse to follow Christ, ventum vi‐
    shall never be saved. olentum qui
    infernè
    sursum
    Vers. 31. Decease] [...]. Some think he alludes to the versus
    Exodus, or going of the Israelites out of Egypt; for as repente
    their going out of Egypt was to them the beginning of convolvitur.
    their liberty, so also death to Christ was a way to glory,
    and after his example also to us: whence also the Quod
    ancient Christians loved to call death [...], 2 Pet. 1.15. vocabulum
    As we may see in Irenaeus, Clement, and others. recentiores
    Graeci
    Vers. 41. Oh faithlesse and perverse generation] 1. mutuati sunt
    Faithlesse, which neither by doctrine nor miracles can à Latino
    be overcome or reformed, so as to beleeve. Legio. Fuit
    autem Legio
    2. Perverse, which by no Lawes will be brought into
    apud
    order. This is taken out of 32. Deut. 20. where Moses
    Romanos
    gives these Epithets to the Israelites, who for fourty
    agmen
    whole yeares could not be brought, neither by the Law
    militare,
    of God, nor by stupendious miracles, to order their lives
    constans
    according to the will of God.
    Hesychio
    autore, viris
    Vers. 51. He setled himselfe] Or as it is in the originall,
    sexies mille
    he hardened his face, to go to Ierusalem, as Ezek. 4.3.
    sexcentis
    Christ by his whole outward habite and gesture
    sexaginta
    declared that it was determined for him to go to
    sex.
    Jerusalem. For he did not now go from one town to
    Secundum
    another, as he was wont, to preach the Gospell, neither
    Suidam sunt
    staid he any where, but presently went in that way
    sexies mille
    which leades directly to Jerusalem, till he was past
    milites. Legio
    Samaria.
    in summum
    Vers. 54. And when his Disciples Iames and Iohn saw (inquit Varro)
    this, they said, Lord wilt thou that we command fire to Constiterit
    come down from heaven, and consume them, even as duodecies
    Elias did] Here they shew themselves to be Boanerges, millibus
    that is sonnes of thunder, quid mirum filios tonitrus ful‐ quingentis
    gurare? Ambrose. Ragash is to make a great tumult, as militibus, ut
    a furious multitude gathered together, that maketh a ut autem
    noise as the noise of a troubled sea, Psal. 2.1. nume
    Therefore some not without reason say, the sons of rarentur
    Zebedeus are called Benai regesci, Sons of Thunder. milites
    Rutherfords Tryall and Triumph of faith. veterum
    Legionum
    55. Yee know not what manner of spirit yee are of] apud
    Some interpret it, you know not what spirit becomes Romanos,
    you, rather you know not what Spirit acts you. The Diabolus hic
    name Spirit is of large extent, in its originall it signifies ipse reddit
    the wind; it is trasferred to other things, God, good and rationem
    evill Angels, and the soule of man are so called. It is nominis, quia
    taken also for the affections of the mind, Rom. 11.8. multi sumus.
    Ezek. 13.3. The meaning is, you thinke you are acted Quia enim
    by such a Spirit as Elias of old; but you erre, you have tunc temporis
    a zeale, but not according to knowledge, and which is Romanae
    therefore a humane affection, not a divine motion, as legiones in
    the following reason proves. Syria &
    Iudaea, hinc
    Vers. 62. No man having put his hand to the plough, inde in
    and looking back, is fit for the kingdomeof God] As praesidiis
    though he had said, He that starteth from the plough is dispositae, &
    not fit for the field: no more is he that shifteth from his omnibus
    calling, fit for Gods service. nomen illud
    non tantum
    notum sed &
    formidabile
    erat, ideo
    illud ipse sibi
    assumpsit.
    Chemit.

    Calvin.
    Calvin.
    CHAP X.
    Camerarius
    Vers. 1. APpointed] The Greeke word signifies to in notis, rectè
    designe to a publicke office. observat,
    verbum hoc
    habere
    The seventy also] As there were twelve in the old significatione
    Testament, from which the twelve Tribes were m feriendi &
    caedendi,
    propagated; and which the whole nation of the Jews inque
    acknowledged for their Progenitors, so Christ also funeribus
    would have twelve Apostles which should regenerate lugentium
    tales solent
    both the Jews and Gentiles by the word, and which the esse gestus.
    whole Christian Nation should acknowledge for their Apud LXX. in
    Patriarkes; and as Iacob descended with seventy hac
    soules into Aegypt, Gen. 46. v. 27. So Christ would significatione
    verbum hoc
    have seventy Disciples, but who these seventy legitur
    Disciples were it is no where expressed in Scripture. Creberrimè.
    Vide Gen.
    22.2. &
    And sent them two and two before his face into every 50.10. 1
    City] This sending of two together commends brotherly Sam. 25.1. 2
    conjunction, makes for consolation in adversitie, and Sam. 7.12.
    Jer. 4.8. &
    for the greater confirmation of the truth, thereby is also 22.18.
    signified that this businesse is such to which one Quistorpius.
    sufficeth not; but two eyes alwayes see more than one;
    Moses and Aaron were sent to Pharoah, Paul and See Matth.
    Barnabas by the Church, [...] i. e. [...], as Marke 10.10.
    speakes from the idiome of the Hebrewes, ch. 6. [Page]
    v. 7. as we by interposing the copulation say in Novarinus.
    english two and two.
    Deny himself]
    Vers. 2. The harvest truely is great but the labourers Greek utterly
    are few] This is the force of the speech, a great harvest deny
    requires many workemen, the doctrine of the Gospell himselfe.
    hitherto expounded by me in all Palaestina, hath the Abnegare
    reason of a great harvest, therefore it requires many seipsum est
    Ministers. And Christ saith this for the consolation of suo arbitrio,
    these his Embassadours that they may hopewell. suae vo‐
    luntati, & om‐
    Vers. 3. As Lambes] Here we must not scrupulously nibus proprijs
    inquire, why Christ names his Disciples here lambes, animi
    when he had called his Apostles before sheepe? for motibus
    the sense is the same in both places, and the Syriacke placitisque
    useth the same word in both places, by this name He renuntiare,
    admonished the Disciples of chastitie, simplicity and proprios
    publicke profit. affectus
    negligere,
    Among wolves] So he calls the Priests and Pharisees, suggestiones
    partly for their rage, against Christ and his Apostles, ac suasiones
    and partly for their power with which they were earum
    furnished to hurt. comprimere
    & repellere,
    Vers. 4. Carry neither purse, nor scrip, nor shoes] This
    atque
    he saith not onely to warne them that they ought to be
    posthac non
    quicke in this journie that they may returne speedily to
    sibi ipsi sed
    him, but also, that he might shew his divine power, that
    illi deditum
    he can provide for them and all others following their
    esse, quem
    lawfull vocation, though they be destitute of these
    in Dominum
    things.
    ac magistrum

    Salute no man by the way] He would warne them to delegit.

    make speed, so 2 Kings 4.29. Those salutations (saith Polyc. Lyser.

    Grotius) among the people of the East, were not done 1. In persons,

    with a light gesture or word, but with many bendings of He must

    the body, kisses, embraces. deny


    himselfe in
    Vers. 6. The son of peace be there] He cals him so who his Father,
    doth not disdaine the doctrine of peace, or the Gospell, Mother,
    hears that attentively and receives it into an honest Children,
    Friends, all.
    heart, one worthy of peace, as 2 Sam. 12.5. saith 2. In things,
    Drusius. He must
    forsake,
    It shall turne to you againe] Christ would teach them house, lands,
    that they lost nothing by discharging their duty by goods. He
    reason of the others incredulity. must deny
    himselfe in
    Vers. 7. Eating and drinking] He implies that necessary his profit,
    food shall not be wanting to them, although he send credit,
    them without purse and scrip. pleasure,
    ease, and
    Go not from house to house] He would not have them
    offer up
    rashly change their Inne, which is signe of an
    himselfe to
    inconstant and mutable mind, or is joyned with a
    God. 2. Take
    contempt of the first Host; as if he by his inhumanity or
    up his daily
    basenesse had driven away his guest.
    crosse, beare

    Vers. 8. Eat such things as are set before you] That is, with patience

    be content with any meane provision. the crosses


    that come
    Vers. 11. Even the very dust of your City] By which upon him
    symbole the Jews did witnesse that those men against daily, or day
    whom they did shake off their dust, were so execrable by day. 3.
    to them that they would not communicate with them in Follow Christ
    their dust. This shaking off the dust ought also to through thick
    admonish us, that we have nothing common with through thin.
    wicked men, so that their dust may not cleave to us.
    Ne deterreat
    Vers. 13. Wo unto thee Chorazin, wo unto thee 1. Vitae
    Bethsaida] Which is thought to bee the country of five periculum. v.
    Apostles, Peter, Andrew, Philip, Iames and Iohn. Iohn 24.2. Opum
    1.44. jactura. v.
    25.3. Famae
    Vers. 15. And thou Capernam] Where Christ besides
    ignominia. v.
    many excellent Sermons wrought so many Miracles
    26.
    that the Nazarites his Country-men objected it to him.
    Apud Latinos
    Luke 4.23.
    exitus & ex‐

    Vers. 16. He that heareth you] viz. Teaching and cessus pro

    prescribing what is right. morte passim


    occurrunt.
    Vers. 17. Through thy name] Christ wrought Miracles Grotius.
    by his own power, the Disciples by Christs; whose
    name they also called upon, as we may see in the Acts Polyc. Lyser.
    and Books of the Jews; as before the Devils yielded to
    the name of the God of Israel, so now to the name of [...] obfirmare
    Jesus of Nazareth. animum est
    omnem
    Vers. 18. I beheld Satan as lightening fall from heaven] metum &
    From the degrees of knowledge, power, and dominion horrorem
    he had in the hearts of men, as Capernaum exalted to mortis
    heaven, as sodainly as lightning is wont to shine from deponere, &
    heaven; this prediction is to be referred to the animo suo
    incredible swiftnesse of propagating the Gospell to the constituere
    destroying of false religions, and all the workes of the hanc mortem
    Devill. esse
    ferendam, ut
    Vers. 19. He alludes to the 91. Psal. 13. alhough there
    ut dura &
    he speakes of the protection of divine providence here
    horrenda
    of a wonderfull power.
    omnium sese
    in ea
    Vers. 20. Rather rejoyce because your names are
    praebeant
    written in heaven] A metaphoricall speech for to be
    LXX.
    counted sons and heires by God, as if they had been
    interpretes
    noted downe in a catalogue. It is better to have that
    hanc
    which is proper to Saints, than what is communicated
    Graecam
    also to others. Calvin.
    phrasin
    Vers. 21. Rejoyced] He witnessed his joy not only in ponunt Ier.
    words but also in his gesture and countenance, so the 21.10.
    Greek word signifieth. Ezech. 6.2.
    Polyc. Lyser.
    Vers. 26. What is written in the law? how readest thou] in loc. Vide
    Taking it for granted that men must read the Scriptures Bezam &
    privately. As if he had said, In the written law of God Piscat in loc.
    (and there onely) thou shalt find what those good
    workes are that God will reward in heaven. [Page]
    Crotius.

    Vers. 27. Thou shalt love the Lord thy God with all thy
    Mr. Perkins.
    heart, and with all thy soule, and with all thy strength,
    Vide Cornel.
    and with all thy mind] By the heart is understood all the
    à Lap. &
    affections, desires, and inclinations; by the soule, the
    Grotium.
    will, purpose, and resolution; by the mind, the reason,
    understanding, discourse, and memory; and by the
    [...] Signifieth
    might or strength, all the facultyes of the soule, and
    both to
    parts of the body, with all their functions, actions and
    demonstrate
    operations, both internall and externall.
    and create,

    And thy neighbour as thy selfe] By the name of whence we

    neighbour, all men, of what condition, sex, or nation may collect,

    soever, are understood. that Christ


    did not onely
    As thy selfe] 1. Truely. 2. Ardently. 3. Constantly. rightly
    choose these
    Vers. 28. This do, and thou shalt live] Object. Life is seventy
    promised to the worker, yet Rom. 4.3. It is said, Disciples, de‐
    Abraham believed God, and it was counted unto him monstrated
    for righteousnesse. Ans. Both speake of the word, but them to his
    not of the same part of the word, the Law promiseth life Apostles,
    to the worker, and the Gospell life to the believer. because he
    thought them
    Vers. 30. Wounded] With his sins and the sting for fit for this
    them; One glosseth well on it, not from Jericho to embassage,
    Jerusalem, but the contrary; Jericho was a type of hell, but also by
    certaine
    Jerusalem of heaven, a man that forsakes God and ceremonies
    turnes to the Devill is like to be wounded. ordained
    them to this
    Vers. 31. By chance] Therefore, say some, one may office, for so
    use the word chance. It is a parable, and being uttered the Greek
    in the common received tearms, cannot be stretched word
    so farre beyond the scope of it. 2. The Greek words [...] signifieth in
    signifieth properly, it fell out, or came to passe, viz. by this place.
    the providence of God overruling the matter. 3. It fell Polyc. Lyser.
    out casually to the Priest who expected no such event.
    Quod Latinus
    Vers. 34. Pouring in oyle and wine] Wine serves to
    posuit LXXII
    cleanse, and ease the paine within, oyle to mollifie the
    Non aliunde
    flesh, and allay the paine without.
    est quam ex
    antiqua
    Wine and oyle] That is, the doctrine of Salvation.
    traditione.
    Ambrose, Stella, Calv. Chemnit. Wine, the Law to eate
    Nam tot
    out the corruption, and oyle, the Gospell to heale it.
    fuisse à
    Vers. 35. He took out two pence] Christ hath Christo
    bequeathed unto us for our soules health both lawes, Creatos
    the old and new, say Optatus and Ambrose. antiquitas
    credidit,
    Vers. 39. Which also sat at Iesus feet] It was the etiam Graeci,
    custome of old that the Doctors for honours sake sate qui hoc loco
    in a more eminent place, but the Disciples and the legerunt [...],
    common people sate at their feet. Act. 22.3. The same ut Origenes
    custome is yet to this day observed in Temples and &
    Schooles. Epiphanius.
    Neque vero
    Mary also commends to us two gifts of the mind which temerè, nam
    in the greedy hearers of heavenly doctrine are moris erat
    necessary, one is tranquillitie of mind without all Hebraeis
    distraction of body and thoughts, the other is humility LXX.
    and reverence toward the Teacher, the first is noted by nominare
    the word sate, and the latter by sitting at his feete. numero
    Polyc. Lyser. rotundo
    etiam ubi
    Vers. 40. And Martha was cumbred about much constabat
    serving] The Greek word rendred Cumbred, [...], esse LXXII.
    signifies to be drawne and wried round and round Grotius.
    about. The adverbe of that word, [...], is used 1 Cor.
    7.35. and rendred without distraction, not being torne, Agnus à
    vexed and drawn asunder. Groeco [...]
    derivatur
    Vers. 41. Martha, Martha] A friendly compellation, as
    quod castum
    Matth. 7.21. Martha is named twice, it signifieth bitter,
    significat,
    as if hee had said, bitter bitter. 1. Bitter to her selfe, in
    innatam
    making a drudge of her selfe, and neglecting the word.
    habet
    2. To her sister, in chiding and accusing her. The
    simplicitatem
    doubling of the name among the Hebrewes partly
    & hero suo
    signifies vehemency of affection, partly greatnesse of
    utilis est.
    good will, as Matth. 7.22. See. 22.31.
    Caro et lac
    cibo
    41.42. Verses. 4. Attributes are given to riches. 1. They
    inserviunt,
    are many things and require much labour. 2.
    vellus & lana
    Vnnecessary. 3. They will be taken from us. 4. They are
    indumento,
    not the best. See Luke. 16.2.
    stercus
    Vers. 42. One thing is needfull] So we read it with the medicinae &
    Vulgar, that is, the word of God. Chrysost. Ambrose, foecundandis
    Calvin. Primarily, simply, and per se needfull. The agriis. Polyc.
    originall is, there is need of one thing, one dish is Lyser.
    enough, but Grotius dislikes this. That good part] [Page]
    By an excellencie, that is, the best. Austin, Non Festinationis
    tu malam sed illa meliorem. signum ut su‐
    pra. 9.61. Est
    Which shall not be taken away from her] That hath hyperbole,
    once received it. quasi dicat,
    Ne divertatis
    Christ would not suffer Mary to be drawne away from ad privatas
    an extraordinary exercise of the word, though there salutationes
    was much businesse by reason of his unlooked-for & familiares
    coming with his Disciples. prolixasque
    collocutiones,
    nam alioqui
    non vult Chri‐
    stus
    Discipulos
    suos esse
    inciviles &
    rusticos.
    Cornel. à
    Lap.

    Lautiores
    mensas
    sectando.
    Quistorpius.

    Erasmus in
    Adag: cum
    pulvisculo.
    Eodem
    pertinet
    Evangelicum
    illud quo ju‐
    bentur etiam
    pulverem
    excutere
    Apostoli ne
    minimum
    quidem ab
    eis secum

    CHAP. XI. auferre.

    Vers. 1. WHen he ceased] The Greek word signifieth to Omni sua

    put an end to a thing, properly to sit downe and rest, as gloria &

    if prayer were a labour. potestate.

    Vers. 2. When yee pray say our Father, &c.] Luke He may have
    somewhat varies from Matthew in laying down the respect to
    forme of the Lords prayer, that he might teach, that in Esay 11.8.
    prayer wee ought not to be so sollicitous of words as to Sicut Latini id
    pray in the mind and Spirit, and to attend rather to the quod durabile
    matter than to the words. For the sense, there is no non est
    difference to be found between both formes, onely the dicunt in
    words are changed, when the sense is coincident. vento & aqua
    Matthew saith [...] this day, Luke [...] dayly, Matthew scribi, ita
    hath [...] debts, Luke [...] our sinnes, Matthew saith [...], Hebraei pari
    as also we forgive, Luke [...] for even we forgive, but sensu dicunt
    the sense in both is the same, and in Luke the conclu‐ scribi in terra,
    sion, for thine is the kingdome, the power and the glory, id est in
    is omitted. pulvere.
    Ierem. 17.13.
    Vers. 5. Which of you shall have a friend, and shall go Huic
    unto him at midnight, &c.] There are five excellent contrarium
    things observable out of this Parable. est scribi in
    Coelo, id est
    1. When a people of God are in the darkest condition
    vitae
    they ought to sue to him for mercy and deliverance.
    aeternae as‐
    cribi atque
    2. It is our duty then not only to be importunate but
    destinari.
    impudent with God. Ver. 8. Because of his importunity,
    Grotius.
    in the Greek it is impudence; there should be a holy
    boldness in prayer.
    Mr. Perkins.
    3. A people that are so importunate with God, he will at
    Mr. Hilder‐
    last shew mercy to them.
    sam on Psal.
    51.6.
    4. God will not only grant what we desire, but will give
    more than we desire, he desired but three loves, [Page]
    he will give him as many as he needs. Polyc. Lyser.

    5. When a friend comes to a friend he shall prevaile. Chrysost.


    Ambros. &
    Vers. 9. And I say unto you] It is a comparison not from Stella. Qui
    the like but from a greater, if an impudent beggar locus la‐
    obtaine so much from man, what will not an humble trocinijs infa‐
    and dayly petitioner obtaine from God. mis ut notat
    Hyeronimus.
    Vers. 11. If a Son shall aske bread of any of you that is
    a father, will he give him a stone, &c.] This seemes to
    Dr. Taylor.
    have been a common Proverbe.
    Vide Bezam.
    & Piscat.
    Ver. 13. Being evill] Either simply in our selves, or
    comparatively with God.
    Polyc. Lyser.
    The holy Spirit] By which is meant, First, the gifts and
    graces of the Holy Ghost. Secondly, the inward sense Sessione
    and feeling of him in the heart, thus he who hath the significatur
    Holy Ghost may pray both for encrease of his gifts, and quies, at‐
    for a comfortable sense and feeling of him. tentio,
    diligentia &
    Vers. 21. His goods are in peace] Whereby is signified, assiduitas.
    that the wicked of the world being possessed of Satan, Lucas
    are at peace in themselves in regard of temptations; Brugensis.
    not as if lusts do not differ among themselves, but
    Satan will not suffer them to question their estate. Evangelista
    tribus verbis
    Vers. 27. Blessed is the womb that bare thee, and the
    utitur [...]
    paps which thou hast sucked] The periphrasis of a
    distendi &
    mother described from her belly and paps. See 23.29.
    Ovid Metamorph. l. 4. fab. 8. distrahi, [...]
    —Qui te genuere beati. solicisum
    Et mater foelix et quae dedit ubera nutrix. esse, & [...]
    tumultuari,
    Vers. 30. As Ionas was a sign unto the Ninevites, so
    quibus
    shall also the Son of man be to this generation] Signum
    excessum
    non confirmationis, sed condemnationis; a sign not of Marthae circa
    confirmation, but Condemnation. curam rei
    familiaris
    Vers. 33. No man when he hath lighted a Candle,
    notare voluit.
    putteth it in a secret place, &c.] Christ by the name of a
    Polyc. Lyser.
    Candle understands the word of God according to that
    Psal. 119.105. and 2 Pet. 1.19. Prov. 6.23. The word of
    Porro unum
    God is compared to a Candle in many respects.
    est
    1. For the Author, which is God, he by his Son (who is necessarium
    the light of the world) kindled this Candle thence from Vulg. Atqui
    the beginning, that is to say, he hath revealed his word, una re opus
    and by that his will to us. 2. For its nature, because as est. Beza.
    there is nothing purer than light in all the world,
    [Page]
    with which no filth can be mingled; so the words Non puto de
    of the Lord are pure words, Psal. 12.4.7. 3. For its uno ferculo
    effects which are manifold, the Candle reveales those Christum hic
    things (the darknesse being expelled) which did first lye agere quod
    hid, so the word of God reveales many things, which tamen
    are otherwise unknown; the Candle directs the steps quibusdam
    and actions of the body; the word of the Lord shines in valde placere
    all spirituall actions. Light also expels the darkness of video: Satius
    the mind, sadness, and feare; so the word of God first est
    enlightens the consciences of men, afterward frees intelligamus
    from the terrours of sin and eternall damnation. Christum ex
    occasione
    Vers. 44. Ye are as graves which appeare not] As the ejus quod
    deepe grave hides the stinking Carkasse, and keepes gerebatur
    in the stench from offending any mans smell within: so generalem
    the deep and dissembling heart of man is a cunning pronuntiasse
    digger of such graves, nay it selfe as it were is a grave, sententiam:
    wherein their rottenness and corruption lies so closely varias esse
    covered, that hardly the sharpest noses of such as ac multiplices
    converse with them shall be able to smell them out. hujus vitae
    curas, sed
    Vers. 45. Then answered one of the Lawyers, and said unam esse
    unto him, Master, thus saying, thou reproachest us rem quae si
    also] As if he should say, not only the Scribes and salvi esse
    Pharisees, but also we Lawyers, therefore the Lawyers velimus
    were somewhat different from the Scribes. omnino nobis
    sit
    Vers. 51. From the bloud of Abell unto the bloud of necessaria,
    Zacharias] The question is who this Zachary was of curam scilicet
    whose slaughter Christ here speakes, and there are pietatis.
    three opinions of learned men concerning three Matth. 16.26.
    persons: 1. We read of one Zacharie, 2 Chron. 24.20. Grotius.
    which agrees with those words of Christ, Who perished
    between the Altar and the Temple. For the Altar stood
    Polyc. Lyser.
    in the Court before the place of the Temple, and this
    Omnino
    very Zachary desired from God the revenge of his
    credibile est
    bloud, for he said, Let the Lord see and require it. But
    in Graecis
    that in Matthew seemes to oppose this opinion, that
    codicibus
    Christ saith this Zachary was the son of Barachias, but
    adjecta ex
    in the Chronicles he is called the son of Iehoiadah, but
    Matthaeo
    others say, that he was Binominis, had two names. 2.
    quae Lucas
    Others say, it was that Zachary which was one of the
    omiserat,
    lesser Prophets, who himself in the Book of his
    cum non
    Prophecie, chap. 1. ver. 1. witnesseth, that he was the
    exstet in
    Son of Barachias, but though nothing be observed in
    Latinis
    the Scripture of his slaughter, yet some thinke that he
    antiquis illud,
    also was killed by the Jews in that holy place. 3. Origen
    qui es in
    and Basill say, it is an ancient tradition, that Zachary
    coelis, item,
    the Father of Iohn Baptist, when he tooke Mary the
    fiat voluntas
    mother of our Lord for a Virgin, after her birth, He was tua ut in
    killed by the Jews between the Temple and the Altar, coelo ita in
    being accused by the people. terra (quod &
    Graeci
    Vers. 52. The key of knowledge] That is, the meanes of codices
    knowledge, whereby (as by the key) men are to have quidam
    their entrance into the kingdom of heaven. Tertullian omittunt)
    rightly interprets the key the interpretation of Scriptures. item, sed
    See Grotius. libera nos à
    malo; quae
    Vers. 53. Began to urge him vehemently] The old ipsa etiam
    Latine Translation is thus, Coeperunt Pharisaei & legis non expressa
    periti graviter insistere & os ejus oprimere de multis, vi insunt
    which last words the Rhemists translate to stop his verbis
    mouth about many things, whereas the Greeke sig‐ coeteris.
    nifies, to provoke him to speake of many things, as Grotius.
    Erasmus out of Theophylact, and Beza do prove, and
    the words following in the Evangelists do shew, Lying in
    Videtur hoc
    wait for him. Vide Bezam.
    fuisse
    vulgatum
    Vers. 54. That they might accuse him) The Greeke
    proverbium,
    word here comprehends complaint to the Superiours,
    cui respondet
    and the publike action before the people, that they
    Plautinum
    might condemn him publikely before the people who
    illud quod
    was privately accused as a seditious man, and a cor‐
    Erasmus
    rupter of the Law.
    observat.
    Altera manu
    fert lapidem,
    panem
    ostentat
    altera.

    Mr Perkins.
    [Page]
    Polyc. Lyser.
    CHAP. XII.
    Dike.
    Vers. 1. HYpocrisie) That (as the Syriack declares) is
    an affected Counterfeiting of anothers person, and Drus.
    Christ understands by it that affected ostentation both detribus
    of learning and holinesse, by which the Pharisees did
    Sectis
    set forth themselves among the people, and so
    Judaeorum l.
    endeavoured to win authority and beliefe to their false 2. c. 13.
    doctrine. Also by the Antithesis he desires that the
    Disciples deliver bona fide the Doctrine of truth
    Polyc. Lyser.
    received by them, and that they confirme it by a
    sincere, not counterfeit holinesse of life.
    Neque

    Vers. 2. For there is nothing covered, that shall not be probabilis est

    revealed, neither hid, that shall not be known] This eorum opinio

    sentence is also elsewhere used by Christ in the qui hoc ad

    Gospell, as Mat. 10.26. and Mark. 4.22. Christ would Zachariam

    have his Disciples and followers abstaine from all fraud referunt qui

    and hypocrisie, as well in sayings as deeds, since all populum ab

    things in their time shall be brought to light, and be exilio

    manifested before God, Angels and men; therefore it is Babylonico

    most advised to do all things sincerely and candidly reducem ad

    according to the prescript of God, that our works may templum

    beare the light as being done in God. Iohn 3.21. aedificandum


    hortatus est
    Vers. 4. My friends] That is, those which he knew cujus extant
    favoured him, and he saw to be solicitous about their vaticinia.
    own safety. Tametsi enim
    libri inscriptio
    Be not afraid of them that can kill the body] It is not to filium
    be understood as though any man had any power in Barachiae
    himself to kill it, but God gives them leave sometimes. fuisse docet,
    But if you will feare profitably, and so as you shall be occisum
    the better for it, I tell you whom you shall feare, and I tamen fuisse
    repeat it again that you may the better marke it, I say nunquam
    feare him. legitur.
    Deinde
    Vers. 6. Are not five sparrows sold for a farthing, &c.] A coacta est
    sparrow is little esteemed of as the price sheweth, and expositio
    the haire of our head lesse, whence the Proverb, Non quod medio
    pili facio, to signifie a thing of small moment. tempore inter
    altaris &
    Vers. 8. Whosoever shall confesse me before men] To Templi
    confess Christ is not barely to acknowledge him to be aedificatione
    the only Saviour and Redeemer of mankind, God and m occisus
    man in one undivided person, also our Priest and King: fuerit. De
    but also to witnesse and affirme him to be the same altero
    before men, as Mat. 16.16. Nor in words only but in Zacharia
    deeds, that so our whole life may speake Christ. Ioiadae filio
    sacra historia
    Vers. 11, 12. Take ye no thought how or what thing ye
    refert, quod
    shall answer, or what ye shall say. For the Holy Ghost
    huic loco
    shall teach you in the same houre, what ye ought to
    optimè
    say] There were among the Ancient Fathers, some (of
    quadrat, eum
    which number is Augustine) who interpret this promise
    in atrio
    of infallibility (if we may so speake) made to the
    Templi fuisse
    Apostles by Christ, of absolute illumination made simul
    lapidatum.
    ac semel when the Holy Ghost at the feast of
    Templum hic
    Pentecost descended upon them; yet the opinion of
    sumitur pro
    Euthymius seemes more probable, who expounds it of
    atrio, huìc
    an extraordinary and infallible suggestion to be made
    propinquum
    by the Holy Ghost, as often as occasion required it, the
    erat altare.
    very words of Christ seeme rather to favour this
    Calvinus.
    exposition, which also receives strength from thence,
    because it is manifest the Apostles used books, [Page]
    Haec una est
    from 2 Tim. 4.13. But this would not be
    vocum in
    necessary the former opinion standing.
    quibus
    Vers. 13. Master, speake to my brother that he divide intimam
    the inheritance with me] peritiam
    Graeci ser‐
    Vers. 14. Man, who made me a Iudge, or a divider over moni [...]
    you] As if he should say, it is not within the compasse Lucas
    of my calling, for I came to accomplish the work of ostendit.
    mans redemption, and not to divide Inheritances, Nam [...]
    hereby giving us to understand, that every thing must planè vox est
    be done by warrant of some calling, Ministers must not de schola
    neglect dividing the word to divide Inheritances. Vide sumpta.
    Grotium. Solebant
    magistri
    Vers. 15. Take heed and beware of covetousnesse] scholarum
    Watch and ward, watch and guard, eyes and weapons. provectiores
    The first word implying an ocular warinesse, an eye- discipulos
    watch; the second, an hand watch, a kind of manuall, if junioribus
    not materiall guarding of a mans self, as if he had said, praeficere, ut
    to paraphrase the Text, not to mend the Translation, illi hos inter‐
    watch and ward, nay, watch and guard, and defend rogarent. Id
    your selves from the sin of Covetousnesse. Dike. The dicebatur [...].
    Greeke word rendred Covetousnesse, signifieth an Doctè igitur
    immoderate desire of having. hoc verbo
    usus est
    For a mans life consisteth not in the abundance of the
    Lucas, ut
    things which he possesseth] Christ plainely crosseth
    indicaret
    that opinion which the heart of man had conceived
    Pharisaeos
    about riches, viz. that the life of man consisted in them.
    omni modo
    But whether we consider mans life in the length and
    hoc conatos
    continuance of it, or in the comfort of it, it consists not in
    ut multa ex
    riches, no man lives a day longer, or merrier for his
    ore Christi
    riches. See Brugensis.
    elicerent.

    Vers. 17. What shall I do, because I have no roome Sensum

    where to bestow my fruits] Behold, abundance doth not rectè

    bring to the Covetous tranquility and felicity of mind, but expressit


    rather greater solicitude and misery, he calls them his Syrus
    fruits, he doth not acknowledge them to be Gods, from aucupandi
    whose blessing all things proceed; if [...] covetous man vocabulo, &
    had acknowledged this he would have known what to Arabs eo
    have done, he would then have given thanks to God verbo quod
    the giver. significat
    facere ut quis
    Vers. 21. So is he that layeth up treasure for himself] disserat.
    Gets together Lands, and Goods, and all abundance of Grotius.
    things that the world counts precious.
    Polyc. Lyser.
    And is not rich towards God] That is, was not plentifull
    in good works according to the measure of wealth
    Id. ib.
    which he had; men are rich toward God, 1. When they
    are reconciled to God in the merits of Christ. 2. Cor.
    Mr Dod.
    8.9. 2. When they receive his grace, whereby they are
    enabled to bring forth good works both in duties [Page]
    Dum Christus
    to God and man. 1 Tim. 6.16.
    de rebus gra‐
    Vers. 24. Consider the ravens] See Psal. 141.9. vissimis &
    Albertus magnus in the History of the living Creatures aeternam
    relates, that the yong Crows are forsaken by the old out salutem
    of a cruel [...]. Aristotle saith they are cast out of their concernentib
    nests. In such a great want of things Albertus saith, that us disserit,
    certaine little wormes arising out of their dung do of importunus
    their own accord cast themselves into their gaping quìdam de
    beckes, and by this meanes wonderfully nourish them; turba
    When Matthew named the fowle in generall, Luke did sermonem
    not in vaine specially instance in the Ravens; For Job ejus
    and the Psalmist extoll the speciall care of God toward interrumpit, &
    the young Ravens. de fratris sui
    iniquitate
    Vers. 29. Neither be ye of doubtfull mind] Hang not in conqueritur,
    suspence and doubt for the event of the work as the qui
    tergiversans
    meteors do in the aire, uncertaine whether to stay communis
    there, or to fall to the ground. haereditatis
    partitionem
    Vers. 32. Feare not little flock] There are two vel justo
    diminutives in the originall, the word translated flock diutius
    signifieth a little flock; but that the exceeding littlenesse proroget, vel
    of it might appeare, Christ adds another word, so the penitus recu‐
    words are, feare not little little flock, [...], little in their set. Christus
    own esteeme, in the worlds account, and in regard of ob has
    wolves. Christs twelve Apostles, seventy Disciples, and causas hanc
    other faithfull persons which came out of Galilee and petitionem
    elsewhere, were but few, compared with the Priests, rejecit, 1.
    Pharisees, and the rest of the Jews. Non venerat
    in mundum
    For it is your Fathers good pleasure to give you the ob temporalia
    kingdom] Feare not the losse or want of earthly things, sed ob
    it is your kind and loving father that doth tender your aeterna ac
    estate and hath care of it, it standeth with his good proinde
    pleasure, and he wills freely to give without any merit of temporalibus
    yours. The kingdome] That is, the heavenly kingdom hisce noluit
    prepared for you. se
    immiscere, 2.
    Vers. 33. Sell that ye have, and give alms, &c.] Our
    Noluit
    Saviours meaning is, in the case of extreme necessity,
    confirmare
    when there is no other way to relieve those that are to
    Iudaicam
    be relieved. See Acts 2. and 4.34, 35.
    opinionem

    Vers. 35. Let your loynes be girded about, and your neque in

    lights burning] By these words he would intimate, that discipulorum

    all whensoever they are called out of this prison of the suorum

    world, should be ready and prepared to go out of it. By neque in

    the name of light we understand the word of God, and reliquorū

    the light of faith kindled by it. auditorum


    animis qui
    arbitrabantur
    Vers. 36. When he commeth and knocketh] He knocks Messiae
    by his word, as Rev. 3.20. and when by the trouble of esse regnum
    sickness he shews death to be neere, we presently mundanum.
    open to him, when we readily and willingly receive it. 3. Praecidere
    etiam voluit
    Vers. 42. To give them their portion of meat in due suis
    season] He alludeth to the care of Governours of adversariis
    Families or stewards, who do allow to every one in the occasiones
    house their portion. James 2.25. calumniandi,
    qui attentè
    Vers. 48. Vnto whomsoever much is given] Not observarent
    whosoever hath much, but to whomsoever much is an ex dictis &
    given: 1. Because we have nothing but from gift. 2. It is factis aliquid
    a foundation of improvement, and of the duty of giving arripere
    account. Things given are abilities naturall, acquired, possent,
    advantages, opportunities and time to improve all quod
    these. speciem
    haberet, ac si
    Much] A comparative: First In regard of our selves, so
    magistratus
    we receive much in regard of our desert. 2. God needs
    politici
    not to bestow any thing. Secondly in regard of others.
    Iurisdictione

    Vers. 50. I have a baptisme to be baptized with] He m sibi

    cals the death of his Crosse a baptisme, as also Marke usurparet,

    10.38. partly because it was a certaine immersion into quo

    extreme calamities into which He was cast, partly also seditionis

    because in the Crosse he was so to be sprinkled with ipsum

    his own bloud as if he had been drowned and baptized accusare

    in it. possent. 4.
    Praevidit
    Straightned] Pained, or pent up, not with such a griefe futurum, si
    as made him unwilling to come to it, but with such as uni in
    made him desire that it were once over. vilioribus
    hisce
    gratificaretur,
    There seemes (saith Grotius) to be a similitude implyed mox plures
    in the word [...], taken from a woman with Child, which ex rudioribus
    is so afraid of the bringing forth, that yet she would adventuros,
    faine be eased of her burthen. qui idem
    essent
    Vers. 51. Suppose ye that I am come to give peace on postulaturi,
    earth? I tell you nay, but rather division] You expect that unde plus
    your Messiah should be such a King as should far negotii in
    exceed the Roman Emperour in Riches, Power, and dirimendis
    Majesty, who may bestow a universall peace upon you litibus
    freed from the tyranny of the Romans, may subdue all auditorum,
    nations, and so set them in safety. But I say unto you, quam in
    that not peace, but separation shall follow, even of plantando
    those that ought to be joyned together in the bond of regno Dei
    the straightest kindred and affinity. habiturus
    fuisset.
    Polyc. Lyser.

    See 1 Tim.
    6.18.

    Perkins.

    R. Dav. Inquit
    pullos
    corvorum
    candidos
    esse ac
    proinde non
    agnosci
    matribus,
    item Deum
    pascere illos
    muscis.

    CHAP. XIII. Drusius.

    Verse 1. THere were present at that season, some that In Syriaco E‐

    told him of the Galileans, whose bloud Pilate had vangelio est,

    mingled with their sacrifices] Cyrill and Theophylact, nec

    with Euthymius think, that they were followers of that immoretur vel

    Judah of Galilee, of whom Gamaliel makes mention, suspendatur

    Acts 5.37. They relate these to be his absurd opinions, mens vestra

    that he taught that no man is to be called Lord, that the in illis.

    Jews ought not to pay tribute to the Emperour of Rome, Videtur


    nor to offer sacrifice for the Romans, and for these alludere ad

    things Pilate was angry with them, and commanded to gestum ejus

    kill them in sacrificing, yet these things are uncertaine. qui prae

    This is certain (since we may gather it out of Iosephus) magna

    that the Galileans were alwaies prone to sedition, for solicitudine

    they burned with an insatiable desire of getting liberty angitur

    which they lost by the Romans, therefore it is probable vultum ad

    that some of them conspired, and entred into a league Coelum at‐

    to vindicate their liberty, and that things might succeed rollens; verti

    the more prosperously, they began with sacrifices, as it potest, ne

    is usuall in making Covenants, where Pilate as a Go‐ curetis


    vernour in Rome comming upon them on the sudden sublimia, [...],

    with his Souldiers, cruelly slew those seditious persons, propriè, in

    and so mingled and confounded their bloud and the dubio esse &

    beasts together. See 2 Kings 23.16. in incerto, ut


    quae
    Vers. 3. Except ye repent, ye shall all likewise perish] suspensa
    Though not in the same kind, yet as severely, Indicat sunt &
    ipsos quoque ex inopinato crudeliter & malè interituros. sublimia
    Polyc. Lyser. facilè huc &
    illuc
    Vers. 4. Or those eighteen upon whom the tower in impelluntur,
    Siloe fell] That the Lord may the more move them, he ita animus
    addes also another example. There was neer hominis qui
    Jerusalem a river or Fountaine called Siloa making a in dubio est &
    Fishpoole, as is manifest from the 9th. of Iohn 17. By it incertus, huc
    a tower was built serving for an aquaeduct through the atque illuc
    City, as is manifest from Esay. 7.3. See 8.6. This tower fluctuat.
    fell, and slew eighteen men. Varab. in loc.
    Vide Aretium
    Think ye that they were sinners above all men] Beza in loc.
    and the Vulgar render it debitores debters, but the
    Syriack hath sinners which seemes more proper here. Vide Aretium.
    in loc. Mr
    Vers. 5. Except ye repent ye shall all likewise perish]
    Perkins.
    That which Christ here threatens to the
    impenitent was fulfilled after forty yeares; for [Page]
    Metaphora à
    then Titus the emperour of the Romanes on the feast of
    vigilatium ha‐
    the Passeover besieged the City, and having taken it
    bitu. As those
    slew many impenitent Jewes as they were sacrificing.
    who look for
    the returne of
    Vers. 6. A certaine man had a figtree planted in his
    the
    vineyard, &c. This vineyard notes the Church of God,
    Bridegroom,
    Esay 2.1. Matth. 20.1. in which there is one vine our
    v. 36. Beata
    Lord Jesus Christ, in which all we ought to be ingrafted
    vita hic &
    as branches if we will bring forth fruit to eternall life,
    alibi nuptijs
    Iohn 15 1
    compa
    Vers. 7. Behold these three years I come seeking fruit [...]atur,
    on this fig-tree and finde none] Some of the Fathers partim quia in
    interpret it only of the Synagogue of the Jewes, and so ea nullus
    the three yeares wherein Christ expected fruit were dolori, luctui
    three times, 1. Before the Law. 2. In the Law. 3. after aut lachry
    the Law, as Gregory. Or the three Lawes; the first mis locus est,
    naturall, the second written by Moses, the third sed solidi &
    Evangelicall by Christ, as Ambrose. Or the three perpetuig
    governments of the Jewes; the first under the High- audii plena
    Priests, the second under Judges, the third under sunt omnia,
    Kings; but Theophylact, Athanasius and Basil doe partim quia
    expound it more largely to signifie the three ages of aeternus Dei
    men; Childhood, youth, and old-age, or else the three filius
    years which Christ spent in going through their whole ecclesiam
    Land, teaching and doing good, and healing all the suam
    world possessed with the Devill, Acts 10.38. Those sponsam
    which referre these things to the three yeares in which verè in ea
    Christ taught seeme not to attend to what followes, of sibi adjungit,
    waiting one yeare, neither did God being intreated by ut bonorum
    the godly defer the punishment of the Jews for one, but ipsa omnium
    fourty yeares after the three yeares that Christ taught particeps &
    them. Wherefore it is better to understand the three Consori fias.
    years thus, that figs which are fruitfull doe not longer Polyc. Lyser.
    stay from bearing.
    Cam
    Vers. 11. A Spirit of infirmity eighteen years] The crescunt
    disease had so prevailed over her that she was crazed dona
    by habit. crescunt &
    rationes do‐
    Vers. 13. And he laid his hands upon her, and
    norum.
    immediately she was made straight] He could heal her
    Gregory. As
    by his bare word, without touching, but he doth not only
    the gifts grow
    vouchsafe to touch her, to shew the certainty of his
    so grow the
    Charity and good will; but also that he might signifie,
    accompts
    that his quickning flesh is that ordinary instrument by
    too.
    which he maketh us partakers of his saving grace.
    Christ also
    Vers. 14. Said unto the People, &c.] He strikes at Christ
    Matth. 20.20.
    as a violater of the Sabbath through the sides of the
    understands
    people, because that Jesus had healed on the Sabbath
    by the word
    day] Not by applying of medicines, as the Latine
    Baptisme his
    curare, and the Greek [...] properly signifieth. See 4
    passion, the
    Matt. 23.
    dayes of the
    death of
    Vers. 16. Ought not this woman being a daughter of Martyrs were
    Abraham, whom Satan hath bound to these eigteene called
    yeares, be loosed from this bond on the Sabbath day] Natalitia
    This argument is amplified by a three-fold comparison. Martyrum,
    First He compares the Cattle together, the Oxe and the martyrdome
    Asse, and this woman which he calls a daughter of it selfe,
    Abraham, being not content to oppose a reasonable Baptismus
    Creature to a beast which was enough, he addes a sanguinis.
    daughter of Abraham, which name was in great
    esteeme with them. See Matth. 3.9. Luke 3.8. John Polyc. Lyser.
    8.33. Act. 13.26. Secondly, he compares the bond Vide Calvi‐
    whereby the Cattle are tyed at the stall, and the bonds num.
    of the Devill; and Thirdly the time. The Cattle
    peradventure for one night or a few dayes are tyed to Vult dicere
    the stall, but this woman even for the length of time is seditiosos
    worthy all commiseration. istos
    peccatores
    19. and 21. Verses. By two Parables, one taken from fuisse
    the garden, viz. from a grain of mustard-seed; another maximos qui
    from domesticall matters, viz. Leaven; He teacheth, graviter &
    that that is the nature of Evangelicall doctrine, that it Deum, &
    growes besides the expectation of all men, and Magistratum
    spreads it self farre. offenderint.
    Ac proinde
    Vers. 23. Are there few that be saved] Christ is wont to
    supplicium
    reject curious questions without an answer, as here,
    quod
    and Acts 1.7. It belongs to us to know what they are
    sustinuerunt,
    that are saved, not how many are to be saved,
    justum esse
    although by one we may somewhat guesse at the
    atque
    other, for few are willing to enter into a hard and difficult
    sufficienter
    way.
    ab ipsis
    promeritum.
    Vers. 24. Strive to enter in at the straight gate] That is,
    Verum enim
    therefore strive to enter, because the gate is straight.
    verò vos qui
    Bradford well compared the way of Religion to a narrow
    bridge, and a large and deep river, from which the least hujus
    turning away is dangerous. Crudelitatis
    vel spectato‐
    Vers. 28. All the Prophets in the Kingdome of God] res fuistis, vel
    Therefore also Salomon. ad quorum
    aures fama
    Vers. 30. There are last which shall be first] The ejus pervenit,
    Gentiles which God in times past suffered to goe after non debetis
    their own wayes. Acts 14.15. inde
    occasionem
    First shall be last] The Jewes politically and spiritually,
    sumere
    for they are the most miserable of all people.
    ipsorum

    Vers. 32. Tell that Fox] The Prophets use to set forth infelicitati

    Kings (saith Grotius) by the names of beasts, as the insultandi ne‐

    Goat, Ram, Leopard, Beare; neither undeservedly, que iam in

    because the greatest part of them have beastly ipsorum

    conditions. So Paul describes Nero by the name of a quam in

    Lion; Herod being very subtill is fitly tearmed a Fox. propria


    peccata
    I cast out Devills, and doe cures to day and tomorrow, inquirendi.
    and the third day I shall be perfected] Which words Polyc. Lyser.
    signifie both the nearnesse of his passion, and
    [Page]
    the certainty of the thing, and the propension of Polyc. Lyser.
    his mind to so great a worke.
    Debitores]
    Vers. 34. Which killest the Prophets] Jeremy, Zacharie. hoc vocabulo
    in praesentia
    As a hen doth gather her brood under her wings] There
    utitur, ut
    is in all birds a wonderfull love ingrafted to cherish and
    innuat omnes
    protect their little ones, but especially in the hen. This
    homines legi
    cherisheth the young ones without feathers, provides
    divinae
    them food, by clocking calls them to her, and contends
    debere
    for them against the Kite, even to bloud; the Jewes
    obedientiam,
    were so cherished and protected by God.
    & hanc si non
    And ye would not] Christ speaks not here of his hidden praestent
    and absolute will, according to which he doth obligatos
    whatsoever he will, neither can any creature resist him, esse ad
    but of his revealed will to which men ought to apply poenam.
    themselves. Polyc. Lys.

    Vers. 35. Behold your house is left unto you desolate] Grotius.
    First the Temple, which is elsewhere called the house
    of the Lord; because the Jewes made it of a house of Vide Maldo‐
    prayer a den of theeves, He calls it no more the house natum.
    of the Lord, but their house. Desolate] Spoyled of all its
    grace; yet the word house may be taken more Alludit ad na‐
    generally for the houses of all those of Jerusalem, yea turam ficus,
    even of the Jewes in that whole Countrey, as it is Psal. quae
    69.26. Yet Christ prophesieth here of the destruction of aliquando
    all Judaea, which came by the Romanes under tertio demum
    Vespasian and Titus. anno à
    plantatione
    sua fert
    fructus. Sed
    si tertio anno
    nondum
    proferat,
    nunquam eos
    proferre
    solet. Cornel.
    à Lap.

    Hoc est,
    laborabat illa
    foemina
    morbo non
    naturali, sed
    qui ex Diaboli
    malitia &

    CHAP. XIIII. potentia, vel


    per

    Verse 2. ANd behold there was a certaine man before incantatione

    him which had the dropsie] It is probable that the man m, vel per

    which had the dropsie was brought thither purposely to fascinum

    tempt Christ, for he could not come to the table by aliquod ipsi

    chance, nor without the will and permission of the obvenerat.

    Master. Polyc. Lys.

    [Page]
    Vers. 4. And they held their peace] As also at Grotius.
    other times those that were asked were wont to be Respondit
    silent, for if they had said it had been lawfull, they had Christus affir‐
    opposed their own observations, but if they had said it mativè
    had not been lawfull, they feared the reprehension of paucos
    Christ, therefore they were silent. salvari, ut in‐
    sinuat Lucas,
    And let him goe] He did not detaine him with him for & clarè
    ostentation sake, nor kept him with him for his service, exprimit
    but let him him goe to his owne. Matth. c. 7.
    ver. 14. Idem
    Vers. 5. Which of you shall have an asse or an Oxe asserit
    fallen into a pit, and will not straightway pull him out on Isaias, Cap.
    the Sabbath day] Christ very fitly compares the man 10.22. & c.
    sick of the dropsie with one fallen into a pit, in which he
    24.13.
    had been drowned in the waters unlesse he had been Cornel. à
    drawn out, so a man that hath the dropsie will be Lap.
    choaked at length with the water between the skin,
    unlesse he be freed from the disease.
    Strive with all
    your strength
    Vers. 7. And he put forth a parable to those which were
    to enter
    bidden, when he marked how they chose out the chiefe
    through.
    roomes] As in his first entrance he cured the dropsie
    Greeke.
    tumour of the man sick, so now he intends to cure the
    Contendite,
    spirituall tumour and pride of the Pharisees.
    Vers. 16. A certaine man] God our heavenly Father, as enitimini,
    Matth. 22.2. Supper] The felicity of eternall life, to which conamini,
    the elect are called by the ministery of the word. Great] adlaborate
    Whether you respect the provider of this Supper, God, omnibus
    or the multitude of those which were called, or the viribus. Hoc
    plenty of the dishes. Bad many] The Jewes, especially enim verbo
    the chief of them. significat
    opus esse
    Vers. 18. With one consent] Although they allege labore &
    severall reasons, yet they all agree in that, that they conatu, quia
    pretend their owne businesses that they may not come non sine
    to the Supper. magna &
    ardua
    Vers. 21. Goe out quickly into the streets and lanes of difficultate
    the City, and bring in hither the poore, and the maimed, queat quis
    and the halt, and the blinde] The remote Gentiles and angustam
    barbarous people dwelling even at the end of the world. portam
    But these lie in the wayes and behind the hedges, transmittere.
    because they wanted both divine and humane Lawes, Luc.
    by which a City may be established. Brugens.

    Vers. 23. The Lord said unto the servant] It may be


    Crotius.
    understood of the Christian Magistrate, for that is the
    Magistrates duty in respect of the outward profession of
    Polyc. Lyser.
    religion, or Ministers by the promises and threats, to be
    instant with them till they overcome them. [Page]
    Calvin. Hoc
    Vers. 26. If any man come to me, and hate not his miraculum
    father, and mother, and wife, and children, and aliquid
    brethren, and sisters, yea and his owne life also, peculiare
    cannot be my Disciple.] That is, rather than not love habet, viz.
    Christ, if the case so stand, that they must be hated or hoc, quod
    Christ not loved, they must be hated, much more farme non petit
    and Oxen; or so entirely to love Christ above all, as our sanari sed
    love of Parents in comparison thereof is an hatred. tantum erat
    His owne life] That is, in comparison of me and my ante illum,
    gospel. hoc est vel
    adstabat, vel
    Vers. 33. Whosoever he be of you that forsaketh not all assidebat,
    that he hath] The universality, 1. Of the Subject. 2. The vel
    object. 3. Peremptorinesse of the sentence, Cannot be. decumbebat,
    & tacebat.
    Forsake all. 1. In Judgement and inward esteeme. 2. In Polyc. Lyc. In
    affection. 3. In resolution. 4. In reference to an actuall Evangelio de
    practise, and must actually forsake them when it multis aegris
    commeth to this point, that either he must lose them or legimus
    renounce Christ. quibus
    Christus
    Vers. 34. If the salt have l [...]st his savour] If it be
    subvenit; sed
    infatuated, or growne foolish (a word that suites well
    illi ejus opem
    with Zach. 11.15.) if it have lost his savour; If a
    vel ipsi
    Christian have either corrupted or cast away the word
    implorarunt,
    of life, and the sincere doctrine of the gospel.
    vel alii pro

    Vers. 35. Men cast it out] There is not a more miserable ipste

    Creature than an Apostate Christian. intercesserun


    t. Id. ibid.
    He that hath eares to heare.] He that hath eares by
    which he may attend to what is said, and understand it, Opportunè
    Let him hear] that is, let him attend, ponder, and Christus
    practise it. sanato
    eorporis hy‐
    drope,
    sanare etiam
    aggreditur
    duplicem
    animae
    hydropem,
    superbiae
    tumorem &
    pecuniae

    CHAP. XV. sitim.


    Grotius.

    Verse 1. SInners] That is, those which were noted for


    some publick offence, as fornicators. Polyc. Lyser.

    To heare him] That is, that they might receive from him [...] See that
    wholsome instruction, Consolation and peace in their opened in my
    Consciences. Greek
    Critica.
    Vers. 2. Murmur [...]d] First taking ill among themselves
    that fact of Christ, then making a noise among the Polyc. Lyser.
    people, and saying to them, this man receiveth sinners.
    The particle [...] here seems to have a singular
    Perkins.
    emphasis, as if they should say, that magnificent
    Doctor, to great a man, who professeth a certaine
    Polyc. Lyser.
    singular holinesse, that he would be publikely taken for
    2 Tim. 4.3.
    the Messiah, yet this man doth not shun the company
    of evill men, but admits infamous sinners to familiar
    Must forsake
    conference, also to his table, that he seemes to
    it first as a
    embrace them as his houshold servants. Christ to
    snare, if it be
    defend his fact the better against the Pharisees
    a meanes to
    calumniation propounds three parables, taken from
    hinder from
    divers matters, but tending to one scope, viz. that men
    good, or
    should not wonder, much lesse murmur if he converse
    draw to evill.
    with sinners.
    2. As a

    Vers. 4. What man of you having an hundred sheep, if sacrifice, if

    he lose one of them, doth not leave the ninety and nine God call for

    in the wildernesse, and goe after that which is lost, it.

    untill he finde it] The first parable which Christ [Page]


    also brought, Matth. 18.12. seemes to propound Verbum Dei

    to us the mysterie of our redemption, how Christ the salis propria

    good and faithfull Shepherd sought mankind in the habet. 1. Sat


    est calidae
    wildernesse of this world, and finding it put it on his naturae, sic
    shoulders, and brought it to the sheepfold of his verbum Dei
    Church. hominum
    mentes
    Vers. 7. Likewise joy shall be in heaven over one sinner accendit &
    that repenteth] That is, the holy Angels and blessed amore Dei
    Trinity do rejoyce by generall consent of all antiquity. quasi fervere
    facit. 2. Sale
    Ninety nine just persons, which need no repentance] carnes à
    That is, Pharisees, who seeme to themselves to be corruptione
    just, and therefore not to need repentance. praeservantu
    r, sic natura
    Vers. 8. What woman] Eve. 1 Tim. 2.14.
    nostra per

    Doth not light a candle.] Drusius thinkes our Saviour in verbum Dei

    this speech hath respect to a Proverbe used by his own ab aeterna

    nation scrutari lucernis to search with candles, that is, corruptione

    diligently and carefully to seeke for some thing, as liberatur. 3.

    Zeph. 1.12. Sale cibi


    condiuntur ut
    Light is the doctrine of the Gospell, besomes are ex sapore
    sermons of the Law. It is in very ancient editions of the suaviore
    vulgar translation, evertit domum, for everrit domum. nobis
    commenden‐
    Vers. 11. A certaine man had two Sons] Adam had the tur & à
    image of God with other excellent gifts which he might ventriculo
    happily use within his Fathers house, he would not facilius
    obey God, but use them at his pleasure, and so lost concoguantur
    those excellent gifts. : Sic verbum
    Dei nos
    Vers. 12. And the younger of them, &c.] By the gratos &
    Prodigall Son some understand one that was never acceptos
    called or turned to God, Mr. Perkins takes him for one Deo reddit
    that was the child of God, and afterward fell away. qui alioquin
    coram ipso
    Vers. 13. With riotous living] The Greek words signifie insuisi &
    so to waste all that a man reserves nothing to himselfe. insipidi futuri
    essemus. 4.
    Vers. 15. To feed swine] Which was intolerable to a In veteri
    Jew to whom swine were an abomination. Testamento
    salis magnus
    Vers. 16. Would faine have filled his belly with the usus fuit in
    huskes] Which is the food rather of beasts than men, sacrificiis,
    whence Horace exprest extreme frugality by these Marc. 9.49.
    words saying, siliquis vivit, siliquis & pane secundo. Ita omnis
    cultus Dei,
    Vers. 17. Came to himselfe.] Or into himselfe, as the
    omnia etiam
    Greek, As a man that was drunk, mad, or newly raised
    dicta & facta
    from sleepe, or out of a swound; some Divines make
    nostra verbo
    allusions of all.
    Dei cona

    Have bread enough] By bread, according to the [...]ta esse

    Scripture phrase, is meant all kind of needfull debent, si

    wholesome food, for it is opposed to huskes which are Deo grata

    unwholesome and fitter for swine than men. esse velint.


    Polyc. Lyser.
    Vers. 18. I have sinned against heaven and against
    thee] Against the first and second Table. Polyc. Lyser.

    Vers. 20. And he arose and came to his father. But Polyc. Lyser.
    when he was yet a great way off, his father saw him
    and had compassion, and ran, and fell on his necke, Lacrimae
    and kissed him] Amongst all the Parables of Christ this poenitentium
    is excellent, full of affection, and set forth in lively vinum sunt
    colours. The old Father sees a great way off, dimme Angelorum.
    eyes can see a great way when the Son is the object. Bern.
    His bowels roll within him, he had compassion of him.
    He runs] It had been sufficient for him to have stood
    Drus. Prov.
    being old, and a Father, and an offended Father. Love
    Class. 2. l. 3.
    doth descend not ascend, the Son goes to the Father,
    he runs to the Son. Then he cannot stay and embrace
    Derivant Grā
    him, or take him by the hand, but he falls upon him,
    matici, [...], ut
    and incorporates himselfe into him: Yet he speakes not
    cum declares
    one word, his joy was too great to be uttered, but he
    qui sibi nihil
    puts his whole mouth unto and kisseth him, the badge
    servat, quem
    of peace, love, and reconciliation. Here is declared the
    Latini
    great goodnesse of God, who most mercifully pardons
    effusum &
    the sinnes of the truely penitent.
    profusum
    simili ratione
    22.23. Verses. Some understand by the robe the
    vocant. Beza.
    royalty which Adam lost, by the ring the seale of Gods
    holy Spirit, by the shoes the preparation of the Gospell
    of peace, by the fat Calfe Christ who was slaine from Quasi

    the beginning. There is nothing else intended but to set diceret;

    forth the riches of Gods manifold mercyes, whereby he Porcinam

    supplies all our wants, and bestoweth whatsoever is quidem egit

    needfull for us upon our true repentance. viram, &


    tamen ne
    The use of rings was ancient as appeares, Gen. 38.18. Porcino
    Among the Romanes it was an ensigne of vertue, quidem victa
    honour, and especially nobility, whereby they were saturatur.
    distinguished from the common people, and the Son is Cornel à Lap.
    exempted by this meanes from his servile estate,
    [Page]
    and finds place among the children free. Annulus Ad se redire
    aureus ornatus est hominis liberi & locupletis. etiam Latinis
    Brugensis. dicitur qui ad
    bonam
    Shoes on his feete] For his feete were naked. mentem
    redit. Grotius.

    In Coelum]
    i.e. in Deum
    cujus sedes
    in Coelis
    potissimum

    CHAP. XVI. collocatur.


    Coelo

    Verse 1. THere was a certaine rich man which had a gratissimus

    Steward, and the same was accused unto him that he amnis. Drus.

    had wasted his goods, &c.] Our Saviours intention in Hic notant

    this Parable is to exhort all men, especially those in eruditi

    great place, to improve these outward things for the coelum pro

    advancement of their own Spirituall and everlasting Deo dici,

    good, v. 9. quod verum


    puto, non [...]
    Christ propounds in the Parable two person, 1. A rich sed [...], ut
    man. 2. His Steward. 1. The rich man is God, whose Coelum
    Stewards are all men; because he gives their good significet
    things to them, although to one more, to another lesse. eam
    Those good things are 1. The goods of the world or potestatem
    fortune, as some call them, gold, silver, fields, cattle, quae in
    livings, dominions, Gen. 9.2. 2. Goods of the body, as Coelo
    health, beauty, strength, all the senses. 3. Goods of the maximè
    mind or Spirituall, wit, wisedome, prudence, memory, relucet.
    eloquence, peace, the word of salvation, the promise of Grotius.
    grace, righteousnesse and life eternall; God hath
    bestowed his gifts on us, that we may moderately use Calvin Polys.
    them in his feare, serve our neighbours with them, and Lyser. Filius
    improve them for the Lord; because wee shall give an timet conviti‐
    account of them. um, pater
    adornat
    How to use our goods so as to shew our selves good convivium.
    Stewards, Ambros.

    1. In respect of God, we must serve him with all these


    Hoc simplex
    goods of ours.
    sed certum
    est, Coetera
    2. For our neighbour, if we have more than he, we
    ingeniosa
    should communicate freely to him. Prov. 5.16.
    Vers. 8. The Lord commended the unjust Steward, quidem sed
    because he had done wisely] Propter solertiam non incerta.
    propter fallaciam. Grotius. As we may condemne a Maldonate in
    matter, yet commend the parties wit. The children of loc. Vide
    this world are in their generation wiser] They are not in Grotium.
    genere wise, but in genere suo, wise to do evill, Ier.
    4.2. not wiser absolutely, but secundum quid, in their Annulus in
    generation, that is, in the things of the world. The signum
    children of light] That is, Christians, who by the Holy recuperatae
    Ghost and baptisme are made the sons of God. libertatis
    quam
    Vers. 9. Make to your selves friends of the mammon of amiserat,
    unrighteousnesse] Riches are called unrighteous, not porcis
    because they are always unjustly possessed, but pascendis
    because they are occasions and motives of great admotus post
    unrighteousnesse, or else rather unrighteous is put vitam pro‐
    here for false, in the Hebrew phrase, that is, they are fligatam.
    not true riches; the words following confirme this Gen. 41.42.
    exposition. See Heinsius. Rivetus.
    Apud
    That when ye faile] That is, die, so the Septuagint
    Romanos
    useth this greek word, by which it renders Moth. Ier.
    ingenuitatis,
    42.17, 18. They may receive you] Receiving is not
    apud orientis
    mentioned here in regard of merit (as the Papists say)
    populos
    as though a man could deserve it by giving almes, but
    dignitatis
    either by way of hearty prayers made by the poore, that
    eximiae
    they may be received, or else because their almes
    signum. Gen.
    shall be unto them a pledge and earnest of their
    41.42. Aut
    receiving into Gods kingdome.
    etiam
    opulentiae.
    Vers. 12. And if ye have not been faithfull in that which
    Iac. 2.2. Cum
    is another mans, who shall give you that which is your
    autem annuli
    own] Teaching that he which is unfaithfull to another,
    usus inter
    seldome is faithfull in his own affaires.
    alia sit
    Vers. 13. No man can serve two Masters] Not contrary signare, non
    masters, as God and Mammon are. male veteres
    respondere
    Vers. 14. And they derided him] The Pharisees did not annulo putant
    simply laugh at Christ, but gave also externall signes of donum Spiri‐
    scorne in their countenance, gestures, they blew their tus sancti qui
    noses at him, for that's the meaning of the originall. nos obsignat,
    ut loquitur
    Vers. 15. Christ doth not yeeld to the scoffes of the Paulus, 2
    Pharisees, but defends the authority of his doctrine, Cor. 1.21.
    and in like manner inveighes against them with a just Grotius.
    zeale, and puls away the maske of hypocrisie
    from them. [Page]
    Summa
    hujus
    Ye are they which justifie your selves] As if he should
    Parabolae
    say, you would know what you are, I will in a few things
    est,
    declare it to you, whatsoever things you do, you doe
    humaniter &
    them all for that end that you may get an opinion of
    benignè cum
    holinesse and righteousnesse before men, but
    proximis
    howsoever before men who onely judge by outward
    nostris esse
    things, you may are accounted holy and righteous, God
    agendum, ut
    knows your hearts, which he abominates, because they
    quum ad Dei
    are full of hypocrisie, envie, pride and scorne.
    tribunal
    Highly esteemed] Pharisaicall and hypocriticall pride, ventum fuerit,
    by which they boast themselves before men that they liberalitatis
    may seeme to be holy, they be inwardly hypocrites. nostrae
    fructus ad not
    Vers. 16. The Law and the Prophets were untill Iohn] If redeat.
    the Law was to have its period in Iohn, then the Quanquam
    subordination of it now to the Gospell is taken away. dura & longè
    But the Law was not then abolisht, as the next v. petita
    shewes, as if he should say, do not mistake mee, ac si videatur
    post [...]at lex in ecclesia [...]xauctorata sit. Secondly, similitudo,
    that manner of dispensation which was under the Old clausula
    Testament was to last till then. The Revelation of the tamen
    mind of God then was but in glorious promises of ostendit non
    things to come; we now injoy the things under the aliud fuisse
    Gospell. Christi
    consilium.
    Vers. 19. There was a certaine rich man which was
    cloathed in purple and fine linnen, . and fared Prudenter]
    sumptuously every day] Whether it be a History or a non quod pic
    Parable, (of which there are divers opinions) that is of & rectè. Non
    no moment, because whether Lazarus were truely a lau davit
    certaine poore man and begger, so handled by the rich, factum, sed
    whose soule was after carryed by the Angels into prudentiam &
    Abrahams bosome, or whether by the name of industriam
    Lazarus, Christ signified a begger, (as Lawyers are qua ut poe‐
    wont to propound their species under the name of nam
    Titius & Sempronia) the matter comes all to one, all essugeret,
    confessing that under that narration Christ describes usus fuerat.
    the state of the faithfull and unfaithfull departing out of Maldonatus.
    this life.
    Mammon]
    Cloathed in purple] [...] frequentativè, a new suit for
    Significat co‐
    every day like our Gallants, Purple a precious garment,
    piama [...] the
    and proper to Kings, and those which are neere them.
    sauros
    Marke. 15.17. Fared sumptuously] Which Irenaeus
    divitiarum
    some where turnes Iocundabatur, for the Greeke word
    hujus mundi.
    signifieth both, laetitiam mentis & hilare convivium, joy
    They are not
    of the mind, and a merry banquet; it signifies feasted
    so in
    and rejoyced, so that not only the delights of feasting
    themselvs
    are signified, but that he feasted with pleasure.
    but in the
    common use,
    Every day] That thou maist understand that he was
    or rather
    wholly given to his belly, and was not at leasure for any
    abuse of
    other things; and this he did [...], splendidè, magnificé,
    wicked men.
    pomposé, therefore he was wholly of their number who
    1. Because
    daily with the Epicure sing that hymne, ‘Ede, bibe, lude, they are
    post mortem nulla voluptas.’ commonly
    unjustly
    Vers. 20. A certaine begger named Lazarus] The gotten. 2.
    Hebrew (for Lazarus) sounds helped by the Lord, that Made an in‐
    very word also makes for a History; He was forsaken strument of
    by men, but had God for his help. many evils.
    3. Evill gotten
    Lazarus by changing of the dialect, is the proper name goods are
    of Eleazar the servant of Abraham. Thus Christ placeth unjustly
    Lazarus in the bosome, or at the Table of this Patriarke, possessed.
    whose houshould servant hee had been. Mr. Perkins.

    Laid at his gate full of sores] That if he desired to stand


    Graecè [...],
    or sit, yet being pained with the greatnesse and
    id est,
    multitude of sores, he could not.
    subsannaban
    Vers. 21. The crumbes] Which otherwise would be trod t quasi
    by the feet of men, or gathered by the dogges. contracto
    naso, [...]
    Vers. 22. By the Angels] Behold a sodaine change, he enim est
    that even now was not onely scorned by men but nasus: atque
    dogges, is honoured with the ministrie of Angels. hic est
    gestus
    Abrahams bosome] The glory of heaven or heavenly fastidientis,
    Canaan is rather called the bosome of Abraham than of spernentis,
    any other of the Patriarkes. 1. For the excellencie of his vafrè &
    faith. 2. Because the promise of inheriting the land of callidè
    Canaan was first of all (personally) made to him. He irridentis.
    alludes either unto the practice of the Eastern Ignotos naso
    Countrys, where when any made a feast, the guests suspendit
    did sit leaning about the Table, and the most beloved adunco.
    guest leaned in the bosome of the Feast-maker, as Horat. Serm.
    Iohn at the Passover in Christs bosome, so Grotius, or Satyr. 6.
    Tales sunt
    else to the practice of parents which lay a sicke child in nasones,
    their bosomes. nasuti. à
    Lapide
    Vers. 23. And seeth Abraham afarre off, and Lazarus in
    his bosome] Seeth Abraham rich afarre off, and Polyc. Lyser.
    Lazarus poore in his bosome, both in heaven.
    The same
    Vers. 25. Son] An Ironie, being a sharpe exprobration
    thing is
    to pricke the rich man, who in his life boasted of being
    exprest
    Abrahams son. By the scope of the Parable, the soules
    Matth. 11.13.
    of the dead are but in two places, therefore no
    purgatory. Thou in thy life receivedst] [...] here, is [Page]
    1 Pet. 1.12.
    fully to receive.

    Thy good things] This is spoken also emphatically. Ambrose


    Those good things which thou countedst the true, yea from the
    the chiefest good things, which thou hast used not as adding of the
    committed to thee under a certaine law and manner, name saith it
    but as thine owne proper goods, in which also thou is a History
    hast placed all thy confidence. Grotius. not a
    Parable,
    Vers. 26. Between us and you there is a great gulfe many things
    fixed] Gulfe] As there useth some times to be in earth- are related in
    quakes. modum Para‐
    bolae, neither
    Great gulfe] Signifieth the eternity of their state, eyes, finger,
    Significat decretum Dei firmum & immutabile, ne tongue, nor
    quisquam unquam transiret à statu damnatorum ad water are in
    statum fidelium. Rainold. de lib. Apoc. They which hell
    would passe from hence to you cannot] The glorified
    soules cannot go from heaven, worst themselves Rainoldus de
    though they would, and those that would come hither lib. Apoc.
    cannot; there is an everlasting decree against it. Psal. tomo primo.
    36.6. fixed] [...] a metaphore (saith Maldonate) taken praelect. 79.
    Credo ego,
    from Forts and Castles which are fortified by a broad nec solam
    and deep ditch about them. historiam,
    nec folum
    Ambrose will have this to be an Historie, because of Parabolam
    the addition of a name and other circumstances, but esse, sed
    though the narration may be grounded on a historie, mixtum
    yet it hath many things in it parabolicall, and we may quiddam ex
    argue from the scope of a Parable, as Iud. 9.8. utraque,
    qualis apud
    Poetas
    Tragicomaedi
    a esse
    dicitur, atque
    haec ipsa est
    Iustini sen‐
    tentia. Nam
    quòd dives
    ille, &
    Lazarus
    fuerit,
    quodque ille
    in inferno
    sepultus, hic
    ab Angelis in
    sinum
    Abrabae
    portatus
    fuerit, historia
    est. Quòd
    autem dives
    ille cum
    Abraham
    locutus fuerit,
    eum que
    rogaverit, ut

    CHAP. XVII. Lazarum ad


    se mitteret,

    IT is the generall proposition of Christ, that scandals qui gutta

    are studiously to be avoyded by the godly, lest either aquae

    they be a hinderance to themselves or to others in the linguam

    way of salvation. He also addes reasons, because it suam

    cannot be but offences will come; they follow from the refrigeraret,

    wickednesse of the world. parabola est


    historiae
    Vers. 3. And if he repent, &c.] If he shall give signes of adjuncta, nec
    displeasure, by acknowledging the fault committed, and enim qui in
    seeking pardon of it, forgive him, require no farther re‐ inferno sunt
    venge, yea not so much as satisfaction for the injury sanctos
    offered. This place (saith Mr. Perkins) is meant of rogare
    ecclesiasticall censures, that those must proceed no solent.
    further after the party offending doth repent. Maldonatus
    in loc.
    Vers. 4. And if he trespasse against thee seven times]
    A finite number is here put for an infinite as it is usuall [...] Eras.
    in the Scriptures for its perfection; Christs meaning Brugens.
    therefore is, as often as hee shall offend against thee
    and repent, forgive him. Iansen.
    Harmon.
    Vers. 5. Increase our faith] Greek adde unto us faith,
    As if they had said, unlesse wee have faith, we shall
    Erasmus.
    never be able to abstain from revenge so oft, but if thou
    Quod autem
    wilt increase our faith, we shall be able to conquer even
    Tertullianus,
    this sin. Mr. Hildersam.
    Prudentius

    The more faith the more mercy, for if you believe your atque alij

    owne ten thousands forgiven, you will forgive others eandem hunc

    tens. mendicum
    Eleazarum
    vocant, non
    Vers. 6. If ye had faith as a graine of Mustard-seed, yee de nihlio est,
    might say unto this Sycamine tree, &c.] He shewes that idem est
    he doth not require a great quantity of faith, but is Eleazari &
    content with a little faith which is like a grain of Lazari
    Mustard-seed, lively, sharp, fervent. Proverbiale de re nomen. Grot.
    minima. Drusius. Quanquam
    quibusdam
    Our Saviour Christ useth this and the like expression of simplex
    removing a Sycamine tree, and the Mountaines, upon videtur esse
    three severall occasions. Parabola:
    quia tamen
    1. Upon occasion that the Disciples could not cast out Lazari nomen
    the Devill, Matth. 17.19, 20. There he speakes of the exprimitur,
    faith of Miracles. 2. Upon an occasion of the drying up potius rem
    of the fig-tree, Matth. 11.20. Both justifying faith, and gestam
    the faith of Miracles are there intended, one primarily, narrari
    the other secondarily. Se Luke 17.3. Where a saving arbitror.
    justifying faith is intended. Calvin.

    Vers. 7. But which of you having a servant [Page]


    Perkins. Vide
    plowing, &c.] As if he had said, if a servant that
    Cameron.
    hath been toyling all the day long in following the plow
    myroth. &
    or the like labour, at the night when he comes home
    Capelli.
    weary and hungry, be commanded by his Master a
    Spicil.
    further service, he is not to refuse to do it, he is still to
    Christus [...]
    do what his Master commands him.
    loquitur in si‐
    Vers. 8. Gird thy selfe] It was the fashion in those militudine.
    Easterne parts, for men to go in long garments downe Quemadmo‐
    to their feet. And therefore when men were to go about dum liberi
    any worke, they used to gird and take up their quando in
    garments, that they might not trouble them in their absentia
    worke, by hanging loose about their heeles. parentum à
    familia malè
    tractantur, à
    Vers. 10. All that yee can] To the utmost extent of matribus,
    naturall or gracious abilityes. quae
    tenerrimè
    We are unprofitable servants] Christ speakes here with ipsos amant,
    the Apostles now justified and renewed. in sinum
    excipiuntur,
    Vers. 14. Go shew your selves unto the Priests] The ibi solatia
    Papists fondly hence build their aucicular confession. audiunt, &
    The leprous men are I confesse sent by Christ to the omnium
    Priest; but not to whisper into his eares their sinnes, but malorum
    rather that they might offer sacrifice according to the facilè
    prescript of the Law; neither were they sent to cleanse obliviscuntur,
    themselves, as with the Papists confession makes men sic Lazarus
    cleane, but that they might shew themselves to the benignè in
    Priests, they were cleane before. consortium
    beatorum
    Vers. 15. With a loud voyce glorified God] Which is a
    suscipitur,
    signe of a very cheerfull and thankfull mind.
    atque gaudijs

    Vers. 17. Were there not te [...] cleansed, but where are regni

    the nine] He askes, not because hee was ignorant, but coelestis

    that by this meanes he might reprove their ingratitude quod

    and make it known to others: he meanes, it is certaine Abraham

    that all the ten received the same benefit of cleansing, promissum

    and yet onely one acknowledgeth that with a thankfull recreatur.

    mind. Polyc. Lyser.


    Vide
    Vers. 19. Thy faith hath made thee whole] It is an Calvinum.
    excellent sentence which Christ often useth in the
    Gospell, Matth. 9.22. Luke 17.29. vlt. and in many other [...] Graecè
    places. For Christ observed this custome when he had vulgatus
    a doctrine in which there was much contained which he interpres
    would commend to his hearers, and deeply imprint on reddit Chaos,
    their hearts, then he included it in some famous quod per
    sentence, which he afterward often repeated. Faith is errorem vid
    the meanes and instrument by which Salvation is [...]tur factū
    received from God. pro Chasma
    sic enim
    Vers. 20. The kingdom of God commeth not with principio
    observation] That is, not with a worldly splendour which probabile est
    the Pharisees lookt for. with observation] with a adhibitum
    splendour obvious to mens eyes, and which might be fuisse nomen
    observed. Graecum à
    Latino
    Vers. 2 [...]. The kingdome of God is within you] That is, Interprete.
    it was brought unto them by the ministery of Iohn Quemadmod
    Baptist, of himselfe and of his Disciples; although um in
    indeed it was without profit to many of them. ejusmodi
    hiatu in quo
    Vers. 22. The dayes of the Son of man] By this he
    vrb [...] vel
    understands that outward conversation which he used
    terrarum
    in the time of his ministrie familiarly with his Apostles,
    tractus
    by admonishing, comforting, nourishing and defending
    absorbentur,
    them.
    non potest

    Vers. 23. See here, or see there] Is the Messias, for transtri ab

    about those times Josephus witnesseth that there was uno hiatus

    great store of seducers, some of which called them out labro ad

    into the desert; others into the Mountaine of Olives, and alterum cum

    professed that they would be their deliverers, amonst os non sit

    whom also was that Egyptian Act. 21.38. compressum


    sed hiatus
    Vers. 24. So shall also the Son of man be in his day] maneat, ita
    He shall come to judgement with great light, and in the significat
    majestie of the Father. Dominus fieri
    non posse ut
    Vers. 32. Remember Lots wife] She was turned into a ullo modo
    Pillar of Salt, ut te suo exemplo condiret. Augustine. transeatur ab
    Remember 1. Her going out of Sodome a type of hell, eorum statu
    qui sunt
    or the world, to Zoar, heaven, or the Church. 2. How in tormentis
    the way she lookt backe. 3. Her punishment. adjudicati ad
    statum
    Vers. 37. Wheresoever the body is, thither will the quietis &
    Eagles be gathered together] Gregory and Austen by b consolationis
    [...]dy understand heaven, by Saints Eagles, lift up your aeternae,
    hearts thither. Origen by body understands the Church, est, sive
    by Eagles Doctors, gathering, that is consent. Ierome, constitutu [...]
    Theophylact. Body Christs sufferings, Eagles Saints. est &
    Chrysost. Stella, Maldonate. By body others firmatus [...].
    understand last judgement, by Eagles Saints, gathering Rainold. de
    together, brought generally to judgement. lib. Apoc.
    praelect. 1
    The Saints are Eagles. 1. They molter off old feathers. 62. Vide
    2. Renew. Psal. 103.5. 3. Looke on the Sun. 4. Are Grotium.
    heavenly. Ioh. 39.27. Wheresoever shewes Christs
    body is not every where, he saith not ubique corpus,
    Polyc. Lyser.
    but ubicunque.
    Polyc. Lyser.

    Id ib.

    [...]. Adde
    nobis fidem.
    Beza.

    [Page]
    Matth. 17.20.
    Nominavit
    montem qui
    fortè tum ipsi
    vicinus erat,
    ut digito eum
    Apostolis
    monstrare
    potuerit. Hic

    CHAP. XVIII. nominat


    arborem

    Verse 1. THat men ought alwayes to pray, and not to Sycaminum

    faint] Most firm Arguments are drawn from the scope of quae absque

    a Parable, although not from the parts of it. For which dubio tum

    very cause in all the Parables of Christ, we see the etiam ipsis

    scope is signified either in the precedent or subsequent obviam erat.

    words; as in this Parable in the precedent words, in Sic utrobique

    Luke 16.9. In the following words. Rainold de lib. Apoc. idem est

    praelect. 163. sensus.

    Christ propounds this Parable, to t [...]ach us to be Loquitur


    constant and earnest in Prayer, saith Mr. Perkins, see Christus non
    v. 5. To pray alwayes here is not to faint in prayer, see de
    Grotius. mercenarijs
    qui hodie
    Vers. 3. Avenge me of mine adversary] Or free and nobis
    defend me from mine adversary, which either hath ministrant,
    taken away mine i [...]heritance, or some of my goods, sed de
    or otherwise injured mee. The Greek word [...] here veteribus
    doth not properly signifie, (saith Novarinus) to revenge, mancipiis
    but to free and deliver from evill; which may be done quibus ea
    without any revenge. erat vivendi
    conditio, ut
    Vers. 4.5. He beares the widdow, not from feare of
    sibi nihil
    God, nor out of commiseration toward her afflicted, nor
    acquirerent,
    because she had a just cause, which a just Judge sed cum toto
    ought to regard. But there are other reasons. 1. suo labore,
    Because she is troublesome to mee, as if he should studio,
    say, I would be freed from the clamours of that industria ad
    importunate woman. 2ly. Lest by her continuall sanguinem
    comming, she weary him weary mee] word for word, usque heris
    beate me down with her blowes, and it is a metaphore essent
    taken from Wrestlers, who beate their adversaries with addicti.
    their fists or clubs, so do they that are importunate Calvinus.
    beate the Judges eares with their crying out, even as it
    were with blows. Vide Brugensem. If the unwearied Calvin.
    prayer of a Widow, hath extorted an equall sentence
    from an unjust Judge; what may not the godly hope Polyc. Lyser.
    from God?
    Polyc. Lyser.
    Vers. 8. I tell you that he will avenge them speedily]
    That is, in his owne time; speedily in regard 1. Of God.
    It is not a
    2. Eternity. 3. The wicked.
    thing that by
    any outward
    Shall he find faith on earth] That is a godly man that will
    pompous
    beleeve his truth.
    ceremony
    Vers. 10. To pray] That is, [...] here, as also elsewhere can be
    in Scripture, to do all that which belonged to the observed.
    worship of God, and was finished in the Temple.
    l 10. Antiq.
    Vers. 11. Prayed thus with himself ] Leaving the Jud. 20. c.
    Publican a far off behind him as impure. God I thank 4.11.12.14. &
    the [...] that I am not as other men are ] He begins with l. 2. c. 12.
    thanksgiving, he had nothing of confession for belli Iudaici
    himselfe. He pleades his negative
    righteousnesse, he was no extortioner, and [Page]
    Consider her
    stands on his comparative goodnesse, not as this sin and her
    Publican. punishment,
    that so
    Vers. 12. I fast twice in the weeke] Thursday, because fearing the
    Moses on that day went up to Mount Sinay: Monday, one wee may
    because then he came down. Drusius. He hath his learne to take
    positive righteousnesse of both Tables; here he heed of the
    speakes of his fasting, the duties of the first Table: and other.
    for the second Table, he paid tithes.
    Vers. 13. God be mercifull to me a sinner] Oravit paucis
    Hinc Heretici,
    sed affectu multo. Bucer. Here were few words, but dicti Euchitae
    much zeale and matter. volebant
    semper
    Ver. 16. Suffer little children to come unto me and orare, nec
    unquam ma
    forbid them not] It is not spoken of Children in [...]ibus
    disposition, that is, such as are humble and meeke (as laborare▪ sed
    stultè.
    some would evade) but in age, Christ took them into Scriptum est
    his armes. enim: si quis
    non vult
    operari, nec
    For of such is the kingdom of God] Christ speakes not manducet. 2
    of these very children only, but of such, this is a Thes. 2.10.
    standing rule; by the Kindome of God he means the Dico ereo [...]
    semper hic
    visible Church, Mat. 8.12. and 16.19. that is, these idem esse
    have a right and title to the privileges of the visible quod sedulo,
    Church. perseverante
    r, diligenter,
    assiduè,
    Vers. 19. Why callest thou me good? none is good unde
    save one, that is God] Christ answered to his mind, explicans
    subdit & non
    who thought Christ to be a meere man, so Basil, deficere.
    Ambrose, Ierome, Chrysostome. By that answer Christ Graeci [...], id
    est, non
    hath taught us when we are commended, to turn our defatigari.
    own commendations upon God. Cornel. à
    [...]ap.
    Ver. 25. It is easier for a Camell to go through a Haec
    needles eye] Whether a Camell, or a Cable Rope be parabola
    sumitur à
    understood, in the impossibility there is no difference, dissimili sicuti
    but something in the proportion, for a rope is liker to a plures
    hujusmodi in
    thread than a Camel, but simply to draw a thick Rope Evangelio
    through a needles eye is impossible. For the Needle, inveniuntur,
    some think by that is understood a certaine gate in non Iudex
    iniquus cum
    Ierusalem, which was so narrow, that the Camels could Deo, sed
    not (except their burthens were taken away, and they perseverantia
    viduae in
    bowed their backs) passe through it.
    instando,
    cum nostra
    Rich man] Not so much from possession as affection; it constantia in
    precibus
    is impossible for them to be saved in sensu composito, conferri
    difficult in a divided sense; because they ought to be debet. Polyc
    Lyser.
    first changed, mutation cannot be easily done but by
    grace and power alone.
    [...], ad verb
    Ver. 34. And they understood none of these things] It is [...]m est
    a thing certainely worthy of admiration, that the obtundere, at
    Disciples understand none of these things, when this is obtundere
    not the first, but at the least the fifth or sixth time that Latin [...]s est
    Christ spake of the same matter: Moreover, all things ad fastidium
    were so plaine and evident, that a boy of seven yeares aliquid
    might understand. repetere.
    Teretius: ob‐
    Ver. 36. And hearing the multitude passe by, he asked tundis ametsi
    what it meant] Blind men, because they want eyes, are intelligo.
    curious in enquiring. Bene ergo
    sensum
    Vers. 38. Thou Son of David have mercy on me] expressit
    Without doubt he heard in the Synagogue, Esay 35.5. Syrus,
    that when the Messias the Son of David should come molesta sit
    the eyes of the blind should be opened. He heard also mihi, &
    by common fame that this Jesus restored sight to other Arabs, vexet
    blind persons. Son of David] which Epithete was me. in Grot.
    anciently and at that time given to the Messiah. He Vide Bezam
    confesseth him to be God when he saith, have mercy & Piscat.
    on me: man while he calls him the son of David; and for Syrus vertit,
    his Office, he confesseth him to bee Iesus the Saviour. Ne mihi
    molestiam
    Vers. 23. That I may receive my sight] [...], These
    omni
    words sound as if this blind man had not been borne
    tempore
    blind, but was made so by accident or some disease,
    exhibeat.
    therefore he desires the receiving of his sight lost.
    Arabicus, Ne
    semper ad
    molestandum

    CHAP. XIX. me veniat.


    See ver. 7.

    Verse 2. BEhold there was a man named Zacheus] His Beare l [...]ng

    name (saith Grotius) is purely Hebrew, as appeares with them]

    Esra. 2.9. and 7.14. It is exprest for the certainty of the That is, the

    history, especially since he was a famous man. wicked.

    Brugensis.
    Tempore
    Which was the chief among the Publicans] A Publican congruo &
    is one that gathers publick payments. He exacted opportuno.
    tribute for the Romans, and so he seemed an Jansen.
    oppressor of the Jews, and therefore was odious to
    them, and they did often exact more than the Romans Polyc. Lyser.
    required, which they reserved for themselves. Luk.
    3.13. Convenit
    Pharisaeoru
    Vers. 4. And he ran before, and climbed up into a m nomini qui
    Sycamore tree, to see him; for he was to passe that se gregatus
    way] Being forgetfull of his own dignity and estate, est.
    running before as a man of mean condition. He might Cameron.
    easily divine that all which should see this thing
    would scoffe at him, that he a chief and rich man [Page]
    Pro tribus
    should climbe a tree like boyes, whence he might see rebus debet
    Christ passing by. But his love and desire of seeing homo
    Jesus, and especially an impulse of the Holy Ghost (Robbinus)
    took away all his modesty from him. quotidiè
    Deum
    Vers. 5. And saw him] He saw him not only with a
    benedicere;
    corporall aspect, but with that which was every where
    Benedictus q
    saving; nor only saw him, but vouchsafes to speak to
    [...]òd me
    him, calling him by his proper name, as familiarly
    non fecerit
    known unto him, See Iohn 1.48. for Christ calls his own
    gentilem,
    sheep by name, Iohn 10.3.
    infidelem▪
    To day I must abide in thy house] A wonderfull thing! Benedictus
    we read in the Gospell that the Lord being invited by quòd me non
    others went to them, but we never read that of his own fecerit plebei
    accord he came to their feast, as he did to this Prince [...]m;
    of the Publicans; so faith alwaies obtaines more than it Benedictus
    wished, Zacheus desired to see Jesus, now he hath quòd me non
    him his guest. Christ requires haste, that his readinesse fecerit
    to bestow faith may appeare to all. multerem, ex
    hac
    Vers. 7. Murmured] The Inhabitants of the Town, and scaturigine
    perhaps some of Christs companions murmure, that he emanavit
    goes in to a man of an evill and reproachfull name, oratio [...]a
    when yet no man invited him; so when the world Pharisaica.
    neglects the grace of God offered, it takes it ill that it buxtorf. in
    should be given to others. Florilegio
    Hebraico. p
    A man that is a Sinner] That here, as in many other 32.33.
    places, notes a man of a wicked and flagitious life.
    Jansen.
    Vers. 8. The halfe of my goods I give to the poore)
    None good
    From this time I consecrate and depute them to the
    but God] Ex
    poore.
    se &
    Vers. 9. This day is salvation come to this house] independente
    Because Zacheus should convert his whole family, as r, alij
    Cornelius the Centurion, and others did, or because the participativè.
    greatest part of his house were now turned to God.
    Calvin would
    For so much as he also is the Son of Abraham] rather have it
    Because he was taken into Abrahams Covenant, Rom. a cable rope,
    4.16. but Beza,
    Marlorate,
    Vers. 10. To seek and to save that which was lost) The Aretius,
    first shewed his diligence; the second his power; both Piscator,
    Chamier
    his singular Philanthropie. Such as were lost indeed, interpret it of
    and in their own apprehension. the Camell.

    Vers. 12. A certaine nobleman] That is, our Lord Jesus Polyc. Lyser.
    Christ, and he truly calls himselfe noble, for he is
    Coeternall and coequall with his Father in respect of his Polyc. Lyser.
    Deity, in respect of his humane nature he was
    conceived by the Holy Ghost, born of a pure and Polyc. Lyser.
    immaculate Virgin, Christ hath in his Genealogie
    above twenty Kings and Princes. [Page]
    Nomen
    Hebraeum
    Into a far Country] That is, to heaven, it is a long while
    seu Syriacum
    from the time of his death to his last comming.
    Zaccai, est à
    Vers. 13. And he called his ten servants and delivered munditìa, in‐
    them ten pounds] He observes a certaine number, ten, nocentia, seu
    for God knows well both the number of his Servants, justitia
    and gifts. His pound] That is, the Doctrine of the deductum.
    Gospell concerning the kingdom of heaven. Let him Lucas
    occupie] This was spoken parabolically, as a diligent Brugen.
    Merchant spares not labour, but is intent upon all
    occasions, that even with the danger of his life he might Polyc. Lyser.
    promote his gaine; So let the Servant of Christ
    studiously strive by a diligent preaching of the Gospell, Polyc. Lyser.
    and faithfull administration of the Sacraments, to gaine
    many men to Christ. Calvin.

    Vers. 14. His Citizens] That is, the Jews. Iohn 1.11. Id. ibid.

    Vers. 15. And it came to passe when he was returned,


    Polyc. Lyser.
    &c.] This shall be in the last day, when he shall returne
    to the judgement of the quick and dead.
    Nobilis [...]
    Vers. 21. Neither acceptest thou the person of any] Or bene natus,
    the face of any. The Greek word [...] may be rendred ingenuus & il‐
    either way. Although the Hebrews, and Syrians, from lustris. Syrus
    whence that phrase proceeded, alwaies say, to respect filius magni
    the face, yet the Latine Interpreters use the word stemma is.
    person, in judging to be moved with the person, face, Lucas
    or any outward quality, or appearance, nothing Brugensis.
    pertaining to the merits of the cause.
    Polyc. Lyser.
    Vers. 22. Thou knewest that I was an austere man]
    Then this should not have made thee sluggish, but See Mat.
    have moved thee to the greater diligence. 22.16

    That at my comming I might have required mine owne


    with usury] Christ would no more note the rigour of God than praise
    Usury, when he brings in the Master of the Family so speaking, that
    money should be given to the banke that at least it might grow with
    Usury: Only Christ signifieth that there will be no excuse for [Page]
    their sloath who both suppresse the gifts of God, and consume their
    time in idlenesse.
    Calvin.

    Vers. 23. But he perceived their craftinesse] The


    Greeke word rendred craftinesse signifieth a skill in ill doing gotten
    by long practice and experience.
    Significat [...]
    quandam ad
    Into the banke] Where either by the change of monis,
    malè
    or by a contract of the loane they make a gaine, and
    agendum
    thou with them mightest have been partaker of the
    solertiam,
    same gaine.
    longo scillicet
    Ver. 24. Take from him the pound, and give it to him usu &
    that hath ten pounds] That so by his deed he may shew tractandis
    that he did not so much look after money as the gaine rebus
    of it. plurimis
    quaesitam, à
    Ver. 27. But those mine enemies which would not that I [...] & [...]
    should reign over them, bring hither and stay them
    before me] Christ gave up the Jews his enemies which composita.
    would not have him for their King to the Romans to Brugensis.
    destroy them, who wasted their City, and dispersed the
    whole nation into perpetuall exile. But in the last day he Polyc. Lyser.
    will condemne to eternall death all his enemies the
    Devills, Jews, Heathens, false Christians.

    Vers. 42. If thou hadst known] The more ancient Divines take the
    words optatively, Oh that thou hadst known, the
    Beza Quam
    moderne otherwise, that is, if thou hadst considered
    felix e [...]les
    and taken speciall notice, Esay 1.3. Thou even thou]
    & beata.
    That is, Jerusalem, this is emphaticall. At least] That is,
    Calvin,
    after thou hast so often rejected me, and slaine the
    curares, thou
    Prophets that came before me.
    wouldst have
    taken heed,
    In this thy day] That is, of visitation. Vers. 44. By the
    wouldst have
    word, the things that belong] To thy safety temporall, or
    embraced
    salvation eternall; Christ, the Gospell, and the
    these
    preaching of it.
    things.Patheti
    Jerusalem in the Hebrew tongue signifies the vision of ca est oratio,
    peace, these words then may meane, that contrary to ideoque
    her name she saw not her peace, Jerusalem was not abrupta. Duo
    Jerusalem. affectus hic
    simul
    Vers. 45. And he went into the Temple and began to permisti,
    cast out them that sold therein, and them that bought] neque enim
    Christ purged the Temple but twice, first, at his tantum
    entrance into his Ministery. Secondly, at his going out, miseretur
    Mat. 21. Marke 11. Christus
    urbis cladem,
    Vers. 48. Were very attentive to heare him] Greeke, sed simul
    hung upon him hearing him. ingrato
    populo
    extremum
    This very word is used Mat. 22.40. hang or depend scelus
    upon, as a vessell upon a peg or naile on the wall: exprobrat,
    Others render it, pendebant ex ore ejus, as Bees on quòd
    flowers, to suck out the moisture which is in them. repudians
    oblatam sibi
    salutem ultro
    horribile Dei
    judicium
    accersat.
    Calvinus.

    [...].
    CHAP. XX.
    Verse 5. THey reasoned with themselves] [...], (Whence
    Syllogismus) signifieth to reason, by arguing to conclude, to infer one
    thing from another.

    Vers. 10. At the season] The word [...] here notes a certaine time of
    the yeare, viz. of fruits, as Matthew expresly names it, ch. 21.34.

    Vers. 20. And they watched him] [...] is to be curiously intent,


    cunningly and treacherously to observe. As in war all the actions of
    the Enemy are wont to be studiously observed, or as in hunting, the
    steps of the wild beasts are wont to be observed. The
    Gerh. Harm.
    Pharisees were intent upon all occasions and waies
    Evang.
    how they might intangle Christ.

    Vers. 37. Now that the dead are raised, even Moses shewed at the
    bush, when he calleth the Lord, the God of Abraham, and the God of
    Isaac, and the God of Jacob] Christ cites a place out of Moses,
    because he had to do with the Sadduces, who did not much beleeve
    the Prophets, at least esteemed them no more than we
    Calvin.
    do the Book of Ecclesiastes or the Macchabees:
    Moreover, because they brought Moses, he chose
    rather to answer them out of Moses than to oppose any one of the
    Prophets.

    Spanhemius dub. Evang. parte 3 tia. p. 3. & Canaeus de [Page]


    Republica Heb. p. 476. say, the Sadduces received the whole
    Scripture, and not the Pentateuch only. The originall of the other
    assertion came thence (saith Hottinger) that some made the
    Sadduces the same with the Samaritans, which
    Thes. Philol.
    acknowledged only the five Books of Moses for
    l. 1. c. 1.
    Scripture.
    Sect. 5.
    CHAP. XX [...].
    Vers. 1. ANd he looked up, and saw the rich men casting their gifts
    into the Treasury] Not because the Treasury was in a high place that
    he had need to lift up his eyes; but because Christ
    Novarinus.
    being a patterne of modesty had cast his eyes upon the
    Brugensis.
    ground. The Greek word [...] signifieth studiously to
    behold, which notion doth best agree here. See Chap.
    8.25.

    Ver. 3. Hath cast in more than they all] Qualitate, animi intentione,
    quantitate, pro facultatum ratione.

    Ver. 4. Hath cast in all the living that she had] That is, all the meanes
    she had to sustaine her self that day.

    Ver. 11. And fearefull sights, and great signs shall then be from
    heaven] Josephus of the wars of the Jews l. 7. c. 12. recites divers
    signes which happened before the destruction of Jerusalem, 1. That
    a blazing star in fashion of a sword hung over the City.
    Vide Grotium
    2. That at the feast of unleavened bread a light shone
    in loc.
    round about the Altar as cleare as day. 3. That a Cow
    led to be sacrificed calved a Lambe. 4. That the brazen
    Gate of the Temple, which twenty men could scarcely open, was
    seene to open at midnight of it own accord. 5. That in the first of May
    there were seen in the aire Chariots and standing battles skirmishing
    in the clouds, and compassing the City. 6. In the Temple was heard
    the sound of a wonderfull terrible voice which said, Migremus hinc,
    let us go hence.

    Ver. 13. And it shall turne to you for a testimony] That is, you shall
    have great honour by it, as you give testimony to Christ, so Christ
    shall give testimony unto you.
    Ver. 19. In your patience possesse ye your soules] As if he should
    say, if you would save your soules, you must labour to
    Mr Perkins.
    beare all crosses that fall on you with patience.

    Patience and strength to beare afflictions must be ours, not by


    usurpation, nor yet by lawfull use and occupation, as a thing
    borrowed for the present, but by just title and possession, we must
    have it of our own, and be provided of it to use when time shall
    serve. When one is comfortable and cheerefull, we say he enjoyes
    himself, so when one keeps himself quiet in crosses he possesseth
    his soule in patience.

    Ver. 24. And they shall fall by the edge of the sword] In the Greek by
    the mouth of the sword: For the sword bites in that part
    So Judges
    in which it is sharper, therefore the sword is called [...]
    18.27. Acies
    two mouthed for two edged, Heb. 4.12.
    gladij tam
    Hebraeis
    Ver. 28. Then look up and lift up your heads] That is, be
    quam
    of good courage, as the Syriack hath exprest the sense
    Graecis os
    in its Paraphrase by a metonymy of the effect, for when
    vocatur, quòd
    men are merry they lift up their heads, when sad they
    acie tanquam
    cast them down, and the reason which is added
    ore gladius
    confirmes this exposition.
    mordeat &
    For your Redemption] That full deliverance in which occidat
    death shall be triumphed over, draweth nigh. omnem
    carnem
    Vers. 34. Be overcharged with surfetting and obviam.
    drunkennesse] With a surfetting arising from Lucas
    drunkennesse, or a drunkennesse which produceth a Brugensis.
    surfetting; but it is better in this place to take the
    metonymicall signification of this word for too much Vt solent qui
    cramming or pouring in of meat or drink, from whence a de loco
    surfet ariseth as an effect, so it is taken by the superiore
    Septuagint in 77. Psal. 71. liberationem
    And so that day come upon you unawares] It comes expectant.
    unawares when peoples hearts are hardned against Hoc est quod
    the threatnings and Judgements of God, as the deluge [...] dixit Pau‐
    came on the People in the old world. lus. Grotius
    in loc.
    Vers. 36. Worthy to escape all these things.]
    [Page]
    Gerh. Harm.

    Luke 17.
    Erasmus
    reddidit ut li‐
    ceat vobis
    effugere, sed
    graecum est
    significantius,
    ut digni
    reddamini vel
    efficiamini.
    Geth. Harm.
    CHAP. XXII.
    Vers. 6. IN the absence of the multitude] absque turba, without the
    multitude, that is, vel clam populo, vel sine tumultu. Brugensis. Either
    secretly without the peoples knowledge who were wont
    Vtrumque
    to follow, or without any tumult.
    significat, &
    [...] graecè &
    Vers. 12. And he shall shew you a large upper roome
    Latino turba
    furnished, there make ready] There was no need of a
    multitudinem
    spacious roome for the present number there to meet
    & tumultum.
    and communicate, but it might be to signifie that the
    Sensus
    Lord would not have this Communion consined for the
    utrumque
    future. In that it was an upper roome, it set forth the
    desiderat
    divinenesse of the Sacrament, and the duty of lifting up
    intelligi, cum
    the hearts of the Communicants; In that it was a
    abesset
    prepared roome, cleane and ready trimmed, it was to
    populus qui
    teach the purity of the Sacrament, and what
    tumultum
    preparednesse is meet for Communicants.
    excitare
    Vers. 15. With desire have I desired] An hebraisme, posset.
    that is, I have exceedingly, earnestly, and heartily Lucas
    desired to eat it with you. Brugensis.

    Vers. 19. This is my body] This, this bread say we, this Philip
    body of Christ say some Papists, this third thing, Goodw.
    Individuum vagum, say others, a substance confusedly Evangelic.
    taken. The neuter gender will agree with any thing Communic.
    which hath not life; in the Vulgar translation it is said of
    Evah the wife of Adam, hoc est os ex ossibus meis, Dike.
    Gen. 2. Summoperè
    desideravi.
    Which is given for you] The other two Evangelists omit
    Beza, Piscat.
    this particle, which yet is in no wise superfluous: for
    As if he
    therefore is Christs flesh now bread to us, because by should say, I
    it salvation was once brought to us. have desired
    it in respect
    Vers. 27. But I am among you as he that serveth] Viz. of the
    not as a Master, but as a Disciple. All Prophets whom Passeover, to
    God imployed upon his messages had their Disciples fulfill all
    to wait upon them, which is called ministring to them in righteousnes
    the language of the Scripture. se, and in re‐
    gard of the
    Vers. 29. And I appoint unto you a kingdome] This is Supper, to
    not so in the originall; it rather hath relation to the institute the
    words following, as my Father hath appointed unto me same.
    a kingdome, so I appoint unto you to eat and drink.
    Bishop
    Vers. 30. Iudging the twelve Tribes of Israel] The
    Morton of the
    Apostles are said to judge by way of assession, or
    Masse.
    approbation, say the Schoolemen.

    Vers. 31. Simon, Simon] That Epizeuxis notes the Calvin.


    singular affection and good will of the mind, that is, my
    most dear Simon, as 10.41. See 24
    Exodus 13. 2
    He putteth him in minde, First of his fall to humble him. Kings 2.9.
    2. Of his rising to comfort him. 3. Of his duty to quicken and 3.11.
    him unto Christ.
    Vide Bezam.
    Satan hath desired] Satan signifies an adversary; The
    word that is here rendred desired is not used againe in
    Piscat.
    the new Testament. But in other Authors that use it, it
    signifies such a desiring, as when one man doth
    In
    challenge another into the field to a Duell. Or such a
    [...]ribratione
    desiring, as when a man comes and calls for open, and
    duo sunt,
    publick punishment upon a man. That is (saith Grotius)
    unum
    he hath desired you to be given to him, it being an
    Concussio
    allusion to the history of Iob. Winnow] The word
    illa atque
    signifies to shake up and downe, as in a fan wheat is agitatio qua
    used, the kernell scarce ever lies still. omnia sur‐
    sum deorsúm
    Vers. 32. That thy faith faile not] Be not wholly [Page] Vertuntur, al‐
    eclipsed in the originall. A mans faith is said to faile, terum verò
    either when it falls short of what it hath been, or should segregatio
    be. Christ now not only poured out these prayers for atque
    Peter, but also for the whole company of the Apostles, separatio, se
    except Iudas, who then cast in his mind his betraying of cundum
    Christ. This is manifest, first because Christ saith Satan priorem
    hath desired you, not thee, for he laid not snares for significatione
    Peter alone, but for the chief of the Apostles, although m hoc loco
    especially for him, because he made shew of greater usurpatur, ut
    constancie than the rest. Secondly this is manifest from Christus nihil
    the words of Christ, Iohn 17.9. and 20. where he openly aliud voluerit,
    witnesseth that he prayed for his other Apostles and quam
    Disciples, Psal. 6.58. Satanam
    voluisse
    Converted ] or returnest again so Ps. 58.6. strengthen Apostolos &
    thy brethren] That is, all the faithful. Petrum dedi
    sibi u [...] [...]
    Vers. 38. Here are two swords] Vt sit parata defensio
    conturbaret.
    non ultio. Ambrose. That he may be prepared for
    Cam. de
    defence not revenge. It is credible (saith Grotius) when
    Eccles com.
    the way from Galilee to the City was infested with
    1. [...].
    theeves that many went to the City with swords, which
    Graecè est
    we may collect also out of severall places in Iosephus.
    deposcere ad
    Two of the Apostles here imitated this custome.
    supplicium

    Vers. 41. Was withdrawn from them] Not severed and velad

    separated, but pulled and plucked like a tree by the quaestionem,

    root from the kindly soyle. nempe ut


    Satanas
    Vers. 44. Being in an agonie] [...] signifies summam Iobum, &
    Christi luctantis angustiam. Beza. The word agonie Apoc. 12.
    signifies a striving or wrestling against something, as Cameron.
    two combatants or wrestlers doe each strive against Myroth.
    other. The thing which our Saviour strove against was Evang
    the feare and griefe which pressed his soule, that he
    might not be so farre overcome as to bewray any Peter was
    manner of impatiency. converted
    from the
    His sweat was as it were great drops of bloud falling state of sinne
    downe to the ground) He wept with his members. Bern. before, but
    A strange watering of a garden. now from a
    particular fall.
    Vers. 47. Drew near unto Iesus to kisse him) That signe
    was given to the Souldiers of the Romane band, who
    Avulsus▪ [...]
    otherwise had not known Christ altogether unknown to
    violentam
    them. But a mystery also lay hid under this kisse, for a
    avulsionem
    great heap of execrable wickednesse came by that
    ac
    betraying kisse, Therefore the Lord saith to Iudas,
    distractionem
    significat.
    Vers. 48. Iudas betrayest thou the Son of man with a
    Alardi
    kisse] That also the greatnesse of the sin committed
    Pathalogia N.
    might appeare from it.
    T.
    Vers. 63. Mocked him and smote him] See Esay 50.6.
    He declareth how they scoft at him, not so much with Magnus
    their words as hands assaulting him; among the scoffes angor guttae
    which consist in the deed it selfe, it was not the least to grossae.
    pull the beard and to pluck away the haire, wherefore Jansen. Non
    the Evangelist used [...] a most fit word, which signifies dicit
    to pull away the skin it selfe, much more the haire. simpliciter
    guttas
    sanguinis
    sudasse sed
    quasi grumos
    Concreti
    terrore
    sanguinis, &

    CHAP. XXIII. propterea


    addidit

    Verse 2. PErverting the Nation, and forbiding to give particulam

    tribute to Caesar] There was nothing more odious than [...] ad

    this crime with Pilate, who cared for nothing more than leniendum id

    to defend the quiet state of the empire. Therefore Pilate quod dixerat.

    neglecting other things, most of all insists on that about Steph. Thes.

    sedition, because if he had found that Christ had Particula [...]

    troubled any thing in the publick state, he would hic non est

    willingly without delay have condemned him, this is the similitudinis,

    reason why Pilate questioned him about the Kingdome. sed veritatis,
    quomodo
    Vers. 5. He stirreth up the people] They say not in the etiam alibi à
    preterperfect tense, he hath stirred up the people, but Lucâ
    in the present tense, he doth stirre up, signifying that usurpatur. c.
    his whole life was seditious. The Syriack hath a word 3.22. c.
    which signifies to move with a certaine tumult, which 24.11. uti
    word the Thargum useth, Exod. 14.24. and Ier. 51.7. etiam Joh.
    therfore the Priests meane this by their accusation, that 1.11. Alardi
    Christ moved the people in Galilee and Judaea with Pathologia
    new and seditious doctrines. Novi
    Testamenti.
    By the very mentioning of Galilee they desire to
    provoke Pilate, and make him an enemy to Christ, for Casaub.
    the Galileans above others were prone to sedition, and exercit. 16.
    impatient of the Romane yoake. ad Annal.
    Eccles. 13.
    Vers. 11. Mocked him] He derides Christ, as if he had
    been a foole who had boasted great things of himselfe,
    L'Emperear
    but when it was come to the point could performe
    de Legibus
    nothing [...] is properly to handle one like a childe, to
    Ebraeorum.
    mock and scoffe at him. The Syriack hath a word which
    c. 8. Sect. 6.
    signifies to scoffe at, and play with. The Septuagint use
    this greek word of Sampson scorned by the [Page]
    Calvin.
    Philistimes, who was a type of Christ 2 Pet. 3.3. Iude
    18. They are called mockers who esteeme the doctrine
    Gerhard.
    of the last Judgement but a fable, and sharply scoffe at
    it; such a scoffer in this place is Herod, who not only
    See Luke
    refuseth the doctrine of Christ, but also jests and sports
    13.1 Acts
    at it. Christ foretold this mocking of him, Matth. 20.19.
    5.37.
    Marke 10.34. Luke 18.34. which he would undergoe for
    us.
    Illudens ei, ut
    Vers. 17. They delivered at the feast a malefactor] homini fatuo:
    Some say in remembrance of the delivery of Ionathan haec enim
    by the people; others say to cause greater joy; others portio est
    say it was a signe of their delivery from Egypt. Christi &
    Christia‐
    Vers. 18. Release unto us Barrabas] No marvell to see norum apud
    murderers desire a murderer. id genus
    homines.
    Vers. 21. Crucifie him, crucifie him] The Epizeuxis or Grotius.
    repetition notes the vehemencie of the hatred; as if
    they would crucifie him twice, they crie out twice, Gerhard.
    crucifie him, crucifie him.

    Vers. 27. And there followed him a great company of people, and of
    women, which also bewailed and lamented him] Although in publick
    all the people with one crie condemned Christ, yet we see that some
    of them forgat not his doctrine and miracles, so God
    Calvin.
    kept to himselfe a small remainder in that miserable
    dissipation.

    Vers. 31. If they doe these things in a green tree, what


    Vide Piscat. 1
    shall be done in the drie] This shewes First-Christ and
    Pet. 4.15.
    the godly flourish. 2. The wicked are drie. It was a
    Compare 20
    proverbiall speech, for the Hebrewes call good men
    Ezek. 47 [...]
    green wood, bad men drie wood. If husbandmen spare
    with 21.3.
    not their green trees which are of good use for timber
    but burne them, they will not spare old stumps.

    Vers. 34. Father forgive them, for they know not what they doe] Beza
    saith, here he is a true High-Priest, he prayed for those that
    persecuted him, because he foresaw their Conversion.

    Vers. 38. A suterscription also was written over him in Letters of


    Greek, and Latine, and Hebrew &c. Iesus of Nazareth King of the
    Iewes, ] or rather as the originall sounds, Jesus that
    John 19.19.
    Nazarene, that King of the Jewes. Three languages, to
    Pilatus scrip‐
    shew first that he is a Saviour of all sorts. 2. Prayers in
    sit tribus Lin‐
    a knowne tongue. 3. Nothing can hinder Christs
    guis, quod
    kingdome. Pilates purpose was that it might be read
    nemo
    and understood of all, both inhabitants and strangers
    videretur ad
    then gathered together over the whole world, but the
    festum ven‐
    counsell of God herein is to be regarded by us, who
    turus, qui non
    would by this way consecrate these three tongues for
    unum saltem
    the propagation of his kingdome. The Scripture of the
    trium lingua‐
    old Testament was written in Hebrew, that of the New in
    rum intellige‐
    Greek, both were turned into Latine, which version was
    ret. Rainold.
    hitherto more usuall and common in the Church than all
    praelect. 256.
    the rest, moreover the most excellent Commentaries
    Col. 1529.
    upon the Scripture were written in one of these
    Latino
    tongues. Gerhard.
    sermone
    scripta haec
    First here is an exact description of the substance of
    [...] ob ma‐
    our faith. Secondly, he acknowledgeth his name on the
    jestatem im‐
    Crosse. Thirdly, he is King able to save, no power is
    perii;
    lost in his abasement.
    Hebraeo, ob
    Vers. 39. And one of the malefactors, which [Page] locum in quo
    were hanged, railed on him] Matth. 27.44. saith, the supplicium
    theeves. Some say it is a Synechdoche, and the sumebatur;
    Scripture ascribes that to both the theeves which Graeco ob
    agreeth but to one. Others answer it thus, that at the maximam
    first both the evill doers did mock Christ, and of that turbam
    time speaketh Matthew: but afterward one of them was Hellenistaru
    miraculously converted, then the other alone mocked m quae ad
    him, and of that time speaks Luke; this is the better. Pascha
    convenerat:
    Vers. 40. But the other answering, rebuked him, saying, quanquam
    Doest not thou feare God, seeing thou art in the same alioqui
    condemnation] It shewes First, a true Convert cannot Graeco
    abide sinne. Secondly, will reprove it in others, yea his sermoni à
    companions. Thirdly, want of the feare of God is the Macedonicis
    cause of all disorder. Fourthly, mockers have great temporibus &
    cause to feare. Fiftly, It is fearfull not to repent when in Palaestina
    there is a great Judgement on one. Iudaei vic
    inaeque
    It makes not for late penitents. First it is an example gentes
    without a promise. 2. A miracle and rare, we may as assueverant.
    well looke for another crucifying of Christ. 3. He did not Grotius in 27.
    wittingly refuse before. 4. He had no meanes before. 5. Matth. 37.
    He expressed more than our late penitents doe at last. These three
    Languages
    Vers. 41. But this man hath done nothing amisse] Or
    were the
    that is absurd, or out of place, as the originall word doth
    most knowne
    import.
    of all the rest.

    Vers. 42. Lord remember me when thou commest into The Latine

    thy kingdome] First, Christ is King. Secondly, not of this because of

    world. Thirdly, hath the keyes of heaven. Fourthly, we the Romane

    must flie only to Christ for salvation. Fifthly, must Empire, and

    believe in Christ though all be against it. the Greek by


    reason of the
    Vers. 43. This day thou shalt be with me in Paradise] studies of
    Christ promiseth more than the other asked. This to Philosophie,
    day is emphaticall, and is wont to be added to the and the
    mention of benefits, as Ier. 1.10. Hebrew for
    Vers. 44. There was a darknesse over all the earth the antiquity
    untill the ninth houre] This darknesse was not a naturall of it, and
    Eclipse of the Sun. For first it cannot be so totall. 2. Not being the
    so long, for the interposed Moone goeth swiftly away. It Language of
    was dark, first to shew the sin of the people in the Jews.
    crucifying of Christ. 2. That darknesse of ignorance
    should come on the people. Bellarm. This darknesse Perkins.
    was spoken of by St. Dennis the Areopagite.
    Many there‐
    Vers. 46. Into thy hands I commend my Spirit] That is, fore deferre
    to thy safe custody and blessed tuition, I commend my their repen‐
    soule, as 1 Cor. 6.20. Acts 7.59. Gal. 6.18. 2 Tim. 4.22. tance. Hic est
    1 Pet. 3.19. as a speciall treasure or Jewell most impiissimus
    charily and tenderly to be preserved and kept. Mr. Ball. optimi
    exempli
    abusus.

    [...].

    [...] vox est,


    ut Pollux verè
    dicit, Persica,
    quanquam &
    Haebraei
    usurpant, ut
    Eccles. 2.5.
    Nehem. 2.8.
    Sed Graeci
    usu hanc
    vocem suam
    fecerunt.
    Grotius.
    Over all the
    CHAP. XXIIII. Earth] viz. in
    Jury, and
    Vers. 4. BEhold two men stood by them in shining most
    garments] Matthew and Marke say that one Angel Countries
    descended. It is usuall with the Evangelists to put one about. Philo‐
    for many, and many for one. It may be that Matthew sophers saw
    makes mention but of one Angell, because but one did it in Athens.
    speak unto the women; but Luke testifieth of two, and Signifies
    ascribes the speech to both of them, because he that First, Sun of
    spake not did give consent to all that was spoken. righteousnes
    s did not set.
    The two described by Luke have shining garments, but
    2. Shews the
    that one Angel which Marke remembred was cloathed
    Jews
    with a white robe. The two Angels in Luke appear in a
    blindnesse.
    mans shape, but the Angel in Marke appeares in the
    3.
    forme of a young man. Therefore we must determine
    Detestation
    that these women came to the sepulchre of Christ two
    of the fact. 4.
    severall times after the resurrection, and at both times
    Vilenesse of
    saw and heard the Angels, the Messengers of the
    our sins. 5.
    Lords resurrection. Luke describes their first comming
    Teacheth us
    to the Sepulchre, and the appearing of the Angels
    compassion.
    made in it; Matthew and Marke their running out to the
    Sepulchre and the apparition of the Angel seen in it.
    [...] est

    Their garments are said to be shining, either because commendare

    they sent forth a splendour and brightnesse, or veluti com‐

    because they were white like lightning; the proper mendatur

    signification of the Greek word confirmes the first depositum

    interpretation; For [...] is to shine as lightning, and also servandum,

    the nature of Angels, Psal. 104.4. The Syriack hath a ac

    word which is used of lightning shining out, Matth. reddendum

    24.27. Luke 17.24. Acts 15.13. tempore.


    Eras. & Gerh.
    Vers. 5. All they were afraid and bowed their faces to
    Dicuntur asti‐
    the earth] The brightnesse of the Angells garments did
    tisse mulìeri‐
    smite their eyes, an unwonted species and appearance
    bus ex impro‐
    struck their mindes, therefore they bow their faces
    viso sc. &
    being turned away from the Angells toward the earth,
    insperato,
    which also is an argument of their humility and
    eodem modo
    modesty. Rev. 5.14. and 7.11. and 11.16.
    o verbum
    illud usur‐
    Why seek ye the living among the dead] A friendly
    patur, Luc. 20
    chiding, as if he should say, since there is life in Christ
    ver. 1 Act. 4.
    whom you seek in the grave, why do you yet seek him
    v. 1.
    among the dead, that is, in the grave, which is the
    house of the dead. [Page]
    Gerh. Harm.
    Vers. 6. But is risen] Viz. as a Conquerer and
    triumpher. When he was yet in Galilee.] The Angels Gerh.
    warne the women of the Sermons of Christ had in
    Galilee, which are described Matth. 17.22. Marke 9.31. Luke 9.44.
    because both the women were Galileans, and when
    Gerh.
    Christ first of all manifested himself in Galilee to be
    Christ, he also added this expressely, that he was to
    suffer, and by his suffering to enter into his glory.

    Vers. 10. It was Mary Magdalene, and Ioanna, and Mary the Mother
    of Iames, and other women that were with them, which told these
    things unto the Apostles] Therefore God chose these women, to
    which the resurrection of Christ should be first manifested, First, that
    he might observe his ancient Custome, by which he is wont to
    choose things contemned, ignoble, and base in this world, 1 Cor.
    1.27, 28, 29. These women were not only contemned for the infirmity
    of their sex, but also for their Country, being of Galilee, Iohn 1.46. but
    God exalted them by manifesting to them the resurrection of his Son,
    which is a principall article of our faith, and afterwards he sends
    them to the Apostles that they might be Apostolorum Apostolae, as
    the Ancients speak. 2. The women more weak by nature, were
    struck with most vehement griefe of mind for the ignominy and
    torments of Christ, which they standing under Christs Crosse saw in
    the day before the passeover, therefore to them first of all the most
    joyfull resurrection of Christ is told, as also Christ afterward
    appeared severally to Peter, because as he offended more hainously
    than the rest of the Disciples, so he was more grievously troubled,
    whence it appeares, that the resurrection of Christ will bring
    consolation to the troubled Consciences and contrite hearts. 3. God
    would by this meanes prevent the calumnies of the Jews, the Priests
    lied, and said that the Disciples stole away the body of
    Gerhard.
    Christ from the grave, that therefore the impudencie
    and absurdity of this lie might be reproved, it came to
    passe by the wonderfull providence of God, that the women should
    come to the grave before the Apostles. Now it is no wayes probable
    that women and those few should steale his body out of a sepulchre
    kept with armed men, and shut up with a great stone. 4. The death of
    all rose by Eve a woman, therefore Christ would that his resurrection
    by which righteousnesse and life is restored to us, should be told by
    women. 5. These women went with a great deale of courage early in
    the morning to Christs Sepulchre, the Apostles in the meane while
    being shut up for fear, therefore Christ would have this pious study of
    theirs rewarded with the most joyfull tidings of the resurrection.

    Vers. 11. Seemed to them as idle tales] They doe not believe their
    words, they hear them as a pleasant fable, they think that these
    foolish women dreame, the sense is, that they said, that a false
    vision was offered to the women, as those that doate imagine many
    things to themselves.

    Vers. 12. Stouping downe] Iohn useth the same Greek word, both of
    himself and of Mary Magdalene in this historie.
    Vim vocabuli
    rectè
    Vers. 13. And behold two of them went to a village
    expresserunt
    called Emmaus, &c.] Although Marke doth only briefly
    Syrus &
    touch this history, and Matthew and Iohn mention it not,
    yet because it was very profitable to be knowne and Arabs, ille in‐
    worthy to be remembred, Luke doth not in vaine trospiciendi,
    prosecute it so exactly; so, many visions which Iohn hic
    mentions, the other three Evangelists speak not of. explorandi
    Calvin. verbo.
    Grotius.
    Vers. 16. But their eyes were held that they should not
    know him] The Evangelist expressely witnesseth this, lest any [Page]
    should think that the figure of Christs body was changed, Therefore
    although Christ remained like himself, he was not acknowledged,
    because the eyes of the seers were taken, by which
    Calvin.
    the suspicion of a Ghost or false imagination is taken
    away.

    Vers. 19. A Prophet mighty in deed and word] He excelled as well in


    the gift of teaching, as in holinesse of life and excellent gifts.

    Vers. 25. Oh fooles] So also Paul stiles the Galatians


    [...] siue
    3.1. therefore 5. Matth. 22. such words are not
    mente,
    forbidden, but anger, casting out such a word
    sensu,
    imprudently is forbidden, saith Grotius. Sometimes it is
    intellectu, ex‐
    for the profit of the hearers that they should be sharply
    pertes intelle‐
    dealt with. Crudelem medicum intemperans aeger facit.
    ctus.

    Vers. 28. And he made as though he would have gone


    farther] Equivocaters abuse this place; he did not
    Finxit] Vt ha‐
    pretend one thing and intend another, but as he made
    bet vulgata
    an offer to depart, so without question he would have
    editio, [...],
    gone further if the importunity of the Disciples had not
    Erasmus
    staid him. See ver. 29.
    prae se
    ferebat (quod
    Vers. 36. Peace be unto you] This was the ordinary
    honestius &
    way and manner of salutation, as if he should say thus
    convenientiu
    much unto them, that they should find him every way
    s indicat
    as curteous and loving towards them now being risen, Iansenius)
    as he was before he dyed. longius ire.
    Hoc gestu
    Vers. 44. In the Law of Moses, the Prophets, and in the externo
    Psalmes concerning me] By the name of which he voluisset
    comprehends all the Scriptures, as it appeares from dominus au‐
    this verse compared with the 27. where Christ is said to gere &
    interpret concerning himself, the things written in all the propalare
    Scriptures, and that which he first called all the desiderium
    Scriptures, that here he sheweth is to be understood of quo
    Moses, the Psalmes, and Prophets. Rainold de lib. tenebantur
    Apoc. Praelect. 160. discipuli ut
    eum
    Vers. 47. Beginning at Ierusalem] Peter sheweth that retinerent &
    Christs preaching began in Galilee, Acts 10.37. ejus
    Therefore not at Ierusalem. 1. This place here is meant praesentia
    of the preaching of Christs Apostles, and not of his diutius
    own, as that in the Acts is 2. This is meant of their fruerentur, ad
    preaching of him after his death and resurrection, that communica‐
    in the Acts of his own, and in his life time. 3. This was a tionem
    ministeriall publishing of Christ, that in the Acts ampliorem:
    speaketh only of a voice, fame and good report in the quem finem
    mouths of the common people. Dr. Tailor. si non
    habuisset,
    Vers. 49. The promise of my Father] Our Saviour cals
    tunc reipsa
    the gifts of the Holy Ghost the promise of the Father,
    desparuisset,
    either because it was promised of the Father by the
    aut ulterius
    Prophets, Esay 44.3. Ezek. 36.24, 25, 26. Ioel 2.18. Or
    processisset.
    else because it was the Spirit of the Father promised
    Rivetus.
    by Christ, but to be obtained of the Father, Iohn 14.26.
    Haec
    and 15.26. and 16.7.
    simulatio fuit

    Vers. 53. Continually in the Temple] Not that they spent non verbis

    daies and nights there, but because they frequented all veritatì

    the meetings, and at set and solemne houres were contradicenti


    present to give thanks unto God. This cheerefulnesse bus, sed in
    is opposed to the feare which first held them shut up gestibus
    and lurking at home. veritari
    consentientib
    us.
    Composuit
    sese
    Dominus
    tanquam lon‐
    gius, nisi in
    contrarium
    vehementes
    instarent
    discipuli &
    quasi vi
    ipsum
    retinerent.
    Ames. de
    consc. l. 5.
    Vide Cornel.
    à Lap.

    In the
    Psalms] That
    is, in the
    Booke of the
    Psalmes, as
    20.42. & Acts
    1.20. Vetus
    est ab
    Hebraeis
    usurpata
    librorum
    veteris
    ANNOTATIONS UPON S. IOHN.
    [Page]
    CHAP. I.
    Ohn in the Hebrew signifieth the grace of God, he
    wrote the last of all the Foure. Jerome. When he
    I returned from the Isle of Patmos. Eusebius. Therefore
    there is something more in every Chapter
    of Iohn than any other of the Evangelists. Iohannes
    scripsit, ita,
    ut videatur
    John in his Epistles was an Apostle, in his Apocalypse scripsisse
    [...], i.e.
    a Prophet, in his Gospell an Evangelist. Jerome.
    relicta ab
    alijs, ut resu‐
    In this Gospell is declared, 1. Christs Person, chap. 1. scitationem
    2. His Office, chap. 2. to the 12. 3. His Death, chap. 12. Lazari & alia,
    quae prorsus
    to the end. non sunt
    apud alios,
    He begins not with words but wonders, yea, thunders, mihi non est
    dubium, quin
    saith Ardens, Iunius was converted by reading this viderit-
    Chapter. Evangelium
    Lucae.
    Melan. postil.
    He begins his history with Christs eternall generation. parte
    Christs Divinity is described to the 14. verse. His postrema in
    humanity verse 14. Many in his time questioning festo Lucae.
    p. 427.
    Christs Deity, he writes this Gospell to prove the
    De loco &
    Divinity of Christ, and because he begins with that, is tempore
    therefore (say some) called Iohn the Divine. scriptionis
    dissentiunt
    auctores,
    Vers. 1. In the beginning was the word] Not because he alijs in
    is the internall word of the Father, but because he is the Pathmo
    subject of the word, 1 Iohn 45. 1. The substantiall word scriptum
    hunc librum
    whereby God created all things. 2. As a word is begot volentibus,
    of the mind, so is he of God. 3. God spake to us by aliis Ephesi,
    & aliis
    him. See Brugensis. quidem
    triginta, &
    Before creation, in the beginning of the world. Christ is quod excurrit,
    in the beginning, Creatures from the beginning. Here is aliis verò
    sexaginta aut
    a distinction of the Persons in the Trinity, Christ is God, amplius post
    Christi in
    and equall with God. Coelum
    evectionem
    Word] Or speech rather, Estey. Not Son lest we should annis.
    Causam post
    look for a carnall generation. Theophylact. alios haec
    scribendi
    Was] Fuit imports a thing that once was and is not now; praecipuam
    tradunt
    Erat was and is. Chrysost. Cyril, Theophylact. Rev. 1.4. omnes, ut
    veneno in
    With God] Not a locall, but personall distinction. The ecclesiam
    word was with God, there word is taken personally; jam tum
    sparso
    And the word was God, there it is taken essentially. auctoritate
    sua, quae
    Vers. 2. The same was in the beginning with God] A apud omnes
    Christianum
    repetition of the former to imprint it in our minds, proves nomen
    he was not only from eternity, but God from eternity. profitentes
    non poterat
    non esse
    Vers. 3. All things were made by him, and without him maxima,
    was not any thing made that was made] This verse medicinam
    proves Christ to be God. Here we have the creation of faceret.
    Grotius.
    Angels with other things. Beza. Sin is nothing but a
    Iohannes
    privation of good, therefore not made by him, for an Graecè
    Idoll is nothing. Not of him, but of the Father by him. Evangelicam
    Heb. 1.2. This shews the distinction and order between historiam
    scripsit, post
    the Father and the Son. Matthaeum,
    Marcum &
    Without him] Not by him alone, all works ad extra are Lucam,
    adductus
    equall in the Trinity. duabus
    potissimum
    Here is the being of things, verse. 3. Life, and reason, rationibus.
    Vnâ eáque
    verse. 4. praecipua, ut
    Cerinthi,
    Vers. 4. In him was life ] As in the fountaine, Act. 17.28. Ebionis,
    Caeterorumq
    not as an accident in the subject, Exemplariter, ue,
    intellectualiter. Light] Lux rationis. ver. 9. All men may nascentes
    see Christ if they be not wilfully blind. adversus
    Vers. 5. And the light shined in darknesse, &c.] Minds Iesu Christi
    divinitatem
    are made ignorant by mans fall. Calvin understands by haereses,
    light reliques of conscience left in man, and by refutaret;
    Altera, ut
    darkenesse mans corruption, and the light reformes not
    adderet quae
    corruption; Others say, that the word was little observarat à
    respected before Christs comming. Ephes. 5.8. Rom. prioribus
    Evangelistis
    1.21. John 12.35. Christ is a help against darknesse of praetermissa,
    sin, ignorance, misery, death, Gods wrath. He alludes facere posse
    here (saith Grotius) to Esay 9.2. ad illorum &
    totius
    Evangelicae
    Vers. 6. A man] Mans Ministry. Sent] Must have a historiae
    calling from God, Rom. 10.15. John] Iehochanan intelligentiam
    . Haec fere
    Preacher of the grace of God, Luk. 1.13. This shews Hieronymus,
    that Christ is author of the light in man. partim in
    catologo
    scriptorum
    Vers. 8. He was not that light] Ob. Iohn 5.35. Ans. It Ecclesiastico
    speaks not of the same light, Iohn Baptist was not the rum, partim
    Sun of righteousnesse, the Messias, the light that praefatione in
    Commentàriu
    brings light into the world, but he was a light, and gave m Evangelij
    a notable testimony to the light. See Grotius. secundum
    Matthaeum,
    consentientib
    Was sent] Is not in the originall. Mat. 5.15. Iohn 5.35. us reliquis
    patribus. Hoc
    Vers. 9. True] Truly heavenly. See Iohn 6.32. and 15.1. Evangelium,
    ordine
    Lighteth] Luce rationis, the soule of a man is called a perfectionis
    Candle in Proverbs. See Cameron. obtinet
    primas, quia
    Every man] Jew and Gentile, without respect of divinam
    Christi
    persons, all that are enlightned cannot say they have naturam
    light from any other. commeth] Viz. borne, Mark. 16.15. potissimùm
    declarat ac
    Mat. 20.19. The world was ignorant before his docet,
    Incarnation, Luk. 1.79. world] is taken, First, for things caeteris circa
    created. Secondly, Per synecdochen integri, for men in humanam
    magis
    the world, both are here meant. versantibus.
    Sed sicut
    tempore, ita
    Some understand this of the light of grace, but it will be & naturae
    doctrinaeque
    more universally and necessarily true of the light of ordine
    Reason, which is in Infants radically, though not actu‐ postremum
    est, quo ab
    ally. imperfectiorib
    us ad
    Vers. 11. His own] Some say, all men are here meant, perfectiora, &
    because he made all, the Jews were his people in a à facilioribus
    ad difficiliora
    speciall manner, Psal. 85.1. Received him not] cognitu,
    Beleeved not. Calvin. That is, they obeyed not his pergitur.
    Lucas
    word, they would not be taught and directed by him. Brugensis.
    Iohn 3.32. Vide Calvin &
    Toleti
    Ver. 12. As many] Either Jews or Gentiles. Calvin. argument. in
    Johan.
    Bond or free. Chrysostome. Power] Therefore
    the Papists say, power is in man. See ver. 13. [Page]
    Desumptum
    ex Graeco
    The word [...] never signifies possibility, but as in other
    Geneseos,
    places it is translated power or authority; so here, as
    sicut vicissim
    also 1 Cor. 8.9. and 9.12. right or privilege, or as
    Syrus ex
    Iansen. Concord. Evang. c. 1. interpreteth,
    Hebraeo
    authoritatem, dignitatem, jus.
    hicposuit
    To become] Viz. made, Mat. 5.45. Sons] Gal. 4.5. Bereshith.
    Ephes. 1.5. Rom. 8.17. Grotius.
    Johannes
    His name] Gospell preached, Acts 4.12. Videtur
    Augustum
    Vers. 13. VVhich were borne, not of bloud, nor of the hoc &
    will of the flesh, nor of the will of man, but of God] Faith magnificum
    comes not by naturall generation. Bloud]Enallage Evangelij sui
    numeri, genitale semen. The flesh] Gal. 5. opposite to initium è
    the Spirit. Man] The same with flesh. Calvin. Some by Prov. 8.22.
    flesh would have the woman to be meant. Augustine. sumpsisse.
    Mercerus in
    Prov. 8.22.
    Not of the will of man] Not by any naturall power, [...] est cum
    vertue, or strength which is naturally inherent in them. primum re‐
    But of God] That is, of the Spirit of God. rum
    universitas
    Vers. 14. The word was made flesh] Viz. incarnate, Coepit creari.
    man by Synechdoche, Heb 2.16. Flesh signifies Grotius.
    contemptuous man.
    Notam
    And dwelt among us] As in a tabernacle or tent, that is
    universalem
    for a short time. The Evangelist in that phrase [...]
    omnia optime
    probably alludes to the feast of tabernacles, in or near
    explicat
    the time of which celebrated, by consent of many
    Paulus ad
    Authors of best note, he was conversant with us, Zach.
    Col. 1.16.
    2.10. Heavens are his home, here was his pilgrimage.
    Omnia ab
    angelo usque
    Beheld his glory] Saw it in his doctrine, miracles, life,
    ad
    passions, which agreed only to the only begotten. Full]
    vermiculum
    Acts 6.8. All things in the Law were fulfilled in him.
    inquit
    Grace] favour. Ephes. 1.6. Truth] All Christs were true
    Augustinus.
    and not fallacious, true knowledge, Col. 2.3. See
    Vbi omnem
    Piscat.
    exceptionem
    Vers. 15. And cried] Alia & clara voce, Esay, 58. For he removere
    was before me] So we read it, but in Greek it is He was volunt sacrae
    my first, preferred before me, for he was my first. literae id
    quod
    Vers. 16. Of his fulnesse] The greek word [...] is affirmarunt
    sometimes taken for abundance, Psal. 24.1. there is explicant
    not only plenitudo abundantiae, but plenitudo oppositi
    redundantiae, an overflowing of fulnesse in Jesus negatione.
    Christ. Secondly, for fulfilling and perfecting of a thing: Esa. 38.1.
    So love is said to be the fulfilling of the Law. Properly it Jer. 42.4.
    is given to vessells that are brim full of liquor, and Grotius.
    metaphorically here applyed unto Christ.
    Grace for grace] Interpreters all agree in this, that the
    1. Christus
    scope of the words is to set out the abundance of grace
    vita est
    we have from Christ; a kind of Hebraisme (say some)
    nostra. 2.
    and notes the cumulation of grace, grace upon grace;
    Efficit vitam
    grace answerable to the grace in Christ say others; or
    in creaturis
    the grace in Christ which we partake of answers the
    pro earum
    grace in all Moses rites, and Ceremonies. See 14.17.
    conditione.
    verses. and de Dieu. in loc.
    Duplex vita
    est quam
    That is, as one sweetly expounds it, as a child in
    Christus
    generation receiveth from his parents member for
    efficit in
    member, or as the paper from the Presse receiveth
    creaturis, viz.
    Letter for Letter, the waxe from the Seale print for print,
    naturae &
    or as the glasse from the Image receiveth face for face,
    gratiae, hanc
    so doe we from Jesus Christ receive grace for grace,
    posteriorem
    that is, for every grace that is in Christ, there is a grace
    Paulus vocat
    in us in some measure and proportion answerable and
    vitam Dei.
    agreeable to the same in him.

    Grace for grace] That is, whatsoever Grace there is in Cyrill took
    Christ, there is the like stamp upon the heart of every this light for
    Christian, like unto that expression. Matth. 5.38. the light of
    nature and
    Grace] The word Grace is sometimes taken for the love naturall
    and favour of God, Ephes. 2.5. 2. For holinesse, Col. reason,
    3.16. 3. For excellency or ability, as Ephes. 4.7. In all because of
    these respects there is a fulnesse of grace in Christ. the universall
    enunciation,
    Vers. 17. Grace] In opposition to the curse of the Morall so do our
    Law, truth] in opposition to the figures of the reformers for
    Ceremoniall Law. Dr. Reynolds. Grace comprehends all the most part
    the perfections of the will, truth all the vertues of the following him.
    understanding, Dr. Preston. Vide Fulleri Miscell. sac. Divers others
    lib. 1. c. 8. & de Dieu in loc. of the
    Vers. 18. Seen] Known fully, as he is or now shall be Fathers take
    revealed by Christ. Exod. 33.20. The bosome of the this universall
    Father] That is the seat of love and secrecy. light
    (because
    Who is intirely loved with such affection as is due only Christ is said
    to her who is to be laid in the bosome. Deut. 13.6. Men to be this
    admit those into their bosomes with whom they impart light) to be
    all their secrets, the breast is the place of counsells. Baptisme.
    Calv. That is, Christ revealeth the secret and For in the
    mysterious Counsels, and the tender and Primitive
    compassionate affections of the Father unto the world. Church, as
    Dr. Reynolds. declared] exposuit, discovered a secret, the Nativity of
    41. Gen. 25. Matth. 11.27. The originall word signifies Christ was
    to conduct, and direct, and lead a man as it were by the called the
    hand to the finding out of something that was hid be‐ Epiphany
    fore. manifestation
    , so Baptism
    No man by the naturall force of his wit can know God was called
    with a saving knowledge necessary to eternall Illumination.
    salvation. And so Christ
    lightens
    Vers. 20. And he confessed and denyed not] See third
    every man
    verse. It is familiar with the Hebrews by affirming and
    that comes
    denying to expresse the same thing for the greater
    into the world
    confirmation. Esay 39.4. Ier. 42.4. See 1 Iohn 1.5.
    (that is, into

    Vers. 21. And they asked him? What then? Art thou the Christian

    Elias? And he saith, I am not. Art thou that Prophet? world) by the

    And he answered, no.] Iohn so denyed that he was Sacrament of

    Eliah, as he denyed he was the Prophet, neither Illumination

    absolutely, for so his answer had been false, (for he in Baptisme.

    was the Eliah which was to come by the testimony of Dr. Donne.

    Christ, Matth. 11.14. and the Prophet, witnesse not Augustine

    only Zacharie, Luke 1.76. but also Christ, Matth. 11.9.) thus

    but in that sense in wich the Pharisees askt him. For expounds it,
    they by Eliah in the 4th. of Mal. understood Eliah the that is, all
    Tishbite, viz. that ancient Prophet, which they expected that were
    in his own person before the Messiah came, and by the enlightned in
    Prophet 18. Deut. 18. they understood not Christ the world
    himselfe, but another famous Prophet that should come were
    in the time of the Messiah, distinct from him, and also enlightned by
    from Eliah. Iohn 7.40, 41. and 1.20, 21. and this was Christ.
    called of them [...]. This is not only our
    [Page]
    interpretation of the words of Malachy and Christ gives
    Christ, but of the most learned Interpreters among the you the privi‐
    Papists, viz. Paulus Burgensis on Malachy 4. and lege of Sons
    Ferus on Matthew 11. three waies:
    1. By way of
    Vers. 29. Behold the Lamb of God which taketh away merit, Gal.
    the sinne of the world] Every word is emphaticall, he 4.4, 5. In the
    makes here an opposition between Christ and the sufferings of
    Paschall Lamb of Moses, which may be called the Christ there
    Paschall Lambe of men. was not only
    debitum
    As offerings and sacrifices are called theirs who
    legale, but
    presented them, so Christ is called Gods Lamb,
    super legale
    because he offered him. Christ was agnus in passione,
    meritum. 2.
    but Leo in resurrectione. Rev. 5.5. A Lambe suffering
    By vertue of
    death, but a Lion rising from death. The originall and
    the mysticall
    our last translation reade it, That, or the Lamb of God ,
    union, he is
    foretold by the Prophets, Esay 53.7. and resembling a
    the Son of
    Lamb in native innocency and godly simplicity, 1 Pet.
    God, as man
    2.22.
    by vertue of
    the personall
    Which taketh away, or beareth] [...] tollens, the word is
    union, Luke
    of the present tense, signifying that it is as it were the
    1.35. and
    continuall act or perpetuall office of Christ to take away
    makes us the
    our sinnes, as long as we are in this life; it may signifie
    Sons of God
    either taketh away, or taketh upon him. The sin] The
    by the
    baptist names not sinnes, but sinne in the singular
    number, not as if Christ should satisfie for originall mysticall
    sinne only, but rather to shew that universally Christ union. 3.
    hath taken upon himselfe the whole burden of sinne, Christ
    and all the filth of the sinnes of the world, all the guilt of receives the
    sinne, the anger and curse of God, and whatsoever Spirit and
    belongs to the stipend of sinne, and so perfectly sends it into
    expiated the sinnes of the world, for when Paul speaks our hearts,
    in generall and universally of sinne, he names it and so
    indefinitely, in the singular number [...] sinne, Rom 6.12. makes us the
    Sons of God,
    Of the world] There is a secret Antithesis in the word Gal. 4.26.
    world, in the Leviticall sacrifices only the sins of the
    people were imposed on the Levites, but here the Non
    Lamb takes away the sins of the whole world. nascimur sed
    renascimur
    Vers. 31. Knew him not] Viz. de facie, for otherwise
    Christani.
    Iohn could not be ignorant that the Messiah was at
    Men are not
    hand, unlesse he was ignorant of his own calling. Beza.
    born
    Christians, or
    Vers. 38. Rabbi] Rab in Hebrew signifies multum,
    regenerate
    magnum, much, great. Hence Rabbi (which is here
    16 Matth. 17.
    interpreted Master) properly signifieth one which
    abounds with much knowledge, wisdome and learning.
    Habitavit]
    This name was given by Esay to Christ, 9. Esay 5. and
    nam sic & qui
    that deservedly. Christ challengeth this appellation as
    in Coelo
    proper to himselfe, reproving the ambition of the
    habitant [...]
    Pharisees, which would be calld of men Rabbi, Rabbi,
    dicuntur.
    and admonisheth his Disciples not to seek after that
    Apoc. 12.12.
    name.
    & 13.6.
    Vers. 39. And abode with him that day] Viz. from the Grotius.
    Sun rising, so that only two houres remained to the
    evening, Therefore they could not returne that day to Sarson. on 1
    John, but remained that day with Jesus in his Inne. Tim. 1.15.
    Vers. 42. We have found the Messias, which is by
    Spectavimus
    interpretation, the Christ] Viz. that Messias, who was
    seu novum &
    peculiarly foretold by the Prophets, prefigured by the
    admirandum
    rest that were annointed, was then expected by all,
    spectaculum.
    annointed to be King, Priest, and Prophet.
    [...]
    spectavimus,
    Vers. 43. Follow me] When that phrase is used of the
    contemplati
    Master and the Schollars, it signifies to yeeld himself
    sumus, quasi
    into anothers discipline, to follow some one as an
    in aperto,
    individuall Companion, for instructions sake, so Luke
    quasi in
    9.49. Philip was the first whom Christ called to be his
    theatro.
    disciple.
    Maldonatus
    Vers. 47. Nathanael] Is an Hebrew name, signifying the in loc.
    same that Theodosius with the Greeks, and with
    Augustine Adeodatus given by God. Vtitur Evan‐
    gelista verbo
    Behold an Israelite indeed, in whom is no guile] That is, clamandi,
    a man of an upright heart that serveth God in Spirit and quia de
    in truth, for otherwise it is true only of Christ, he was Baptista
    without guile, 1 Pet. 2.20. scriptum erat
    ecce vox
    No guile] That is, none raigning, none imputed. clamantis,
    utque
    Vers. 48. Before that Philip called thee, when thou wast
    significaret,
    under the fig-tree, I saw thee.] Christ speaks of three
    Baptistam
    wonderfull things which are above man. First, although
    hoc
    thou wast very farre distant, yet I saw that Philip called
    testimonium
    thee. Secondly, yea I saw thee before Philip found
    publicè omni
    thee, when thou wast under that fig-tree. Thirdly, I saw
    populo
    into thy heart, that thou art without guile.
    audiente,

    Vers. 49. Rabbi, thou art the Son of God, thou art the idque sonora

    King of Israel.] Nathanael comprehends three things in voce, summa

    his confession concerning the Messiah, whence it is cum licertate,


    gathered that he was learned in the Law, who rightly magno zelo,
    understood the speciall sentences of the Prophets & peculiari
    concerning the Messiah. First he calls him Rabbi, Spiritus
    according to the opinion of Moses, Deut. 18.18. exultatione
    Secondly, he confesseth him to be the Son of God; As praedicasse
    the Messias is called, Ps. 2.7. and 89.7. Thirdly, he hoc de
    confesseth him to be the King of Israel, Ier. 23.5. and Christo,
    33.14. The promise is Zach. 8.9. and Psal. 2.6. quem diu
    Therefore he speaks of the essence and office of expectatum
    Christ, in which the true knowledge of him consists, and jam
    therefore the article ὅ is added, thou art that Son of manifestatum
    God, and that King of Israel, viz. promised and gaudebat &
    expected. praedicabat.
    Ita enim
    Vers. 51. Verily verily I say unto you, Hereafter ye shall usurpatur
    see Heaven open, and the Angels of God ascending hoc verbum
    and descending upon the Son of man.] Christ proves clamandi,
    himselfe the Sonne of God, because they should see Esa. 58.1. &
    the heavens opened, and the Angels ascending and de voce
    descending upon him, as was figured in Iacobs ladder; gratulabunda
    see this Prophesie fulfilled 17. Mat. 1.2.28 Mat. 4.5. usurpatur.
    and Acts 1. Luc. 1.42.
    Polyc. Lyser.

    There is a
    fulnesse of
    grace in
    Christ as
    Mediator, ple‐
    nitudo not
    only vasts
    but fontis.

    Dr. Preston.
    Dr. Reynolds.
    CHAP. II.
    Mr. Budge in
    Verse 1. Third day] After Christ came into Galilee.
    loc.
    Rolloc. After he went from Iohn. Beza hath both. Tolet
    reckons up five severall expositions, but follows [Page]
    In sinu esse
    that of Origens, as most probable, which
    est proximum
    numbers the third day from the calling of Philip, and
    & intimum
    Christs going into Galilee, for this was the last time
    esse; dicitur
    described by the Evangelist. It is probable that some of
    de
    Christs kinsmen married a wife, for Christ is here added
    conjugibus
    as a companion to his mother. Calv.
    inter se,
    Deut.
    Vers. 3. They have no wine] Because she knew that
    28.54.56. de
    the Messias would worke miracles, and Jesus was
    amicis. Luc.
    declared to be the Messias, therefore she expects
    16.22.
    some such thing as the Prophets foretold.
    Grotius. Vide
    Vers. 4. Woman] As if he should say, in this case thou Brugensem
    ceasest to be a mother, and art to be reputed as a bare in loc.
    woman. What have I to doe with thee] A meere
    Hebraisme, Josh. 22.24. as if he should say, in this Significat [...]
    businesse I am not to be advised by you, neither will I; res aloiqui
    latentes &
    He reprehends this in her, viz. that for the prerogative obscuras
    of carnall kindred she thought Christ was obliged to planè & dilu‐
    cidè
    doe this for her and her kindred, Matth. 12.48. Luke declarare.
    11.17. See Rolloc. Glass.
    Onomat. Vide
    Mine houre is not yet come] That is, fit and opportune Piscat. & de
    Dieu. in loc.
    time, Rom. 13.11. Rev. 14.15. Iohn 13.1. Luke 22.53.
    Vsus est
    When the wine was quite spent, when all took notice of Evangelista
    the want, lest water should have seemed to have been proprio
    admodum
    mixt with wine, when all things were almost desperate,
    verbo, ut
    then is Christs houre, by this meanes the miracle is Chrysostomu
    s admonuit,
    made more famous, than if he had prevented the [...],
    Explicavit,
    defect of wine. quod est res
    obscuras, &
    Vers. 8. Draw out now and bear unto the Governour of quasi in
    tenebris
    the feast] Because this belonged to his office who was latentes, in
    the taster, and who could judge of the goodnesse of the lucem
    wine. proferre, &
    penitus
    explanare.
    Vers. 10. Every man at the beginning doth set forth Maldonatus
    good wine, and when men have well drunke, then that in loc.
    which is worse] It was a custome in the beginning of
    their feasts to give the best wine, and to reserve the Episc. Down.

    worser unto the last, to which Custome our Saviour Diatrib. de

    alludes. Antichristo
    parte
    Vers. 11. This beginning of Miracles did Iesus in Cana secunda, c.
    of Galilee] The Evangelist twice names the place where 63. Non sum]
    this miracle was first shewed, for the certainty of the mi‐ Hoc nimirum
    racle, and distinctly names it Cana of Galilee. That is, sensu quo
    the miracles which Jesus shewed in the time of his interroga‐
    ministry had such a beginning, so that this which was batur.
    done in Cana of Galilee was the first. Admirable Grotius. Vide
    revelations were made in the birth and Baptism of Calvinum.
    Christ, but the Evangelist speakes of those things
    which Christ himself being incarnate properly did. Perkins.
    There was a
    And manifested forth his glory] Viz. That this Jesus is standing
    the Son of God and the Messiah. sacrifice in
    the Temple,
    And his Disciples beleeved on him] Beleeved that his
    morning and
    doctrine which he was about to deliver was true, divine,
    evening, and
    and heavenly. 2. They trusted beleeving that they
    that was a
    should have eternall life through his name.
    Lamb,
    therefore he
    is so called
    Vers. 12. He went down to Capernaum] Which is a here to shew
    daies journey distant from Cana, Iohn 4.52. It was a that he is the
    principall City, a famous mart Town, and as is were, the daily
    Metropolis of Galilee, thither therefore presently he sacrifice.
    went after he had shewed this miracle, that his glory
    there might be manifested to many, and might be Eximius ille
    farther spread for the celebrity of the place and agnus &
    frequent commerce, and would prevent him about to go singularis,
    to Ierusalem, and therefore he brought thither the qui per agnos
    Disciples that were his kinsmen with him, who might Sacerdotii
    testifie of that miracle which they saw. Levitici
    adumbratus
    Vers. 16. My Fathers house] My Father, not our Father; est. Piscat.
    therefore he shews that he is the only begotten Son of Ecce agnus
    God, and that the purging of the Temple belongs to Dei ille. Syr.
    him. He calls the Temple the house of God, because Other beasts
    God promised that he would dwell there, and hear his were
    people, by exercising his power. sacrificed
    besides, but
    Vers. 19. Destroy this Temple] By the Temple he
    John Baptist
    understands his body, ver. 21. That is, his humane
    names the
    nature being figured by the materiall Temple; that is, if
    Lamb,
    ye shall destroy, as Prov. 25.4. and Ephes. 4.26.
    because the
    killing of the
    Ver. 20. The Jewes presently, as if they had gotten the
    Paschall
    occasion of calumniating, which they sought for, crie
    Lamb, and
    out, forty six years was this Temple in building, and
    the effusion
    repeat also that calumny after three dayes in the
    of his bloud
    history of the Passion; forty six yeares happened
    was a most
    between the first laying of the foundation of the Temple
    illustrious
    of Zerubbabel and the consummation and dedication of
    figure of the
    it.
    sacrifice of
    Ver. 22. And they beleeved the Scripture, and the word the Son of
    which Iesus had said] That is, they understood the God. Gerh.
    Scripture, and that speech of Christ in his death [Page]
    De facie
    and resurrection being fulfilled.
    ínquiunt

    Ver. 24. Did not commit himself unto them] He did not nonuulli

    acknowledge them for true Beleevers. magni


    Theologi, id
    malim, quam
    de nomine &
    fama, quod
    nonnullis
    placet.
    Heinsius.

    Rabbi vel
    Rab significat
    excellentem
    aliquem, sive
    is excellat
    generis
    nobilitate,
    sive virtute &
    rebus gestis,
    sive denique
    doctrina &
    rerum
    cognitione:
    Hoc autèm
    loco, ut in
    Evangeliis
    passim, in
    postremo hoc
    significato
    accipitur, &
    Latine red‐
    ditur per
    nomen
    magistri vel
    Doctoris, vox
    ipsa Etymo
    suo sonat
    eum qui sit
    instar
    multorum,
    velunum qui
    propter
    CHAP. III. excellentiam
    aequet
    multos.
    Verse 1. NIcodemus] His name signifies the victory of Rollocus.
    the people. Inde nostro
    seculo
    Ver. 2. Came to Iesus by night] Both out of shame, for auditur
    Rabbinorum
    he was ashamed openly to come to Jesus who was nomen.
    poore, and to be his Disciple when he was a Master in Cheitomaeus
    Israel, ver. 10. This seemed unworthy of his authority de Graeco-
    Barbaris N.T.
    and gravity; and that he might not incur the hatred of Est apud
    the Pharisees. This is three times mentioned ch. 7.50. Hebraeos
    significationis
    and 19.39. excellentioris
    Rabbi quàm
    Rabbi] He acknowledgeth him not to be the Messias, apud Latinos
    Magister, &
    nor the Son of God, but a singular Doctor, and a apud
    famous Prophet. Polyc. Lyser. Graecos [...].
    Toletus in loc.
    Ver. 3. Verily, verily] See 5. and 8. verses. No Vide plura
    ibid.
    Evangelist but Iohn useth this double asseveration, and
    that in matters of weight nineteene times in this Polyc. Lyser.
    Gospell. See Mat. 5.18. and Cornel à Lap.
    Evangelista
    Except a man be borne] He useth the Verbe borne or
    hoc addit ut
    beggotten to shew that our very nature which we
    sciretur eun‐
    received at our birth is vicious, and shews also in that
    dem unum
    the cause why none by their own good qualities or
    esse qui
    works can come to the kingdome of heaven unlesse
    Judaeis
    they be regenerated, because their very nature is so
    Messias,
    depraved.
    gentibus
    Again] The Greek word again is significant, it imports Christus
    (saith Beza) we must go over all that is past, and reject dicitur,
    it as unprofitable, and begin a new. The Syriack utrisque &
    Iudaeis &
    interprets it here again, and so the Greek word is Gentibus
    taken, Gal. 4.9. aequè
    communis,
    Cannot see the kingdom of God] Iohn 12.42. and 7.48. quacunque
    Cannot be a partaker of life eternall, as Ver. 5. Polyc. tandem
    Lyser. Rather spirituall life is here meant. Calvin. linguâ effe‐
    ratur.
    Ver. 4. How can a man be borne when he is old] Hee Interpres
    names an old man, because he speakes especially of Syrus, ut
    himself; as if he should say, I am an old man, and hebraicè
    desire to enter into the kingdom of heaven, how can it scriberet,
    be that I which am an old man should be born anew? omisit
    pericopen
    Vers. 5. Except a man be borne of water and of the
    hanc
    Spirit, he cannot enter into the kingdom of heaven]
    interpretativa
    Those words must be understood of inward
    m. Lucas
    regeneration, in this sence, that is, by water which is
    Brugensis.
    the Holy Ghost, as Mat. 3.2. for to be born from above,
    and of water and the Holy Ghost, is in our Saviours
    Jonathan in
    Phrase all one thing.
    Hebrew.
    It is spoken to Nicodemus a Pharisee, who came not to
    Christ as the rest of the Pharisees with a bitter Spirit, Mr. Perkins.
    he though a Jew, a Doctor in Israel, one that had good
    thoughts of Christ, vers. 2. yet he must be born again. Respicit ad
    2. Must not be new dressed, but borne again, wholly historiam
    new. 3. A man not a heathen, but one that lived in the Jacobi à quo
    Church. Israelitae
    nomen
    4. Cannot else see the kingdom of God] Of grace. habent.
    Calvin. He can neither be a true and living member of
    the Church here, nor shall have a share in glory. Polyc. Lyser.

    5. The manner of expression, verily, verily, shews the


    Polyc. Lys
    earnestnesse of Christs Spirit in him and the
    [...]r.
    importance of the matter. [Page]
    Vide Bezam
    It is a great question whether he meaneth Baptism &
    here, for then it was not instituted though some did Brugensem.
    baptize; others think it to be like that phrase, Baptized Quaecunque
    with the Holy Ghost and fire; but if it be meant of Deo tribuntur
    Baptism, it implyeth only a contempt of it when there is in veteri
    an opportunity, and who can think that if a Parent foedere
    should wilfully contemn Baptism, his Child should be eadem in
    damned for it? novo Christo
    tribuuntur.
    The Spirit working like water. There are these reasons Angeli
    of this exposition: First, Collation of other places where ascendentes
    the Spirit is set out by water, as John 7.38, 39. Esay &
    44.34. Secondly, Collation of this with Mat. 3.11. 3. descendente
    Because the other Interpretation, understanding it of s Deo mini‐
    Baptism, cannot stand, men may be saved without it, strant. Gen.
    as the Thiefe. Dike. [...]8.12.
    Grotius.
    Vers. 8. The wind bloweth where it listeth] That is, God
    gives grace, and vouchsafeth favour, to whom, when,
    Scriptores ex
    and where it pleaseth him. Because he began to speak
    multis
    of the Spirit he instanceth in the wind, which is wont
    circumstantiis
    also to be called a Spirit, as Gen. 8.1. and elsewhere
    colligunt, vel
    often.
    sponsum vel
    sponsam
    Vers. 11. Verily, verily I say unto you] Speaking in the
    fuisse ex
    singular, he immediately annexeth that which followeth
    cognatione
    in the plurall, we speak, where passing on the sudden
    Mariae.
    from (I to We) and so to Our, he intimated, that he was
    Polyc. Lyser.
    one of that plural of whom Moses spake in the creation.

    Vers. 12. If I have told you earthly things] Si per Non hoc
    similitudines terrestres coelestia vos docuit; If I have reprehendit,
    taught you heavenly things by earthly similies. Our quod de
    Saviour Christ himself calleth the doctrine of proximi diffi‐
    regeneration in such plaine manner as he uttered it to cultatibus
    Nicodemus, earthly things, in comparison of other sollicitae
    greater mysteries, which he could have expressed in intercedit pro
    more heavenly and spirituall sort. aliis, hoc
    enim est
    Ver. 13. And no man hath ascended up to heaven, but mandatum
    he that came down from heaven] Therefore none but charitatis.
    Christ ascended bodily into heaven, and so not Enoch, Rectè etiam
    Heb. 11.5. This place is not meant of corporall facit, quod
    ascending, but of understanding mysticall and heavenly Christum
    things, as Prov. 30.3, 4. No man ascendeth to the full ipsum
    knowledge of heavenly mysteries but Christ alone who interpellat.
    descended from the bosome of his Father. Perkins Sed hoc vult
    Dike. di cere, in ijs
    quae ad
    Ascendere in coelum dicitur, qui arcana coeli penetrat. officium
    Prov. 30.3. Grotius. meum
    pertinent, ut
    Vers. 14. Must the Son of man be lifted up] Not on the
    in
    Crosse, as Piscator, but by the preaching of the
    exaudiendis
    Gospell, Esay 2.2. Calvin.
    precibus, in

    Vers. 16. For God so loved the world, that he gave his conferendis

    only begotten Son, &c.] This was a sic without a sicut; beneficiis

    that sic, so, signifieth the vehemency of his love. divinis, nihil

    Chrysost. So vehemently, so admirably. Polanus. His mihi & tibi

    Son, not his Servant; his begotten Son, not adopted; est, nullum

    nay, his only begotten Son, Non unum è multis, possit hic tuum jus,

    quis habere unigenitum & odio habere, saith Hugo nulla

    Cardinall, but Christ was not so. Mat. 3.17. Prov. 8.30. aucteritas

    Possit quis habere unigenitum sed stultum, saith he est, nihil in

    again, but he was the wisdome of the Father. Col. 2.3. hoc officio
    commune
    mihi tecum
    Vers. 17. God sent not his Son into the world to est. Ideo
    condemn the world] Ob. John 5.27. Ans. The time of appellat non
    his abasement at his first comming, when he came not matrem sed
    to judge, but to be judged, must be distinguished from mulierem.
    his second comming in Glory and Majesty to judge the Polyc. Lyser.
    quick and dead. Mulierem
    vocat matrem
    Vers. 18. He that believeth not is condemned already] suam hic &
    Five waies: First, in Gods Counsell before all worlds. Joh. 19.16. ut
    Secondly, in the word, wherein this sentence of ostendat se
    condemnation is read already, Mark. 16.16. Thirdly, in alium esse &
    their own consciences, which is a forerunner of the majorem
    finall judgement. Fourthly, By Judgements begun aliquem
    already upon them, as hardnesse of heart, blindnesse quam Mariae
    of mind. Fifthly, By the horrible torment of the soules of filium. Rolloc.
    such as are in hell with the devils and damned ones.
    Vide Martial.
    Ver. 21. But he that doth truth] That is, practiseth what
    epig. l. 1.24.
    he knoweth, and maketh conscience of his
    wayes. [Page]
    Polyc. Lyser.
    Canah] Signi‐
    Vers. 26. Rabbi, he that was with thee beyond Jordan]
    fies a Reed,
    Viz. Jesus who came to thee to be baptized.
    Reeds grew
    Vers. 29. He that hath the bride, is the bridegroome: round about
    but the friend of the bridegroome, &c.] As our Saviour this Town.
    was the Bridegroome, so his Apostles were the Interpretor
    mariage-guests, for so by an Hebrew phrase the hoc fuisse
    children of the marriage Chamber here signifie. primum
    signum, non
    Vers. 32. And what he hath seen and heard that he omnium
    testifieth] It is not only a generall phrase of things most ominò quae
    evident (for we can certainly witnesse of those things fecit Christus,
    which we see and heare) but there is a greater nec eorum
    emphasis here in this phrase, viz. That Christ hath not quae eo fecit
    the things which he teacheth here by revelation, as the loco, sed
    Prophets and Apostles, neither from the Law nor eorum quae
    Testimony, had he learned those things as other Mini‐ fecit, ut
    sters. gloriam suam
    palam ma‐
    Vers. 33. He that hath received his testimony, hath set nifestaret, ut
    to his seale, that God is true] That is, gives unto God, Iohannes
    as it were, a testimony of his truth, and thereto puts his ipse indicat,
    hand and seale. utque sese
    ostenderet
    Ver. 34. Giveth not the Spirit by measure] That is, he esse
    hath received the Spirit of God in a wondefull Christum.
    extraordinary measure. In the time of the new Maldonat. in
    Covenant God is not said to measure, but to powre out loc.
    his Spirit, first upon the Head, then on the Church,
    Chap. 1.16. and 7.39. Acts 21.17. Tit. 3.6.
    Polyc. Lyser.

    Ver. 36. He that beleeveth not the Son] [...], He that will
    Non jubētis
    not be perswaded, or is obstinate; obstinacie against
    est, aut
    perswasion is either in the understanding, called
    adhortantis
    unbeliefe, properly to be understood here, as appeares
    ad caedem,
    by the Antithesis, and so translated, Rom. 11.30, 31. or
    sed partim
    in the will, and then it is called disobedience, so
    praedicentis
    translated, Rom. 1.30. Tit. 1.16.
    partim
    permittentis,
    sicut Judae
    dicit, quod
    facis faccito.
    Polyc. Lyser.

    Ne collegas
    jam Jesu
    male vo‐
    lentes
    offenderet:

    CHAP. IIII. simile quid


    de Josepho

    Vers. 6. NOw Jacobs well was there] A well which Arimathensi

    Jacob when he dwelt there digged for his own use, and dicitur. 19.38.

    the use of his Family. See ver. 12. Grotius.

    Vers. 9. For the Jews have no dealings with the Or above, as


    Samaritans] Have not common commerce, no not so James 3.17.
    far as that one should give the other meat or drink in So Chrysost.
    his want, or help him to it, as appeares in the words Theophylact.
    foregoing, they might not eat together. Cyrill take it
    here, by a
    Ver. 10. The gift of God] This is interpreted two waies, heavenly
    some expound it of Christ himself, his own person, so generation.
    Rollock, and Dr. Hall in his Paraphrase. 2.
    Others of the present occasion and opportunity [Page] Our Saviour
    he had now to know and receive Christ, we may take it alludes to
    for both. some
    speeches of
    Living water] In the letter he meant spring water, for so
    the Old
    she understood him, and so the word is used, Gen.
    Testament,
    22.19. yet thereby, as by a metaphor, he meant the
    as Ezek.
    Spirit of God. Hildersam. Vocat aquam viventem &
    36.25. He
    ratione fontis Christi in quo est, & ratione effectus,
    sheweth that
    quasi vivificantem aquam. Polyc. Lyser. Vide Piscat.
    this cleansing
    of us is by
    Vers. 12. Art thou greater than our Father Iacob who
    the inward
    gave us the well] Because there was great use of wells
    working of
    in the hotter Countries, the woman commends this
    the Holy
    grant of Iacobs of the well as a singular benefit.
    Ghost.
    Vers. 14. Of the water] By water our Saviour meanes Perkins.
    the Spirit of grace, as Iohn 7.39. Esay 44.3. wherewith Nicodemo
    Christus.
    whosoever is once endued he shall never be after (viro quidem
    destitute of the Spirit, or of grace. minimè malo
    sed tamen
    Shall never thirst] That is, shall never be dry, or utterly supra
    destitute of grace, ver. 13. The Spirit shall be in him an modum elato
    ever-springing fountaine, untill he hath attained eternall vana
    life; it shall continue in him, and worke effectually to his aestimatione
    salvation. The Spirit in its operation is like to water, 44. nobilitatis
    Esay 3. and 58.11. See 10. and 11. verses, and 7. suae) objicit
    John 37.38. The comparison lies in foure things, as consideranda
    Cornelius à Lapide and others shew. First, water serves m
    to coole burning, any scortching unnaturall heat, so the necessitatem
    Spirit of God cooles the soule when it is scortcht with novae
    appehension of Gods wrath. Secondly, quencheth the cujusdam
    thirst, so the Spirit of God satisfieth the soule. Thirdly, generationis,
    water hath a cleansing vertue, it purgeth away filth, so scilicet
    the Spirit of God, Ezek. 36.25.12 Zach. latter end, and regene
    13. beginning. Fourthly, water fructifieth, 17. Ier. 5. 1 [...]ationis.
    Psal. 3. so the Spirit of God. Cameron. de
    Ecclesia.
    Vers. 22. Ye worship ye know not what] That is,
    although you have a good intention, and direct your
    Error fuit eo‐
    worship to God, and pretend the examples of your rū qui hunc
    Fathers, yet because your worship was instituted locum
    without the manifest word of God you know not what intellexere de
    conspicuo
    you worship. See Dr. Reynolds on 110. Psal. p. 136. baptismo,
    ejusque eam
    Salvation is of the Jewes] Which is understood First of esse
    crediderunt
    the Messias being to be borne of them, Rom. 9. necessitatem
    Secondly, of the Word committed to them, Rom. 3.2. , ut sine eo
    aeternis
    Polyc. Lyser.
    poenis
    infantes
    Vers. 23. In Spirit and truth] First in Spirit] That is, not subjacerent,
    carnally. Truth] That is, according to the spirituall cum mollius
    de
    meaning of the Ceremoniall Law. They had killing of sa‐ circumcisione
    crifices in the Ceremoniall Law, now there should be Judaei
    sentiant,
    killing of sinne; they had fire, we should have zeale; cujus
    they salt, we sincerity. See Mr. Mede on this place. omissae
    poenam non
    ad infantes,
    In Spirit and truth] inwardly and sincerely. sed ad
    infantum
    Or secondly, Spirit] for the manner of his worship, truth] parentes ait
    pertinere. At
    for the matter as he hath revealed. Inwardly, in their perspicaci
    hearts and soules, and truly. Spirit] That is, in the mind, lectori satis
    Conscience, will, and affections. Perkins. apparet agi
    hic de
    hominibus
    Vers. 25. That Messias commeth] The word is the adultis
    present tense, he is even comming, and when he rationisque &
    emendationis
    commeth, he will tell us all things, that is, all these capacibus.
    things that we speak of concerning the worship of God, Quod Graeci
    he will teach us far otherwise. Like to this is that which non
    ignoravere:
    the Jewes say at this day of Eliah, Elias veniet & apud quos
    revelabit omnia, Elias will come and will reveale all mos fuit ad
    plenam
    things.
    aetatem,
    annum puta
    Vers. 29. Is not this the Christ] Not that she doubts, but vicesimum
    from the declaring of things hidden she infers that he is aut ultra
    differre
    the Messias. baptismum.
    Grotius
    Vers. 35. Say not ye, There are yet four moneths, and dissertat. An
    semper
    then commeth harvest? behold I say unto you, lift up communican
    your eyes, and looke on the fields: for they are white dum per
    already to harvest] As if he should say, you reckon yet svmbola.

    foure moneths to the harvest (viz. to a naturall harvest) This Text


    makes no
    but see the fields waxing white with fruit for a spirituall more for the
    harvest. necessity of
    Water, than
    the like Iohn
    Vers. 42. Now we believe, not because of thy saying, 6. Except ye
    for we have heard him our selves, and know that this is eate the flesh
    indeed the Christ] That is, we are experimentally of the Son of
    man, for
    convinced by what we have heard and seen, that this is giving the
    Communion
    he. to Infants. Dr
    Fulkes
    This is indeed the Christ] The adverb indeed is Annot. on
    Rhem. Test.
    opposed either to false Christs as Theudas was, on Mar. 1.
    ottypicall worldly Saviours, as in the history of Judges, Incredibile
    it is sometimes said he sent them a Saviour: but this ducebat
    Nicodemus,
    Jesus indeed is the Messias, the Saviour of the world. quod de
    Esay 49.6. regeneration
    e & nova vita
    audierat: quia
    Vers. 44. A Prophet hath no honour in his owne regenerationi
    Countrey] It seemes probable to me that the Proverb s hujus
    arose from thence, that the Prophets were so ill modus altior
    erat ejus
    entertained by their own nation. captu.
    Christus ut
    Vers. 46. A certaine noble man] Not by reason of stock ejusmodi
    scrupulum illi
    or family, but by reason of office, as the Syriack hath eximat, in
    rendred it, a Minister or steward of the King. Herods vita etiam
    corporali
    Courtier, who though he was a Tetrarch, yet he was mirisicam Dei
    commonly called King; it was his wife whom Luke 8.3. virtutem
    reckons among the followers of Christ, viz. Chusa who extare docet,
    cujus ratio
    was Herods Steward, as is there said. Polyc. Lyser. occulta est.
    Calvinus.
    Vers. 48. Ye will not believe] Viz. The word and
    promises of God, or you doe not believe that I am the Perkins.
    Messias.
    Fulk in his
    Vers. 52. At the seventh houre the fever left him] By answer to
    that consideration it appeares that the noble man did
    Greg. Martins
    not anxiously make haste, because he believed the
    preface. p.
    word of Christ, but went on quietly in his journey, which 14.
    is an excellent description of true faith. Esay
    28.16. [Page]
    Ascensus in
    coelum
    puram my‐
    steriorum Dei

    CHAP. V. notitiam &


    spiritualem

    IN this Chapter because the Jews objected that Christ intelligentiae

    came of himselfe, he telleth them six times that his lucem

    Father sent him. significat. 1.


    Cor. 2.14.
    Vers. 1. A feast of the Jews] The acts of that Feast Calvin. Eo
    containe three heads, viz. a Miracle, a disputation loco ut
    about the Sabbath, and a famous Sermon. When a intuenti
    Feast is simply named without addition, it is often used Christi
    of the Feast of the Passeover, Matth. 27.15. John 4.45. scopum satis
    and so also John 11.56. and 2.12. it is used, John 6.4. liquet,
    there seemes to be an explication of this place, and the ascendenti in
    Passeover a Feast of the Jews was nigh. The reason coelum est
    of the Antonomasie is, because the Passeover is the inquirere aut
    beginning and chief of the Feasts, there is a certaine admitti in
    prerogative given it above the rest, both for the memory conscientiā
    of the benefit past, and the signification of the future consilij divini.
    redemption. At this feast Jesus went up to Jerusalem, (Eodem ferè
    as also to other Feasts often in the time of his sensu eadem
    ministery. Chrysostome gives three reasons of it. First, locutio
    that he being so subject to the Law for us might free us usurpatur ab
    from its bondage. Secondly, lest he should seeme to be Apostolo,
    an Adversary of the Law, as if he had come to have Rom. 10.6.)
    broken it, but that he might shew that he would fulfill Fortasse
    the shadowes and figures of him. Thirdly, because to autem
    the Feasts at Jerusalem there came Proselytes and alluserit
    religious persons not only from all the p [...]rts of Christus ad
    Judaea, but the whole world, Christ would take factum
    occasion, both that he might instruct many, and that his Mosis, qui in
    fame concerning his doctrine and miracles might montem
    spread the more. ascendebat
    Deum
    Vers. 2. By the place of the sheepe] Some understand consulturus,
    market, others gate, which is most probable, because indidemque
    mention is made of such a gate nigh the Temple, Neh. veluti à Deo
    3.2. where the seventy translate it so, using the same ad populum
    word. Howsoever, it was a place where sheep were descendebat,
    kept for sacrifice. That poole was to wash and water ut haec sit
    the sheep that were brought thither. Christi
    sententia,
    In the Hebrew tongue] That is, in that tongue which the nemo un
    Hebrews not use, which was Syriack not much differing quam
    from the Hebrew. conscius fuit
    consilij
    Bethesda] The house of bounty, because in that place Paterni, aut
    God freely exercised his power in curing all diseases of consilium
    the people, and because there the godly relieved the Patris
    sick with their almes. Brugensis hath both these. revelavit,
    praeter
    The greek books have Bethesda, the Latines
    unicum
    Bethsaida, which signifies a house of fishing, and so
    filium.
    agrees with poole.
    Cameron.

    Having five porches] Or Galleries, [...]: it signifieth a Praelect. in

    spacious place to walk in. These were made for the Psal. 68.19.

    reliefe of those poore people, that they might be dry


    from winde and weather, because they were to tarry a Perversae
    great while before they could be healed. aemulationis
    vox est,
    Vers. 4. An Angel went downe at a certain season into metuunt enim
    the poole, and troubled the water] The Evangelist hath ne mox
    not marked, what signe there was by which the descent deseratur
    and presence of the Angel was represented, but it is magister à
    necessary that there was some such visible Symbole frequentia.
    by which men might marke, that the water was not Calvinus.
    troubled by any storme, or hidden cause lying in the
    very fish-poole, but that the Angell was sent from heaven into the
    very fish-poole, and when that visible Symbole
    Calvin in loc.
    descended into the fish-pool, then the water which
    Alludit ad pa‐
    otherwise stood was not only moved in the top, but was
    ranymphos,
    troubled even from the bottome. Job 41.12. The
    qui sponso
    Syriack hath a word which signifies Commotion with
    erant intimi &
    trembling; it was found by experience, that whosoever
    familiarissimi,
    first entred into that troubled water (howsoever he was
    adeo ut ad
    held) presently he returned whole. But if after the first,
    ipsum cubile
    one, or another, or more entred into that fish-poole,
    & thalamum
    they perceived no vertue of healing. Polyc. Lyser.
    nuptialem,
    coeteris
    The Angell did not daily descend into the water and
    exclusis
    trouble it, but at a certaine season. Lyra thinks that it
    admitterentur
    began when the time of the revelation of the Messiah
    , ideo que
    drew nigh, and ended after he was glorified. Some of
    amici sponsi
    the Shoolemen say that it began then when Christ
    vocabantur
    being baptized in Jordan sanctified the waters; of the
    talis enim
    article of the time when it began nothing can be
    erat
    determined, but it appears that it began not long before
    Johannes
    Christs time.
    Christo.
    Vers. 5. A certaine man] In that he is only called so, it Cornel à Lap.
    implies that he was a man of no great name or note,
    but that he was a poore man, as appeares in that he Duobus bis
    had layne here so long without help. sensibus
    homines ad
    Had infirmity thirty eight years] The woman with the cognitionem
    bloudy issue was sick twelve years, the woman bound deveniunt.
    by Satan eighteen years, the blinde man, Iohn 9.21. till Grotius.
    he came to mans age, yet all cured.
    Mr Perkins.
    Vers. 6. Wilt thou be made whole] He doth not ask this
    Metaphora
    (of which there was no doubt, for therfore was he
    sumta à
    brought thither) as if he was ignorant, neither is it a
    contractibus
    sarcasme, but that he might declare the desperate
    force of the disease, and the want of humane help, qui publicè
    which made for the commendation of the miracle, and impressis
    so both he and those that were about him, and those signis
    that did lie together with him, were stirred up to the firmantur. Sic
    consideration of the miracle; that they might know who 1 Reg. 21.8.
    was the author of it. Nehem.
    9.38.10.1.
    This is also a peculiar observation, that he healed only Esther 8.8, 9,
    one among such a multitude that lay there, in Galilee 10. Jer.
    he cured every kind of disease, Matth. 4.23. and in 32.10. Dan.
    Capernaum all that were brought to him. Matth. 8.16. 6.17. Grotius.
    But when Christ wrought almost innumerable miracles Metaphora
    elsewhere, he wrought famous ones at Jerusalem, but petita est ab
    those very rare, and that without doubt was done for ijs, quae
    this cause, lest they should rest in outward signes, or apud
    lest they should think that the benefits of the Messiah Judaeos fieri
    are limited to the healing of mens bodies, or other consueverun
    externall commodities, but that the externall miracles [...]: Nam
    might lead them to the spirituall kingdome of Christ. solebant
    septem
    Vers. 9. Took up his bed and walked] The Law by name vicibus
    forbids to carry any burthen on the Sabbath-day, Jer. interrogate
    17.21. but there was a twofold reason why Christ would testes,
    shew such a spectacle. First, that the miracle might be diligenterque
    the better knowne to the common people. Secondly, singula
    that occasion might be given, and a way as it were eorum
    made open for that excellent sermon which he expendere
    presently made. verba atque
    testimonia.
    A Lapide gives two other reasons: 1. Because Christ
    Petit. Var.
    was Lord of the Sabbath, and therefore might dispense
    Lect. l. 1. c.
    with his Law, 2. Because the work forbidden on the
    10.
    Sabbath was a servile work, not a pious and divine
    worke, as this.
    Ver. 12. What man is that which said unto thee, take up
    Mr Pemble.
    thy bed and walk] Behold the wit of malice, they say,
    Vbi notanda
    not who is it that healed thee, but who commanded
    est emphasis
    thee to take up thy bed. Quaerunt, non quod mirentur,
    vocis manet.
    sed quod calumnientur. Grotius.
    Nam in
    Scripturis [...]
    Ver. 13. Iesus had conveighed himself away] This word
    singularem
    is used only here in all the New Testament: It signifies
    habet
    to escape privily, and steale out of a multitude; it is pro‐
    significatione
    perly spoken of those which swim out of the waters.
    m, notat enim
    Ver. 14. Findeth him in the Temple] Without doubt constantiam
    praying and giving thanks for his health recovered. &
    penitissimam
    Vers. 16. Did prosecute Iesus] The word is taken from adhaesionem
    Hunters which pursue the Beast, and suffer him not to rei illius quae
    be at rest, till he be taken. dicitur
    manere, nam
    Sought to slay him]That is, they thought of a publick est quaedam
    accusation, that according to the Law, Num. 15.25. he ira Dei quae
    might be stoned. transit &
    quodammod
    Vers. 17. My Father worketh hitherto, and I work] In
    o (si ita loqui
    which phrase is expressed a notable work of Gods
    liceat) lambit,
    heavenly providence, viz. that after the Creation of all
    ut ignis qui
    things whereby God gave being unto the Creatures,
    non destruit
    and power and vertue to do the things for which they
    sed expolit
    were created, he doth by his providence still preserve
    potius ut est
    that being. Mr. Perkins. See à Lapide.
    Esa. [...]4. ira
    quaedam Dei
    Ver. 19. Likewise] In the same manner, with equall
    momentanea
    liberty, knowledge, power.
    , quam
    Vers. 21. Raiseth and quickneth] Two phrases implying experiuntur
    one thing, as appeares in the other clause where but etiam filij Dei.
    At ira
    one is exprest. Hereby is implyed 1. a Spirituall manens ea
    quickning from the death of sin, and 2. a corporall est quae ita
    quickning, the raising of our bodies out of the graves. perdit ut
    nunquam
    The Son quickneth whom he will] With the same and disperdat, &
    equall power. cruciat ita ut
    nun quam
    Ver. 22. For the Father judgeth no man] Foure things perimat.
    are to be considered in judgement: 1. Judiciary power. Cam. de
    2. Internall approbation of good, and detestation of eccles.
    evill. 3. Retribution of reward; all those things agree to Tomo. 10.
    all and every person of the Trinity. 4. Externall fitting on
    the Tribunall, and publishing of the Sentence; and in
    Gen. 21.30.
    this manner the Father judgeth no man, but commits all
    and 26.15.
    judgment to the Son.
    [Page]
    Notum est
    Some say these phrases judgeth, and
    Samaritanos
    judgement, are not to be taken (only) concerning the
    faecem
    last judgement, but concerning the supreme disposition
    populi fuisse
    and government of all things in the world.
    ex alienigenis
    Vers. 24. Verily, verily I say unto you] Happy are we collectam.
    that Christ makes such serious protestations for us to Quia
    beleeve, unhappy are we that cannot beleeve without corruperant
    them. Dei cullum,
    multosque p
    Shall not come into condemnation] In all the english [...]rversos &
    Books, even the last Translation too, it is, The adulterinos
    beleevers shall not come into condemnation, which I ritus
    marvell at, that's to expound, not to translate. The colebant,
    originall is [...], that is, judgement, not damnation, and Judaeis
    words are to be turned not as they meane in Trope, but meritò erant
    as they signifie. Christ indeed meant in trope, [...] for exosi, interea
    [...], So St Augustine, Vtique judicium pro damnatione tamen non
    posuit, The Genus for the Species, the faithfull shall not dubium est,
    come into damnation. But the proper sense is quin Iudaei
    judgement, and the Rhemists read it so. magna ex
    parte carnali
    Vers. 25. When the dead shall heare the voice of the suo odio
    Son of God, and they that heare shall live] Not such a Legis zelum
    voice as shall call them out of their graves, as in vers. praetexerent.
    28. for he saith, now is, but the meaning of the place is Calv.
    to shew, that those that were dead in sin should be
    quickned, either by Christ in his own Person, or by his Never thirst]
    word in his Ministers. i. e. with a
    tormenting
    Vers. 28. Marvell not at this: for the houre is comming,
    and deadly
    in the which all that are in the graves shall heare his
    thirst. Mr.
    voice] His meaning is, though this be a stupendious
    Hildersam.
    thing, and exceed the capacity of all reason and sense,
    That is, be in
    yet you ought not therefore to esteem it incredible,
    the condition
    vain, and false. Christ saith that that houre comes,
    of nature He
    draws neerer and neerer, he names not the day but the
    was in be‐
    houre or moment hastening.
    fore, with a
    thirst of com‐
    All that are in the graves] That is, by a Synecdoche of
    placency, not
    one kind for all the rest, by what manner of death
    of totall indi‐
    soever they dyed, and howsoever they were
    gency. 66.
    consumed. Heare his voice] That is, the voice of Christ,
    Esa. 1 Est
    ver. 27. As the voice of the Son is the voice of the
    duplex sitis,
    Father, so the voice of the Archangell is the voice of
    alia quae tota
    Christ which shall send him. See 1 Thes. 4.16. 1 Cor.
    [...]is
    15.51. Mat. 24.51.
    indigentiae
    Vers. 31. If I beare witnesse of my self my witnesse is de qua
    not true] Ob. Iohn 8.14. Ans. Christs Testimony is to be Christus, Non
    considered two wayes, as the Testimony of a meere sitiet in
    man, and so he yeelds to the Jews, that his Testimony aeternum,
    was unfit and unsufficient in his own cause, because by scilicet ut
    the Law, out of the mouth of two or three witnesses totaliter
    every word must stand: But secondly, consider him as indigens. Est
    a divine person coming from heaven, and having his alia quae
    Father giving witnesse with him, thus his Testimony is partialis qua
    infallible, and so the latter to be understood. quis de gratia
    salvifica
    Vers. 32. There is another] That is, God the Father, not degustavit,
    Iohn, as some say: For Christ would here bring in an eaque
    undeniable Testimony. He is another from Christ, 1. In amplius
    regard of the Jews conceit, that Christ was but a man. satiari
    2. In regard of his humane nature. 3. In regard of his anhelanter
    Office, as he was Mediator between God and man. 4. expetit, sic
    In regard of his Person, as he is God, being a distinct beati qui
    person from the Father. sitiunt. Matth.
    5. Ames. in
    Vers. 35. He was a burning and shinning light] Greek coron. ad
    that Lampe burning and shining; burning to himself, collat. Hag.
    shining to others. Iohn was not only a Lampe shining in art. 5. c. 2.
    his Sermons, but a Torch burning with zeale, Nam qui
    non ardet, non accendit. Bernard. Nec lucere potest
    Non dicit, ne‐
    nisi prius ardeat. Aquinas.
    scitis quid
    adoratis, sed
    And ye were willing for a season to rejoyce in his light]
    adoratis quod
    All liked him very well, yea, they even danced about
    nescitis, hoc
    him, as Children about a bonfire (so much the word
    est quia
    beares) for a season.
    verbum Dei
    Vers. 36. The same works that I do] [...] those very non est
    works which I doe. lucerna
    vestra, ideo
    Vers. 39. Search the Scriptures] Though in the Originall incertae &
    and Latine Translation, the word be ambiguous, and vagae sunt
    may be taken in the Indicative Mood and the Imperative imaginatione
    also; yet I rather take it in the Imperative, as most s quas de
    Translations do, for a precept and duty, than in the Deo habetis,
    de essentia &
    Indicative, for a commendation of them, noting what voluntate
    they did, as if he had said, ye search the Scriptures. ejus nihil certi
    & firmi
    Search the Scriptures] That is, shake and sift them, as potestis
    the word signifieth, search narrowly till the true force absque verbo
    and meaning of every sentence, yea, of every word statuere.
    and syllable, nay, of every letter and jot therein be Polyc. Lyser.
    known and understood, confer place with place, the
    scope of one place with another, things going before Dr. Hall.
    with things comming after, yea, compare word with
    word, letter with letter, and search it thoroughly. Mr. Significat ad‐
    Perkins. ventum
    Messiae
    It is not only a metaphor taken from digging minerals,
    praeforibus
    but also from hunting dogs who labour by smelling to
    esse. Polyc.
    find out the Hare. Chrysost. Which elegant similitudes
    Lyser.
    sweetly commend to us the accurate search of the
    Scriptures. The Lxx use this word, Prov. 2.4. Alphonsus
    Polyc. Lyser.
    the King of Arragon read over all the Bible foureteene
    times with Commentaries. Beza being above [Page]
    Wilhelmi
    fourscore yeares of age could say perfectly by
    Langi de
    heart any Greek Chapter in St Pauls Epistles.
    Annis Christi,
    One Mistris Elizabeth Wheatenhall, the Daughter of l. 2. c. 4.
    one Master Anthony wheatenhall of Tenterden in Kent,
    late deceased, not yet being ten yeares old, having Polyc. Lyser.
    been about three yeares brought up in the house of her
    Unkle Sir Henry Wheatenhall, a very religious Knight at Calvin.
    East-Peccam in Kent, and there carefully instructed by
    his vertuous Lady, before she was nine yeares old (not Regius qui‐
    much above eight) could say all the New Testament by dam, [...] i. e.
    heart, yea, at that age she was so perfect therin, when ex Herodis
    she had not been there above two years, that being aulicis &
    asked where any words were, she would presently eorum nu‐
    name Book, Chapter and Verse. One Mr Stoughton a mero qui
    Minister writeth this upon his own knowledge and plurimum
    examination of her, in about forty places at one time, apud eum
    wherein she never missed Book and Chapter but once: poterant.
    yea, she never erred in the number of the Verse, but Beza.
    alwaies told the just Verse, within one or two at the
    most, under or over. Polyc. Lyser.

    Ver. 43. I am come in my Fathers name] To come in the Polyc. Lyser.


    name of the Father, is to be sent by him to do all things
    according to his prescription, to seek his glory, for God The
    to be present with, and efficacious by his Ministery. Passeover is
    Polyc. Lyser. called [...], by
    a Propriety, a
    To come in his own name] Is not to be sent of God, to
    Feast,
    work from his own or others will, not Gods command, to
    thirteen times
    seeke his own glory and profit.
    in the New
    Testament,
    by the
    Evangelists
    twelve times,
    and once
    Act. 18.21.
    and it was
    the principall,
    because it
    was the first,
    and was
    instituted for
    the
    remembranc
    e of the
    greatest
    benefit, and
    also was the
    most lively

    CHAP. VI. type of Christ


    his sacrifice.

    BEllarmine himself (de Euchar. l. 1. c. 5.) tells us, that Mr. Pemble

    many Papists (as Biel, Cusanus, Cajetane, Tapper, in loc. Vide

    Hessels, Jansenius) deny, that our Saviour in this Cornel. à

    Chapter treates of the Sacrament. And for those which Lap. &

    hold otherwise, they are divided also, (as Ferus Grotium.

    sheweth on this Chapter) Some of them will [Page]


    have that which our Saviour here speaketh [...]

    about the bread of life to be meant of the Eucharist, Probatica,

    others will not have the Eucharist to be spoken of here Graeca vox

    till verse 51. and thus holdeth Bellarmine, and à La‐ est idem

    pide. But first, this Sermon was uttered by our Saviour significan [...]

    (as Bishop Vsher saith) above a yeare before the quod

    celebration of his last Supper, wherein the Sacrament pecuaria vel

    of his body and bloud was instituted, at which time ovina; [...]

    none of his hearers could possibly have understood enim est

    him to have spoken of the externall eating of him in the ovis. Ita dicta

    Sacrament. For in verse 4. this fell out not long before fuit haec

    the Passeover, and consequently a yeare at least piscina tum

    before the the last Passeover, wherein our Saviour quia erat

    instituted the Sacrament of his Supper, See John juxta portam

    11.55. Secondly, The eating which Christ speakes of adjacentem

    here is by faith, even the very act of faith, ver. 29, 35, templo, per

    48, 47. therefore it is spirituall eating, not sacramentall, quam scilicet

    which may be without faith. Thirdly, If those words ver. & greges

    53. be meant of the Eucharist, then how can our ovium

    adversaries defend their Communion under one kind, introducebant

    seeing here the drinking of Christs bloud is required, as ur immolandi

    without which there is no life, this is argumentum ad in templo, de

    hominem, a forcible reason against the Papists, and it qua 2 Esdrae

    prevailes with divers of them to interpret this Chapter 3. v. 1. & 32.

    not of the Eucharist. tum quia in


    The eating of the flesh of Christ, and the drinking of his illa oves,
    bloud, spoken of in this Chapter, is not the eating of the quotidie
    Sacrament of the Supper, but all manner of participa‐ manè & ves‐
    tion with Christ in the word and Sacrament. This eating perè Deo
    here spoken of necessarily giveth life everlasting to the sacrificandae
    eater, 27, 35, 51, 54. but the Sacrament doth not so. 2. congregaban
    This eating of Christ is perpetuall, and that without tur &
    which no man can have life in him, ver. 53. But the abluebantur.
    eating of the Sacrament is not perpetuall, nor that Ita Theophyl.
    without which a man cannot have life in him. Jansen. &
    Hieron.
    Vers. 9. There is a lad here] [...], a little Lad, puerulus. Cornel. à
    Lap. in loc.
    Two small fishes] [...], two small fishes. Small they must
    needs be, as the word in the originall signifies,
    Bethesda
    otherwise how could the little boy have tugged them
    Domus
    thither? The multiplying is thought to have been first in
    beneficentiae
    the hands of our Saviour (as Augustine notes with St
    seu benigni‐
    Hierome.) then to have continued under the hands of
    tatis. Vide de
    the Apostles (as Chrysostome) and lastly to have its
    Dieu,
    complement in the hands and mouths of the eaters, as
    Grotium, &
    St. Ambrosa concludes with St. Hilary.
    Toletum

    Vers. 12. Gather up the fragments] That is, forget not


    Non quod vi‐
    the least benefits.
    deretur
    Vers. 13. And filled twelve baskets with the fragments Angelus, sed
    of the five barley loaves] It is demanded whence the quod persu
    Jews being so poore, and in the wildernesse remote [...]sum esset
    from the society of men, had baskets so quickly to keep Judaeis talia
    so many fragments reserved. Some think that baskets à Deo non
    and hay was their houshold stuffe, and that they never nisi per
    went without them. angelos agi.
    Itaque ex
    —Delubra locantur motu aquae
    Judaeis quorum Cophinus foenumque suppellox. praesentia
    angeli in‐
    But they give no reasons of this their opinion. They still telligebatur,
    carried these with them, both because in Aegypt they ut ex terrae
    carried their clay in their baskets, and because they motu. Matth.
    used hay or straw to make bricks, that by these 28.2. Grotius.
    monuments they might remember their great slavery in Vide Bezam,
    Aegypt. Tolet saith, it is likely that so great a multitude & Toletum.
    of people had many baskets with them in which they An Angell
    carried things necessary for themselves. was sent
    here that
    Vers. 14. The miracle that Jesus did] Although Christ to
    they might
    illustrate the miracle commands the baskets to be filled,
    know, that
    yet also he exhorts his to frugality. Calvin.
    the vertue to
    cure came
    Vers. 27 Labour not] The greek word is work not, take
    not from the
    no paines for, and it signifieth also the work of the
    goodnesse of
    soule, study not, care not, take no thought for. Matth.
    the waters,
    6.3. It must be understood comparatively, rather for the
    but that it
    food that lasts to everlasting life.
    was a divine
    The Son of man is come] That is, the Messiah, a title work, seeing
    known to the Jewes. Dan. 7. ver. 3. that could not
    cure till the
    Him hath God the Father] That is, the heavenly Father, Angel came.
    Sealed] That is, made his Commission authenticall, as Mr. Pemb.
    men doe their deeds by their seale. It is a metaphor ta‐
    ken from them who ratifie their authorie whom they Cerro
    send, that is, approve of them as it were by setting to tempore]
    their seale. Circa
    Pascha, ut
    Vers. 29. This is the work of God] That which he veteres
    esteemeth in stead of all works, That ye believe on him crediderunt.
    whom he hath sent. Grotius.
    Multa concur‐
    Vers. 35. He that cometh to me shall never hunger, and rebant, ne
    he that believeth on mee shall never thirst] Shall a naturalis per
    believer that partakes of Christ be so satisfied as never aquam
    to hunger more? we are subject to wants, and medicatio
    commanded to hunger and thirst againe. Iohn 4.14. crederetur.
    Primum stato
    First, our Lord may speak this in opposition to outward tempore
    food, grace is an everlasting spring, he shall never fiebat.
    have a totall drouth. Secondly, it may be meant of cor‐ Deinde
    rupt motions to these outward objects, he shall never sanabantur
    long more after them with that eagernesse or omnia
    impatience. Thirdly, it may be spoken in regard of the morborum
    full content that the soule may take by reflecting on its genera:
    interest in Christ. Fourthly, they shall not thirst with an postremo
    utter despairing thirst accompanied with a totall commota
    privation of Gods grace and love to them. prius aqua,
    cum alioqui
    Vers. 37. All] The greek word is neuter, that is, the ad remedia
    whole body of the Church. giveth] That is, electeth, quaeratur ea
    shall come to mee] by faith and love, I will in no wayes quae
    cast out] An emphasis in the originall, two negatives, in tranquilla est.
    no wise, by no meanes, cast out, He that believes in Grotius.
    me shall certainly have everlastingly life, 47. ver.
    Polyc. Lyser.
    Vers. 40. And I will raise him up at the last day] He
    Calvin. See
    repeats this foure times in the same words, that we
    Mr. Pemble
    may be certaine about this hope.
    and Cornel. à
    Vers. 44. No man can come to me] There is a double Lap. in loc.
    cannot saith a reverend Divine, one of meere
    weaknesse, shewing that he which cannot doe the Polyc. Lyser.
    thing wants power to doe it. Another of malignity
    [Page]
    or willing aversenesse which shewes a violent In N. T. ubi
    bent of the will to the contrary, that he will not use the de aegris fit
    mentio
    power he hath. I will not undertake the maintaining of aliquoties
    this distinction. legitur [...].
    Quater hoc
    Except the Father which hath sent me draw him] That ipso capite, &
    is, incline and turne mans will unto his aime, and make Marc. 2. v.
    it of an unwilling will a willing will; the reason hereof is 4.9.11.12.
    Rom. 8.7. In the calling of men by the word, there is a cap. 6. v. 55.
    Trabere and a venire. The Father draweth, and the man Act. 5.15. &
    commeth, that notes the efficacy of Grace, and this the cap. 9. v. 33.
    sweetnesse of Grace. Grace works strongly, and Etìam Amos
    therefore God is said to draw, and it worketh sweetly 3.12. est
    too, and therefore man is said to come. Dr. Reynolds grabatum.
    on Psal. 110. ver. 1. Apud
    probatos
    Vers. 45. In the Prophets] It is only in Esay 54.13. but autores
    because it is contained in that part of the bible which Latinos non
    they called the Prophets, it is rightly so said. Calvin. semel
    invenire est.
    They shall be all taught of God] Non singula generum
    Senec Epist.
    sed genera singulorum, Cajetane, that is, men of any
    18. Grabatus
    nation, condition, sex, all that will shall be docible, say
    ille verus sit
    Chrysostome and Theophylact, all which shall be
    & sagum &
    worthy, Cyrill.
    panis durus

    All] Because none is taught but of God, as he that only ac sordidus.

    teacheth the children in a City teacheth all, not because Martial. lib.

    all learne, but because whosoever learnes learnes of 1.93. Nec

    him; rather all the sons of the Church. Austen. focus est,
    nudi nec
    Commeth unto me] That is, beleeveth in me. sponda
    grabati.
    Vers. 47. He that believeth on mee hath everlasting life] Lecticarum
    Sanctification is the beginning of glorification, therefore usus solis
    Saint Paul omitteth it. Rom. 8.30. aegris quasi
    propriiusus
    Vers. 48. I am that bread of life] What ever was in the erat. Dieter.
    Manna formally and really, was in Christ Antiq. Bibl.
    transcendently, there was infinitely more in him to the part. 1.
    soule than could be in that to the body. It was
    admirable in many things, yet it was but a creature, Beza. Vox
    Christ is the Creator. Secondly, it was wholly an haec usur‐
    instrument in the hand of Christ, he fed them with that patur in
    Manna, often in this chapter. Thirdly, though it was Graeca
    used to preserve life by the blessing of God, yet it self versione,
    was without life; but Christ here tells them he is the Jud. 18.26. 2
    manna, that living bread. It could not preserve from Sam. 11.24.
    death, 49. ver. but Christ doth. v. 51. & 23.16. Jud.
    4.18.
    Vers. 51. I am the living bread] Or quickning bread,
    according to other translations. The person of Christ Ferus in loc.
    incarnate is meant under the metaphor of bread, and Vide Jansen.
    our beliefe is signified by eating. Christs flesh is living Judgeth no
    bread, both formaliter in se, & effectivè in nobis, makes man] That is,
    them that eat it live for ever. 57. ver. by himselfe
    alone, but in
    My flesh] Or my body, this place, and that Heb. 10.10.
    and by the
    is to be synechdocally understood, under one kind
    Son.
    comprehending all his sufferings.

    Vers. 52. Give us his flesh to eate] Here is not meant Geminatio

    an externall eating and drinking with the mouth and haec

    throat of the body, as the Jewes then and the attentionem

    Romanists more grossely since have imagined, but excitat.

    internall and spirituall by a lively faith. Bishop Vsher. Significat


    enim rem
    Vers. 53. Except ye eate the flesh of the Son of God, quam asserit,
    and drink his bloud, ye have no life in you] We may ask non tantum
    a Papist whether the Eucharist be here spoken of; if it esse
    be not, why doe they allege this Chapter to establish certissimam,
    their transubstantiation? if it be, why doe they deprive sed &
    the people of that life in taking the Cup from them? It summè
    doth not serve the turne to say, that the people receive necessariam
    the bloud together with the host by a concomitancy, for ad salutem
    he that so receives the bloud doth not drink. Pet. du aeternam.
    Moulin. Vide. c. 3.3.
    Cornel. à
    Vers. 54. Who so eateth my flesh and drinketh my Lapide.
    bloud hath eternall life.] To give us to understand that Brentius.
    his manhood hath quickning vertue in it; yet not of it
    selfe as by it self, but as it is the manhood of the Son of See Drusius
    God. Mr. Perkins. of foure that
    come not into
    Vers. 55. For my flesh is meat indeed, and my bloud is
    judgement.
    drink indeed] It is as much as if he had said, reall meat
    Dr. Clerke.
    and drink, yet meaneth he not corporall but spirituall
    meat and drink. v. 65. Spirituall and corporall are
    Mr Perkins.
    opposite one to the other, not spirituall and reall. That is
    reall which is not imaginary or in conceit only, but [Page]
    Polyc. Lyser.
    in deed and truth.

    Vers. 56. My flesh and drinketh my bloud] That is, not Quia sepeliri
    only Christs body but person, all his merits, his communiter
    passions and priviledges which flow from them. solent mortui,
    per
    He that eateth my flesh and drinketh my bloud, synecdochen
    dwelleth in me and I in him] Christ in this Chapter is oft omnes
    resembled to food; the Spirit of God delights in this intelligit, qui
    metaphor, not only because they of Capernaum pridem ex‐
    followed him for the loaves, but because the re‐ tincti sunt;
    semblance is suitable in five particulars. First, in regard vox Filij
    of the necessity of Christ for the soule as of food for the clangorem
    body. 1 Tim. 6.8. Gen. 28. Food and raiment, food is tubae
    more needfull. Adam in Paradise, and many Nations significat qui
    subsist without raiment, but none can without foode. Christi jussu
    Secondly, in respect of its complacency and delight. & virtute
    Thirdly, its efficacy, it continues and strengthens life, so personabit.
    Christ. Fourthly, because of the union between the Mat. 24.31. 1
    meat that nourisheth and the body that is to be Cor. 5.57.
    nourished. Fifthly, there is a unity. 1 Cor. 6.17.
    Mat. 3.17.
    Vers. 62. What and if ye shall see the son of man
    ascend up where he was before] It is necessary to [...], id est
    understand it one of these two wayes, either then you ipsa lucerna,
    shall not be scandalized, when you shall see, &c. or scilicet
    contrarily, then you shall be more scandalized. Many eximia &
    follow the former sense, Chrysostome, Augustine, singularis.
    Cyrill, Theophylact, Beda, Rupertus. I can hardly Cornel. à
    perswade my selfe (saith Maldonate) that it is to be Lap.
    understood then you shall cease to be scandalized, or
    then you shall understand, believe, as all the authors [...] scru‐
    which I have read interpret it. What will you doe when tamini. Vide
    you shall see me ascending into heaven, how much Cornel. à
    more will you be scandalized, how much lesse will you Lap. The
    believe. I deny not (saith he) that I have none, the same word is
    author of this interpretation, but I approve of this more used. Act.
    than the other of Augustine, the most probable of the 17.11.
    others otherwise, because this is more repugnant to
    the sense of the Calvinists, which to me is a great
    Non legite
    argument of probability.
    tantum sed
    attento animo
    Vers. 63. The flesh profiteth nothing] That is, the fleshly
    expendite.
    eating of Christ; for in no other sense can the flesh be
    Sic [...]
    said to profit nothing, for Christs flesh was as
    sumitur infra
    necessary to the worke of our redemption as his
    7.5 [...]. 1
    Godhead. The Godhead supported but the flesh
    Pet. 1.11.
    suffered.
    Grotius. The
    The words that I speak unto you are Spirit and life] Jewes
    Because the word of God is the pipe whereby he themselves
    conveigheth into our dead hearts spirit and life. thought the
    Perkins. As Christ when he raised up dead men did Scriptures
    only speak the word and they were made alive, and at necessary to
    the day of Judgement by his very voyce when the salvation.
    trumpet shall blow, all that are dead shall rise againe. Mark 12.24.
    Col. 3.16.
    The flesh is his humane nature wherein by death
    he is become our bread; the Spirit his divine [Page]
    Communiter
    nature which maketh his flesh to live, and which gives a reddi soler
    quickning vertue to this bread. per indagare,
    sive per
    Vers. 70. I have chosen you twelve] To the Apostolicall
    inquirere,
    function. Calvin.
    quorum hoc
    metalli
    Vers. 71. When he was one of the twelve] Yet we doe
    fossorum est,
    not reade that he was moved, so stupid are hypocrites
    & eorum qui
    that they feele not their owne wound.
    Margaritas ac
    lapidos
    presiosos è
    locis
    abditissimis
    magnâ
    solertiâ
    eruunt, illud
    verò
    venatorum
    proprium.
    Waltherus in
    exercit. Bibl.
    Vide ejus
    Harm. Bibl. in
    loc.

    See more in
    Mr
    Stoughtons

    CHAP. VII. Epistle to the


    Reader

    Verse 5. NEither did his brethren believe in him] That prefixed to

    is, they did not know nor believe that he was the the Treatise

    Messiah, and the Son of the living God, but they of Davids

    thought that he was only a man like to themselves. It love to Gods

    belongs to a witnesse ingenuously to utter that which Word.

    he knowes to be true, not to doe any thing for any


    mans favour or hatred which may oppose truth. Polyc. Two yeares

    Lyser. saith Cartw,

    Vers. 17. If any man will doe his will] That is, beleeve it, Crede &
    and subject himselfe to it, He shall know] Viz. by that manducasti
    comfort which he shall feele upon his subjection. August. See
    Iansen.
    Vers. 20. Thou hast a Devill] It is all one as if they had Concord. p.
    said, thou art mad; It was an ancient saying among the 59. In hoc
    Jewes that men are troubled by the Devill when they capite non
    were in a fury, or when their mind and reason was minus com‐
    taken away. mendat
    potum quam
    Vers. 24. According to appearance] The originall is (as
    cibum, in
    the vulgar rightly) secundum faciem, because the face
    quo, si de
    only appears, the rest is hid.
    Sacramentis
    loquutus
    Vers. 35. The dispersed among the Gentiles] By the
    fuisset, quod
    Gentiles he here understands the Hellenists, that is,
    adversarioru
    dispersed Jews, so called because they spake the
    m plerique
    Greek tongue, and used the translation of the
    nunc
    Septuagint (which was made in Aegypt) in their Syna‐
    existimant,
    gogues.
    nihil
    Vers. 37. Jesus stood] When otherwise the custome of expressius
    that age carried it, that the teachers sate, even as esse [...]
    Christ also often did, but here he stood that he might contra
    signifie that he would seriously execute the great Office Communione
    of Teaching. m sub
    utraque
    Cried] Both for the multitude of the company that he specie his
    might be heard of all, and that he might declare that he verbis, verse
    would speake of those things which it belonged all to 53. Rivetus in
    heare and know, and also that he might shew an Cathol.
    undaunted mind, and that he feared no man. Orthod.

    If any man thirst] The metaphor of thirsting was


    Cartw. co
    suitable, because it was hot weather. A thirst in
    [...]furof the
    Scripture in generall meanes a vehement desire, but
    Rhem. Ex his
    here more, it is the same in the soule that thirst in the
    verbis palàm
    body. Three things meet in bodily thirst: 1. A failing of
    apparet,
    moysture. 2. A sense of unnaturall heat, therefore it is
    perperam de
    said in Scripture, burnt up with thirst, dried with thirst. 3.
    Coena
    A vehement desire after moisture which may coole this
    exponi totum
    heat, and supply this want. That is, finds himself empty
    hunc locum,
    of grace, is sensible of his corruption, and of the wrath
    nam si verum
    of God, and then vehemently desires Christ.
    esset,
    quicunque ad
    Vers. 38. As the Scripture saith] That is, as the
    Sacram
    Scripture is wont to expresse it, for otherwise there is
    Domini
    no such place to be found. See Dr. Hals Paraphrase.
    mensam se
    There is no Scripture that saith this in terminis, but all ingerunt
    those Scriptures which speak of the powring out of the carnis &
    Spirit may be alluded to saith Grotius; yet he and sanguinis
    Rollock say Esay 58. is especially meant, Ioel 2.28. ejus fieri
    saith Brugensis. participes,
    omnes vitam
    Christ interprets what he meanes by the next verse. By referrent,
    Waters is meant the indwelling vertue of the Spirit. See scimus
    Ver. 39. autem multis
    By Rivers of water, the abundant and various in exitium
    operations and gifts of the Spirit. Calv. cedere. Et
    certè ineptum
    By living water, or water of life, some say is meant the fuisset ac
    reality of these, they have reall graces, and comforts; intempestivu
    others say it is so called from the effect, because the m de coena
    nature of this water is to give and preserve life; this tunc
    phrase is rather an Hebraisme, amongst the Jews a disserere,
    spring that never failes is called living water. See John quam
    4.10, 11, 12, 13. That is, in his inward man shall be nondum
    those inward graces that never faile. instituerat;
    ideo de
    Flow out] He shall not only have enough for himself, perpetua fidei
    but wherewith to refresh others. manducation
    e eum
    Vers. 39. The Holy Ghost was not yet given] That is, in
    tractare
    comparison; he was given before, but so sparingly, as
    certum est.
    in respect of this powring out, Tit. 3.6. He might seeme
    Simultamen
    not to be given at all.
    fateor, nihil

    Because that Iesus was not yet glorified] He had not hic dici quod

    yet ascended into heaven. That was the highest and non in coena

    perfect glory of the man Jesus when that of the figuretur ac

    Psalmist Psal. 109.1. was fulfilled, when the Father verè

    said to Christ triumphantly ascending above all praestetur

    heavens, Sit at my right hand. Brugensis Comment. in fidelibus,

    4 or. Evangelia, vide plura ibid. adeoque


    sacram
    Ver. 48. Of the Rulers, or of the Pharisees] Yet coenam
    Nicodemus was a Ruler and a Pharisee. John 3.1. Christus
    quasi hujus
    concionis
    sigillum esse
    voluit. Atque
    haec ratio est
    cur apud

    CHAP. VIII. Iohannem


    nulla fiat

    Vers. 1. IEsus went unto the mount of Olives] He coenae

    sought this solitarinesse, partly that he might refresh mentio. Calv.

    with necessary rest his body wearied with the daily in ver. 54.

    labour of teaching, partly that he might be more for hujus Capitis.

    prayer.
    Tolet. in loc.
    About halfe a mile and a furlong from Jerusalem
    [Page]
    toward the east stood the mount of Olives, so Bernard.
    called from the multitude of Olives. See Travels of the
    Patriarks. p. 483. Cophinus
    Graecum est
    Vers. 3. And the Scribes and Pharisees brought unto nomen genus
    him a woman taken in adultery, &c.] The Graecians quoddam
    read not this history; Chrysostome and Theophylact Cistae signifi‐
    wrote whole Commentaries upon this Evangelist, but cans, in usu
    explained not this history; Jerome also witnesseth that erat apud Ju‐
    this history is not extant in any of the Latine Books, and daeos, unde
    it is not found in the Syriack Edition of the New Martialis Ju‐
    testament. Polyc. Lyser. daeum
    Cistiferum
    We know that the history of the adulterous woman was
    vocat. To‐
    in times past expunged by many, and is not found in
    letus in loc.
    the Syriack Edition, or in the Paraphrase of Nonnus,
    Alardi
    but yet we deny that it is not found in the Greek
    Epiphil.
    fountaine; yea, Theodorus Beza witnesseth, that of
    Philolog. c. 8.
    seventeene of his ancient Copies only one wanted it;
    none of the printed books which are extant this day
    Graecè [...],
    leave it out. Austen affirmes that it was perversly
    id est, opera,
    rejected by some Hereticks, because it seemed to
    studio, &
    promise to men an impunity of sinning. But this is
    labore vestro
    contendite, &
    nothing to us to whom it sufficeth that the fountaines sedulò curate
    are cleare. Chamierus tomo 10. l. 12. c. 7. ut acquiratis
    cibum, non
    It is found in a Syriack book of speciall note, therefore corporis qui
    Ludovicus de Dieu, who wrote it out thence, mentions it perit, sed
    in his Animadversions. Tatianus (who lived within animae qui
    threescore yeares after John) expresly mentions it also non perit. à
    in his harmony of the Gospels, as Mr Selden shews in Lap. Vide
    his Vxor Ebraica. Bezam &
    Piscat.
    A woman taken in adultery] In the very act, [...], that is,
    in the theft, perhaps to intimate the great theft which is
    Messiae
    in adultery. Id est, [...], In ipso furto. Piscat. Some say,
    certas notas
    they brought the Adulteresse and not the Adulterer, that
    seu signa vel
    they might try Christs chastity; but rather because she
    sigilla addidit,
    was easier to be taken than the man, saith Maldonate.
    ex quibus
    prae reliquis
    Ver. 4. Master] They call him Master, whose Disciples
    filiis hominum
    yet they would not be, and whom in the former Chap.
    cognosci
    ver. 47. they called a Seducer. But they flatter him
    possit.
    shamefully hoping by that the more easily to deceive
    him. They propound both the greatness and certainty of
    Loquuti erant
    the crime.
    de operibus:
    Vers. 6. But Iesus stouped down, and with his finger Christus ad
    wrote on the ground, as though he heard them not] The unum opus
    Syrians write not to the left hand as the Hebrews, not to eos revocat,
    the right hand as the Greekes and Latines, but hoc est ad
    downward, as Masius shews in his Syriack Grammer, fidem, quo
    which custome of writing it is probable was then significat,
    observed by Christ, because at that time the Jews used quicquid
    the Syriack tongue. Piscat. extra fidem
    homines
    By this gesture Christ would shew that he was offended moliuntur,
    with the accusation of these men, and that he judged inutile ac
    them unworthy of answer, because they carried all ma‐ vanum esse,
    liciously and fraudulently, and would be swift in solum verò
    punishing when they were slow in doing rightly. fidem
    sufficere quia
    What Christ wrote, and wherefore, it is not exprest, yet hoc unum à
    the Fathers diligently inquire after both. Aug. l. 4. de nobis Deus
    Consens. Evang. gives these reasons why Christ postulat, ut
    wrote, First, that he might signifie that those were to be credamus.
    written on earth, not in heaven, as he had said to his Calvinus.
    Disciples, Luk. 10.20. Secondly, That he might shew
    that he works miracles on earth, for miracles are The promise
    certaine signs which are done one earth. Ambrose of never hun‐
    saith, that he wrote that, Ier. 22.29. And in another gring and
    place he saith, he wrote, Thou seest the mo [...]e that is thirsting is
    in thy brothers eye, but dost not see the beame which not made
    is in thine own eye. Sunt hae Patrum meditationes. good fully till
    Certi tamen nihil statui potest saith Dilher. These are we come to
    the meditations of the Fathers, but nothing certaine can heaven. Psal.
    be determined. That he wrote with his finger significant 16. v. 6. Rev.
    letters, and made some words which might reprove the 7.17. First,
    sins of most fraudulent men it is probable, but what this promise
    they were it is beyond our capacity to understand, saith doth not
    the same Dilher. exclude the
    feeling and
    Vers. 7. He that is without sin among you] He
    sense of our
    condemnes their Hypocrisie, not the fact simply.
    present
    wants.
    [...] signifieth properly, one that is impeccable and not
    Secondly, it is
    subject to sin. But Tolet thinkes it is here rather taken
    not put to
    for one that is now without sin.
    exclude
    Calvin thinks that he spake this according to the Law, those fervent
    Deut. 17.7. by which the witnesses were with their own desires that
    hands to kill the guilty person. But there God warned the faithfull
    they should not condemn that person with their tongue have after
    which they would not kill with their hands, here Christ more grace.
    requires perfect innocency in witnesses, that none 1 Pet. 2.2. A
    should undertake to punish a crime in another, unlesse tast of
    he be innocent and free from all fault himself. See more Christs
    in Calvin. sweetnesse
    will make us
    Vers. 9. Being convicted] Or reproved, the Greeke word hunger and
    signifies conviction by argument. long after
    more.
    Went out one by one] Vnus & deinde unus, One
    and then one; we have the same expression, [Page]
    Therefore
    Mark 14.19.
    there is no
    free will.
    Beginning at the eldest] Either because the younger for
    Perkins.
    honours sake offered the first place of going out to the
    Elder, or because the elder were conscious to
    Quòd dicit
    themselves of more and greater sins; and that he might
    omnes ad
    give them the more confidence of going out, he againe
    electos
    bowed himself, Ver. 8.
    restringi
    Vers. 10. None but the woman] In respect of the debet, qui
    accusers, the Disciples were yet present, and the soli sunt
    people which Jesus taught. genuinae
    ecclesiae filii:
    Vers. 11. Neither do I condemn thee] He came not then Calvinus.
    to the judgement of the world, but that he might give
    place to repentance Christ while he was in the forme of Panem se
    a servant neither condemned whoredome, nor vocat
    absolved it civilly. similitudine
    aptissima,
    Sin no more] Willingly, deliberately. quia omnes
    conditiones
    Vers. 12. I am the light of the world] The light of the
    panis
    world visible by Creatures, of the invisible by grace; the
    perfectissimè
    light of the world which I have created by my word,
    implet. Panis
    redeemed by my bloud; not of the Jews only, but of all famen tollit,
    men, of all times, places, orders, and conditions, Esa. satiat, alit, &
    42.6. and 49.6. Luk. 2.32. vitam
    prorogat.
    He that followeth me] To follow Christ is to receive his Polyc. Lyser.
    Doctrine, to acknowledge him for the true Messiah of Rhem. annor.
    the world, to worship and invocate him, the following of in ver. 32.
    Christ therefore comprehends true faith Charity and
    obedience, as Christ himself explaines it, Iohn 12.36. Bis ponit ver‐
    and 46. not only a lively knowledge of the true God and bum dabo,
    salvation, but also as Austen will, a continuation of the quia verè
    same even to eternall life. duplici
    ratione caro
    The light of life] Which may be referred either to Christ,
    Christi datur
    who is the light, and enlightens every one comming into
    pro mundi
    this world, he shall, I say, possesse this Christ the
    vita, una
    fountaine of life, that is, shall be partaker of his benefits
    ratione
    and merits; or it may be referred to eternall life, that last
    acquisitionis
    end of our afflictions, as if he should say, he that obeys
    quando caro
    me shall have eternall life, shall once see that light
    Christi in
    inaccessible where God himself dwels, and enjoyes it.
    Cruce traditur
    in mortem
    Vers. 32. And the truth shall make you free] Austen
    pro totius
    observed here the emphasis of the Greeke word, for
    mundi vita.
    they are said to be freed by the Latines, who are
    Altera ratione
    brought out of danger, or from a disease; but the
    applicationis
    Greeke word belongs to liberty which is opposed to
    &
    servitude; also, he is called a free man amongst the
    distributionis,
    Latines who is out of danger, but the Greeke word
    qua in
    signifies, an ingenuous man, and one that is obnoxious
    praedicatione
    to no servitude, the stomack of the Jews so declares it,
    Evangelii
    We never served any man.
    haec vita
    Vers. 33. We were never in bondage to any man] Some itidem
    of the ancient Fathers judge this speech of the Jewes omnibus in
    to be the Character of an arrogant mind, and also a mundo
    manifest lye, See Gen. 29.20. & 39.1. Their Fathers offertur.
    served in Aegypt forty years, Gen. 15.13. and Exod. Polyc. Lyser.
    20.2. They served also the Babylonians, and
    [Page]
    even then the Romans. Mr Selden distinguisheth Quem locum
    of a twofold servitude, one inherent in the person or qui de
    intrinsecall, another extrinsecall consisting in outward symbolica
    services, and civill obedience, they deny the first only manducatio‐
    here (saith he) as the words following in Verse 34. ne
    shew, Whosoever committeth sin is the servant of sin. interpretati
    sunt, eò
    Vers. 34. Committeth sin] That is, giveth himselfe unto devenere, ut
    it, [...], he that maketh sin, That is, that doth it as his non modo
    work. Verily, verily] He was about to speake of a great recens natis
    matter, and that which the Jews would hardly admit of, infantibus
    and therefore he seriously confirmes it. Is the servant of exhiberent
    sin] As if he should say, You understand my speech of Eucharistica
    a corporall servitude, of which I in no wise speake; symbola, sed
    there is another spirituall servitude far more hurtfull, viz. & nisi id
    the bondage of sin, from whom you and other men are fieret,
    in no wise free. aeternus
    poenas ipsit
    Vers. 36. If the Son] That is, himselfe who was the
    infantibus
    naturall Son.
    crudeli scito
    denunciarent,
    Vers. 43. Why doe ye not understand my speech] That
    cum revera
    is, approve and assent to it.
    ibi
    Because ye cannot hear my word] That is, understand manducare &
    it, ubi audire pro intelligere est. Glassius. bibere nihil
    sit aliud
    Vers. 44. He was a murderer from the beginning] That quam
    is, the first murderer, and the author of murder, intelligere,
    opposite to God, who is the first good, and author of all meditari, & in
    good, life to himsefe and in his creature. From the usum
    beginning] Not of the Creation of the world, or of time, vertere. Gro‐
    but of man. He is a lyar and the father of it] So he is of tius.
    all sinnes, but of lies because he brought sin into the Dissertat. an
    world by way of lying at the first. semper
    communican
    Vers. 47. Yee therefore heare them not, because ye dum per
    are not of God] That is, profitably, for they all heard. Symbola.
    Hinc homines
    Vers. 49. Jesus answered, I have not a Devill] When malae
    the Jewes objected two crimes against our Saviour linguae sibi
    Christ, one that he was a Samaritane, another that he persuaserunt
    was a Devill, he neglected the crime which concerned Christianos
    his person, and passed it over as being of the least sort filiorum
    of wrongs, and stands upon that other especially which suorum
    touched his doctrine, I have not a Devill. carnem esse,
    & sanguinem
    Vers. 56. Saw it] A farre off, Heb. 11.13. How could this
    bibere.
    be when Christ was borne many hundred years after?
    Dilher. Eclog.
    Answer, Not by the eye of sense or reason, but faith,
    Sac. Dic. 18.
    whereby he saw Christ more lively, and more to his joy
    and consolation, so many hundred yeares before he
    See 57.
    was, than many which lived in Christs time, and saw
    him, and conversed with him.
    Maldonat. ad
    The Fathers say that he saw Christs birth at the vallie loc. Vide il‐
    of Mamre, Gen 18. and his passion in the Mount lum in v. 49.
    Moriah, Gen. 22.
    See Heb.
    Vers. 57. Thou art not yet fifty yeares old] In his prime 9.12. and
    and flower of age, a little past thirty , deemed by Jewes 10.10. Matth.
    a man toward fifty, such shewes of over age (say 26.27, 28.
    some) had care and paines to win soules cast upon and 51. of
    him. But Calvin dislikes this, and saith, they grant him this chapter.
    more age lest they should seeme to deale too exactly Prodest quic‐
    and precisely with him, as if they should say, certainly quam] ad vi‐
    thou wilt not make thy selfe so old that thou shouldst vificandum
    boast of thy comming to fifty, See Maldonate and sc. Ter [...]ul.
    Grotius.
    Calvin.

    [Page]
    Hinc. colligi‐
    mus quàm ni‐
    hili sit carna‐
    lis
    propinquitas
    perpetuam
    euim
    infamiae no‐
    tam Spiritus
    inurit Christi
    cognatis,
    quòd tot
    operum
    testimoniis
    convicti, ne
    tum quidem
    credebant.
    Calvinus.

    Perkins.

    Calvin.

    Mr Mede on
    Acts 6.5.
    Placet doctis
    per [...] hic
    intelligere
    Hellenistas,
    id est, qui

    CHAP. IX. origine &


    natione

    Vers. 1. HE saw a man which was blind from his birth] Judaei (in

    The Syriack hath it, blind from his mothers wombe. qua autem

    Those that become blinde after they are borne may be Graeci erant)

    cured by naturall meanes, but those that are borne urpote inter

    blinde, can only be helped by God. Graecos


    dispersi,
    Vers. 2. Who did sin, this man, or his parents, that he quales etiam
    was borne blinde] Speaking according to the opinion of intelligi
    some Philosophers that was now also received among videntur Ioh.
    the Jewes (as learned men think) viz. that there was a 12.20. de
    preexistency of the soules before they were united to Dieu in loc.
    their bodies. Either himselfe or his parents, they were Vide Bezam,
    perswaded, were guilty of some extraordinary sinne, or & Drus.
    else such a Judgement sure would never have befallen Praeterita.
    him. Mr. Hildersam.
    Polyc. Lyser.
    Vers. 3. Neither hath this man sinned, nor his parents]
    An Ellipsis, viz. that he should be born blind; Ibid.
    blindnesse was not inflicted on him for his own or his
    parents sins. These words are not to be taken simply, Esay 55.1.
    but secundum quid, and according to the propounded Rev. 21.6.
    question of the Apostles, viz. that they did not sin in and 22.17.
    that manner, that for any enormous sinne he was borne Sitis est
    blind, but that the works of God should be made sensus
    manifest in him] The event of the thing confirmed, that deficientis
    many works of God were manifested on this wretched humiditatis in
    blind man, his Justice, mercy, power. corpore.

    Vers. 4. I must worke the works of him that sent me


    while it is day, &c.] He borrowes a similitude from the Ad scriptur
    [...]m
    common custome of life. Psal. 104.22. He calls that a alluditur, non
    quòd haec
    day, the time limited by his Father, in which he should eadem verba
    in ullo veteris
    finish the worke commanded him. Testamenti
    loco
    Verse. 6. He spate on the ground, and made clay of the reperiantur:
    sed quòd
    spittle, and anointed the eyes of the blind man with the sensus idem,
    clay] It is certaine that Christ in healing this blind man non uno, sed
    (as sometimes elsewhere) used such a meanes and multis apud
    prophetas
    remedy which might seeme altogether absurd, and locis sit.
    contrary to our reason. As man was first made of clay, Maldonat. in
    loc.
    so Christ used dirt in restoring his eyes, demonstrating
    Ita saepe
    his power in the same part of his body which the Father Iohannes ubi
    exercised in making the whole man. non anum
    aliquem
    Vers. 7. He went his way therefore and washed, and locum sed &
    multorum
    came seeing] A great commendation of his obedience consensum
    that he simply obeyes Christ, although many things indicat, quare
    & Syrus
    draw him away into the contrary part. pluraliter hic
    Scripturas
    Vers. 9. I am he] He is not ashamed of his ancient posuit.
    miserable condition, so that he may give glory to Christ Grotius.

    whose beneficence he had tryed.


    Alij censent
    Vers. 11. And I receved sight. ] id scriptum
    non in uno
    Vers. 15. He changeth nothing in his answer, but loco, sed in
    constantly affirmes one and the same thing concerning multis, idque
    the Lords fact toward him. omnino non
    quoad verba,
    He put clay upon mine eyes, and I washed, and do sed quoad
    see] By that he declares the continuation of the benefit, rem &
    that it was not vanishing but solid and constant. sensum.
    Cornel à Lap.
    Vers. 16. How can a man that is a sinner] The Jewes
    See ch. 4.
    were wont to call him a sinner who exceedingly
    ver. 14.
    offended, being wholly alienated from God, who was
    delighted with every sinne, and therefore was to be
    Vide Iun. Pa‐
    excluded from the Church or Synagogue.
    ral. l. 1. paral.
    71.
    Vers. 17. He is a Prophet] He thought Christ was above
    the vulgar by bestowing this benefit on him, that is, the
    annointed of God, and promised Saviour of mankind. Ventrem per
    catachresin
    Vers. 18. The Jewes] The Pharisees were so called vocat
    because they dwelt in Judaea properly so called, and interiora
    pretended that themselves only were the true animae.
    confessours; they would not firmely believe it although Cornel. à
    they heard it expressely from their neighbours. Lap.

    Vers. 21. By what meanes he now seeth we [Page]


    Examen
    know not, &c.] Out of feare to the Pharisees they gave praefar.
    not due honour to Christ Jesus the Sonne of God; they Morini. p.
    lie also when they say that they are ignorant of that 180. See
    which was now made knowne to all the neighbours. Calvin. The
    miraculous
    Vers. 24. Give God the praise] This was a form of
    and
    obtestation, and as it were of adju [...]ation among the
    sanctifying
    Jewes, which they used in drawing out the confession
    gifts of the
    of truth Josh. 7.19. they meant, think that thou now
    Holy Ghost
    standest before God and his terrible majesty, which
    were not as
    God is a severe punisher of lying, wherefore conceale
    yet so fully
    and dissemble nothing which that man hath done in
    given as they
    healing of thee.
    were
    afterwards
    That this man is a sinner] That is, a hainous sinner, with
    when Iesus
    whom God hath no commerce.
    was received
    Vers. 25. I know not] The meaning is, it belongs not to into glory. Dr.
    me to determine whether he be a sinner or no; this he Halls
    speaks to prick them the more. paraphrase.
    Vers. 27. And you have not heard] That is, you have
    Polyc. Lyser.
    not believed for the hardnesse of your heart.

    Vers. 28. Thou art his Disciple] They count it for a Quia haec hi‐

    reproach to be Christs disciple. storia semper


    à Latinis
    Vers. 31. God heareth not sinners] That is, such as live ecclesiis
    and lie in their sinnes, and turn not unto God by true recepta fuit,
    repentance ; such as persevere in sinne, in whom it & in plurimis
    raignes. Polyc. Lyser. vetustis
    Graecorum
    Ob. Therefore say the Separatists, I may not pray with codicibus
    an evill man. reperiatur, &
    nihil
    Sol. But this speech is not universally true. He may Apostolico
    heare him as a publick person, though not as a private. spiritu
    Secondly, though God heares him not for himselfe, yet indignū
    he hears him for the people, as Balaam blessing Israel, continet, non
    being both a wicked man, and speaking against his est cur eum
    heart, God heard him for the people, 23. Numb. This is in usū
    a proverbiall speech as we may see Psal. 66.18. Esay nostrum
    1.15. and elsewhere, and is to be understood (saith accom‐
    Grotius) as the words going before and following shew, modare
    of him who falsely affirms that he was sent of God, recuse mus.
    whom God heares not so as he shall doe divine works Calvin.
    to confirme his mission. Vide Brugensem. Pecatores] 1. Omiserunt
    e. deceptores. Rolloc. hanc
    historiam
    Vers. 34. Altogether borne in sinnes] That is, a greater
    Interpretes &
    sinner even by nature than any other, because he was
    Commentator
    borne blinde . See Brugensis and Rollock.
    es, non quod

    Cast him out] viz. Out of the Synagogue or Temple, apocrypham

    excommunicated him, ver. 22. a man may be censerent,


    sed quod in
    excommunicated by the officers of the Church, yet not suis
    by the censure of it. codicibus
    non inve
    Vers. 35. When he had found him] Therefore he sought nirent.
    for him. Paulus
    Tarnovins in
    Vers. 37. Seen him] Not with corporall eyes, for Christ loc.
    had departed before the blind man had returned to
    Siloe from the fish-pole, but with his spirituall sight, by
    Vide Piscat.
    which the divine power and mercy of Christ shined in
    in loc. &
    the person of the blind man.
    Seldeni,
    Uxorem
    Vers. 41. If ye were blinde, ye should have no sinne]
    Ebraicam. c.
    This sentence may be expounded two wayes. First, if
    11. p. 368.
    you did acknowledge your selves blinde, and confesse
    ad 372.
    your sinne, your sinne should not remaine, because ye
    Bezam, &
    would seeke mercy, and should be healed. Maldonate,
    Drusii
    Chemnit. Harmon. Evangel. Secondly, if you were
    praeterita,
    blinde, that is, if ye had not the knowledge of the
    Grotium, &
    Scripture, whence if you would you might know the
    Waltheri
    truth, ye should not have of great sinne as now yee
    Harmoniam
    have. Jansen. Harm.
    Biblicam.
    Compare the 39. ver. where by those that doe not see
    or are blinde, are understood those which acknowledge Deprehensa
    themselves to be spiritually blinde, and seek to be est in
    enlightned by God. adulterio]
    Hoc est,
    deprehensa
    est in ipso
    facto cum
    adultaretur,
    [...] est enim
    deprehender
    e in facinore
    ipso, &

    CHAP. X. huiusmodi
    deprehension

    IT is a parable from oeconomy, and husbandmens em [...]

    sheepfolds. Secondly, since Christ compares the appellat

    Church to a sheepfold into which God gathers all his, Erasmus.

    he compares himselfe to a dore since there is no Tam

    entrance into the Church but by him. manifestè ut


    negari non
    By this parable our Saviour first convinceth the possit. Vox
    Pharisees that they are false teachers, for they were est Graeca
    not taught of their heavenly housholder, neither let in by forensis.
    the dorekeeper at the dore, but of their own accord Grotius. [...]
    crept into Gods sheepfold. The order of the Pharisees (quamvis [...]
    neither was instituted by God, nor brought in by the nullibi
    Prophets, but feigned by men, and they entred inveniatur) in
    themselves into the sheepfold of God. Therefore they ipso furro, &
    had no care of the sheep, neither did they feed them per Sy‐
    with the doctrine of Gods word, neither went before necdochen
    them by an honest example of life, but fatted generis pro
    themselves, suffering the people of God to wander into specie in ipso
    any errours. Secondly, Christ by this parable gives a facinore.
    reason also why many of the people leaving the Dilher. eclog.
    Pharisees followed him and his doctrine. Viz. They Sac. Dictum.
    were wandring sheep, and heard that Christ in the word 6.
    of God propounded the true doctrine of salvation.
    See Boys his
    Vers. 1. Entreth not by the dore] Like as an honest Sermon on
    man, climbeth up some other way like a thief or robber. this Text in
    Theeves (saith Jerome) lay snares, and deceive by his Re‐
    hidden fraud, robbers boldly take away others goods, maines.
    theeves lay waite for goods, robbers for life also.
    Tolot. [Page]
    Polyc. Lyser.
    Hoc gestu
    Vers. 3. To him the porter openeth] Openly, and in the eorū
    sight of all he enters in by the dore. Vide Bezam. He contemptum
    declares five marks which are necessary to a true prae se tulit.
    Shepheard of the Church. First, he enters in at the Calvin.
    dore, that is, hath a lawfull calling, non prece vel precio,
    much lesse by force is he obtruded on the hearers. Vide Toletum
    Secondly, the dorekeeper opens to him, by whom we in loc.
    understand the Holy Ghost. Thirdly, being let in into the
    sheepfold, he is not mute toward the sheep, but calls Dilher
    them, and that by name, that is, he studies to know the Ecclog. Sac
    dispositions and manners of all his hearers, that he Dictum
    may afterward know according to the diversity of their quintum.
    tempers to speak to them, admonish and handle them.
    Fourthly, leads them out of a dark dungeon of the world Non ad Chri‐
    into the light of heavenly doctrine, from the love of stum
    earthly things to the hope and desire of heavenly. spectabat
    Fifthly, he goes before them with his voice, and also Politici magi‐
    with his example invites them that they may follow him stratus offici‐
    to the lively food of the word of God. um, morte
    multando
    To which may be added this sixth out of the following sontes
    explication of the parable, that a good Shepheard exequi, sed
    seeks not his owne profit from the sheep, but the good hortari potius
    of the sheep, and so seeks it, that he is also ready to nec pergeret
    give his life for them. adulterari:
    sed quo
    These things are to be considered in this parable. First,
    minus illa
    the Shepheard Christ, in Greek it hath a singular
    puniretur ab
    emphasis, the article [...] is twice put, [...], I am that
    aliis quorum
    Shepheard, that good one promised by God, Esay
    inter fuit
    40.10. Ezech. 34. He proves this first from his fidelity,
    insontes
    he defends his sheep, layes down his life for them. Se‐
    animadverter
    condly, he feeds his sheep, ver. 9. The pastures of the
    e, nihil
    sheep are the doctrine of the Gospel. To goe in and out
    absuit. Dr.
    in the Hebrew phrase signifies to doe prosperously in Twiss. vind. l.
    all the actions of his life, 1 Kings 18.6. to conclude, 1. parte 1.
    Christ so feeds his sheep that they have life, and have digr. 10. c. 2.
    it more abundantly, they have life entring into the Vide Bezam,
    Church, and have it more abundantly going out of this & Piscat.
    world to eternall life. Austen. Secondly, from his
    [Page]
    care for his sheep, therefore he saith 14. ver. he Aretius
    knoweth his sheep, the word know signifies not a bare
    knowledge, but also comprehends a diligent care and Vide Rollo‐
    custody, notes not only the affection but the effect, as cum in loc.
    15. ver. the Father knoweth the Son, that is,
    acknowledgeth him for his naturall Sonne, embraceth Seldenus de
    him, loves him, and intimately cares and approves of all Jure naturali
    things that belong to him. I lay down my life] That is, & Gentium
    being crucified he expires his soule, and is buried; also parte tertia. l.
    the Sonne knowes the Father, he acknowledgeth that 6. c. 19.
    he hath all things and hath received them from him, Duobus
    and he is dear to him, and honours him though all the maximè
    world persecuted him. Thirdly, from his diligence, modis
    whereby he increaseth his sheepfold; he speaks homines
    properly of the calling of the Gentiles, which then were servi fiebant,
    as yet strangers, not of the sheepfold or Congregation nascendo ex
    of believers out of the Jewes. This may also be applyed servis, aut
    to the sheep wandring from the Shepheard, Christ is bellico casu
    very diligent in reducing these, Luke 15.4. Secondly, incidendo in
    Christ compares his followers to sheep, 1. They easily captivitatem.
    wander from the Shepheard and the flock, and having Vtrumque à
    once gone astray depart aside more and more. 2. They se removent.
    have exactly known their shepheard. Thirdly, they love Non sumus
    the voice of their Shepheard, and willingly hear it, nati ex
    especially when they ought to be led to pastures and Cananaeis
    fountaines. Fourthly, they follow the Shepheard when aliisque
    he goes before them. servilibus
    populis,
    Vers. 4. And the sheepe follow him ] In the Scripture nemo nos in
    both is said of the Shepheards, that they go before the servitutem
    flock and lead it, Psal. 80. and that they follow it, Psal. bello redegit.
    78.71. 2 Sam. 7.8. That is for love, this for custody Non agitur
    sake. Paulus Tarnovius. hic de
    libertate
    Vers. 5. A stranger] One that brings new and strange status publici
    doctrine, other doctrine than such as their Shepheard sed privati.
    doth teach; they will not follow, but flee from him] Lest Grotius.
    they should be seduced and misled by him.
    Melancthon.
    Vers. 8. They are Theeves] Though they were dead,
    Luther.
    yet he saith not they were, but in the present tense they
    are Theeves, because [...] the impenitent sinne
    Perkins.
    cleaveth to them no lesse after the committing of the
    sinne, than if still they were in the very act of doing of it.
    Verum

    Vers. 9. And shall go in and out] By going in and out quidem est,

    the Scripture doth often signifie unto us all the actions nondum at‐

    of life, as they say in French aller et venir, for to bee tigisse Domi‐

    conversant. 1. They shall go safely withersoever they num annum

    have need. 2. They shall bee fed to the full. Calv. Harm. tricesimum
    quartum
    Or he shall go out and in, that is, shall live securely, for (nam post
    so this proverbe as it were is taken among the annum tri‐
    Hebrews, as Deut. 28.6. Psal. 121.8. Yet here it cesimum
    seemes to bee a peculiar allusion to the office of tertium cum
    Shepheards, whose sheepe are daily lead out to the dimidio
    pastures, and thence backe to the sheepefold. Christus
    sublatus est
    Vers. 12. The Wolfe] That is, false Teachers, Matth. è terris)
    7.15. Scattereth the sheepe] That is, the Church of the verùm hoc illi
    New-Testament. largiuntur,
    eum jam
    propè
    Vers. 14. Know my sheepe, and am known of mine] As attingere
    the Sun casts down beames upon us, by meanes annum
    whereof we againe see the body of the Sun; even so quinquagesi‐
    the knowledge of God whereby hee knowes us for his, mum: non
    worketh in our hearts a knowledge of God in us; potuisse
    whereby we know him for our God. Mr Perkins. tamen fieri
    affirmant, ut
    Vers. 16. One Shepheard] The Papists say, if by the videret
    name of Shepheard Christ should understand himselfe, Abrahamum.
    why should he say, there shall be one Shepheard, and Quo quidem
    not speake it plainely, and I am that one Shepheard? responso
    Christ alluded to Ezek 33.37. and 23. ch. As if he corporalem
    should say, it shall be fulfilled which was foretold by the hunc
    Prophets, there shall be one Shepheard, Besides it is aspectum
    usuall with Christ also when he speakes of himselfe to intelligunt,
    use the third person, as when he saith, VVhen the Son eùm
    of man shall come, be will scarce find faith on earth. Dominus de
    Cameron. de ecclesia. spirituali &
    fidei aspectu
    Vers. 27. My sheepe heare my voyce] That is, the loquutus sit.
    elect, and such as are predestinated of my Father. Rollocus in
    Heare] That is, beleeve and obey it. And I Know them] loc.
    Take care of them as my sheepe. Follow mee] As their
    Shepheard.
    Rogers
    pratic. Car.
    Vers. 30. I and my Father are one] In consent, will,
    See Dr.
    essence, power and dominion.
    Hackwells
    One] Frees thee from Arrius, who denyes the eternall apologie,
    Divinity of Christ. Are] Frees thee from Sabellius, who page 162.
    denyes the distinction of the persons in the Deitie. Hast thou
    seen
    Vers. 34. Is it not written in your law] That Christ saith Abraham]
    to the Iewes, it is written in your Law, and yet Cites the who died
    saying out of the Psalme, that hath troubled some, above two
    because the Old Testament is sometimes divided into thousand
    the Law of Moses, the Psalmes, and Prophets, Luke years since.
    24.44. Therefore some here allege Moses, Exod.
    [Page]
    21.6. and 22.28. that so that saying may be cited This is added
    out of the Law, but by the word Law, is understood the to shew the
    Scripture of the whole Old Testament. greatnesse of
    the miracle.
    Vers. 35. And the Scripture cannot be broken] No man See 32.
    dare dispute against its authority. verse. Quo
    magis
    Non potest ei contradici, as he that doth any thing
    damnas
    against a precept is said to breake it. Matth. 5.19. and
    vulnus eo
    John 5.18. and 7.23. So also he that contradicts an
    magis lauda
    affirmation. Grotius.
    medicum.

    Vers. 37, 38. If I do not the workes of my Father,


    Depravata
    beleeve me not. But if I doe, though yee beleeve not
    tum temporis
    mee, beleeve the works, &c.] The argument of it selfe is
    fuerit doctrina
    plaine; No man can of himselfe, and by his own power,
    de peccato
    do divine workes, unlesse he be truly God; I do divine
    originali.
    workes by my own power, yea I doe the workes of my
    Pharisaei
    Father, not onely the like and equall, but the same with
    infra huic
    the Father; therefore I am truely God, neither deserve I
    caeco dicunt,
    to be counted a blasphemer, because I said I was one
    tu totus in
    with the Father.
    peccato
    That the Father is in mee] That is, that you may know natus es, &
    that the unity of the Father and me, is so individuall, nos doces?
    that one exists in the other. Ergo de
    reliquis qui
    Such a union cannot be found in all the creatures, to sine externo
    finde two, one of which is so in the other, that they are aliquo
    one and the same nature numerically. But the nature hujusmodi
    and essence of God the Father and God the Son is so defectu
    one and the same, that all the Fathers essence is in the nascebantur
    Son, and in like manner the essence of the Son wholly judicarunt,
    in the Father, and so the whole Father subsisteth in the eos non totos
    Son, and the whole Son in the Father. Iohn. 14.9. in peccatis,
    atque sic
    sine originali
    malo nasci;
    Hunc
    errorem
    Apostoli,
    sicut etiam
    reliqui Judaei
    ab ipsis
    hauserunt.
    Polyc. Lyser.
    Vide Cornel.
    à Lap.

    Calvin.

    Polyc. Lyser.

    Calvin.

    Vide Bezam.

    Calvin.

    Est Cata‐
    chresis. Nam
    [...] propriè
    eorum est qui
    videndi
    facultatem
    aliquando
    habuerunt:

    CHAP. XI. sed nec malè


    recipere quis

    Vers. 1. WAS sick] The Greek word [...] is used of one dicitur quod

    that is very sick, Matth. 10.8 Luke. 4.46. communiter


    tributum
    The towne of Mary and her sister Martha] Those humanae
    Sisters were the Commanders of that Towne and naturae ipse
    Castle, as Iohn. 1.44. abfuit.
    Grotius.
    Vers. 2. That Mary which annointed the Lord]
    There were many Maries, therefore for difference[Page] Polyc. Lyser.
    sake he addes those words, Which annointed] The
    time past which the Evangelist useth, annointed, ought Calvin. Quasi
    not to be referred to the time of the thing done, of which diceret,
    he now speakes, but to the time in which he wrote, as if quandoquide
    he should say, this is the Mary which afterward powred m de Dei
    out the ointment, upon which occasion the Disciples gloria agatur,
    murmured. hoc nec
    dissimulare
    Vers. 3. Lord behold, he whom thou lovest, is sick] We
    nec negare
    may tell God what he knowes; Christs beloved is
    debeo aut
    subject to outward miseries.
    possum,
    quod cum ab
    Vers. 4. That the Son of God might be glorified thereby]
    utero matris
    By raising of him; which he deferres for his glory and
    caecitatis
    our good.
    malum sim
    Vers. 5. Now Iesus loved Martha, and her Sister, and expertus
    Lazarus] He loved those who were used to intertaine nunc hujus
    him, as Elias, 1 Kings 17.9. Elisha, 2 Kings 4.8. viri beneficio
    Kindnesses shewed to the Saints are not lost, Matth. oculi mei
    10.41. visus
    facultate sint
    Vers. 9. Are there not twelve houres in the day] Christ instructi.
    comforts them from Gods providence, God made the Polyc. Lyser.
    day twelve houres, who can make it shorter? for who
    can shorten mans life, Matth. 10.30. Psal. 139.16. Iob. Perkins.
    14.3. As when we walke in the day we need not
    stumble, so in Gods wayes, vocatio Dei instar lucis See 109. Ps.
    divinae est. Calvin. 7. Prov. 28.9.
    1 Esay 15.
    Vers. 11. Our friend Lazarus sleepeth] Death parts not Austen
    friend-ship. taught, etiam
    malos
    But I go that I may awake him out of sleepe] As if he
    Sacerdotes
    should say, I will not ascend into Judaea, that I may
    exaudiri cum
    provoke the Jews with disputations or Sermons, but
    orant pro gre‐
    that I may visite Lazarus our common friend and raise
    gibus suis,
    him from sleep. Christs modestie appeares in this, that
    quamvis non
    when he had said he slept, he immediately added that
    exaudiantur
    he would raise him, when he saith he is dead, he
    cum orant
    addes no such thing.
    pro seipsis.

    Vers. 12. Lord if he sleepe he shall doe well] They


    meant a naturall sleepe, for sleepe in greater diseases Mr. Hilder‐

    is a signe of health returning. sam.

    [Page]
    Vers. 15. To the intent yee may beleeve] That is, None in com‐
    that their faith may increase and bee confirmed. It was parison, not
    increased first, by that which they heard Christ to relate simply none.
    to them what happened about Lazarus, none telling Austen. See
    them, and by that great Miracle of raising one dead 1 Cor. 1.17.
    foure dayes; which if he had been present, he had that is, say
    either driven away the disease, or raised him newly Bucer,
    dead. Polyc. Lyser. Musculus,
    and Aquinas,
    Vers. 16. Let us also go that we may die with him] With agreeing with
    Lazarus. Beda takes it to bee his godly desire, Polanus the glosse,
    his infirmity, we shall be killed, as v. 8. your sinne
    had not been
    Vers. 18. Bethanie was nigh unto Ierusalem about so exceeding
    fifteene furlongs off] Stadium a Furlong containes 600. sinfull as now
    foote, that is a 125. paces. Calv. it is.

    The holy Evangelists St. Luke ch. 24.13. and Iohn here,
    Vel fur qui
    reckon the way by Furlongs. See the Travels of the
    fraude alie‐
    Patriarkes. p. 1. and 2.
    num diripit,
    vel latro qui
    Vers. 21. If thou hadst been here] We sent thee word, a
    vi oves rapit,
    kind of reproving.
    & raptas
    Vers. 23. Thy brother shall rise againe] He tels not dilaniat atque
    when. Polanus. Needes no prayers to raise him. occidit.
    Polyc. Lyser.
    Vers. 25. I am the resurrection and the life] The cause Fur quia venit
    of the resurrection of all men as God, of the Church as ut rapiat
    Mediator and head thereof, 1 Cor. 15.22. that is, I am alienum;
    the authour both of this life and the life to come. I Latro quia ut
    quicken in this life by the life of grace, and give eternall occidet. Sic
    life in the world to come. exponitur
    infra v. 10.
    Vers. 26. Beleevest thou this] That I am the Grotius.
    resurrection and life.
    Polyc. Lyser.
    Vers. 27. Lord I beleeve that thou art the Christ, the
    Son of God which should come into the world] A full
    Ille pastor ille
    and perfect description; she confesseth his person and
    bonus sc. per
    office, that is, I can not doubt but those that cleave to
    excellentiam,
    thee shall have life eternall.
    hoc est,

    Vers. 28. Secretly] Because of the Jewes malice. praeclarus,


    optimus &
    Vers. 29. She arose quickly and came unto him] Christ praestantissi
    is accepted in trouble. mus, imò
    Vers. 33. Groaned in the Spirit] The Greek word unicus &
    signifieth that commotion of mind which is in anger with singularis ille
    a rage and horrour. Tremellius well renders the princeps
    Syriacke, vehementer commotus est in Spiritu suo. pastorum.
    Cornel. à
    And was troubled] [...], he troubled himselfe, his own Lap. Polyc.
    judgement, spirit and heart stirred up his affections to Lyser.
    be troubled, His affections were wrought on ju‐
    diciously, right reason did alwayes direct and [Page]
    In hac para‐
    moderate them. These passions in Christ were not so bola ertam
    much passions as propassions freely assumed, as auditorum
    Divines from Damascene teach. verbi
    requisita sub
    Vers. 35. Iesus wept] The Text saith, he was glad, v.
    imagine
    15. so that hee wept onely for his friends sake who
    ovium
    were then a weeping, to shew us the necessity of
    repraesentan
    mourning with those that mourne, say the Fathers on
    tur, quarum
    the place. He hath a sence of our infirmities, See Luke
    sunt tria, 1.
    19.41. Heb. 5.7. Christ was here thrice very much
    Vt boni & veri
    moved and wept, First, v. 33. When he saw Mary and
    pastoris
    the Jewes weeping. Secondly, here. Thirdly, in v. 38.
    vocem au‐
    when he saw Lazarus his Sepulchre.
    diant, unicus
    autem verus
    Vers. 44. And he that was dead came forth, &c.]
    pastor est
    Lazarus had no favour to be raised to dye againe, he
    Iesus
    dies once more than ordinary.
    Christus,
    Vers. 45. Beleeved on him] By beleeving here nothing hujus solius
    else ought to bee unstood but a docilitie to embrace the vocem in
    Doctrine of Christ. Evangelio
    traditam
    Vers. 47. Then gathered the chiefe Priests and the audire
    Pharisees a councill, and said, what doe we] Therefore debemus. 2.
    not onely the high Priest arrogated this power to Evocanti
    himselfe, but ex concilio totius Synedrii, with whom was pastori
    jurisdiction, he appointed an assembly, that even by obtemperent
    that the pride of the Pope of Rome may be reproved, &
    who when he would seeme to resemble the Priest- praeeuntem
    hood of Aaron in other things, yet saith he onely hath a sequantur.
    power of calling a Councill from Peter. Haec est
    obedientia
    Vers. 43. If we let him thus alone, all men will beleeve fidei quam
    on him, and the Romans shall come and take away passim
    both our place and nation] After forty two yeares the Paulus
    Romans came and overthrew both place and nation, Christianis
    destroyed the City of Jerusalem and the Temple, and commendat.
    brought the Jews into miserable captivity. 3. Alicnum
    non audiant,
    Vers. 49. And one of them named Caiaphas] His name non
    signifieth vomiting with his mouth, which Etymologie sequantur,
    well agrees to him who vomited out a cruell sentence sed ab eo
    against Christ. fugiant.

    Vers. 50. Nor consider that it is expedient for us that


    Loquitur hic
    one man should dye for the people, and the whole
    Christus
    Nation perish not] Not that he had any intent to
    secundum
    prophesie, but because the Lord used him as an
    morem Iu‐
    instrument to publish his truth. Perkins. Vide
    daeae, in qua
    Cameronem.
    regione
    pastores
    oves
    praecedere
    solebant.

    Non de tem‐
    pore exponi
    debet, sed de
    ordine &
    scopo
    doctrinae,

    CHAP XII. quod illi


    homines sunt

    Verse 3. ANd annointed the feet of Iesus] Matthew and fures &

    Marke say, that Christs head was annointed, John, his latrones qui

    feet; but the three agree among themselves, that Christ Christo non

    was not sparingly annointed by Mary, but that a large praeeunte,

    plenty of ointment was powred upon him. Because non ducente,

    therefore John speakes of his feet, it is all one as if he non mittente,

    had said, that the whole Body of Christ even to the feet veniunt.

    was annointed. Polyc. Lyser.


    Venire ante
    And wiped his feet with her haire] Hysteron proteron, Christum est
    for the first wiped his feet from dust and durt, and then non mìttente
    annointed them. eo venire ad
    docendum in
    Vers. 6. This he said, not that he cared for the poore, ecclesia,
    but because he was a thiefe, and had the bag] The rest prophetae
    of the Apostles not out of an ill disposition, but itaque huc
    inconsiderately condemn Mary, but Judas seeks an non
    honest pretence for his sins alleging the poore of which pertinent,
    yet he had no care. cum illi oves
    à Deo fuerint
    Vers. 7. Hath she kept this] He meanes it was not missi. Haec
    unseasonably, but according to the occasion. That is expositio est
    said to be kept which is in safe custody, and Augustini.
    opportunely brought forth. The annointing of the bodies Tarnov. in
    was not a vaine ceremony, but rather a spirituall loc.
    symbole, because it did put the hope of resurrection
    before their eyes. He was annointed as one that was to
    Beza.
    be laid in the grave, Mary certainly was moved on the
    Diligenter
    sudden that she should do that by the guidance of the munere suo
    spirit which she had not before thought of. fungetur; vis
    haec est
    Vers. 9. Might see Lazarus] That they might behold a hujus
    wonderfull signe of the power of Christ in Lazarus. phraseos.
    Vide Exod.
    Vers. 13. Tooke branches of palme trees, and went 28. v. 35.
    forth to meet him] The palme trees among all people Quistorpius.
    were alwaies signs of victory, by which is signified that
    the people acknowledged Christ a Conquerour, who by Vide Bezam.
    his Passion and Resurrection should gloriously
    overcome death and the Devill, as also the Elect are Bring]
    said to carry palmes in their hands, Rev. 1.9. Effectually.
    Proverbium
    Hosanna] By this voice they witnessed that they
    fuit, Grex
    acknowledged Jesus Christ to be that Messiah
    unus, unus
    promised in times past to the Fathers, and from whom
    pastor. Vide
    Redemption and Salvation was to be hoped. For the
    locum
    118 Psalme (whence that acclamation was taken) was
    similem
    composed of the Messiah to this end, that all the Saints
    Ezec. 37.24.
    in their daily prayers might ardently desire his
    ubi typus est
    comming, and receive him with greatest reverence
    ejus rei,
    when he was given. He comes in the name of God who
    descriptio
    doth not rashly intrude himself, nor falsely usurpes
    ecclesiae
    honour, but beeing rightly called hath God the guide
    [...]ndique
    and author of his actions. See Mr Lightfoots Temple-
    colligendae
    Service, c. 16. Sect. 2.
    sub capite
    Christo.
    Vers. 15. Sitting on an Asses Colt] It is true that Christ
    Grotius.
    rode upon an Asse which was led together with his
    Dam, and the words of the Prophet agree, it being a
    frequent repetition among the Hebrews, which Polyc. Lyser.

    expresse the same thing twice in divers words, upon an


    Asse, and the Fole of an Asse. Our Evangelist, which Id est, in
    studies brevity, omitting the former member, only sacris illis
    reherseth the latter; Mat. 21.5. saith, Christ sat upon an literis quae
    Asse, and a Colt; the other two Evangelists, Mark 11.7. vobis
    Luk. 19.35. and John here, make mention only of the praescribunt
    Colt brought and sate on. He rode upon them both quid credere
    successively and by turns say Tolet and others, which & facere
    opinion they think, Zac. 9.9. and Mat. 21.5. doth favour. debeatis, &
    proìnde non
    Verse. 19. The world is gone after him] That is, men of male legis
    all kinds promiscuously. nomine
    appellantur,
    Vers. 22. Philip and told Andrew Jesus] Two together. id est
    Thorah, que
    Vers. 23. The houre is come that the Son of man
    significatur
    should be glorified] Many expound this of death,
    quicquid
    because by that Christs glory was illustrated, therefore
    hominem
    Christ according to them saith, that now the time of his
    dirigit. Sic
    death draws neere. But I rather refer it to the publishing
    infra 15.26. 1
    of the Gospell, as if he had said, that the knowledge of
    Cor. 14.21.
    him will be shortly spread through all the coasts of the
    Sed & in ipsa
    world.
    Mosis lege

    Ver. 25. He that loveth his life] [...] is here used of non quidem

    excessive and preposterous love, he that so loves his exstant

    life, that out of a desire to save it he denieth mee and verba, sed

    my Gospell; so this Greeke word is used, Mat. 10.37. sensus idem,

    The Syriack hath a word here that signifieth to love cum judices

    vehemently. Dij vocantur.


    Grotius.
    Vers. 27. My soule troubled] [...] signifies a
    [Page]
    vehement commotion and perturbation, as Hoc est, non
    Herods mind was troubled when he heard that a new potest reijci,
    King was borne, Mat. 2.3. And the Disciples when they negari, infrin‐
    thought a Spirit was present, so that they cried out for gi, averti aut
    feare, Mat. 14.26. And Zachary at the sudden sight of irrita fieri.
    the Angell, Luk. 1.12. and it is a metaphor drawn from Polyc. Lys.
    the commotion of the water.
    Polyc. Lyser.
    Vers. 29. Said that it thundred] Because (as Jansenius
    Polyc. Lyser.
    well commenteth upon the place) some were so
    amazed, that though they heard a sound, yet they
    Polyc. Lyser.
    understood not what it was, and therefore they said
    Vide Grotium.
    that it thundred, but others heard it more distinctly and
    understood it, and therefore they said that an Angell
    Calvin.
    had spoken.

    Vers. 32. And I, if I be lifted up from the earth, will draw Distulit
    all men unto me] There is a double lifting up of Christ, 1 sonare ut
    Ignominious, on the Crosse, Quistorpius interprets it of posset resus‐
    this out of the 33. verse, then men fled from him. 2. citare. Aug.
    Glorious in the Gospell preacht, then he draws
    [Page]
    men to him, therefore others expound it of that An artificiall
    lifting up. I assent to Chrysostome who saith, that day. Simplex
    Christ used an universall particle, because the Church sensus est,
    was to be gathered both of Jews and Gentiles, John loquitur
    16.16. Christus
    parabolicè &
    Vers. 36. While ye have light beleeve in the light, that vult dicere.
    ye may be the Children of the light] The Gospell is a Quemadmod
    light, 2 Pet. 1.19. 2 Cor. 4.4.6. It resembleth it First, in um Coelestis
    its properties. It is 1. Pure, and remaines uncorrupt meus pater
    though it shine on dunghills. 2. Very necessary. 3 Pro‐ cuilibet diei in
    fitable and usefull to worke and walk by. 4. Pleasant, principio
    brings glad tidings. Secondly, In the effects: 1. Expells creationis
    darknesse, so this ignorance, errour, sin. 2. Makes duodecim
    discoveries where it comes. 3. Quickens, the Sun attribuit
    brings heate as well as light. horat, uni
    longiores
    Ver. 41. When he saw his gllory] In that vision, Esay alteri
    6.1, 2, 3. breviores, &
    quicunque in
    Ver. 49. What I should say, and what I should speake]
    ejusmodi die
    Between saying and speaking (saith à Lapide) there is
    this difference, that to say is to teach and publish a ambulat, dum
    thing gravely, to speake is familiarly to utter a thing. Sol adhuc
    lucet, non
    offendit, quia
    videt quo
    ambulet &
    ubi versetur:
    Sic idem
    Coelestis
    meus Pater
    cuivis homini
    suum diem
    vitae, & in eo
    12. horas
    sive breves
    sive longas
    assignavit, &
    dum ille dìes
    durat, non
    metuat quod
    quicquam
    adversi ipsi
    citra Dei
    voluntatem
    accidere
    possit. Sed
    elapsis illis
    horis, &
    quando nox
    ingruit, tum
    non amplius
    mundo
    fidendum,
    quia pericula
    simul

    CHAP. XIII. [...]ncidere


    possunt.

    Verse 1. BEfore the feast of the Passeover] The other Polyc. Lyser.

    three Evangelists say, Christ celebrated the Passeover,


    and instituted the Eucharist in the first day of Vox despera‐

    unleavened bread in which the Jews killed the Pascall tionis est.

    Lambe. Therefore this here is to be understood, that he Calv.

    did it in the 14. day at the evening which preceded the


    Feast of the Passeover, which was the fifteenth day. The same of
    his death
    Vers. 3. And went to God] A Deo exivit, non eum might easily
    deserens: & ad Deum vadit, non nos derelinquens. come to
    Bernard. He came from God not leaving him: and he Jerusalem.
    goeth to God, not leaving us.
    Ego sum
    Vers. 4. Laid aside his garments] Only his upper resurrectio &
    garment not his cloake, for the Orientall people used vita, non
    long garments. formalis, sed
    causalis,
    Vers. 5. Began to wash the Disciples feet] He chose to
    quasi diceret,
    wash their feet rather than their head, that he might
    ego sum qui
    have the opportunity of a more humble posture, and a
    resuscito,
    more apt signification of his Charity. This washing of
    ego qui vitam
    their feet which was an accustomed civility and
    praebeo.
    intertainment of honoured strangers at the begining of
    Cornel. à
    their meale, Christ deferred to the end of the Paschall
    Lap.
    Supper, that it might be preparatory to the second,
    Fundamentu
    which he intended should be festivall to all the world. If
    m realis
    he had washed Judas he had washed a Blackamore.
    consolationis.
    Calvin saith, he did wash him and shewed his patience
    Polan. The
    therein.
    wicked shall

    Vers. 6. Lord, dost thou wash my feet] Oratio est rise, yet not

    abominantis rem absurdam & indignam. It is the to life, but


    speech of one abominating it as a thing absurd and because he
    unworthy. speakes of
    godly
    Vers. 7. Thou knowest not] That is, thou knowest not Lazarus he
    what moves me to do this, for his eye taught him what joyneth these
    he did. two.

    But thou shalt know hereafter] That is, in due time this
    Solent
    shall be interpreted to thee, and thou shalt know the
    lachrymae
    reason why I did this.
    lachrymis
    excitari
    Vers. 8. If I wash thee not, thou hast no part with me]
    presertim
    The word wash signifieth a free pardon of sins and
    apud animos
    newness of life. Calvin. Christ washeth us when he
    misericordes.
    blots away our sins by the expiation of his Sacrifice that
    Grotius. Vide
    they come not into the judgement of God, also when he
    Dilher. Eclog.
    abolisheth the wicked and vitious desires of the flesh
    Sac. Dictum
    by his Spirit.
    9.
    Vers. 10. Needeth not save to wash his feet] Our
    Saviour here alludes to the customable washing of the Impropriè ve‐
    feet which the Jews used before Supper, especially hemens illa
    after travell. commotio,
    qua animus
    Our Saviour refuteth Peter from the common custome Christi
    of the Jews, as Casaubone observeth, those that are commotus
    washed in the bath when they go out of the bath into fuit,
    their bed need no washing but of their feet. nominatur
    perturbatio:
    His feet] His affections say some, rather the quo nomine
    defilements he contracts by his daily walking. The viz. excessus
    reliques of corruption must be purged away by little and affectuum
    little; an allusion to the Easterne Countries which went notatur: qui in
    in Sandales and defiled their feet; they must repent Christo nullus
    every day. fuit; Verè
    But is cleane every whit] The faithfull are cleane, not quidem
    that they are wholy pure so that no blot sticks in them, affectibus
    but because in their chiefe part they are cleane. Calvin. humanis
    commotus
    Vers. 14. If I then your Lord and Master have washed fuit animus
    your feet, ye ought also to wash one anothers feet] Christi, sed
    Now he opens the reason of his deed, viz. that he who sine [...], ut si
    is the Master and Lord of all delivered an example aqua limpida
    which all godly men may follow, lest any thinke much to in puro vitro
    performe an office though meane for his Brethren. inclusa
    agitetur ac
    Vers. 14. Have washed your feet] Argumentum à majori moveatur.
    ad minus. Piscat in loc.

    Vers. 18. To lift up the heele) Metaphorically signifieth,


    See Luke
    under a pretence of friendship, treacherously to
    19.41. and
    deceive one.
    22.44.
    Vers. 23. Now there was leaning on Jesus bosome one
    of his Disciples] They did not sit as we at the Table, but Calvin.
    putting off their shoes, and leaning upon pillows,
    [Page]
    did lye upon beds. Gerh. Harm.

    W [...]om Jesus loved] More than others. Nomen


    Caiphae
    Vers. 27. After the sop] Austen falsely thought, that this
    fignificat vo‐
    sop was a sign of Christs body, since it was reached
    mentem ore
    when they were not at supper.
    vel
    vomentem
    That thou dost, do quickly] Vox est detestantis. Calvin.
    statutum à
    Vers. 33. Little Children] Note here the tenderness of Kaah vel Ko
    Christs affection and love toward his faithfull and vomuit, &
    Apostles, for he doth not say Children, but little Peh os,
    Children, and because the Apostles were little in the sermo, &
    specialius
    faith and love of Christ, for they received the fulness of statutum.
    it from the Holy Ghost in the day of Pentecost. Num. 14. v.
    41. quae
    Vers. 34. A new Commandement I give unto you, that etymologia
    ye love one another, &c.] Those that are going away non malè
    are wont to command their Inferiours. Love is new, huic Pontifici
    because 1. Renewed in the Gospell, Christs Example, congruìt, quia
    and his last Will and Testament. 2. Excellent, so new, fastu at
    as Mat. 9.17. Rev. 5.9. Maldonate resolveth it to be an ambitione
    Hebraisme, in which language new, rare, and most ebrius
    excellent are synonima's; A new name, Apoc. 2. A crudam ac
    most honourable name; a new song Ps. 69. A most crudelem
    excellent song; New wine; Mat. 26.29. The best wine, sententiam
    so a new Command, that is a rare, choice, speciall, contra
    remarkable one, one above all others. Maldonate Christum
    varies little from Calvin. New] As it were a Law newly evomuit. Isay.
    enacted, not continually practised. Calvin. So called, 8.7.
    saith Austen, from the effect, because it renews us,
    because it ought alwaies to be fresh in our mind and Calvin.
    memory.
    Non erat sim‐
    As I loved you] Calls both for the manner and measure
    plex liquor ex
    of our love, both intensivè, and extensivè: 1. Intensivè,
    nardo
    as our Saviours was, 1 John 3.16. 2. Entensive, Rom.
    elicitus, sed
    5.8. See Mat. 5.44.
    varia erat
    confectio ex
    As] Is not a note of Equality here, but of similitude, as
    rebus
    Christ loved us freely, Iohn 15.16. greatly, Ibid. verse
    odoriferis,
    13. and constantly, Iohn 13.1. so should we love our
    itaque non
    Neighbour.
    mirum est
    odore
    perfusam
    fuisse totam
    domum.

    CHAP. XIIII. Calvinus.

    Verse 1. LEt not your heart be troubled] For my Vide Piscat.

    departure. It signifies such a trouble as is in water


    when the mud is stirred up, or when the waves and Calvin.
    surges are raised by some tempest or storme, such a
    trouble as is in an Armie when the Souldiers are Tanquam lae‐
    disranked and routed, or disordered. titiae & festi‐
    vitatis insigne
    Ye beleeve in God, beleeve also in me] That is, as ye quum novum
    beleeve in God the Father, so beleeve also in me: ye Regem
    beleeve that God the Father is able to provide for you, exciperent.
    beleeve in me that I am able to satisfie for you.
    Serva vel sal‐
    Vers. 2. In my Fathers house] He calls Heaven, which vum fac
    is the kingdom of glory and eternall blessednesse, the
    obsecro.
    house of his Father, to which Christ by his dea [...]h
    Calvin.
    and passion contended; in it he saith there are
    many mansions, the word signifies a place of [Page]
    Singulari
    abiding, that he may shew the perpetuity of heavenly
    quodam jure
    felicity and blessednesse, opposed to the shortnesse of
    venisse in
    our pilgrimage in this world, Psal. 39.13. Heb. 13.14.
    nomine
    Domini
    Vers. 6. I am the way, the truth, and the life] These
    Christus dici‐
    words have each their article in the Greeke; the way
    tur, quia per
    wherein, the truth whereby, the life whereunto we
    eum non ex
    walke; or the only true way leading unto life; the way
    parte (ut
    without errour, the truth without falshod, and the life
    antea per
    without death. Bernard. This word way notes the
    Prophetas)
    meanes unto a thing, and when he saies, I am the way,
    sed in
    it is as if he should say, Looke what ever meanes you
    solidum Deus
    do use in order to heaven, all those meanes have their
    se patefecit.
    vertue, power and efficacy from me. Truth lies between
    way and life, as if the way to life were through truth.
    Calvin.
    The life, I, even I am he which gives life unto all your
    motions and actions for heaven, all grace is from
    Vide Waltheri
    Christ.
    harmoniam

    Vers. 10. I am in the Father] Vt in origine & principio, as Biblicam in

    in the originall and principle, and the Father in mee] Vt Matth. 21.5.

    in charactere & imagine, as in the character and image. Vectus autem


    est Christus
    Vers. 12. Hee that beleeveth on mee, the works that I asinâ prius,
    doe shall he do also, and greater workes then these quia Judaico
    shall he doe] It was a promise made unto the whole populo legem
    Church, neither peculiar to the Apostles, nor common imposuit
    to every Christian. Greater workes then these he prior, deinde
    should doe] for matter, as Peter, Act. 2. converted pullo sessoris
    3000. not for manner, because he did them not in his inexperto,
    own name. quia
    Gentilium
    It is meant of the conversion of the world by the populum
    Apostles. 2. Of other miracles, Act. 5.15. posterius sibi
    associavit. Id
    Vers. 16. Comforter] Or Advocate, one that pleadeth ibid.
    the cause of another, and him a guilty person.
    Est
    Vers. 18. Not leave you comfortlesse] Or as Orphanes
    Hyperbole,
    and Fatherlesse children.
    quasi diceret,
    Vers. 19. Because I live, ye shall live also] Some plurimi
    expound this of the life of nature, but he speakes of a abeunt à
    life peculiar to his Disciples, purchased by his death, nobis,
    accompanied with vision, which depends on the life of creduntque in
    Christ, therefore it is meant of a Spirituall life; he gives Iesum.
    it, continues it, augments it, manifests it. Cornel à Lap.

    Calvin.
    Vers. 20. At that day ye shall know that I am in the
    Chap. 11.33.
    Father] They knew it before, hee speaks of a more
    a vehement
    glorious and spirituall discovery.
    affection is
    exprest by
    You in mee and I in you] We are said to be in him,
    this word.
    because being ingraffed into his body, we are made
    partakers of his righteousnesse and all his goodnesse;
    he is said to be in us, because he cleerly demonstrates Quia vox

    by the efficacie of his Spirit that hee is the authour and haec

    cause of life to us. maxima,


    crassissima
    Vers. 21. He that hath my commandements] To have & re‐
    the commandements, signifies to be rightly instructed in sonantissima
    them, to keepe himselfe and frame his life according to erat instar to‐
    their rule. nitrui. Fortè
    etiam quia
    Vers. 26. In my name] That is, the Father sendeth the confusè non
    Spirit through the Son, both as Mediatour and as an articulatè
    Intercessour. All things] that are necessary unto vocem
    salvation for you to know and to be perswaded of. excipiebant,
    uti excipitur
    These words were spoken to the Apostles onely, but sonus
    not of them onely, Esay 54.13. And our Saviour citing confusus
    this place, Iohn 16.45. delivereth the promise in tonitrui.
    generall termes. Cornel à Lap.

    Vers. 27. Peace I leave with you] As bonum


    Vide Piscat.
    haereditarium. my peace] The peace which I have
    purchased and paid deere for, or mine for kind; [Page]
    Calvin.
    the same tranquility from righteousnesse
    imputed which I have; it is his also to give; men wish
    the peace of God or Christ, he gives it. So the law
    Exodus 12.
    Not as the world giveth] Plainely distinguishing his prescribes.
    peace from the worlds, both in the gift and manner of
    giving.
    Calvin.

    Vers. 28. My Father is greater than I] The Arrians


    objected this place to prove Christ a secondary God. Dr. Taylor. of

    The Orthodox Fathers said this ought to be referred to the life and

    his humane nature; but Calvin dislikes this answer. Hic dea [...]h of

    (inquit ille) nec de humana Christi natura, neque de Christ. Upon

    aeterna ejus divinitate sermo habetur, sed pro infirmitati consideration

    [...] nostrae captu se medium inter nos & Deum of this great

    constituit. Calv. example,


    Guericus a
    Vers. 30. The Prince of this world] The Devill is called good man
    the Prince of the world, not simply, but as it is cryed out,
    corrupted; the Prince of this world saith the Text, that is, Thou hast o‐
    which now lies in malice and hostility against the Son of vercome O
    God. See 2 Cor. 4.4. Lord, thou
    hast
    Hath nothing in mee] That is, either nihil sui no sin in overcome my
    mee, or nihil juris no authority over mee. pride, this
    example hath
    mastered
    mee.
    Quomodo
    non
    humiliabitur
    homo sub
    tam humili
    Deo?
    Bernard.

    Calvin.

    Causaub.
    exercit. 16.
    ad Annal.

    CHAP. XV. Bar.

    [Page]
    Vers. 1. I Am the true vine] Greeke that Vine, Cartw. on

    that true one. Christs seemes to have begun this Rhem. T

    Sermon upon occasion of seeing some vine as he [...]st. Sentio

    passed in the City, for he was wont to take occasions cum

    from earthly objects, to teach them spirituall things. eruditissimo

    Piscat. Iansenio alle‐


    goriam eam
    Vers. 2. Every branch in mee that beareth not fruit] He esse ex usu
    speakes of a withered branch, that hath no life; they communi
    are called the branches and members of Christ in a vitae
    generall or equivocall sence; because they professe depromptam,
    the faith of Christ, and are numbred among the quare dictum
    members of the Church. secundum
    literam de ijs
    Vers. 5. The same bringeth forth much fruit] Both the intelligendum
    Syriacke and Greeke take speciall notice of this; it is qui corpus
    added emphatically; Christ points at such a one as totum balneo
    abides in him, as John Baptist at Christ. Psal. 52.7. lavarunt; sed
    Such a one will bee fruitfull in unfruitfull times. 2. postea
    Comprehensively, it comprehends all true Christians as egressie
    well as the Apostles, he changeth the second person balneo dum
    into the third, See v. 4. 3. Exclusively, the same and accedunt ad
    onely hee. lectum
    convivale
    Bringeth forth much fruit] viz. By that life and sap of
    pedes
    grace which he receiveth of mee; fruits of many kindes,
    macularunt,
    groweth is universall. 2 Pet. 1.5. 2. For degrees and ac secundum
    quantity. 1 Phil. 11. anagogen
    omnino lotio
    Without mee] Or separate from mee. See Cameron.
    totius
    Piscat.
    corporis de
    Yee can do nothing] It is more emphaticall in the baptismo
    originall, two negatives, cannot doe nothing, not no accipienda,
    great thing, but nothing at all. August. against Pelagius. pedum vero
    Neither facere nor perficere as some of the Latines. ablutio de
    affectuum
    Vers. 6. He is cast forth as a branch] There are two purgatione &
    chiefe ejections, Ab interiori sanctorum communíone, ejus quem
    per separationem spiritualem. 2. Ab exteriori Theologi
    communione, per publicam Apostasiam. First, from the nominant
    internall communion of the Saints, by a Spirituall fomitem
    separation, Secondly, from an externall communion, by peccati,
    apostasie. etiam in
    electis post
    Vers. 7. Ye shall aske what ye will] Meaning with a will peccatum
    ruled by the word of God and ordered according to remanentem.
    Gods will. Calvin.

    All things that I have heard of my Father I have made


    Calvin.
    knowne unto you] As if he had said, I will communicate
    and impart my secrets unto you, as one friend doth
    Calvin. See
    unto another, as farre as shall be fit for you to know.
    Mr Lightfoots
    Vers. 20. If they have kept my saying, they will keepe Temple-
    yours also.] Service. c.
    13.
    Vers. 22. They had not had sinne] The sin of contempt
    of mee and my doctrine, their sin had been nothing in Calvin.
    comparison of that now it is, or they had had some
    cloake and colour for their sinne, as in the next words. Not new] Ab‐
    Vide Piscat. solutely. Iohn
    2.7. The Law
    But now they have no cloake for their sin] That is, no
    it selfe
    colour of plea, nothing to pretend by way of excuse.
    requires the
    The Greek word [...] which is also used, 1 Thes. 2.5.
    duty, John
    signifieth a faire shew, pretence, or colour, which we
    3.11. But
    use to call a cloake; Thereby intimating that usually new in the
    man hath a cloake for his sinnes. manner;
    before we
    Vers. 26. Which proceedeth from the Father] Which were to love
    very word Iohn useth of the two edged sword our
    proceeding out of the mouth of Christ, Rev. 1.15. Neighbour as
    our selves,
    now as Christ
    loved us; he
    would have it
    alwayes
    fresh in our
    thoughts.
    See 1 Iohn
    3.8.
    Iohannes, 1
    Ep. 2.7. &
    2.6.
    Praeceptum
    hoc vetus &
    ab initio
    datum eum
    ait, initium
    Evangelij &
    Christianismi
    intelligit.
    Hieronymus
    Commentario
    ad epistolam
    Johannis,
    Iohannes
    Apostolus à
    fratribus
    admonitus,
    cur semper

    CHAP. XVI. inculcaret


    dicens: Filioli

    Vers. 2. THey shall put you out of the Synagogues] Of diligite

    the manifold significations of Synagogues, their use, alterutrum:

    originall and antiquity, see Tolet on this place, and my respondit,

    Annotations on Matth. 4.23. and 6.2. and on Luke 7.5. quia


    praeceptum
    Vers. 7. It is expedient for you, that I go away] Domini est, &
    Expedient, to seale and secure our full and finall si solum fiat,
    redemption unto us, and expedient, to prepare a place sufficit.
    for us. Grotius.

    Vers. 16. The comforter will not come] John 14.16. This [...] maneo.
    Greek word is attributed to Christ, 1 Iohn 2.1.
    [Page]
    Paulus
    Vers. 8. Reprove the world] Or convince. Austin takes
    Tarnovius in
    the word pro reprehendere, Chrysostome and Cyrill,
    loc. Vide
    pro convincere; the last is the better, reprove by
    Bezam. The
    preaching. Act. 2.
    word
    mansions in
    The Greek word more properly signifieth to convince
    the Originall,
    than reprove, to reprove is onely to discover a fault; to
    and our
    convince is to take away all reasons that can bee
    language,
    alleged for it.
    signifies a
    The Spirits convictions are never single, Satans voyce Remaining,
    is to cry sin, sin, the voice of the Spirit is to cry grace and denotes
    and the righteousnesse of Christ onely. Convincing is a the perpetui
    cleare and infallible demonstration which takes away all [...]y, the
    the cavils of the soule, when one shews a thing to be everlastingne
    impossibly otherwise than he represents it. sse of that
    State. Dr.
    There is a twofold conviction of sin. 1. Rationall, when Donne on
    a mans reason is non-plust, and he cannot deny the this Text.
    truth of it. 2. Spirituall, when a mans heart stoopes
    under it, and he takes the shame to himselfe. Hoc est, per
    me venitur,
    ad me
    Of sinne] It discovers 1. the nature and filthinesse of pervenitur, in
    sin, shews the contrariety of it to the holy will and pure me
    permanetur.
    nature of God 2. the danger of it, that thou art under the Augustinus
    undoing power of sin, as long as thou art short of faith de doctrina
    Christiana.
    in Christ. John 3. ult.
    Viain exem‐
    plo, veritas in
    Vers. 10. Of righteousnesse] That is, 1. Of the promisso,
    sufficiency of Christs righteousnesse. 1 Iohn 1.7. 2. Of vita in
    praemio Bet
    the possibility of it, that his righteousnesse shall be [...].
    effectuall to all purposes for us; because he goes to the Ingrediamur
    Father, and we shall see him no more, therefore God is hanc viam,
    teneamus
    fully satisfied. 1 Tim. 1.16. veritatem,
    vitam
    Vers. 11. Of judgment] That Christ hath erected a sequamur.
    judicatory in the conscience. Oracles are ceased, Ambrose.

    Satan in part is cast down. 2. Makes men submit to his


    judgement, Matth. 12.20. Observe the method of this Calvin.

    conviction. 1. Of sin, to cure the presumption which is Austen.

    in men, and bring us to a selfe-despaire. 2. Of Chrysost.

    righteousnesse, to prevent despaire in the mercies of


    God, when our presumption is cured. 3. Of judgement Dike. Majora

    and sanctification, to prevent that loosenesse we non quo ad

    should else fall into; we are convinced of sin by the originem &

    Law, of righteousnesse by the promises of the Gospell, dignitatem,

    of judgement by the Evangelicall commands. sed majora


    numero usu
    Vers. 13. He shall guide you into all truth] Guide] By atque fructu.
    inward motions, moving and perswading. 2. Changing
    the mind and will. 3. Kindling the affections. Guide you, [...] Vox
    As a man is led by the hand into a place, for we are not Graeca
    onely blind but lame too; shall lead you into the practise frequens
    of them. That promise was directly and primarily made apud Iudaeos
    to the Apostles. All truth] Not simply all, but all in versione
    necessary and saving truths; to be led into all truths, is Chaldaea &
    to know and beleeve them. Leade them into all truth] apud
    That is, reveale Gods will unto them, and assure their Thalmudicos,
    hearts, that the same is true. non pro
    consolatore,
    He shall not speake of himselfe] Hence the Arrians sed pro eo
    blasphemously inferred (as Jerome witnesseth) that the qui causam
    Holy Ghost was inferiour to the Father and Son, they agit alterius,
    said the Father onely was true God, our Saviour a & quidem rei.
    creature, and the Holy Ghost a servant of both. Christ Grotius.
    speaks of the Holy Ghost as some Messenger and
    Embassadour whose fidelity is seen in saying nothing See Dr. Ray‐
    himselfe, but onely in relating that he hath in charge. nolds of the
    life of Christ.
    Vers. 16. Shall not see mee] When he lyes in the
    p. 481.
    grave, Theoph. Caiet. Rupertus. Shall see mee] In
    heaven Aug. not see him at his ascention, but at
    Calvin.
    judgement. Beda.

    Vers. 20. Weepe and lament] [...] you would be Teach and

    inwardly dejected, [...] and outwardly declare it. These bring to your

    words are not onely meant of his Disciples, but of all remembranc

    beleevers, who upon consideration of the sins, and e] or warne

    their spirituall want of Christ, do mourne and lament. you, we are


    taught about
    But your sorrow shall be turned into joy] If Christ had those things
    onely promised that their sorrow should he mitigated or wee knew
    shortly ended, it had been a great comfort, but this mi‐ not, and
    nistreth abundant consolation. warned about
    those things
    Vers. 23. Whatsoever ye shall aske] Non quaecunque we have
    whatsoever onely, but quotcunque too, how many forgotten.
    things soever; The Greeke word is pregnant, may
    meane both, doth meane both.
    Vers. 33. Be of good cheere] The word signifies [Page]
    Mundus dat
    boldnesse, implying that our confidence in God causeth
    pacem ut
    holdnesse and courage.
    amoliatur res
    adversat
    carni,
    Christus non
    ita dat
    pacem, sed
    pax Christi
    tum demum
    viget cum
    rebus
    secundum
    carnem
    advers [...]s
    non pre‐
    mimur modo
    sed
    opprimimur;
    conferatur
    cum hoc loco
    C. ad Philip.
    & res erit
    manifesta.
    Cameron de
    ecclesia.

    Graecè est
    geminus
    articulus [...],
    Id est, illa
    vitis illa vera.
    Syrus: Ego
    sum vitis illa

    CHAP. XVII. veritatis.


    Cornel. à

    THis Chapter is an Epitome of that intercession which Lap.

    Christs makes in heaven for his people, for though the


    prayer here was in the time of his humiliation; yet the Cyrill. Theo‐

    matter of it belongs to his State of glory. phylact. Id


    est qui vi‐
    Vers. 3. This is life eternall] By eternall life understand detur esse in
    grace by a metonymie of the effect, quia vitam efficit. me, quum
    Piscat. It workes life, quia radix & origo vitae, because tamen revera
    it is the roote and originall of our life. Cyrill. Gustus non sit,
    vitae aeternae, the tast of eternall life. Brentius. quippe
    alioqui ferret
    That they might know] That is, beleeve in. fractum.
    Piscat.
    Thee the onely true God] Hence the Arrians inferred
    that the Son was not true God, and the Macedonians,
    [...] Vulg. &
    that the Holy Ghost was not true God. The exclusive
    Erasm. sine
    word only here doth not exclude the Son and the Holy
    me. Beza
    Ghost, but Idoles and false Gods. See Rom. 9.5.
    Seorsim à
    me.
    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 Omnia inter

    those whom hereafter he should give unto him. v. 20. amicos com‐

    And that with exclusion from the world, as here, and for munia.

    their sakes he sanctified himselfe. v. 19. Which [Page]


    in like manner is to be understood with exclusion Ferus de ob‐

    of the world. Now by sanctifying himselfe, is understood servatione

    the offering up of himselfe upon the Crosse, by the non

    unanimous consent of all the Fathers whom Marlorate obsequiosa

    had read, as himselfe professeth in his commentaries sed insidiosa

    on that passage in Iohn. And he had seen very many interpretatur.

    as there he signifieth, viz. Chrysostome, Cyrill, Si me in


    Augustine, Leontius, Beda, Theophylact, Euthymius, verbis meis
    Rupertus. insidiose
    observarunt,
    Vers. 10. All mine] All that I make intercession for, and & vobis
    am to redeeme, that are to have benefit by mee, are pariter
    thine] Thine elect and chosen people, and thine are laqueos
    mine] All thine elect shall have benefit by mee, and, I ponent.
    am glorified in them] The glory and honour that I have Gatak. de
    in the world, is in and by them, and them onely. Nov.
    Instrument.
    Vers. 11. That they may be one as we are] The unity of Styli
    the will is common to all v. 20.21. dissertat. c.
    17.
    Vers. 13. These things I speake in the world, that they
    might have my joy fulfilled in themselves] That is, I
    Reinolds on
    have made this prayer in the world, and left a record
    110. Ps. p.
    and pattern of it in the Church, that they feeling the
    136. And for
    same heavenly desires kindled in their owne hearts,
    v. 10. see
    may be comforted in the workings of that Spirit of
    him ib. p. 30.
    prayer in them, which testifieth to their soules the
    and for 21. v.
    quality of that intercession which I shall make for them
    ib. p. 50.
    in heaven. Dr. Reynolds on 110. Psal. 4. p. 437. See
    him ibid on verses 5, 6. p. 491.
    The word in
    Vers. 19. I sanctifie my selfe] In this Chapter where he the Originall
    refused to pray for all, hee professeth that he sanctified signifies the
    himselfe for their sakes for whom he prayed; now this refuting of an
    sanctifying of himselfe was unto his death and passion opinion that
    by the unanimous consent of all the Fathers, as men had
    Maldonate acknowledgeth; therefore Christ died not for before
    all and every man. drunke in and
    were
    possessed
    of. Vide
    Bezam in v.

    CHAP. XVIII. 8.

    Vers. 1. WHere was a Garden, into which he entred Verbum

    and his Disciples] Peccatum in horto primùm Graecum [...]

    admissum, in horto coepit expiari. Brugensis. Sin being quod latine

    committed first in the garden, began to be expiated in a est arguo, est

    garden. convincere
    alterum
    Vers. 2. For Iesus of times resorted thither with his contraria
    Disciples] Christ was wont alwayes to seek solitary opinantem,
    places to pray in. These festivall dayes he was alwayes quod Paulus
    wont to continue there in the night, Luke 21.37. and optimè
    22.39. Christ by this deed did shew that he shunned ostendit Tit.
    not his enemies, but made choice of fit place and time 1.9. arguere
    for the executing of his Fathers and his owne purpose. mùndum de
    He chose rather to be taken in the place of prayer than peccato, est
    of supper, and in the night, that the feare of his mundum o‐
    enemies might be shewd who durst not take him in the pinantem se
    day time. à peccato
    immunem
    Vers. 14. It was expedient that one man should die for convincere &
    the people] He meant, it was better that Christ being ostendere
    but one should die, than that the whole people (whose esse in
    destruction he thought unavoidable, if Christ were peccato,
    suffered to live) should perish and come to nothing. It secundo
    was the will of God for the honour of the Priesthood, convincere
    that hee should utter that he meant ill, in such words as est alterum
    might have a good sense, though not meant nor in‐ opinantem
    tended by him, wherefore he is said to have contraria ita
    prophesied. adstringere
    ut non
    Vers. 15. And so did another Disciple, that Disciple was habeat quod
    knowne unto the High Priest] Some thinke this was rationabiliter
    John, who perhaps might serve the High Priest with respondeat,
    fish, but because after three yeares conversation in the nec quo
    Schoole of Christ, familiarity with the High Priest suam tueatur
    Christs sworne enemie would be no good signe, and opinionem,
    because John could not without imminent danger enter nec quo se
    into the High Priests hall, therefore Austen and the defendat.
    ordinary glosse say rightly, who that Disciple was, Toletus. in
    because it is here concealed, it should not bee rashly loc.
    determined. Grotius thinks it was not John, because he Evidentibus
    being a Galilean would have been questioned by those argumentis
    that stood by as well as Peter, nor any of the twelve, ac
    but rather him in whose house Christ supped, for that probationibus
    Matthew 26.18. Brugensis likewise thinks it was not Jo docebit, ita ut
    [...]n, because he was familiarly knowne to the High tergiversari
    Priest, nor any publique and open Disciple of Christ, non possit,
    but a secret one, as there were many then. Some ita ut nihil
    thinke (saith he) that it was some honorable Citizen of habeant
    Ierusalem: what if it was hee at whose house Jesus quod
    supped, for he was rich and magnificent, Mar. 14.15. praetexant.
    and also a secret Disciple of Christ, Mat. 26.18. Sic accipitur
    arguendi
    Vers. 31. It is not lawfull for us to put any man to death] verbum etiam
    The Jewes (say some) spake only of a certaine kinde supra, 8. v.
    of punishment, viz. as crucifying, with which they would 46. & alibi.
    have Christ sufferfor the greater ignominie. But this Lucas
    seemes not probable that the Jewes were so solicitous Brugensis.
    of crucifying Christ rather than of punishing him
    any other way, when wee reade that they would [Page] Because if
    sometimes have throwne him downe headlong, and any part of
    sometimes have stoned him. Therefore their opinion righte‐
    seemes to be most probable who understand these ousnesse
    words of the Jewes, not as spoken simply and had been to
    absolutely, but with the respect had of the time, viz. For be fulfilled,
    the feast of the passeover which was then kept, that it Christ should
    was not lawfull for them to put any to death, see vers. have been
    28. So Bellarmine saith many of the fathers interpret still in the
    those words. Those things which follow favour this grave, and
    exposition. That the saying of Jesus might be fulfilled] not gone to
    Beza saith, the cause why the Jewes expressely heaven, his
    required that Christ should be crucified, was not onely going thither
    because this was a most bitter and shamefull death; argues all is
    but because this punishment was appointed by the done. Of
    lawes of the Romans for the authors of sedition. See inherent
    Acts 6.12. and 7.58. and 24.6, 7. against this righteous‐
    exposition. nesse which
    is imperfect,
    Vers. 38. Pilate saith unto him, What is truth? And Matth. 22.26.
    when he had said this, hee went out againe unto the Sanctification
    Jewes, and saith unto them, I finde in him no fault at . so Matth.
    all] Pilate speakes roughly to Christ, but well of him to 12.18.
    the people; he used foure meanes to deliver him, First, because the
    Loquendo, by speaking for him, when al the world was Devils power
    silent. Secondly, mittendo, by sending Christ to Herod. and sins
    Thirdly, jungendo, by joyning Christ & Barrabas strength to
    together, thinking they would rather have chose Christ them is
    than such a vile fellow. Fourthly, flagellando, by subdued.
    whipping of Christ. Two things made him condemne
    him. 1 The importunity of the Jewes, Crucifie him, [...], id est,
    crucifie him, and his willingnesse to content them, ducet recta
    Marke 15.15 2 The feare of losing Caesars favour, Iohn via ad verita‐
    19.13. tem quasi
    dux viae.
    Vers. 39. But ye have a custome, that I should release
    Vide
    unto you one at the Passeover] Some say they used
    Cameronis
    this custome in remembrance of Jonathans deliverance
    Myroth.
    by the people, others in remembrance of their
    Evang.
    deliverance out of Egypt; a third, not in relation to either
    of those, but in solemnity of the feast, at the Passeover
    Hieron. Dial.
    a malefactor was to bee set free, not an innocent
    adversus
    condemned.
    Luciferianos.
    Dicttum est
    [...] in‐
    telligendum
    autem [...].
    Est sermo
    dispensatoriu
    s. Iansen.

    Perkins.

    Dr. Taylor.

    Dr. Clerke.

    That is, the


    cause and
    beginning of
    life eternall.

    v. 4. See Dr.
    Reynolds,
    the life of
    Christ. p.
    420.

    [Page]
    Oravit & pro
    mundo, ut
    resipisceret &
    veniam
    acciperet
    peccatorum.

    CHAP. XIX. Luc. 23.34.


    Imo & mox ut

    Vers. 1. ANd scourged him] It was established by the credat 21.

    Romane Lawes, that he which was crucified should be Sed haec

    first beaten with rods. quae nunc


    orat, de pro‐
    Vers. 5. Behold the man] That is, if there be any mercy tectione
    yet in you looke on him, set him free. paterna, de
    spiritu, de
    Vers. 13. In a place that is called the pavement, but in concordiâ,
    the Hebrew, Gabbatha.] Within the Court of the Temple non nisi ad
    in a house called the Paved Chamber, because of the credentes
    curious cut stones it was paved with. See Piscator. pertinent.
    Grotius. Vide
    In Hebrew] That is Syriacke, that is the speech of the plura ibid.
    Jews. Grotius Vox est ejus linguae quae Christi
    tempore vernacula erat in Iudaea quae ideo Ebraica Vers. 12. [...]
    dicitur. distne [...]a
    [...]ura a [...],
    Vers. 14. About the sixt houre] Then began his hanging
    ita ut [...]
    on the Crosse say some, Mark. 15.25. saith, And it was
    referatur ad
    the the third houre, and they crucified him, & so Mat. &
    conservation
    Luke Cornel à Lap. allegeth seven interpretations for
    em in bono,
    the reconciling of these places, but approves of this
    [...] ad
    best: Christ is said to be crucified the third houre,
    praeservation
    because at that houre Pilate publikely assented to the
    em à malo,
    Jewes crying crucifie him, that he might avoyd the
    [...] ad media
    tumult of the people, whence he commanded him to be
    [...] ad finem:
    whipt, as fitting him for the Crosse; (for the guiltie
    qui enim ab
    persons that were to die were wont first to be whipt) yet
    exitio
    hoping by his cruel whipping to appease the Jewes, but
    praeservari
    when he saw them continuing in their clamour against
    debent, filios
    Iesus, at the sixth houre fitting on the tribunall, he
    oportet in
    delivered a judiciary and formall sentence against him
    that hee should be crucified. Luke and Matthew seeme vera Dei
    to favour this exposition. The best copies & Johns agnitione &
    owne autograph (which the Authour of the fide servari.
    Constantinopolitane Chronicle saith, was kept in the [...] ad Christi
    Church of the Ephesians to his time) have [...] hora fidelitatem,
    quasi tertia, about the third houre. Nonnus in his [...] ad ipsius
    paraphrase on this place also so renders it. diligentiam.
    Gerh. Her.
    Vers. 17. And he bearing his Crosse] Although this was
    the custome among the Romans, that malefactors Sanctifie
    should carry their Crosse to the place of punishment, here is not to
    Lipsius l. 2. de cruce c. 3. So that without doubt the two make holy,
    theeves Christs companions bore their Crosses, yet and purge
    Christ should have been spared. For since onely lustie from fi
    theeves were wont to be crucified, they were able to [...]thine
    carry such a burthen, but Christ being cruelly whipt and [...]se, but to
    hardly used otherwaies, sunke under the burthen. separate
    Brugensis. himselfe to
    all that worke
    In Hebrew Golgotha,] the Hebrew is Gulgoleth,
    hee
    wherefore the word is rather Syriack; this is often in the
    undertook.
    New Testament called the Hebrew tongue, because it
    was the vulgar tongue of the Jewes that were
    Dr. Twisse.
    Hebrewes. Acts 22.2. See 13. v.
    That is, he
    offered
    Vers. 20. Wrote a title and put it on the Crosse] Writ
    himselfe a
    faults over head to shew the equity of their proceeding.
    sacrifice as
    Euseb. hist. l. 5. c. 1.
    the place is
    Vers. 22. What I hav [...] written, I have written] I will not expounded
    alter it; and if man say quod scripsi scripsi, num Deus by Cyrill and
    quenquam scribis & delet? August. Doth God write any Chrysostome
    in his booke and blot him out againe? , or
    consecrated
    himselfe to
    Vers. 25. Now there stood by the Crosse of Iesus, his be a
    mother, and his mothers sister, Mary the wife of sacrifice.
    Cleophas, and Mary Magdalene.] Her standing Vide Bezam.
    declared her constancy and trust in God; we have the & Grotium.
    Virgin full of grace, Mary Cleophas the married full of Christ was
    cares, Magdalene the penitent, all neede to look on Priest, Altar
    Christ crucified. and Sacrifice,
    Sacrifice in
    Vers. 26. His mother and the Disciple standing by] his humane
    Stantem lego, flentem non lego, saith Ambrose of nature, Altar
    Christs mother, I reade of her standing, but not of her in the Divine,
    weeping. and Priest in
    both.
    Woman behold thy Son] Hee calls her woman and not
    Mother, not as unwilling to owne her for his Mother, but
    Grotius.
    either as fearing that such an owning her might have
    created her further trouble, or as shewing that being
    Impius & in‐
    ready to dye and returne to his Father in heaven, he
    gratus Iudas,
    was above earthly relations, and knew none after the
    qui Iesum eo
    flesh, no not his owne Mother.
    laco quaerit
    ut
    Vers. 27. From that houre that Disciple tooke her unto
    comprehend
    his owne home] Ioseph belike was now dead.
    at, quo, &
    Vers. 28. Our Saviour knowing that all things were now novit eum
    accomplished] Our Saviour was not yet dead or buried. orare, &
    didicit ab eo
    Some answer that all things necessary for our orare.
    Redemption were accomplished, because Christ had Brugensis.
    borne the wrath of his Father, but rather it may bee
    answered, that all other things which were to goe Dr. Field of
    before the death of our Saviour were accomplished, so the Church. l.
    that nothing remained but this tasting of Vineger. 5. c. 10.
    I thirst] Bleeding breeds thirsting, then was [Page]
    Chrysostomu
    fulfilled that Psal. 21.6. in Christ.
    s, Cyrillus,
    The‐
    Vers. 29. Put it upon Hysop] Matthew and Marke say
    ophylactus,
    upon a Reede, Mat. 27.48. Marke 15.36.
    Brentius &
    The Hysop stalke was put into a reede or hollow Cane, alij,
    or else in those countries the Hysop did arise to that existimant
    bignes that the stalk therof might wel be called a Cane fuisse
    or Reede, as the tree of Mustardseed with the Jewes is Apostolum
    farre greater and taller than it is with us. Iohannem,
    quae
    Vers. 30. Finished] That is, the Prophesies of him saith sententia
    Augustine, and Chrysostom saith his Pilgrimage and confirmari
    the wrath of God: now the Jewish Law and Sacrifice potest ex eo
    was at an end. Iansenius. quòd
    Johannes
    Gave up the Ghost] Emisit non amisit. Ambrose. hac
    periphrasi se
    Vers. 31. That their leggs might be broken]
    ipsum solet
    significare
    Vers. 34. Pierced his side] Their malice dyed not with
    Iohann. 20 v.
    his death. The Syriack Paraphrase saith, He pierced
    2.3.4.
    his Ribbe, that is, the fift ribbe, where the pericardium
    quòdque tam
    lay; forthwith came there out bloud and water] It is very
    exactè
    likely that the very Pericardium was pierced, a filme or
    describat,
    skin like unto a purse, wherein is contained cleare
    qua
    water to coole the heate of the heart. Aqua quae diluat,
    occasione
    sanguis que redimat. Ambrose on Luke. The bloud
    Petrus in
    signifying the perfect expiation of the sinnes of his
    atrium
    Church, and the water the daily washing and purging of
    Pontificis
    it from the remainders of her corruption.
    introductus
    Vers. 36. A bone of him shall not be broken] Christ sit.
    would have none of his bones broken or taken off from Gerhardus.
    Vide Piscat.
    the communion of his naturall body, to note the
    indissoluble union which was to be betwixt him and his Brugensis in
    members. loc.

    Many thinke (saith Grotius) that he hath respect here to Iansen. Con‐
    the Law concerning the Pascall Lambe, but hee rather cord. c. 141.
    conceives that that place Psalme 34.21. is aimed at, Ferus in Ioh.
    where Gods speciall care for a godly man is described. Vide Grotium
    in Matth. 22.

    Aquinas.

    Ierome.

    Videte ejus
    miseriam &
    quam ridicu‐
    lum sit in ipso
    crimen regni
    affectari. Vide
    infra 14.
    Grotius.

    [Page]
    Castellionovo
    vocabulo [...]
    lapidipavium
    vertit. Melius
    famae suae
    consuluere,
    qui Graecum
    vocabulum
    retinuerunt,
    quippe usu
    Latinum
    factum

    CHAP. XX. Cheitomaeus


    . Gabbatha]

    Verse. 1. COmmeth Mary Magdalene early] With her Sic

    companions, which Matthew, Marke and Luke name; nominatur

    but here she alone is named, because she was their illud pavi‐

    leader, more zealous and diligent than them all, mentum

    (therefore she is named in the first place in the other quod esset

    Evangelists) and especially because he intended to elevatum. à

    relate here upon what occasion Christ first appeared to verbo

    Mary Magdalene alone. See 10. and 11. verses, and Hebraeo

    Marke 16.9. gabah quod


    significat
    Vers. 4. The other Disciple did outrunne Peter] As elevari.
    younger, and so more nimble. Iohn out-ran Peter, Love Piscat. Erat
    is swifter, but Zeale in Peter is bolder to looke into the in loco
    Sepulchre. See verse 6. sublimi, ut
    solent esse
    Vers. 17. Touch me not] Goe in haste to tell my tribunalia, ut
    Disciples, stay not to touch me. 2 I am not ascended] judex à
    viz. that it should bee time enough to touch me, or 3. circumfusa
    she should touch him being ascended by faith, the multitudine
    profitablest touch. videri & audiri
    possit.
    He forbids her to touch him, that is, not to looke to Cornel à Lap.
    enjoy his corporall presence as before, but rather to
    seeke for his Spirituall presence by faith, considering Luke 23.14.
    he was shortly to ascend to his Father. Mr. Perkins. Matth. 27.24,
    25.
    But goe to my brethren, and say unto them, I ascend
    unto my Father and your Father, and to my God and
    Policarpi &
    your God.] The words are as full of Comfort as the
    Ignatij Episto‐
    Ocean of waters. My brethren] A loving appellation. My
    lae à
    Father and your Father,] A blessed union in a happy
    Reveren‐
    Correlation; my Father by nature, yours by grace saith dissimo
    Austen. Episcopo
    Vsserio
    Vers. 18. Mary Magdalene came and told the Disciples editae p.
    that she had seene the Lord,] A Female Evangelist. 74.75. Vide
    plura ibid.
    Vers. 19. When the doores were shut] Some thinke by
    his power hee caused the doore to give way, others
    Id est, Crani‐
    that he rarified and thinned the substance of the doore. um seu
    Mr. Perkins hath both. à Lapide saith falsely that Christ Calvaria; sic
    pierced the doores as he did the Virgins shut wombe dicta à
    rotunditate &
    when he was borne, and the stone of the Sepulcher in volubilitate,
    rising from the grave. The Scripture is evident that our nam galgal
    volvere sig.
    Saviour was presented to the Lord according as it is Piscat.
    written, every male that first openeth the Matrix, Luke Neque enim
    2.29. Clausas portas vulvae virginalis aperuit saith Gabbatha
    Hebraicum
    Ierom. est aut
    Golgotha,
    It is not said that Christ came through the doores being sed planè
    Syriacum.
    shut, but after the doores were shut, which yet at his Quid igitur?
    entrie were opened miraculously, as to the Apostles the Lingua
    prison doores, Acts 5.19. and 12.10. The same may be Syriaca
    appellatur à
    said of the stone, if he arose before the Angell removed S. Iohanne
    the same. Mat. 28. Fulke on the Rhem. Test. Evangelista
    Lingua
    Hebraica,
    Vers. 21. As my Father sent me, so send I your] First, quòd eâ tunc
    as Christ was immediately called by the Father, so temporis
    Hebraei in Iu‐
    were the Apostles immediately called by himselfe; daea
    Secondly, as Christ was sent from the Father to preach Commorante
    to the whole world, so Christ sent them into the whole s uterentur
    tanquam
    world, for the whole world was their charge; Thirdly, as vernacula.
    Christ was sent to reveale his Fathers will, so were they Valeriani De
    sent by Christ to reveale the Fathers will, partly in Flavigny.

    making things more fully knowne, which were before Receptissimu


    m est,
    but darkely shadowed, and partly in foretelling things to Linguam
    come, they all being Evangelicall Prophets. In regard of Syriaeam
    Iudaeis
    this manner of sending them they were above the Hierosolymita
    Angells themselves. See Ephes. 3.10. Perkins on Jude. nis, dum
    Christus in
    terris, in usu
    Vers. 22. He breathed on them, and said unto them, etiam vulgo
    Receive ye the Holy Ghost] The ceremonie of fuisse, ad‐
    breathing on them, seemeth to give them all a like eoque ipsi
    Christo.
    portion & power of the Spirit, that is, some smaller Seldeni Uxor
    measure of gifts as a pledge for the time, but directing Ebraica. l. 3.
    c. 23.
    them when and where to expect the plentifull powring
    out of the Spirit upon them after his departure. This
    Vide Piscat.
    outward breathing upon the Disciples was a lively token
    and resemblance of their inward inspiration with [Page]
    Vide Piscat.
    the gifts and graces of the holy Ghost, for the
    & de Dieu in
    Holy Ghost is as it were the breath of the Father and
    loc.
    the Sonne. Our Saviour doth the same that God did,
    Gen. 2.7. to shew that the same person that giveth life
    giveth grace, and also to signifie unto his Disciples, that Crurifragium

    being to send them over all the world to preach his five crurifran‐

    Gospell, he was as it were to make a second Creation gium ut crux

    of man by renewing the image of God in him which he ipsa

    had lost by the fall of Adam; also to put them in mind servorum

    that their preaching of the Gospel could not be peculiare

    effectuall in the hearts of the hearers before the Lord quasi

    did breath into them his Spirit. Cant. 4.10. supplicium


    fuerat.
    Vers. 23. Whose soever sinnes ye remit, they are Drusius. Vide
    remitted unto them; and whose soever sinnes ye Grotium &
    retaine, they are retained] First, it is certaine, that Brugensem.
    properly to remit sinnes belongeth only unto God,
    Marke 2.7. God challengeth this as his prerogative Vide Bezam,
    royall, Esay 43.25. The Ministers have power to remit & Fulleri
    or retaine sinnes ministerially, in that they have power miscel. Sac.
    to declare unto men remission of sinnes if they repent l. 5. c. 1. p.
    and beleeve, otherwise the retention of them; and also 14. Junias,
    in that they are instruments under God to bring men Piscat. Beza,
    unto repentance and faith whereby to obtaine Mr. Perkins.
    remission, or otherwise to leave them the more without Tacto pericar‐
    excuse. Compare this place with Marke 16.15, 16. and dio ín quo est
    Luke 24.47. in all which places there is the same aqua &
    speaker Christ, the same persons spoken unto the sanguis
    Apostles, and the same time of speaking after the circum.
    resurrection. Grotius.

    Vers. 25. Except I shall see in his hands the print of the Dr. Reynolds.
    nailes, and put my finger into the print of the nailes, and
    thrust my hand into his side, I will not beleeve] Plus Vide Bru‐
    mihi profuit dubitatio Thomae quam credulitas Mariae. gensem.
    Gregorius Magnus. The doubting of Thomas hath pro‐
    fited me more than the credulity of Marie; Nil tam Luke 24.1.10
    certum quam quod post dubium certum. Cornel à Lap.
    Vnam praeci‐
    Vers. 27. Reach hither thy finger and behold my hands,
    puam
    and reach hither thy hand, and thrust it into my side]
    nominat pro
    Into the wound of my side pierced with the Soldiours
    pluribus. Sic
    speare.
    Marc. 5.2. &

    Vers. 29. Blessed are they that have not seen, but 46. si cum

    heard, and yet have beleeved. Matthaeo


    conferas.
    Vers. 31. But these are written, that he might beleeve Grotius.
    that Jesus is the Christ the Son of God, and that
    beleeving yee might have life through his name] This Aetate
    was the finall cause of the writers of the Gospell. velocior.
    Grotius. 6. v.
    Petrus aetate
    prudentior,
    eaque
    diligentius
    omnia

    CHAP. XXI. explorans. Id.


    ibid.

    Vers. 3. AND that night they caught nothing] The night


    is fittest for fishing, because in the day time the The Greek

    fearefull fishes are affrighted with the sight of men, and verbe is such
    hide themselves in the deepe. as timber
    works
    Vers. 7. Girt his fishers Coate unto him] Hee was not fastened
    altogether naked before, but had put off his outward touch, and is
    Garment. to fasten
    unto, to be
    He was clad after the manner of fishers, with some joyned unto,
    close inner garment onely, and having girt it to him, did so St. Paul
    cast himselfe (in the vehemence of his desire to come useth it 1
    unto Christ) into the Sea. Dr. Hals Paraphrase. Cor. 7. not to
    touch, that is,
    Vers. 11. An hundred fifty and three] There are so not to be
    many kinds of the chiefe fishes say some, whereby is fastened by
    signified that some of all kind of men shall be taken.
    marriage, as
    one.
    And for all there were so many, yet was not the net
    Broughtons.
    broken] So many and such great fishes in net but
    Vide Bezam,
    weake of it selfe, this also increased the Miracle.
    Grotium &

    Vers. 14. This is now the third time that Iesus shewed Brugensem.

    himselfe to his Disciples] It may be understood of the The words

    day when our Saviour appeared, not of the particular should be

    appearances. This was the third day wherein he translated, I


    shewed himselfe to his Disciples, but not the third do not yet
    appearance, or we may understand it of his appearing presently
    to his Disciples, when they were together, not to ascend. See
    severall persons, yet Grotius and Brugensis referre it to Broughtons
    the appearances. Epistle to the
    Vers. 15. Iesus said to Simon] Therefore to Simon nobility of
    alone, feed] Therefore rule over them as a King, My Engl. p. 45.
    sheep] Therefore the whole Church scattered over the
    whole earth, so the Papists argue. When it is said to I ascend] To
    him it is said to all, lovest thou mee? feed my sheepe. what end,
    Austin. He had denyed Christ thrice, therefore he thrice see Iohn
    provokes him to a profession of his love; so the 14.2.
    Fathers.
    [Page]
    En
    The Greeke verbe signifies to governe as a shepheard Magdalena
    ruleth his sheepe, and addeth no more authority to hic à Christo
    Peter, than to any other Bishop or Elder of the Church, fit
    of whom it is also used. Act. 20.28. Apostolorum
    Apostola &
    More then these] Than thy nets, than thy fish, than thy
    Evangelista.
    friends, that are here about thee. Mr Hildersam.
    Cornel à Lap.
    Vide Piscat.
    Lambes] Peter must not feed his sheepe onely but his
    in v. 26.
    lambes also, and first his lambes, for the increase of
    the whole flocke dependeth on the towardnesse of the
    lambes, and they being well fed, lesse paines need to Primo non

    be taken with the sheep. Greenham. habtur è


    Scriptu [...]e
    Vers. 16. Feed my sheepe] The Papists upon these ris, Christum
    words of Christ to Peter, Feede my sheepe] would intrasse per
    gather Peters supremacy over the Church in all the janua
    world, but then it will follow that every Christian man claulas: sed
    should have the like Supremacy, and be a Pope, See [...], anas
    Rev. 2.27. The words in the Originall are thus, Hee voces La‐
    shall feed and rule the Nations, as a Shepheard tinus
    feedeth and ruleth his lambes with his hooke. Mr interpres
    Perkins. reddidit
    semel, quum
    Feede] By doctrine, life, discipline. fores essent
    clausae, &
    Vers. 17. Thou knowst that I love thee] That my love is iterum januis
    true and sincere. Peter being asked of the measure of clausis. At
    his love, answered onely concerning the truth; being Syrus
    asked of the quantity, he answered only of the quality. utrobique
    cum essent
    Vers. 18. Thou shalt stretch forth thy hand] As captives fores
    are wont to doe; by the same figurative speech Pauls clausae. Sic
    death was signified, when Agabus taking a girdle nihil necesse
    bound his feete and hands. And carry thee whither thou est
    wouldest not] That is, in malam crucem. Grotius. penetratione
    m intelligere.
    Vers. 19. This spake hee, signifying by what death he Chamierus.
    should glorifie God] viz. By a violent and cruell death; a Vide
    magnificent description of martyrdome, it is a glorifying Calvinum.
    of God. See Iohn 13.31.
    As my Father
    Follow mee] Not in respect of changing his place, as
    sent mee so I
    when he said to Matthew follow mee, but it is meant
    send you] To
    metaphorically of imitation and obedience, as Mat. 16.
    imply, that he
    Chamier.
    sent all with
    Vers. 22. Till I come] Some understand Christs equall
    comming at the end of the world, and that hath been authority,
    the ground of a vulgar, but sencelesse errour, viz. that every mans
    Iohn the Evangelist is yet alive. Austen (tract in Iohn) jurisdiction
    saith that the place where he was buried bubleth like coming
    water, to testifie his breathing, and that he is not dead immediately
    but sleepeth; but Beda sheweth that he died in peace alike from
    the 98. yeare of his life at Ephesus. Christ.

    Till I come] Not in person but in power, in the Christ used


    promulgation of the Gospell and conversion of sinners. the
    Ceremony of
    Follow thou mee] Non corpore sed corde, not with his breathing
    body but heart. upon his
    ANNOTATIONS VPON THE ACTS of the
    APOSTLES.
    [Page][Page]
    CHAPTER. I.
    Vke calleth his History the Acts of the Apostles, though
    it be specially of their sufferings because even their
    L passions were actions, they enlarged the
    Kingdome of Christ by their suffering.
    Dike on
    Philemon.
    Describitur in
    A History of 28. yeares is described in the Acts saith
    Actis,
    Quistorpius.
    progressus &
    Vers. 1. Of all that Iesus began both to do and teach] confi
    Understand those things which are necessary to be [...]matio
    known for salvation, as Chrysostome, Cyrill, and ecclesiae,
    Austine rightly expound it. The sense is, which Jesus primò in
    did and taught while he continued on earth: The Ierusalem ad
    Evangelists propound two things to themselves, viz. to caput 8.
    set forth dicta, sacta, the sayings and deeds of Christ. Secundò e
    [...]sdem per‐
    Vers. 3. By many infallible proofes] By many Signes, secutio &
    say the Syrian and Arabick. But the word includes augmentum
    Signes of undoubted truth, and accordingly hath our in Iudaea &
    English well expressed it. Mr. Lightfoot in loc. Being Samaria à
    seene of them 40 dayes, and speaking of the things cap. 8. ad.
    pertaining to the things of God] see Iohn 20.20, 21. he 16. Tertiò
    would converse a long time with his Disciples to assure ejusdem inter
    them of his resurrection, and that hee might more fully gentes
    informe them of his will. cumprimis
    fundatio, &
    Vers. 4. And being assembled together with them] progressus à
    Some render it eating with them; [...] est communi cap. 16. ad
    mensa utor, ab [...] Sal, whence the Proverbe multos finem.
    modios salis cum aliquo consumpsisse; to have eaten Quistorpius.
    many bushells of Salt with one, is long to have lived
    together with him.
    Vers. 6. Wilt thou at this time restore again the
    Non dixit
    Kingdome to Israel] Dreaming still of a temporall
    omnia sed de
    Kingdome, for which Christ rebukes them.
    omnibus,
    nimirum
    Vers. 7. Jt is not for you to know the times or seasons]
    ordinem ac
    As if he should say, the Father hath kept times and
    seriem rerum
    seasons in his own power, and therefore it is not for
    indicans
    you to know them. Perkins.
    potiu [...]
    With the Greekes [...] season is sometime used for [...] quam nihil
    time, but not contrarily. [...] properly is the space of time esse
    in generall, as an age, yeare, moneth, day, houre; [...] praetermissu
    the opportunity of doing a thing. m, alioqui
    dissentire: à
    Ver. 10. And while they looked stedfastly toward Iohanne qui
    heaven.] looked with fixed eyes like lovers. negat
    mundum
    Vers. 12. A Sabbath dayes journey] One mile saith sore
    Tremellius on the Syriack Testament, about two miles capacem
    say the Latines, 2000 Cubites say the Hebrewes, which voluminum si
    are rather to be beleeved See Weemes his Christian singula quae
    Synagogue p. 75. and Doctor Willet on Levit. 23. quest. dominus dixit
    5. pag. 567. fecitve
    scriberentur.
    A Sabbath dayes journey was 2000 Cubits which the
    Chrysost.
    Hebrewes make a mile, as appeares by their bookes.
    Eras.
    de Dien in loc.

    Vers. 18. And falling headlong he burst asunder in the Totidem in

    midst, and all his bowels gushed out] The Greeke word hac

    signifies thus much, that Judas fell down flat, and was interrogati‐

    rent in sunder in the midst with a marvellous huge one sunt

    noise. The Syriack, Aethiopick, and Arabick translates errores, quot

    it, and he fell upon his face upon the ground, and that verba. Calv.

    place Matth. 27.5. doth not oppose it saith de Dieu,


    because the Greek word there is not to be rendred
    [...], est fixis
    hanged himself, but was suffocated or strangled.
    & immotis
    Therefore Heinsius, de Dieu and Doctor Price think that
    obtueri oculis
    Judas died of the Squinancie.
    amantium
    more.
    Vers. 19. That field is called in their proper tongue
    Erasmus.
    Aceldama, that is to say, the field of blood] The word is
    Syriacke, it was bought with a price of bloud Matth
    27.7. and sprinkled with his blood that took that price. Oecumen. ad

    See Drusius and Quistorpius. Act. 1. Iter


    Sabbathi, ut
    Vers. 26. And he was numbred] The originall is more, ait Orig.
    [...] communibus calculis annumeratus est, he was by Strom. 5. erat
    common assent, or common voyces reckoned with the 2000.
    eleven. See Beza. Cubitorum,
    idque
    potissimum,
    quod
    sanctum
    tabernaculū
    & arca tanto
    interstitio
    castrorū
    ordinem
    prae‐
    cedebant, &
    à tanto
    intervallo
    tentoria
    sigebant, quo
    spatio licebat
    his, qui
    castra metati
    erant ad
    sanctum

    CHAPTER. II. tabernaculum


    accedere.

    Vers. 1. WIth one accord] Some render [...], with one Drus. Ebr.

    mind, or heart. This Greek word is often used in the quaest. 9.29.

    Acts. It is used in reference to the twelve Apostles & observat.

    alone Chap. 1.15. Here in reference to the whole Sac.

    hundred and twenty, and Chap. 2.4.6. in [Page]


    reference to the whole number of beleevers. It is Necessarium

    used also 5.12. non est, ut


    illam corporis
    Vers. 3. And there appeared unto them cloven tongues inflationem
    like as of fire.] In the originall [...] there were seene, for fingamus ad
    it was not a delusion of sense, but a true and reall quam non‐
    apparition. Tongues, because they were to convert the nulli confugi‐
    world to Christ by the power of speech and perswasion. unt, cū hoc
    Secondly, Fierie, to consume the drosse of errour in non naturali
    men. Thirdly, Cloven, because they could tell how to aliqua causa
    divide the word of truth aright and apply it to persons sed divino
    and occasions. Ministers must be ardentes & judicio
    loquentes; fiery, ergo ardentes: tongues, ergo contigisse ex
    loquentes, saith Chrysostome on this place. istimandum
    sit. Sed si
    Vers. 4. As the Spirit gave them utterance] In causam
    Apothegmes or wise sentences as the Greeke naturalem
    signifies. viscerum
    effusionis
    Vers. 5. Dwelling] [...] rather sojourning, for they were quaeramus,
    not proper dwellers, but such as came to worship at ea satis
    Jerusalem from these far countries at the Feasts of the idonea
    Passeover, and Pentecost, and so had been continuing videtur si
    there some good time. dicamus ubi
    ruptus est
    Vers. 6. Heard them speak in his own language] that is,
    laqueus,
    they spake to every man in his own language: not that
    the hearers heard that in divers languages which they gravi è
    spake but in one, as some have conjectured, for then superiori loco
    (as Calvin upon the place well observes) the miracle lapsu,
    had been in the hearers, not in the speakers, whereas disruptum
    the cloven tongues rested upon the Apostles not upon esse corpus,
    the People. & difluxisse
    viscera; imò
    Vers. 15. It is but the third houre of the day] That is nine conatus ipse
    of the clock, tertia viz. ab orto sole. Beza. ad illud
    mortis genus,
    Vers. 17. J will poure out of my spirit upon all flesh] maxime si ex
    Peter alleadging that place out of Ioel. 1.28. I will poure humili loco
    out my spirit, thus explaineth it, I will poure out of my dependeat,
    Spirit, that is, the saving gifts and graces of my spirit; satis gravis
    and poure out, that is, they shall have abundance of my existimatur
    spirit. adilia
    rumpenda, ut
    Vers. 24. Whom God hath raised up, having loosed the
    vir magnae
    paines of death] Some take these to be the sorrowes of
    fidei mihi
    the second death, viz. the torments of hell, because the
    narravit, aui
    loosing of no other sorrowes was necessary to the
    & ipse norat
    resurrection of Christ, and it is impossible that any man
    cui illud idem
    should be held of the first death. vide Bezam.
    in codem

    Vers. 27. My soule in hell] That is, either thou wilt not conatu

    leave me as in the 31. v. following where the Greek contigisset.

    Text saith, his Soul was not left] the old Latine hath he Sanctius.

    was not left] or thou wilt not leave my body, as that


    Gen. 24.26. Animorum
    unio &
    Vers. 36. Both Lord and Christ] That is, God the Father concordia est
    hath given the Church to Christ, and Christ again to the optima
    Church, and made him Head and Saviour of it by his dispositio ad
    eternall decree. reciptendum
    Vers. 37. Pricked] The word in the originall signifies to Spiritum
    vex, rent, and wound punctually, even every the least Sanctum
    part and point of the heart, if the sharpest points of
    many empoysoned daggers had been all at once Vide Bezam.
    fastened in their hearts, in the cruellest manner could
    be devised: they had not by the thousand part so In the usuall
    tortured them, as did now the sting of conscience for Greek [...]
    their sins, and the sense of that horrible guilt of and [...]
    crucifying the Sonne of God. signifie a
    durable
    Vers. 39. And to all that are a farre off] That is, the mansion; But
    Gentles, Ephes. 2.17. compared with 12. vers. with the Hel‐
    lenists in
    Vers. 42. And they continued stedfastly in the Apostles
    whose
    Doctrine and fellowship, and in breaking of bread, and
    Dialect the
    in prayer] These were notes of the primitive Church
    Scripture
    next after Christ. They continued in the Apostles
    speaketh,
    doctrine.] Secondly, in fellowship] wherein the duties of
    they are used
    love are comprehended. Thirdly, In breaking of bread]
    indifferently
    That is, the administration of the Sacraments, for the
    for a stay of a
    celebration of the Supper is put for both. Fourthly, In
    shorter or
    prayer] That is, invocation of God with thankesgiving.
    longer time;
    that is, for to
    Vers. 46. And they continuing daily with one accord in
    sojourn, as
    the Temple, and breaking bread from house to house,
    well as to
    did eat their meat with gladnesse, and singlenesse of
    dwell; as
    heart.] See first their constancy, they continued.
    those two ex‐
    Secondly, their fervency, daily.] Thirdly, Their unity, with
    amples out of
    one accord.] Fourthly, their audacity, in the Temple.]
    the
    Fifthly, their charity, in breaking bread from house to
    Septuagint
    house.] Sixthly, their familiarity, did eat their meat.]
    will manifest;
    Seventhly, their alacrity, with gladnesse.] Eightly, their
    Gen. 27.44. 1
    sincerity, and singlenesse of heart.
    Kings 17.20.
    Mr. Meade in
    loc. vide

    CHAP. III. Grotium in


    loc.

    Vers. 2. BEautifull] For the Prince onely did enter in


    thereat, and not the people Ezek. 44.3. The people Cujus autem

    entred in at the North and South Gate, Ezek. 46.9. diei? Sanctae
    nempe: De
    Vers. 18. By the mouth of all his Prophets] All the qua dictum
    Prophets had one mouth. erat, &
    laetaberis
    Vers. 19. Repent yee] To repent is to be wise after the coram Iehova
    fact, and so to grieve for our errour that we desire and Deo tuo, eâ
    endeavour to mend it. tamen lege ut
    prius
    Be converted] Returne; for it is in the active in the sacrificia
    Greek, blotted out] of Gods Book.
    offerrent, ac
    convenirent
    Dilher saith, it is a metaphor taken from a munificent
    sacrisque
    Creditor, which remitting a debt, presently blots it out of
    caeteris va‐
    his book of Accounts, as if he had received it, Col.
    carent. Haec
    2.14. or from a scribe, which razeth out the errours of
    autem hora
    his Pen, and the faults of his Writing with a Pen-knife:
    Cultui Divino
    or, from a washer, which rubs spots out of linnen.
    destinata

    Times of refreshing] Tempora refrigerii times of Cooling] cum esset,

    By a most fit metaphor, especially to the condition of ideoque

    those regions which were so hot in summer, as we see convenissent


    by their custome of washing the feet of their guests. & ipsi, optimè

    Rainold. de lib. Apoc. suspicionem


    ejus de quo
    Vers. 21. Whom the heavens must receive] It is accusati
    questionable whether the Greeke words should be essent,
    resolved, that the Heavens received Christ, or that ratione illa
    Christ received the Heavens; Locus à multis niti negat,
    vexatissimus. non quasi
    Times of restitution] This is not meant of the last day. nemo vino ea
    See Barrh. on Hos. 1.11. p. 184.185. hora daret
    operam cum
    Vers. 25. Ye are the children of the Covenant] Or, suo tempore
    sonnes of the Covenant, because they have a right to propheta
    the Covenant, as it were a birth-priviledge. dixisset. Esa.
    5. Heinsius.

    Esay 44.3.
    Zach. 12.10.

    [Page]
    Verbum
    Effundo uber‐
    tatem
    designat:
    quae enim
    effunduntur,
    non parcè
    dantur, aut
    stillatim, sed
    abundanter &
    copiose.
    Metaphora
    ab aquis
    sumitur,
    quibus
    irrorari leviter
    contingit
    homines; &
    baptizari, id
    est, ablui
    largè; & hoc
    posterius
    valet effundo.
    Sanctius in

    CHAP. IV. loc.

    Vers. 13. IGnorant men] The word used here is Idiots, Non quibus

    which being spoken in comparison had to a magistrate, nexus est

    be tokeneth a private man: but when we speak of sed ne

    sciences and studies, it signifies one that is unlearned: nocteretur.


    and in accompt of honour and estimation, it importeth Austen Not

    one of base degree. wherein he


    was bound,
    Vers. 25. Who by the mouth of thy servant David hast but that he
    said] The Holy Ghost ascribeth here the second might not be
    Psalme to David, which ownes not its Author in the at all bound
    Title: and seemeth by this very passage to give us with them,
    close intimation, that every Psalme which telleth not in quod non
    its Title who was the Author and Penman of it, is to be aliter quàm
    ascribed to David as the Penman. de ipsa morte
    potest
    Vers. 29. Grant unto thy servants, that with boldnesse intelligi. Dicit
    they may speake thy word] i. e. Lord, they would drive autem
    us from this worke whereto thou hast called us; but doe solutis,
    thou furnish us with such a measure of courage, that metaphora
    we may proceede faithfully in our calling, sumpta ab iis
    notwithstanding any menaces of theirs. quae loris
    constricta
    Vers. 31. The place was shaken where they were
    sunt. Mors
    assembled together] It is reckoned by the Learned
    enim nos
    writing upon this place, that God by this externall signe
    quasi vinculis
    was pleased to declare, how much he liked of the act of
    & loris
    their devotion: and withall that Gods shewing himselfe vinctos tenet.
    to approve thereof was a speciall favour.
    Drus. Prov.
    Class. 2. l. 4.
    Vers. 32. Of one heart and of one soule] That is, there
    was perfect union and unity among them.
    They had all things common] That communion was in
    B Vsher. vide
    such things onely as men had then freely given for the
    Bezam &
    common good.
    Drusium.

    Vers. 36. The sonne of consolation] For this he was


    called the Sonne of Consolation: because is was a Mr. Bolton

    comfort to many in the Church in this time of affliction.


    Perkins on
    Vers. 37. And laid it at the Apostles feet] To signifie (as Iude.
    some thinke) that we must rather trample upon and
    contemne this trash, then to have over great admiration See
    of it. Greenham. Iosephus de
    Bello Iud. l. 6.
    c. 6.

    Metaphora
    sumpta à Ra‐
    tionariis qui
    dissoluta
    nomina
    inducto
    Calamo
    expungunt, ut
    rectè Tremel.
    & Iun.
    observarunt
    in loc. Quae
    quidem nota
    ad Graecum
    textum
    optimè
    quadrat, ad
    Syram vero
    Paraphrasin
    non item.

    CHAP. V. Tarnov. in
    exercit. Bibl.

    Vers. 3. TO lie to the Holy Ghost] Because all [Page]


    secret sinnes are said to be done in a speciall Dilher eclog.

    manner under the privity of the Holy Ghost, who Sac. dictum,
    searcheth the heart: or to lie to the Holy Ghost by Septimum.

    tempting, to see whether the Spirit of God could


    discover it. Vt afflictiones
    hujus vitae
    And to keepe backe part of the Price] Purloyning of the comparantur
    Price, [...], translate by stealing or purloining, for so the igni 1 Pet.
    word signifies: our English: which renders it, Keeping 4.12. atque
    backe of the price, doth not sufficiently expresse the aestui; ita
    propriety thereof in this place. In another place it doth, vicissim
    Tit. 2.10. where it renders [...] purloyring. The Vulgar in consolatione
    both places useth Fraudare, defrauding. s aeternae à
    fidelibus
    The Syriacke and Arabicke expresse it by two words, percipiendae
    when they could not fitly by one, & cepit aliquid de vocantur
    pretio & occultavit, id est clam surripuit. de Dieu in loc. refrigerium.
    Rainold. de
    Vers. 9. To tempt the Spirit of the Lord] [...] translated
    lib. Apoc.
    here Tempt, sometime signifies to provoke God by
    Vocabulo [...]
    some presumptuous fact to anger: as it were to try
    optimè à
    whether he will punish or not, to dare God, as Num
    Luca
    14.22.23. To tempt is to take a tryall of a thing, as the
    describitur
    Greeke word intimates, they proved whether God could
    futurum
    discover the falsehood of their Spirits or no.
    seculum.
    Notat enim
    Vers. 39. To fight against God] That is, labour in vaine,
    Recreatione
    Prov. 21.30. It seemes to be drawne from the fable of
    m, quae fit &
    the Gyants which were said to make warre with the
    contingit per
    Gods.
    Refrigeration
    Vers. 41. Counted worthy to suffer shame for his name] em illis qui
    viz. From the grace of God so governing that matter. sunt aestu
    debilitati, ut
    in quibusdam
    qui animi
    deliquium
    sunt passi,
    uhi frigidam
    suffundis
    videre est.
    Alardi
    Pathologia N.
    T. Ita vox
    haec
    Septuaginta
    usurpatur
    Exod 8.15.
    Psal. 6.4 11.
    Hos. 12.8.
    Quistorpius.

    Locutio est
    ambigua quia
    tum
    intelligere
    possumus
    Christum
    Coelo capi
    vel contineri,
    quàm
    Coelum
    capere,
    Calvinus.
    Filii pacti di‐
    CHAP. VI. centur
    Hebraeis, ad
    Vers. 1. THe Grecians] The Hellenists or Graecists (so quos pactum
    it ought to be read) not Graecians. This word is used pertinet.
    also, chap. 9.29. and 11.20. Gretius.

    Vers. 3. Looke you out among you] The originall word


    M. Lightfoot.
    signifies, survey the whole body of the people, and
    choose the best you can cull out, see Exod. 18.21.
    Heron.
    Men of honest report] Gr. witnessed unto, well testified
    of. Perkins.

    Full of the holy Ghost] There is a threefold [Page]


    à comitate
    fulnesse of the Holy Ghost in Scripture, according to a proculdubio
    threefold capacity of the receivers. 1. Plenitudo & eximia in
    superabundantiae, of the fountaine in Christ, Ioh. 1.16. origendis
    Col. 2.9. He had not the Spirit in measure but above conscientiis
    measure. 2. Plenitudo eminentiae, of the streame: so facultate
    the Apostles those extraordinary Officers, had a greater quadam sic
    fulnesse of the Spirit then any since. See the fifth and vocatus Syra
    eighth verses. 3. Sufficienciae, of the vessell: this (inquit
    fulnesse has every member of the body of Christ. Junius)
    appellatione
    Vers. 14. That this Iesus of Nazareth] They speake so qua filius
    contemptuously of Christ, as if the memory of him were dicitur. Bar.
    detestable. Consolatio
    Nabba. Sed
    Vers. 15. Saw his face as it had beene the face of an
    vide [...]e
    Angell] Hoc de nativa facie non dicitur, sed potius de
    potius ab
    praesenti vultu, Calvinus. This is not spoken of his
    Hebraeo
    naturall favour, but rather of his countenance for the
    (Nabba)
    present. Guilty persons faces are wont to be pale, they
    quod
    are wont to stammer in speaking, and shew other
    signes of trembling: Luke shewes that there was no significat
    such thing in Stephen, but rather a certaine majesty Prophetare.
    shined in him. See 1 Sam. 24.19. 2 Sam. 14.17. Beza. vide de
    Dieu in loc.

    M. Mede in
    loc. The true
    signification
    of [...] is surri‐
    pere,
    suffurari, aut
    clam sub‐
    ducta in
    commodum
    nostrum
    convertere:
    whence Beza
    turnes it by
    Intervertere,
    Intervertit ex
    pretio; and in
    Titus,
    Intervertente
    s. In the
    same sense
    it is used by
    the Sept.
    Iosh. 7.1.
    where what
    we read,
    Achan took
    of the
    accursed
    thing, the
    Septuagint

    CHAP. VII. renders, [...],


    he purloyned

    Vers. 2. MEn, Brethren] That is, Brethren: for the word the accursed

    Men is added onely by an Hebrew elegancy and thing, that is,

    custome, as Gen. 13.8. For we are men brethren; our the thing that

    English renders it, for we are brethren, so verse 26 of was

    this chapter. consecrated


    to God, as all
    Vers. 6. Intreat them ill 400 yeares] So was the the silver and
    prophecy, Gen. 15.13. Jerome hath troubled himselfe gold was,
    and left the knot as fast as he found it: so hath Austin chap. 6.19.
    and Genebrard, reckoning from the descent of Iacob,
    and others from Abrahams departure out of Haran, vide Bezam.
    Gen. 12.4. but if we reckon from his 85 yeare, we shall Eos tentasse
    finde a right computation. spiritum dixit,
    quia fraudem
    From that time till the birth of Isaack were 15 yeares, suam securè
    and Abraham was a 100 yeares old when Isaac was compolue‐
    borne to him, Gen. 21.5. From the birth of Isaac till the rant, ac si
    birth of his sonne Jacob were 60 yeares, Gen. 25.26. Dei spiritus
    From the birth of Jacob till his descent into Egypt were non esset
    130 yeares, Gen. 47.9. From Jacobs descent unto his cordium
    death were 17 yeares, Gen. 47.28. From his death till cognitor.
    the death of Ioseph were 53 yeares, Gen. 41.46. & Tentari enim
    45.6. & 50 26. From the death of Ioseph till the birth of Deum
    Moses were 75 yeares, as is gathered from received scriptura
    Chronologers: and from his birth to the departure of dicit, ubi vel
    Israel from Egypt were 80 yeares, Exod 7.7. now the sua illi
    peoples departure and the giving of the Law were the potentia
    same yeare. cripitur, vel
    detrahitur
    Vers. 14. Threescore and fifteene soules] Moses saith rerum
    that Iacob came into Egypt with seaventy soules, Gen. omnium
    46.27. Stephen here mentions seventy five. Some say cognitio,
    that Luke following the Hellenists so wrote; but it is Calvinus.
    wicked to thinke that Luke related the thing otherwise
    then it was done. That which some urge, that the See 23.9.
    Apostles writing in Greeke used the Greeke version, is
    not alwayes true. Neither did Steven cite these things Drus. Prov.
    so. He disputed then before the Sanhedrin without class. 2. l. 3.
    doubt in Hebrew a popular dialect, before whom he
    was to follow the Hebrew text or Chaldee Paraphrast. Piscat. in
    Some say the word [...] is corrupt; but such things must Philip. 1.7.
    not easily be granted. Sixty sixe soules, which came
    out of Iacobs loynes, came with him into Egypt. Gregory. Vide
    Drusiú &
    The Wives of Iacobs Sonnes which came downe with
    Grotium in
    him into Egypt were but nine, and so all Iosephs
    loc. & Mede
    kindred which was sent for by him into Egypt, besides
    in Act. 2.5.
    his father Iacob who is here excepted, was seventy
    five. Moses expresly distinguisheth betweene those
    Calvin.
    who rising out of Iacobs loynes did with him properly
    constitute the house and family of Israel, and [Page]
    Locutio reve‐
    betweene his sonnes wives which were brought in into
    rentiam
    Iacobs house. Wilhelmi Longi de annis Christi, l. 2. c. 4.
    notans non
    See Dr. Halls Paraph in loc.
    sine tremore

    Vers. 16. Carried over into Sichem] Gen. 33.19. The incussam.

    father of Sichem, so it should be translated; so Mark Gen. 33.10.

    15.40. Mary the mother of Iames; either [...] should be & in Estheris

    rendred by and joyned to the word [...], and so the historiae. Hic

    sense is, that the Patriarkes were translated into puto denotari

    Sichem by the Sichemites, and laid in Abrahams fulgorem

    sepulchre which he bought for mony, or [...] to be hominis

    understood, and then the meaning will be this, that paulò post

    some of the Patriarkes were laid in Abrahams caelesti

    sepulchre, some in the field that Iacob bought. gloria


    illustrandi.
    Object. Gen. 33.1 [...]. The same field was bought by Pricaeus in
    Iacob. loc. vide
    Sanctium.
    Ans. The field was bought twice. 1. By Abraham, and
    then afterward recovered by Iacob that he might Concinnio
    maintaine his Fathers possession. 2. Abraham (say [...] meo
    some) is here put for his posterity. iudicio illorum
    est sententia,
    The question is whether Abraham or Iacob bought this
    qui
    field wherein they were buried.
    Abrahamum
    patronymicè
    Calvins answer is somewhat too peremptory, that there
    sumi
    is an error in all our Copies of the new Testament, and
    asserunt pro
    ought to be corrected: and Beza saith the like. Lyranus
    Abrahamide
    and Lorinus thinke to salve all by putting two names
    hoc est, pro
    upon the same man, whom they will have sometime to
    Iacobo
    be called Ephron, sometimes Hamor: but if this should
    Abrahae
    be true, the Cave in the land of Sichemites and Hittites
    nepote, Gen.
    is not therefore all one.
    48.15. Ioseph
    Vers. 26. Sirs ye are Brethren] The words in the p [...]o
    Greeke are [...], men ye are brethren, ye are men, and duobus filus
    ergo, should not strive one with another, but much Ephraim &
    more considering ye are brethren. Manasse
    expresse usu
    Vers. 38. The Angell which spake to him in the mount [...]patur.
    Sinay] That is, Christ the Angell of the Covenant, say Gloss. Philol.
    Interpreters generally. Sac. vide
    Bezam. & de
    Lively Oracles] Because they were uttered by lively Dieu.
    voyce, not that they did give life, 2 Cor. 3.7.
    Mr. Torshell.
    Vers. 42. As it is written in the Book of the Prophets]
    For although the prophesie which is brought be taken
    Vide Bezam,
    out of the fifth of Amos 25. yet the booke of the
    Drusium &
    Prophets is cited in generall, one part of which Amos Capelli spic
    did make. The twelve minor Prophets were joyned in [...]leg. & de
    one booke, least by their littlenesse they should be Dieu.
    scattered or perish. Drusium in
    10 Deut. p.
    Vers. 43. Yea, ye tooke up the tabernacle of Moloch, 567. &
    and the starr of your god Rempham] That which the Quistorpium
    Prophet Amos 5.26. cals Chiun, that Steven cals in loc.
    Rempham: some would have this to be Hercules, Probabilis
    whom they thinke to have beene a Gyant, from the valde mihi
    Hebrew Rapha a gyant, others say it is the God of the Bezae sen‐
    Syrians, Rimmon. tentia videtur
    qui ex
    Verse. 51. Ye stiffenecked and uncircumcised in heart conjectura
    and eares, yea doe alwayes resist the Holy Ghost] Cornelii Ber‐
    Whence the Arminians conclude there is a power in a trami,
    man to resist the Holy Ghost. It must be understood of collegae sui
    the ministery of the Prophets and Apostles, who spake in ecclesia
    by the Spirit of God, and not of the Spirit himselfe, and Genevensi
    them in some things, not in all. A thing is said to resist, Lucam putat
    quod non cedit tactui, there is a more generall, and a non [...] sed
    more immediate touch, when the Spirit comes neere [...]
    the soule. scripsisse.
    Glass. Philol.
    Vers. 53. Who have received the Law by the disposition
    sac. l. 1.
    of Angels] Or in the midst of the rankes of Angels, who
    tract. 2. de
    accompanyed God their Soveraigne Lord, when he
    textus Graeci
    declared the Law.
    in N, T.

    Vers. 54. Gnashed on them with their Teeth] [...] they puritate.

    gnashed with their teeth, as if they had been cutting


    with a Saw. Dr. Featlie.

    Vers. 55. And saw the glory of God] A certain See Gen.
    brightnesse, by which the Majesty of God was 52.13
    represented. See Exod. 24.17. and 34.18.22. [Page]
    Perkins. vide
    Ezech. 2.1.
    Bezam & de

    Vers. 56. Standing on the right hand of God] To stand Dieu.

    up is for ones help, plead ones cause, Psal. 35.2. Non


    sedentem, quomodo alibi describitur ad ostendendam Est quidem
    regiam dignitatem, sed stantem quasi paratum in opem generalis
    suorum is Grotius his note on the 55. verse. inter homines
    coniunctio, ut
    Vers. 58. At a young mans Feet] Ambrose and mutuam inter
    Theodorete think that Paul was but 20 yeares old at his se
    first conversion, but the Greek word here hath not so humanitatem
    much respect unto his age and youth, as to his courage colere
    and fiercenesse as the word signifies, as Budaeus debeant, &
    sheweth; Euripides calleth bold and insolent speech abstinere ab
    [...]. Paul is termed by another word, Act. 9.13. Besides injuriis
    he spent his youth among the Jewes before his omnibus: sed
    conversion, Act. 26.6. and had authority committed hoc indignius
    unto him, not incident to a very youth, Acts 26.9. ac minus
    ferendum,
    Vers. 60. Lay not this sinne to their Charge] The word quum se
    which he useth here, noteth such a kind of imputing or invicem
    laying to ones charge, as remaineth firme and stedfast laedunt qui
    for ever, never to be remitted. vide Bezam. Si arctiore
    Stephanus non or asset, ecclesia Paulum non vinculo inter
    habuisset. Austen thought God ordained Stevens se sunt
    Prayer to be a meanes of Pauls conversion; see conjuncti.
    beginning of the next Chapter. Calvinus.

    Esley.

    Rivet.
    See de Dieu
    CHAP. VIII. and Capellus
    on the place,
    and Mr.
    Vers. 18. HE offered them Mony] He would buy the Selden de
    Holy Ghost, because hee meant to sell it. Dis Syris
    Syntag. 2. c.
    14.
    Vers. 21. Thou hast neither part nor lot in this matter] A
    See M.
    kind of Proverbe among the Hebrewes. Pemb.
    vindiciae
    Vers. 23. For I perceive that thou art in the gall of gratiae p
    bitternesse] That is, the extremity of it (the Hebrewes 107.

    when they cannot expresse a thing fully, they put two


    Resistere
    words together to shew the full extent of it:) that is, in a
    Spiritus
    state of sin and impenitency, which will at last bring
    dicuntur, qui
    forth the bitternesse of punishment.
    eum in Pro‐
    Vers. 27. A man of Ethiopia] phetis
    loquentem
    Vers. 30. Vnderstandest thou what th [...]u readest] q. contumaciter
    d. to what purpose readest thou if thou be not carefull rejiciunt.
    to understand what thou readest? Mr. Hildersam. Calvinus.
    Perkins on
    Vers. 39. The Spirit of the Lord caught away Philip] the third
    Some understand it of an Angell of the Lord, as Mr. Chapter of
    Beza noteth; from Gaza to Azotus which was about Rev. and on
    thirty six miles. Jude.

    Id est, in san‐
    ctorum
    Angelorū
    Castris
    montem
    cirumdantibu
    s, ut
    mediatoris

    CHAP. IX. Mosem


    alloquentis

    Vers. 5. IT is hard for thee to kick against the Pricks] It majestatem

    is a proverbiall Speech used in Heathen writers also. testarentur,


    acceperunt.
    Vers. 7. Hearing a voice] object. 22. Acts. 9. the Rivetus. vide
    Apostle saith expressely they heard not his voice which Calv. &
    spake unto him; Paul did not onely see Christs person Bezam. [...]
    but heard a voice distinctly; the others heard a sound pro inter,
    but not distinctly nor saw his person. Cajetane truly ostendit
    expounds it, the voyce which they heard was Pauls not quam
    Christs, see Calvin, and Doctor Reynolds on Psal. 110. magnificè
    pag. 381. data sit lex
    inter multas
    Vers. 15. For he is a chosen vessel unto me] That is, to Angelorum
    publish among them the doctrin or the Gospell Rev. turmas. [...]
    2.13. He alludes to that state of Sanctification whereto vox est
    the Lord had lately called him, whereby he made him a militaris, Jud.
    fit instrument for the glory of his name in the ministery 3.33. Grotius
    of the Gospell. in loc.

    Vers. 22. Proving] [...] confirming, that is, as Beza Stantem


    notes, Collatis testimoniis demonstrans, demonstrating inquiunt viri
    it by comparing of one Scripture with another, accor‐
    magni quasi
    ding to the manner of Artificers, who being about to in suorum
    compact or joyne, are wont to fit all the parts amongst opem
    themselves, that every one of them may perfectly agree paratum, &
    with each other.
    alii stantem
    emphaticè, id
    Vers. 37. Whom when they had washed, they laid her
    est paratum,
    in an upper chamber] The washings of the dead were
    ad me in
    usuall with many Nations.
    confessione
    veritatis
    Vers. 40. Tabitha arise] Tabitha is rather a Syriack then confirmandu
    Hebrew name, which Luke rendred in Greek Dorcas; m, Pricaeus
    both signifieth a Goat. He useth the same words by in loc. vide
    which those that sleepe are raised, that he may shew de Dieu in
    with what easinesse the Divine power raiseth the dead. loc.

    Doctor Willet
    upon the
    Epistle to the
    Rom.

    [Page]
    He grieveth
    more for their
    sinnes then
    his own
    wounds.
    Austen.

    Quem postea
    ritum in
    ordinatione P
    [...]storum
    observatum
    fuisse
    constat, non
    tanquam
    signum
    [...]acrament
    ale salutaris
    gratiae,
    quam propriè
    non
    significat, sed
    tanquam
    indicium per

    CHAP. X. [...]onae
    designatae &

    Vers. 11. ANd saw heaven opened, and a certain electae.

    vessel descending unto him as it had been a great Rivetus.

    sheet knit at the four Corners, and let down to the Volebat

    earth] The foure Corners of the sheet signified the omere

    foure parts of the world; all sorts of living creatures Spiritum

    signified all sorts of men, the sheet the Church militant. Sanctum
    quia vendere
    Vers. 13. Kill and eat] The Pope may kill or slay and eat volebat
    when he will or can; but if he be Peters successor, he Spiritum
    must feed the sheep not feed on them. Sanctum.

    Vers. 15. What God hath cleansed] God is said to Dictio illa E‐
    purifie things, that is, he pronounceth things to be pure; braeorum
    pollute thou not] that is, imploy thou not as thou dost o‐ lingua
    ther things to common uses, but let it serve to holy proverbialis
    uses onely. est. Dicunt
    etiam, neque
    Vers. 16. The vessel was received up again into
    pars neque
    heaven] to shew that in the end of the world the whole hereditas.
    Church militant shall be transported into heaven and Drus. Prov.
    become triumphant.
    Class. 2. l. 3.

    Vers. 24. Neare friends;] Or necessary friends; they


    Vir Aethiops.
    seeme to take away the Sunne out of the world (said
    Quomodo vir,
    the heathen oratour) who take away friendship from the
    si eunuch
    life of men, and we doe not more need fire and water
    [...]? nam
    then friendship.
    eunuchi
    Vers. 31. Thy Prayer is heard] Heard effectually, the evirati; vir
    compound word here used signifies so, See Heb. 5.7. hoc loco non
    est nomen
    Vers. 41. Chosen before of God] See after 14.23. sexus, sed
    est locutio, ut

    CHAP. XI. vir Aegyptius


    in Genesi, vir

    Vers. 20. PReaching the Lord Iesus] Lay-men may Judaeus

    Preach upon occasion to Churches disordered, and to Zach. 8.23. in

    persons not yet gathered to any Church. quo sermone


    Pleonasmus
    Those which were dispersed upon the persecution est; satis
    raised about Saint Steven did publish the Gospell, enim erat
    where there was no Church Acts 8.4. and here. But Aegyptius,
    how eminent soever mens abilities are, how well Judaeus; tal
    soever known to themselves or the world, to undertake [...]á sunt
    the instruction of the people, without publike order in mulier ancilla
    publike Assemblies is a thing that no Scripture, no time, in Salustio,
    no custome of the Primitive Church will allow. vir piscator
    Thorndikes Service of God at Religious Assemblies apud
    cap. 11. See more there. Herodotum.
    Drusius. vide
    Vers. 24. He was a good man] This lookes both wayes. Bezam.
    First upon this, he exhorted. Secondly upon this, much
    people. Being a good man, his care was great to be Doctor
    diligent for a common good; and in as much as he was Taylor.
    a good man of a gracious and holy carriage, he did
    much good, the people were the more affected with his Metaphora
    Ministry. desumpta à b
    [...]bus
    Vers 26. Christians] After the manner of the Graecians
    oratoribus qui
    which named the Schollers from their Masters, as
    cum stimulis
    Pythagoreans, Platauicks, Aristotelians, Epicureans:
    recalcitrant,
    Before they were called Galileans, and Nazarens, as
    non stimulos
    Suidas testifieth; the most honourable name of
    sed scipsos
    Christians is in Italie, and at Rome (the Country and
    laedunt.
    Sea of Antichrist) a name of reproach, and usually
    Adhiberi po‐
    abused to signifie a foole or a dolt.
    test in illos
    qui vel Deo

    CHAP. XII. vel


    potentioribus

    Vers. 6. THe same night Peter was sleeping between frustrà &

    two Souldiers, bound with two Chaines, and the magno suo

    Keepers before the doore kept the prison] All these malo

    circumstances wonderfully illustrate Gods power. Peter reluctantur.

    was carefully kept, might not sleep alone, and was Job. 15.25.

    bound in two Chains, and other keepers also set at the Est

    doores. proverbialis
    locutio
    Vers. 12. Where many were gathered together, praying] profanis
    In the originall it is, Many thronged together to pray]. etiam
    Scriptoribus
    Vers. 15 It is his Angell] Or a Messenger from him, as it non
    is translated, Luke 7.24. infrequens.
    Terentius
    Phorm. Act.
    1. sc. 2. v.
    27. Nam
    quae inscitia
    est adversus
    stimulum
    calces?

    Vox organi
    demonstrat
    nihil posse
    hom [...]nes
    nisi
    quatenus,
    eorum operâ
    Deus pro su
    [...] arbitrio
    utitur.

    CHAP. XIII. Calvinus. Vas


    Electionis, id

    Vers. 1. Brought up with Herod] The Greeke word [...] est, electum

    signifieth him, who from his infancy was educated with vocatur

    another; as 2. Maccha. 9.29. So Plato, Plutark, and Paulus, quia

    others use it, and so the Syriack takes it here. instrumentum


    eximium fuit,
    Vers. 2. As they Ministred to the Lord] Baronius and per quod
    Bellarmine translate it, they sacrificing. But Casaubone Christus latè
    (who for Greek-learning, hath scarce had his equall in in omnes
    this our age) saith [...] hath been used ecclesiastically, Gentes, &
    for whatsoever religious ministration (even for sole Evangelii
    praying when there is no occasion of sacrifice) and he lucem, & sui
    instanceth in the fathers mentioning the morning and nominis
    evening [...] of the Church. Whensoever it is applyed to gloriam
    sacred ministery and used absolutely, it is alwayes diffunderet.
    taken for the act of sacrificing. Bellarm. l. 1. de Missa. Sanctius.
    c. 13. But therein he much mistakes; for in the
    [Page]
    example which he addes, Luke 1.23. [...] is not a Scripturis sci‐
    sacrifice but a generall word, and comprehends all licet collatis
    Priestly and Leviticall ministeries; but it fell to Zacharies demonstrans.
    lot to offer incense; not to sacrifice. Here the Greek Est [...]enim
    word used by the Evangelist signifies to minister, or [...] verbum
    serve in any publike function, either of the Church, or of Architect
    the common-wealth. So doth Saint Paul call the civill [...]m cum ab
    magistrates by a name derived of this verb, or from artificibus
    whence this verb is derived [...] Ministers, Rom. 13.6. desumptum
    Therefore the vulgar translation, hath better translated qui si aliquid
    the participle in this place generally ministring then compingant
    Erasmus doth by a speciall kind of ministring, that is, singulas
    sacrificing. partes
    invicem
    committunt,
    Vers. 15. And after the reading of the Law and the ut inter se
    Prophets] From this place and that 15.21. It is collected aliae aliis ad
    that in the time of Christ, and the Apostles, that division amussim
    of the Law into 54. or as some say 53. Paraschas or quadrent.
    Sections was in use. They read a Section every Bowles de
    Sabbath (saving that they joyned two of the shortest Pastore
    twice together) that they might yeerly read over all the Evangelico.
    Law. To these, so many Sections selected here and
    there out of the Prophets answered. Sol. ti sunt
    veteres
    Vers. 18. Suffered be their manners] He suffered the ill Judaei, Grae
    manners, the word is significant. [...]i, Romani,
    corpora
    Vers. 21. By the space of forty yeares] See 1 Sam
    defunctorum
    13.1.
    aquâ lavare,
    & lota
    Vers. 33. As it is also written in the second Psalme]
    deinceps ad
    Some hold that the division of the Scripture into
    sepidturam
    Chapters is neither divinely inspired, nor very ancient if
    tiblis
    we except the [...]almes, the distinction of which into a
    Canentibus
    certain number and order is very ancient as we may
    efferre vide
    see here. In the other Bookes the mention of Chapters
    Schickard de
    followed long after. For Sixtus Senensis denyeth that
    Jure regio
    any book written in Hebrew or Greek before 500 yeeres
    Ebraeorum,
    contained the distinction of Chapters. Some ascribe
    [...] c. 6. p.
    this to Hugo Cardinall, others to others.
    157. Dieterici
    This day have I begotten thee] Christ is said in the day Antiquit. Bibl.
    of his resurrection, to be begotten of his Father vide
    declarativè, because then he was most evidently Calvinum &
    shewne to bee the Sonne of God. Sanctium.

    Vers. 34. The sure mercies of David] Greek, the holy Caprea.
    things of David, so mercies that they shall be Gaude [...]ant
    sanctified. olim mulieres
    Vers. 35. Thou shalt not suffer thine holy one to see nominibus ab
    corruption] Yet presently vers. 36. He addeth that amabilibus et
    therein was verified the Prophesie in Psalme 16.10. placi [...]is
    implying thereby that he descended in some sort for animalibus
    the time into corruption, although in that time he did not petitis.
    suffer corruption. As the word Shacath which the Buxtorsius in
    Prophet used in the Psalme, doth signifie as well the pit Lexic.
    or place of corruption as the corruption it selfe: so also Talmud. D
    the word [...] whereby Luke expresseth the same is [...]rcas est
    used by the Greek interpreters of the old Testament, to Caprea: sed
    signifie not the corruption it selfe alone, but the very vitae
    place of it likewise, as Psal. 7.15. and 9.16. Prov. sanctitas,
    26.27. nominis parū
    honesti
    Vers. 40. In the Prophets] That is, in one of the maculam
    Prophets, viz. Hab. 1.5. facile delevit.
    Calvinus.
    Vers. 42. Preached to them the next Sabbath] Gr. [...] in
    the space betwixt it, and the next Sabbath.
    Optimè
    linteum à
    Vers. 43. Religious proselytes] This word is used of
    quatuor
    Luke indifferently to note an earnestnesse both in the
    angulu
    true and false religion. See 50. v.
    expansum
    Vers. 46. It was necessary that the word of God should omnium
    first have been spoken to you] Because the Jewes generum
    were the people that God had owned among all animalia
    Nations, they had a double priviledge; before Christs recipit; quia
    comming, they were soli the onely people to whom the nulla Mundi
    Gospell was Preacht; after his comming they were pars ab
    primi the first invited guests. Evangelii
    communione
    Vers. 48. As were ordained to eternall life] The Syriack exclud [...]tur.
    hath it positi put. Hee was ignorant (saith de Dieu) of Sanctius.
    that which the Heretickes of these dayes have
    dreamed, that by [...] are understood those which
    Perkins.
    should be apt in themselves, and should dispose
    Sensuus est,
    themselves to eternall life.
    non esse
    nostrum
    Vers. 51. But they shook off the dust of their feet
    probare vel
    against them] It was a military signe of old, whereby
    damnare
    they knew that the enemy was approaching for their
    quicquam:
    destruction, when they saw the horses approaching
    sed sicuti
    neere unto them and raising the dust with their feet
    unius Dei
    against them, then they might know their destruction
    judicio
    was at hand. So the Jewes might know by the Apostles
    stamus &
    shaking off the dust of their feet, that there was no
    cadimus, ita
    peace for them any more, but their destruction was at
    ipsum esse
    hand.
    rerum
    omnium ju‐
    dicem.
    Calvinus in
    loc.

    [...] vocat
    Familiares
    amicos, sicuti
    apud Latinos
    necessarii
    vocantur, qui
    arotiore
    vinculo inter
    se conjuncti
    sunt. Calv.
    Amicus
    Latinè
    quoque
    dicitur
    necessarius,

    CHAP. XIV. quod eo tam


    egeamus

    Vers. 9. PErceiving that he had faith to be healed] He quàm aqua

    perceived it by his countenance, he looked so aut igni. Act.

    cheerefully, and greedily upon him, as if he drunk in 10.24. Et

    every point that he said. amicitia


    eodem,
    Vers. 23. And when they had ordained them Elders] sensu dicitur
    The Greeke word saith one, signifies to ordaine by necessitudo.
    voyces. The Graecians used in their Elections, the
    ceremony of holding up their hand, to testifie their liking Praeordinatis
    of him that was chosen; the Romans going from one à Deo magis
    side unto another, whereof came pedibus ire in senten sonat
    [...]iam? The word doth not necessarily signifie a delectis ut fit,
    choosing by suffrage, but a choosing by and with per suffragia.
    authority and power, and is attributed to the holy Ghost, Graeca vox
    choosing of the Apostles elsewhere, where no suffrage dicta est a
    of the people can have any place, and so here it porrigendis
    signifieth; for it is attributed to Paul and Silos, not the digitis, quo
    people; they were present not to certifie or disannull, gestu
    but to yeeld to and accept of the choice which they suffragabatur
    should make. olim populus.
    Erasmus.
    vide Bezam.
    [...] vox est
    nata quidem
    in Graeciae
    civitatibus,
    ubi manibus
    sublatis
    fiebant
    electiones
    magistra‐
    tuum: sed

    CHAP. XV. coepit


    paulatim

    Vers. 9. PVrifying their hearts by faith] The heart is produci

    purified by the bloud of Christ which faith layeth hold longius ad

    on. Acts 26.18. which are sanctified by faith. quamvis


    electionem.
    Vers. 24. Ye must be circumcised] See 16. Chap. 3. Grotius in
    Circumcision was taken away as a sacrament, but it loc.
    was not yet honourably buried, and therefore it
    remained onely as a ceremony. Mr. Pemble.

    Vers. 28. It seemed good to the holy Ghost and [Page] Heror.
    to us] As being assured of the certaine direction of the
    holy Ghost. See Grotius,
    and Drusius
    Necessary things] Not as they were under the Law, but
    in loc. Fulk
    in respect of the edification of the weake.
    on Rhem.

    Vers. 29. From bloud, and from things strangled, and Testam. Ante

    from fornication] The Gentiles are forbid the eating of hoc tempus

    bloud and things strangled, because of the cohabitation Christi

    of the Jewes, who were to be forborne while the sectatores

    Temple stood, and untill that generation were dead, dicebantur

    which sometimes saw the ceremonies of force. Discipuli. Hic


    verò primùm
    The reason of the conjunction of fornication with things à Christi
    indifferent, viz. bloud and things strangled: was the nomine
    generall account that the Gentiles made of fornication; nobilissimum
    not the Councels own opinion. Because all these did Christianoru
    equally disturbe the Church and stir up strife, between m
    the Gentiles converted and the weake Jewes. Bloud Cognomentu
    was forbidden after Christs ascension onely in regard m nacti sunt.
    of offence and for a time, so long as the weake Jew Sanctiu [...].
    remained weak, not in regard of conscience. 1. Cor.
    See Beza,
    6.12.
    Gameron
    Calvin &
    The Apostles forbid fornication amongst certain things
    Cartwright.
    indifferent, not that they judged it an indifferent thing,
    but because it so seemed to those Gentiles. And this
    seemes to have been the opinion of the Corinthians. Grotius in

    Amongst the Papists, simple fornication is accounted a loc.

    veniall sinne; and those that are carnall among us take


    fornication, committed by a young man especially, but See Calvin
    for a trick of youth. and
    Cartwright on
    Vers. 39. And the contention was so sharp between Rhem. Test.
    them] The word signifies such sharpnesse as there is in
    Vineger. It is used by Physitians, to signifie the Exercitat. 16.
    sharpnesse of the feverish humour when it is acting in c. 41.
    a fit. Their dissention put them as it were into the fit of a B. Morton of
    the Masse l.
    fever.
    6. c. 2 Sect.
    1. See Rain
    [...]lds
    conference
    with Hart. p.
    869. Causab.
    ibid. vide
    Bezam, et
    Grotium. Fulk
    on Rhem.
    Test. in loc.
    vide.
    Quistorp. in
    loc.

    De Dieu. in
    loc.

    Dru [...]s. in
    Act. 5.32.
    [Page]
    Vide Bezam.
    CHAP. XVI. Graecè
    majorem
    Vers. 3. ANd took and circumcised him] He was not habet
    circumcised; because as Talmudists say, it was not emphasin &
    lawfull for the mother to circumcise her son his Father gratiam ve
    being unwilling, for the authority of the Father [...]bum
    prevailed. Compositum,
    quo Dei
    He was not circumcised because it was necessary, or
    indulgentia
    because the religion of that signe yet continued, but
    exprimitur, in
    that Paul might avoid the scandall; the thing was free in
    sustinendo
    respect of God, circumcision was not now a
    populo, quem
    Sacrament, as it was to Abraham and his posterity, but
    pervicacem &
    an indifferent ceremony which might increase charity,
    immorigerum
    but did not exercise piety; Paul would not circumcise
    esse [...]ci
    Titus.
    [...]bat.
    Calvinus in
    Vers. 13. Where Prayer was wont to be made] where
    loc.
    there was taken to be a Proseucha a place for prayer
    without the City. The Syriacke hath, Quia ibi
    conspiciebatur domus orationis; the Arabick, Locus Hotting.

    orationis. Thes. Philol.


    Sect. 5.
    Verse. 14. Whose heart the Lord opened] The
    metaphore is taken from opening a door or lock; and he Vetus lectio,
    that is the opener, is he that hath the Key of David, in Psalmo
    Rev. 3.7. primo. Nam
    antiquitùs,
    Vers. 16. A spirit of divination] Or of Python the qui nunc
    Epithete of Apollo who gave answer to these that primus &
    sought him, [...], whence he is called Apollo Pythius, secundus,
    and Delphicus, from that famous place whose name unus
    also was Pytho. Beza. idemque
    Vers. 22. Rent off their clothes] Of the Apostles, not Psalmus
    their own. Erasmus saith the words may be taken either erat. Drus.
    way; but Calvin, and Beza dislike that.
    Bibl. S. l 5.
    Vers. 31. Beleeve in the Lord Iesus Christ, and thou Vide Geneb.
    shalt be saved, and thy house] Shall one be saved by Chron
    anothers faith? He shall not inherite eternall life unlesse
    he beleeve himselfe, but he speakes here of being Doctor
    brought under the onely meanes of salvation, Act. 28 Sclater Non
    28 Heb. 2.3. quod tum
    demum
    coepit esse
    filius Dei — &
    ab eo gigni,
    sed quia tum
    Deus
    potentissimè
    per
    resurrectione
    m declaravit
    Christum
    esse silium
    suum.
    Cameron

    Bishop
    Vsher. vide
    Bezam in v.
    34.

    All the lesser


    Prophets
    were joyned
    together into
    one Booke,

    CHAP. XVII. least


    otherwise

    Vers. 11. TH [...]se were more noble] Gr. Better borne they should

    and bred, of a more noble disposition. The Country have been

    towne of Berea, was more zealous and religious then lost being so

    the rich and stately City of Thess [...]l [...]nica. small. Vide
    Drusium. Et
    Vers. 18 Encountred him] The greeke word is taken Quistorpium.
    from warres, as appeares, Luk 12.31. so Polybius often
    useth it, whom Luke loves to follow, Grotius in loc. Cartwright.
    See him also
    What will this babler say] Seminiverbius, this sower of on the 17. of
    words say; The Greeke word signifies such a one as Acts. 23.
    they that stood in the corne-markets and gathered up
    the corne that fell besi [...]es the sacks in emptying, as See Beza
    Casaubone observes: that is, a man of no worth. Some Cameron and
    thinke it is an allusion to little birds which pick up the Ames his Co‐
    seed sowne, yet are troublesome with their continuall ronis.
    chirping.
    Weemes.
    A setter forth of strange Gods] of strange or new devils
    Vide
    or new gods (for the Gods of the Gentiles were devils)
    Calvinum, &
    and the word [...] is of the middle signification, and
    Sanctium in
    signifieth either a good Angell or a bad, B Smith.
    loc.

    Vers. 21. Spent their time in nothing else, but either to


    tell or to heare some new thing] To which end they Mr. Fenner.

    often met in barbers shops, where all the newes that Arcano

    was going in those dayes was currant; hence we say, Spiritus

    verba in tonstrinis proculcata. instinctu


    patefacta fuit
    Vers. 22. Too superstitious] The comparative degree, Paulo Claudi
    though mostly it increase, yet it is sometimes terminus fides, sicuti
    diminuens; somewhat superstitious, and he puts a ille unus dux
    quasi to it to make it yet more milde, as it were & magister
    somewhat superstitious; the Athenians had teretes Apostolis fuit
    aures smooth eares; yea and the word it selfe hath an ad edenda
    Euphemismus too: for [...], is one that feares the Gods. miracula.
    They worshipt indeed devils, Moses called them so, so Calvinus in
    doth the Psalmist. Dr. Clerk. loc.

    Vers. 23. And beheld your devotions] The Rhemists Second reply
    translate [...] here Idols, according to the vulgar which against
    renders it simulachra which is too narrow; our transla‐ Whitgift. 136.
    tion is fitter; the word Devotion is indifferent either to See Cart‐
    true or false devotion, & so is the Greeke. The originall wright also
    word signifies whatsoever men doe reverence for on this place;
    religions sake. The Dictionaries say, it signifieth the and Amesii
    formes of worship or devotions, as well as the thing Bella [...]m.
    worshipped. Enerv. tomo.
    2. p. 97.98.
    To the unknowne God] Lucian saith the neighbour
    vide Bezam.
    Countries would sweare by him unknowne at Athens;
    Acts. 10.41.
    some thinke they would not have their Gods
    knowne lest enemies by Magicke should get [Page]
    Cartwright.
    them away, hence they chained their Gods, Macrobius.

    Vers. 25. Life and breath] That is, the breath of life, as Vide Qui‐

    Gen. 2.7. see Iob. 3.5. It runs smoothly in the originall. storpium. Our
    translation is
    Vers. 28. And move] Which is to be understood as well true ordained
    of the motions of the minde in thoughts and desires as by Election,
    of the body. and
    answereth
    And have our being] This is the meaning of it, we have the Greeke
    not onely had our being from him at the first, but our word, which
    being is in him. We have our being in him as the we translate.
    beames in the Sun and an accident in the subject. Doctor Fulke,
    Vers. 30. God winked at] [...], That is, lightly passing See More in
    over: God regarded not, as the old translation, he did him.
    looke over it, he did not vouchsafe to looke or set his
    eyes upon it, cared not what became of men that lived Dr. Taylor.
    in those dayes; for that that is the meaning of the
    phrase appeareth by the next words, and by the Vide Bezam.
    contrary, Psal. 34.5. Some thinke it notes the
    indulgence of God, that is, he did not deale severely or Cum
    strictly with them when they sinned, because they had dupliciter
    no meanes or so little meanes to keepe them from possit
    sinne, rather in those times wherein there was so much comedi
    blindnesse in the world God let men goe on in their sanguis, vel
    sinne. God had no regard to the Heathens, he dealt intra ipsum
    with them as with Cain, had no regard to their animal, cum
    sacrifices. adhuc carni
    admixtus est,
    vel extra
    animal cum
    fusus est;
    primus
    modus sub
    suffocato
    continetur,
    secundus
    sub voce
    sanguinis
    intelligitur.
    Rivetus.

    Perkins on
    Rev. 2.15.
    and in his
    Cases of
    Conscience.
    See Elton on

    CHAP. XVIII. the seventh


    Commandem

    Vers. 4. ANd perswaded the Iewes] Exhorted so that he ent.

    perswaded, and so the word signifies.


    Non est
    Vers. 10. In this City] That is, many that are to be flagitium mihi
    converted and brought unto the faith. crede
    adolescentul
    Vers. 12. Gallio] So called from his milkie whitenesse. um scortari.
    Mitio
    Vers. 14. Lewdnesse] The greeke word translated
    Terentianus.
    lewdnesse here doth elegantly set forth the disposition
    Eadem quae
    of a lewd man, such a one as is easily drawne to any
    hic sacra
    wicked way. Lewd comes from Loedan an old Saxon Synodus,
    word, that is, of a servile disposition.
    vetuit etiam
    suis Impostor
    Vers. 26. Expounded unto him the way of God more
    Mahomed,
    perfectly] What if I should say, he learned of them to
    nisi quod
    mend the manner of his preaching? I am sure there is
    loco
    nothing against it in the text. Beza expounds it, the way
    scortationis
    which leadeth to God.
    carnem
    porcinam
    nominet. de
    Dieu in v. 20.

    [Page]
    [...] of [...]
    and [...]
    acetum. Plus
    significat
    quam
    dissensione
    m, à [...]
    irrito. provoc
    [...],

    CHAP. XIX. exacerbo.


    Significat illos

    Vers. 2. WE have not so much as heard, whether there usque ad

    be any holy Ghost] It is meant in respect of the commotione

    miraculous gifts of the holy Ghost; for it cannot be m hac in re

    supposed that these being now entred into Johns dissensisse

    Baptisme could be so grossely ignorant, as not to know & adeo ut

    that there was a third person in the Trinity. divellerentur.


    Apostoli
    Vers. 3. Vnto what then were ye Baptized] That is, into erant, sed
    what doctrine were ye initiated, and instructed? Vnto tamen
    Iohns Baptisme] into the doctrine which Iohn sealed by homines
    Baptisme. This interpretation frees this hard Text from erant.
    the false Collection of Anabaptists; who hence would Erasmus ad
    gather, that those were by Paul rebaptized, who were v [...]rbum,
    formerly Baptized by Iohn. facta est
    igitur
    It cannot be proved that any which were once Baptized exacerbatio
    by John were ever Baptized againe. But the contrary Piscat.
    may easily be gathered: for seeing our Saviour Christ
    Baptized none himselfe; it will follow, that the Apostles Grotius.
    were either not Baptized at all, or else Baptized onely
    with Johns Baptisme. Calvinus.
    Sepelienda
    Vers. 4. Iohn Baptized with the Baptisme] That is,
    synagoga
    taught the doctrine of Repentance.
    cum honore.

    Vers. 5. When they heard] That is, by Iohns Ministery.


    Baptized into the name] viz. By Iohn, not by Paul. Ede ubi
    consistas, in
    Vers. 19. Curious arts] That is Magick, as the Syriack qua te
    and Arabicke rightly render it, whence the proverbe quaero
    Ephesiae literae. fifty thousand pieces of Silver] That is, Proseucha
    6250. pound Sterling. vide de Dieu. Juven. So
    Vers. 24 Silver shrines for Diana] Shrines or Temples, Luke 6.12. in
    some say little houses or Caskets to put the idoll in; Proseucha
    others think the Temple Diana was engraven on their Dei. Drusius
    Coyne, as Beza, Imagunculae seu nummi quidam thinks it is
    (saith he) qui a figura Templi quam repraesentabant here to be
    Templa appellabantur, The Arabicke and Aethiopicke taken for a
    translations (saith de Dieu) have Images of Silver. place, Mede
    in Acts 16.13.
    Vers. 27. All Asia] Vniversalitie a Cloake for errour; but see more
    we must not follow a multitude to doe evill. there, vide
    Grotium & de
    Vers. 32. The Assembly] Dieu in loc.

    Vers. 33. And they drew Alexander out of the multitude]


    Id erat
    the same Alexander (as it is thought) was after a
    nomen
    persecuter of Paul, 2 Tim. 4.14.
    draconis,
    Vers. 35. A worshipper] Or the Temple Keeper. quem jaculis
    suis confecit
    Apollo, unde
    & ipse
    Pythius
    dictus.
    Deinde
    spiritus ille
    quo afflati
    praedicebant
    futura, Pytho.
    vocari
    coeptus est,
    Erasmus.
    vide de Dieu
    in loc.
    Graecus
    CHAPTER. XX. anceps est
    sermo utrum
    Vers. 4. SEcundus] magistratus
    lace arint
    Vers. 7. Vpon the first day of the week] This is a better
    Apostolorum
    Translation then that, Some one day of the week.] The
    tunicas, an
    Hebrewes use often by one to signifie the first, as Gen.
    suas
    1.5. and 10.25. the Greek words are an Hebraisme.
    ipsorum,
    That day of meeting was proper to Christians, 1 Cor.
    Eras. Beza &
    16.2. It is called the Lords day, Rev. 1.10.
    Calvinus
    contra. vide
    Continued his speech untill midnight] Perkins notes two
    de Dieu &
    things from this. 1. That the night mentioned here was
    Sanctium.
    a part of the seventh day of Pauls abode at Troas: for if
    it were not so, then he had stayed at least a night
    longer, and so more then seven dayes, because he Laudo Cl.

    should have stayed part of another day. 2. That this Bezam quod

    night was part of the Sabbath which they then kept, for [...], com‐

    they kept it in manner of a Sabbath in the exercises of parativè

    piety, and viz. in preaching, yea, he continues there till potius quam

    the rest was fully ended. superlativè


    acceperit, &
    Vers. 21 Testifying hath to the Jewes, and also to the de animo
    Greeks, repentance toward God, and faith toward our potius quàm
    Lord Iesus Christ] Here is laid down the compleat duty genere aut
    of a Minister. 1. To preach repentance which a man prosapia,
    must perform to God, whom by his sins hee hath secus quam
    grievously offended. 2. To preach faith in Christ, and vulg. & Eras.
    free forgivenesse, and perfect salvation through faith in fecerunt. de
    Christ, to all that shall truly beleeve in him; and after to Dieu in loc.
    declare unto man his righteousnesse, to shew that
    though a man in himselfe be evill, yet in Christ he is Congressi
    sunt cum. eo.
    righteous and just, and by him so justified, as he [Page]
    [...] avicula
    is no more a sinner in the presence of God.
    est ejus
    nominis sic
    Vers. 22. I goe bound in the Spirit] There are three
    appellata à
    interpretations of that speech; one is of Camerarius
    legendis sive
    and Beza, who interpret it of the Holy Ghost, viz. That
    colligenlis
    Paul should say he goes by his impulse. 2. The other of
    seminibus,
    Grotius, to perceive things future as present which
    quasi
    interpretation, 1 Thes. 3.4. favours, a like speech of the
    seminilegam
    same Paul. 3. Of Heinsius who saith that Paul was
    dicas:
    sadned in Spirit for the bonds he was to suffer; the
    caeterùm in
    Greek speech seemes to him to signifie so much.
    proverbii usu
    Vers. 24. Finish my course with joy] There is 1. Cusus est de
    naturae, 2. Nequitiae, 3. Pietatis, 4. Muneris; the fourth garrulo ac
    course of every ones particular calling, is principally futili, nihilque
    here intended. To finish ones course] Is to take up all homine, qui
    those duties which belong to us, to performe the same quam ex
    with cordiall integrity, and persevere, even to the end of trivio, vel ex
    the goale. To finish it with joy] is so to live and worke as auditionibus
    to meet with joy at the end of our work. nescio
    quibus
    Vers. 27. All the Counsell of God] Not his secret adeptus est
    decrees and purposes, but his revealed will, specially scientiam,
    his Counsell and purpose touching the way and passim
    meanes of salvation by Christ, and Christ alone. deblaterat.
    Drus. Prov.
    Vers. 28. This verse may be stiled Saint Paul his class. 2. l. 4.
    Trumpet, not that where of hee speaketh; 1 Cor. 14.8. [...] propriè
    which sendeth out an uncertaine sound, but like the aves quae
    Trumpet of Sinay, wherein there is both Clangor, and sita
    horror, Ezod. 19.16 so vehemently it ratleth out this depascuntu,
    Episcopall, this Paschall Cantell. First intrinsecally, Grotius. vide
    Take heed to your selves,] For qui sibi nequam, cui de Dieu &
    bonus? Secondly, extrinsecally, take heed to the flock]
    yea, to the whole flock] As Ezech. 31.39. to strengthen Sanctium in
    the weake, to heale the infected, to splint the sprained, loc.
    to reduce the wandring, to seek the lost, to cherish the
    strong, this is the Clangor of the Trumpet. Sed sonitus Archaeol.
    buccinae adhuc crescit in majus & prolixius intendiiur, Attic. l. 1. c.
    Exod. 19.19. And still Saint Paul raiseth his blast by a 3.
    threefold inforcement. 1. Expressing the burden ad
    pascendum. 2. The authour Spirit. 3. The quality of the [...]. Quasi
    flock, populum acquisitionis, 2 Pet. 1.9. Purchased with religiosiores.
    bloud, with Gods bloud, with Gods own bloud, & this is Beza. Quasi
    the horror of the Trumpet. Now then let him that hath su‐
    an eare, heare what the Spirit speaketh unto the perstitiotiores
    Churches.] Or rather soundeth out to Churchmen; for , vulg.
    there is no Clergy man (unlesse he hath drunk the Cup Superstition
    of slumber to the very dregs, Esay 51.17.) but the quasi supra
    voyce of this Trumpet will be unto him as Samuels statutum,
    Message, 1 Sam. 3.8. making his two eares to tingle, more then is
    and his heart strings to tremble. appointed by
    the Law of
    Vers. 30. Also of your own selves shall men arise] God, Isid.
    Nicolaitanes, Rev. 2.6. speaking perverse things]
    Teaching those things which swerve from that which is Qui
    right; so [...] is taken Luk 23.2. and Acts 13.8.10. The simulachra
    Nicolaitanes held that marriage was a meer humane vertit nimis id
    institution, and such a one as did not bind mens angustè fecit,
    consciences, that it was lawfull to eat of the sacrifices cum quicquid
    of the Gentiles, to draw away disciples after them] religiosè
    Therefore they teach things pleasing to the flesh, that colitur eâ
    so they may draw them whom the discipline of the voce in cla‐
    Church offends to their party. datur, Beza.
    Pricaeus.
    Non laudo
    autem quod
    Syrus &
    Arabs [...]

    CHAP. XXI. templa


    verterint.

    Vers. 1. AFter we were gotten from them] The Greek Beza sacra

    word signifies, that they were as it were by force pulled vestra.

    away, it significantly expresseth their mutuall affections. Vulgatus &


    Aethiopicus
    Vers 3 Now when we had discovered Cyprus] A non malè
    Mariners terme; they use this expression still when they simulachra
    would shew that they see a place, which before was vestra;
    hid from them. viderunt enim
    [...] propriè
    Vers. 13. For I am ready] [...] I have my selfe in esse id
    readinesse. ipsum quod
    colitur, quae
    Vers. 20. Thousands] [...] ten thousand. Not all of the quidem apud
    Church of Ierusalem, but come up thither from forraigne Athenienses
    parts, and far countries at this feast of Pentecost, erant
    Chap. 20.16. according to the Law. simulachra:
    malim tamen
    numina
    vestra
    reddere. vt 2
    Thes. 2.4. de
    Dieu in loc.

    Alexand. ab
    Alexandro l.
    6. c 4. Alij
    Athenienses
    gravi peste
    oppressos,
    cùm colendis
    frustra Diis
    patriis se

    CHAP. XXII. fatigassent,


    timerentque

    Vers. 3. BRought up in this City at the feet of Gamaliel] ne quod

    The master sate in a higher place, the disciple did lye numen

    upon the ground at the feet of the master. praetermissu


    m à se esset,
    Was zealous towards God ] The zeale which the [...] aram
    Israelites had, was of the Law; the knowledge which hanc
    they wanted was of the true meaning of it. struxisse
    volunt,
    Vers. 16. Wash away thy sinnes.] That is, Heinsius.
    Sacramentally. The Text joyneth with the Sacrament
    invocation of the name of the Lord, whereunto salvation [...] est dis‐
    is promised (Rom. 10.13. Ioel. 2.22.) To wash away his simulare,
    sins. Therefore this place maketh nothing for the quasi non
    Popish Heresie, that the Sacraments give grace ex videas, Gro‐
    opere operato, of the work wrought. tius. vid.
    Deut. 32.1.3,
    Vers. 25. A man that is a Romane] They had a law, that 4.
    a Citizen might not bee tortured any way, but by the
    Doctissimis
    decree of the people.
    viris qui cum
    vetere
    Vers. 28. With a great summe] [...] Because this sum
    despicens
    was gathered head by head.
    verterunt,
    nullo modo
    assentien‐
    dum
    putamus;
    optimè
    recentior
    Interpres,
    connivendo
    dissimulans,

    CHAPT. XXIII. Pricaeus.

    Vers. 3. THou whited Wall] A fit similitude to expresse Hildersam.

    wicked men, who for honour or profit sake, pretend to


    be Godly. Intr [...]rsum turpes, speciosi pelle decora. see Calvin, &
    Sanctius thinkes it is a proverb among the Hebrewes, de Dieu in
    as whited Sepulchre. loc.

    Vers. 5. I wist not brethren that he was the high Priest] Perkins.
    Some say he doth as much as confesse his
    fault, by excusing it with the plea of ignorance, [Page] Sic dictus fuit
    alleaging that place of Scripture, which might give them à lacteo cand
    to understand, that he was better seen in the Law, then re unde &
    that he would have so spoken, if he had known the Gallos dictos
    quality of the person to whom he spake. esse plerique
    statuunt,
    Others say his meaning was, that he did not regard or
    Pasor.
    consider him as the high Priest: others that he did not
    account him worthy to be the high Priest: others, that
    Burrh. on
    he plainely meant he did not know him to be the high
    Hos.
    Priest, for it was possible hee might mistake. He
    acknowledged him not, but knew him rather to be an
    Heron.
    usurper, which made him use that boldnesse. Mr.
    Perkins. His meaning was (saith Grotius) that he is not
    Vide Bezam
    the High Priest, or chiefe of the Senate, who purchased
    & Calvinum.
    such a dignity; for Paul (saith he) had learned this of
    See John
    Gamaliel, that a Judge who shall give money for
    7.34.
    obtaining of a place of honour, is neither indeed a
    Judge, nor to be honoured; but, to be esteemed an
    1 Cor. 10 2
    asse; Calvin saith it is an ironicall speech, and that the
    meaning is, ego, fratres, in hoc homine nihil agnoseo
    Sacerdotale. Brethren I acknowledge nothing belonging Doctor

    to a High Priest in this man. See Doctor Prideaux on Taylor.


    this Text, p. 5. to 9. And Doctor Willet on 22. of Exodus.
    vide Bezam.
    Quest. 52. and Rivet on 23. of Exod. 28. Jun. Paralel.
    Doctor Fulke.
    1. Paralel. 98. Bezam. in loc.

    Vers. 6. But when Paul perceived that the one part Textus

    were Saduces, and the other Pharisees] Paul wanted Graecus (ut

    not humane prudence; and therefore makes use of the optimè no‐

    differences of his enemies. tavit ac


    declaravit
    Of the hope and resurrection of the dead] The sense is, doctissimus
    concerning the hope of the reward, which the just shall interpres
    receive in another world, which therefore of the (Beza
    Hebrews is called seculum mercedis. For then shall scilicet) ex
    every one receive a reward, worthy of his deeds: The Philippo
    Sadducees denyed that, and they denyed also the Marnixio, &
    punishment of all sinne and wickednesse. Drusius de ante
    tribus sectis Judaeorum l. 3. De praemio ac poena. utrumque,
    Lucas
    Vers. 8. Angell nor Spirit] Lukes true meaning is (saith Lessius in
    Calvin) that the Angels, yea all Spirits were denyed by eundem
    the Sadducees; some interpret Spirit the immortall soul locum) non
    of man. Others the Holy Ghost, which the 9 verse of dicit istos
    this Chapter confirmes, saith Drusius De Tribus Sectis Ephesios
    Judaeorum l. 3. denuò fuisse
    baptizatos,
    Vers. 26. Vnto the most excellent.] sed quod
    Paulus eos
    docuisset,
    illos qui
    Iohannem
    Baptistam
    audierant, fu‐
    isse
    Baptizatos in
    nomen Iesu

    CHAP. XXIV. Christi: ut


    ipsis

    Vers. 2. SEeing that by thee wee enjoy great ostenderet,

    quietnesse] It is one of the rhetoricall precepts by malè se

    praising the Judge, to make him benevolous to a mans Iohannis

    selfe, which Paul was not ignorant of, as appeares doctrinam

    vers. 10. and 26.2.3. intellexisse,


    quod
    Vers. 5. A pestilent fellow] [...] a pestilence; foolish dicerent, se
    Tertullus that mistooke the antidote for the poyson; the ne quidem
    remedy for the disease! Doctor Hall. audivisse
    esse Spiritum
    A ring-leader ] The word signifies the first man in his Stactum.
    ranke, a military word. Qui primus ad frontem aciei Rivetus in
    constitutus est. Hesychius. Catholico
    Orthodoxo.
    Vers. 14. Written in the Law and Prophets] That is, to vide Grotium.
    hold and imbrace the same faith, which was embraced Aliqui
    by the Saints, and Servants of God, in ancient times; objiciunt
    and which was written by Moses, and the Prophets. Paulū
    baptizasse
    Vers. 16. Alwayes] Or throughout, in all cases, by all
    eos qui antea
    meanes, or at all times; as the word may indifferently
    Johannu
    be construed.
    baptismo

    Vers. 25. And as he reasoned of righteousnesse, fuerant

    temperance, and judgement to come, Felix trembled] baptizati.

    Felix was deditus saevitiae & libidini ; righteousnesse Paulus non

    hath reference to others, temperance to our selves, eosdem

    judgement to God. iterum aquâ


    tinxit aut
    aspersit, qui
    fuerant tincti,
    sed alios; vel
    ille

    CHAP. XXV. Baptismus


    intelligendus

    Vers. 14. DEclared] This word signifies friendly, and est de

    familiarly to rehearse something to one; which miraculosa

    otherwise by right, he is not bound to doe, as it appears Spiritus Dei

    here, and Gal. 2.2. donatione


    cum manuum
    Vers. 19. Of their own superstition] The word doth also impositione,
    signifie religion, but hee speaketh in contempt of the quae totares
    true Doctrine. illic
    Baptismus
    Vers. 23. With great Pompe] The originall words signifie appellatur [...]
    with great phantasie, or vaine shew. The Lord accounts Danaeus.
    of the great glory, and pompe of the world even as a
    phantasie, or shadow. Rainold. de
    lib. Apoc. ex
    Beza. vide
    Grotium.
    Syrus
    substituit,
    multi vero
    incantatores
    magi. Latè
    quidem patet
    vitium
    Curiositatis;
    quod
    diligentiae
    per
    excessum
    opponitur:
    quando quis
    plus
    cognoscere

    CHAP. XXVI. laborat,


    quàm

    Vers. 7. VNto which promise] That is, thing promised, expedit, vel

    viz. Life eternall by a metonymie of the adjunct. etiam quod


    sibi non
    Instantly] That is, with a kind of extension, or expedit. Per
    vehemency. vide Bezam. hanc tamen
    Curiositatem
    Vers. 14. It is hard for thee to kick against the pricks] Ephesino‐
    He rehearseth the History more fully, then he had rum, de
    reheased it before in the 9. Chapter. This proverb used quibus hic
    of those which attempt things that are like to prove ill to agitur,
    themselves, came from the Graecians to the Jewes. magiam
    The Latines also have taken it up.—namque inscitia est intelligi,
    adversus stimulum calces. ipsorum
    conditio
    Vers. 18. Darknesse] That which is called darknesse in persuadet.
    the first, is called the power of Satan in the latter Ephesina
    clause, the Devill having and holding a man in igno‐ enim civitas
    rance hath and holds him in his power. magicis
    incantationib
    Repent and turne to God] Which latter words expound
    us, Apollonio
    the former, and plainly shew what repentance is.
    Thanaeo illas

    Vers. 24. Much learning doth make thee mad] Paul was ibi profitente,

    learned not onely in the Law, but also in traditions fuit dedita.

    which did evidently teach the resurrection and good Dilher. Ecloc.

    things of another life. He knew the Hebrew, Syriacke, Sac. Dictum.

    Greek, and Latine tongues, and had read the Poets. 11.

    Casaub.
    aediculae
    exargento vel
    auro factae,
    in quas

    CHAP. XXVII. reconde‐


    bantur

    Vers. 14. EVroclydon] This word hath its name so, Dianae parva

    because this wind stirreth up great waves. simulachra,


    quae vulgò
    Vers. 31. Except these abide in the ship yee cannot be ab alijs
    saved] From whence it followes that the precise and emebantur
    peremptory decrees as they call them concerning the qui Dianam
    Salvation of any, either temporall or eternall, doe not Ephesinam
    render admonitions or threatnings unprofitable, visebant, &
    because they are as means and serve to execute the fortasse
    divine decrees. reserebant
    istae
    Vers. 33. This day is the fourteenth day that ye have aediculae
    tarried and continued fasting, having taken nothing] Templi
    Physitians write that a sick man may live 14. dayes Ephesini
    without meat; it is probable they did eat very little or artificium.
    nothing at all, for so are the words. Casaub.
    notae. Vide
    One may be found, which may endure abstinence Grotium.
    longer; but for such a multitude to doe it, it is scarce
    credible Fasting is here improperly called an unusuall Hoc supersti‐
    abstaining from food, because all that time they had not
    tiosis
    a full meale, as sad persons loath meate.
    omnibus
    commune
    Vers. 34. For there shall not an hair fall from the head
    perfugium
    of any of you] A proverbiall speech, as may be said in
    est,
    Latine ne hilum quidem vobis nocebitur. See Luke
    multitudinis
    21.18.
    consensum
    obtendere.
    Calvinus.
    [Page]
    [...] hic
    CHAP. XXVIII. coetum
    quemvis
    Vers. 6. WHen he should have swollen or fallen down significat,
    dead] for those that are bitten by the viper, their flesh cùm concio
    swells as Dioscorides teacheth: the Greek word here, Latinè non sit
    signifies both to be inflamed and swell; but Beza nisi à
    prefers the latter, because of the observation of magistratu
    Dioscorides; Erasmus, and the Aethiopick translation secundum
    render it to be inflamed, as de Dieu observes. leges
    convocata
    multitudo.
    Grotius

    An is sit Alex‐
    ander de quo
    alibi meminit
    Paulus,
    incertum est:
    conjectura
    tamen mihi
    videtux
    probabilis.
    Quod si
    credimus
    eum esse,
    discamus ab
    hoc sor‐
    midabili
    exemplo
    solicite
    ambulare, ne
    in similem
    ANNOTATIONS VPON THE Epistle of PAUL the
    Apostle, to the ROMANS.
    [Page]
    CHAP. I.
    F the Epistle, and order of all Pauls Epistles, see my
    Treatise of Divinity, Lib. 1. ch. 4. p. 70, 71, 72, 73.
    O The Epistle to the Romans, and the Gospell of John
    are theKeyes of the New Testament.
    Perkins art of
    Cardinall Poole answered well to him that demanded
    prophecying.
    what course should be taken in reading the Epistle to
    St. Augustine
    the Romans; First (saith he) begin at the twelfth
    wished three
    Chapter, and read to the end and practise the precepts
    things: to
    of repentance and mortification; and then set upon the
    have seen
    former part of the Epistle, where Justification and
    Christ in the
    Predestination are handled.
    flesh, Rome
    in its glory,
    Vers. 1. Paul] Of his name see Beza on Acts 13.9
    and to have
    Calvin, à Lapide on this place. Paul is a Latin name,
    heard and
    from Paulus, that is a little one; so the Romans were
    seen Paul in
    wont to call those which were of a lesser stature. Some
    the Pulpit.
    think he had first this name given him, upon occasion
    Paulum
    of converting Sergius Paulus the Deputy, Acts 13.9, 12.
    quoties lego,
    before he was called Saul. Chrysostome writ eight
    videor mihi
    Homilies in his praise, and usually cals him the Apostle.
    non verba
    Hierome cals him the trumpet of the Gospel.
    audire, sed
    A servant of Jesus Christ] In the Old Testament those tonitrua.
    which were in great Offices were called the servants of Hieron.
    the Lord, that is, of God; as Moses, Jos. 1.1. Joshua, contra
    Jud. 21.8. David, Psal. 131.10. Nehemiah, Nehem. 1.6. Jovenian. de
    In the New Testament also Jesus Christ. Epist. Paulin.
    In Paulinis
    Called to be an Apostle] It is simply in the Greek called Epistolis,
    an Apostle; that is, made and appointed an Apostle. ejus quae ad
    See Matth. 5.9.19. Rom. 7.3. Romanos
    Separated to the Gospel of God] He alluded perhaps to scripta est
    the name of the Pharisees, which was à separando. scopus, velut
    The Pharisee was separated to the study of the Law; Atticus
    he being made a Christian was separated by God to Mercurius ad
    the Gospel; separated from his mothers womb, to reliquas iter
    preach the Gospell to the Gentiles, Gal. 1.15. indicat.
    Melancthon.
    Vers. 2. By his Prophets] The Apostle hath respect to Quae Pauli
    the Oracles concerning Christ and his Kingdom, Gen. Epistola non
    3.15. Levit. 18.18. Esay 9.6. & 52.7. & 61.1. & 65.1. melle dulcior
    Jerem. 31.31. est? non
    lacte
    Vers. 4. Declared] The word signifieth determined; and candidior?
    as it were by definitive sentence concluded to be the Ambrosius
    Sonne of God. de Epistolis
    Pauli.
    With power] that is, powerfully, an Hebraisme; or
    Epistolae
    miraculously, viz. by the resurrection of [...]he dead, as
    Paulinae non
    is added; for this Greek word ordinarily signifies a
    temporis
    miracle in the New Testament.
    ordine

    According to the spirit of holinesse] that is, By the force locatae sunt

    of the Deity sanctifying and quickning the flesh, he was ab iis qui eas

    raised from the dead, and so declared mightily to be primi in unum

    the Sonne of God. As in the former by the words, volumen

    according to the flesh, was signified the humane nature compegerunt

    of Jesus Christ; so likewise by these words, according : sed pro

    to the Spirit, is here signified his Divine nature: which dignitate

    the Scripture sets forth by the word Spirit, 1 Tim. 5.16. eorum ad

    Heb. 9.14. & 1 Pet. 3.18. The Apostle here cals this quos scriptae

    Spirit, the Spirit of holinesse; that is, the holy Spirit, sunt. Ideo

    according to the stile of the Hebrew. See Exod. 2.16. praecedunt


    quae ad
    Vers. 5. By whom we have received grace and Ap Ecclesias;
    [...]stleship] that is, the grace of Apostleship, by the sequuntur
    figure called [...] as 2.20: It is the Apostles stile to quae sunt ad
    define his Apos [...]leship by the name of grace, as singulos. Et
    after Chap. 12.3. & 15.1. 1 Cor. 15.10. Galat. 2.9. inter eas
    Ephes. 3.2, 8. quae sunt ad
    Ecclesias,
    Vers 7. Grace to you, and peace from God the father, prima est
    and our Lord Jesus Christ] the grace of God is that quae ad
    whereby be undeservedly favours us; but peace is a Romanam,
    prosperous and happy successe of all things; this wish ab urbis ejus
    is also 1 Cor. 1.3. 2 Cor. 1.2. Galat. 1.3. Eph. 1.2. Phil. majestate.
    1.2. Col. 1.2. 1 Thess. 1.1. 2 Thess. 1.2. 1 Tim. 1.2. Tit. Grotius. See
    1.4. almost exprest in so many words every where; so the preface
    that it is a certain marke of Pauls genuine Epistles. De Launay
    upon the
    Vers. 8. I thank my God, through Jesus Christ] In Epistle to the
    whose Name all our prayers and thanksgivings ought Romans in
    to be presented to God, Ephes. 5.20. Col. 3.17. French.

    Your faith is spoken of through the whole world]


    Pierre de
    Miserum est fuisse felicem, as miserable to have been
    Launay.
    faithfull. By these words is shewed the extent of the
    Roman Empire, according to the stile and [Page]
    Drusius in
    ordinary manner of speaking then. See Luke 2.1.
    Praeter. & de
    Vers. 12. By the mutuall faith both of you and me] that tribus sectis
    is, by the faith which you and I have in Jesus Christ; Judaeorum. l.
    which the Apostle elsewhere cals the faith of the elect, 2. c. 2. [...]
    and the common faith; and Peter stiles, the like est cum
    precious faith. judicio
    separare ac
    Vers. 14. I am a debtor both to the Greeks and to the secernere,
    Barbarians] the Greeks and the Romans call those inde [...]
    Barbarians which spake any Language but theirs; and dicuntur
    consequently those which were unskilfull in their canones
    languages and customes. By the Greeks he means the magno
    most polite Nation, and by the Barbarians the ruder, as judicio
    the following words shew. collecti &
    conscripti ac
    Vers. 16. The power of God] Not the essentiall power of breviter
    God, but his organicall power; potentiae organon, or pronunciati.
    the great instrument of the power of God; it is called the Gerh. vide à
    arme of God, Esay 53.1. See 1 Cor. 1.17. Pareus. Or Lap.
    by a metonymie, the declaration of his power. Faejus.
    whereby the preaching of the Gospell is made De Launay
    effectuall. sur les
    Romains.
    To every one that believeth] the Gospell is offered unto
    all, but it onely profiteth unto salvation those that
    Beza.
    believe; as a medicine is onely effectuall to those which
    Hendiadys.
    receive it.
    de Launay.

    Vers. 17. The righeousnesse of God] that whereby we


    stand just and righteous in the sight of God. It is so Scultet. de

    called, 1 Decretoriè, 2 Revelatoriè, 3 Meritoriè, 4 precaetione.

    Imputatoriè, 5 Approbatoriè. Walth. Harm. See the


    French writer
    Revealed] and made known to our hearts. de Launay
    and Estius in
    From faith to faith] that is, by such a faith as groweth loc.
    and increaseth, from one degree to another.
    Epistola Pauli
    Vers. 18. The truth] that is, those true opinions which in
    ad Romanos
    their judgements they had conceived of God, and their
    est jam Epi‐
    duty to him.
    stola Pauli in
    Romanos.
    Vers. 21. Became vain in their imaginations] Greeke,
    their practicall inferences and discourses. See Estius.
    De Launay.
    He means it, of that world of pretences and allegations,
    Tit. 1.1, 4. 2
    wherewith they did make themselves believe that their
    Pet. 1.1.
    Idolatry and other sinnes were no sinnes; [...] may
    better be rendered discourses or reasonings; such as
    De Launay,
    they made out of their principles, they had in their
    [...] vocatur,
    understanding.
    qui vitiosa &
    insuavi, hoc
    Vers 23. And changed the glory of the uncorruptible
    est blaesa,
    God, into an image made like to corruptible man; and
    balbutiente &
    to Birds and fourfooted beasts and creeping things]He
    inconditâ
    plainly alludeth to that phrase of the Psalmist, which
    linguâ
    saith, that the Israelites changed their glory into the
    loquitur, tales
    similitude of a Calf that eateth Hay; when they should
    à Graecis
    have conceived God to be so infinitely glorious that
    censebantur
    nothing could set forth his glory sufficiently: they
    omnes qui
    conceived so basely of him, that they would even set
    extra
    up the Picture of an Ox to represent him. This is the
    Graeciam
    Idolatry of the Papists in these daies, who picture God
    essent, uti ex
    the Father like an old man, because of Dan 7.9. God
    Strabone
    the Holy Ghost like a Dove, because he appeared in
    patet. Gerh.
    that shape at Christs baptisme; and Christ like a Lamb,
    in loc.
    because of that place, Iohn 1.29. whence their agnus
    Dei.
    Pareus.
    Vers. 24. Wherefore God also gave them up to Grotius.
    uncleannesse] The Apostle instanceth in two
    particulars of unnaturall uncleannesse, as self Justitia quae
    uncleannesse, vers. 24. that is, alone by themselves. non in solis
    So Beza and Theophylact understand it; that is, the first factis exterio‐
    degree which is therefore unnaturall, because thou ribus
    destroyest that which nature gave thee for propagation. consistit, sed
    Then secondly, unclean love of boyes, vers. 27. be it à Deo
    discovered in what dalliance it will, though not arising to efficitur, & ut
    an act of Sodomy. Dei opus Deo
    placet.
    Vers. 25. The truth of God]that is, those true opinions, Grotius.
    and conceits they had of God.
    Who is blessed for ever] When the Hebrews make
    Id est, Ex fide
    mention of the true God, they are wont to adde Ha
    promovente
    Baruc le gnolam. Benedictus sit ille in saecula. Let him
    ac subinde
    be blessed for ever.
    augescente,
    ut sit
    Vers. 27. Burned] [...], that word is emphaticall,
    Hebraismus,
    expressing those prodigious and monstrous lusts of the
    qualis in
    Gentiles, proceeding from the fire of evill concupi‐
    Psal. 84.7.
    scence, and deserving and forewarning hel-fire.
    Theoph.
    Vers. 28. They did not like] The word [...] sometimes Oecumen.
    signifies to try or examine, 1 Thess. 5.21. Sometimes to Peter. Estius.
    approve and allow; so here it imports a not allowing or Beza,
    regarding, or making that precious account of the Calvinus,
    knowledge of God. Paraeus.

    Not convenient] The Greek word implies two [Page]


    Not every
    things, Duty and decorum; that is, they ran wilfully into truth in gene‐
    the grossest sinnes, contrary to all even naturall duty rall, nor yet
    and decorum. the truth of
    the written
    Vers. 29. Being filled with all unrighteousnesse] This is Word, but
    the genus, comprehending all those things which are that light
    after enumerated. which
    remains in
    Fornication, wickednesse] In the Greek is an elegant
    the nature of
    paronomasia, [...]. Our English renders the latter word
    man after the
    wickednesse, not so fit here, [...] being the purpose of
    fall, called
    the Holy Ghost to set down a particular vice; it may
    the law of
    rather [...] [...]ranslated according to the etymon,
    nature, and
    troublesomnesse or a desire to procure trouble and
    the law of
    molestation to another; therefore it is given to Satan,
    Nations:
    the troubler of the Saints of God, he is often called [...],
    which light
    that troublesome one.
    they by their
    Covetousnesse] [...] an inordinate desire of having injustice,
    more wealth then the Lord allots us. impiety,
    prophanness
    Maliciousnesse] that is comprehended under envy next e and
    following; [...] may better be rendred superstition,
    mischievousnesse. did seek to
    oppresse and
    Envy, murder] [...]. As these words are alike in sound in extinguish,
    the Greeke, so the vices are alike; and one often and so detain
    follows the other. Estius. See 1 Iohn 3.13. as a captive
    in the darke
    Malignity] [...], taking all things in the worser part.
    dungeon of

    Whisperers, backbiters] A backbiter speaketh evill their hearts,

    openly of another; the whisperer, privily. Theoph. The Dr. Taylor on

    backbiter intends to separate friendship, the other to Tit. That is,

    hurt ones fame. while they


    heare, learn,
    Ver. 30. Haters of God] with a hellish hatred; [...]. The and can
    word hath a passive termination and signifies properly, remember
    hated of God; though words passive are sometimes much of it,
    actively taken, as 2 Pet. 1.3. And the Apostle here yet in their
    intendeth a Catalogue of the Gentiles sinnes. courses are
    Theophylact interprets it both waies. as vaine and
    ungodly as
    Despightfull] [...], contumeliously, or insolently injurious. ever before.

    Proud, boasters] The proud man boasteth of such


    Vers. 26.
    things as he hath; the boaster, of that which he hath
    Paul hath a
    not, Oecumen.
    particular re‐
    lation to Mes‐
    Vers. 32. Who knowing the judgement of God] The
    salina.
    Greek word [...], translated here judgement, signifies
    properly Law, Constitution, Ordinance; and in the
    Gerh. in loc.
    Greeke version of the Old Testament, where it is very
    often used, it is ordinarily taken in this sense. By it here
    Id. ib.
    is signified the just will, law, and ordinance of God.

    They which commit such things are worthy of death] V. 31. [...].

    that is, thou considerest that Hell and damnation is the Grata vocum

    issue and desert of sinne, and yet committest it. allusio qua
    nimirum
    But have pleasure in them that do them] or consent innuere voluit
    with them; so the Vulgar, but corruptly. vitiorum
    affinitatē.
    To sinne is of it selfe wicked, and worthy of eternall Estius.
    punishment; but to approve and defend his own
    and other mens sinnes, and to judge them well [Page] There are
    done; to applaud them in mind and judgement, and to three things
    be delighted with them, is a high degree of un‐ in hatred,
    godlinesse. saith
    Aristotle: 1. It
    is against
    generals, the
    whole kind; a
    wicked man
    hates God,
    and
    whatsoever
    belongeth to
    him, his
    Ordinances
    Image. 2 It
    will not be
    cured by
    time; the
    divells hate
    God for
    himselfe.
    Conversion is

    CHAP. II. called


    reconciliation

    Vers. 5. TReasurest up wrath] that is, punishments and with God, 2

    judgements the effects of it; alludes to Iob 36.13. the Cor. 5.19, 20.

    Greeke word signifies to lay up for to morrow. 3 Nothing will


    satisfie it but
    Day of wrath] that is, of judgement. See vers. 16. the
    destruction of
    Vers. 6. Render to every man according to his deeds] the thing
    The Papists infer merit of works from hence; but 1. the hated; it
    word [...] to render, signifies not onely a just retribution, strikes at
    but a gift of favour, as in that place, Matth. 20.8. 2. The Gods
    Apostle saith, secundum opera, non propter opera; essence,
    which notes the quality, not the proportion of their Psal. 10.4.
    works; that is, good works shall be rewarded with glory,
    and evill with punishment. De Launay.

    Vers. 7. The best reading of these words is this, To


    Vide Cornel.
    them which by perseverance in wel-doing seek glory,
    à lap. Vide
    honour, immortality, eternall life] that is, shall render
    Waltheri
    eternall life to such: so divers interpret it. The word here
    Harm. Bibl. in
    used doth as well signifie perseverance and
    loc. See
    continuance, [...]; the meaning is, they which persevere
    Down. of
    and continue in good works. So Luke 21 19: Matth.
    justification.
    24.13. and the Apostle to the same purpose, Heb. 10
    Lib 8. c. 5. p.
    36. where he useth the same word. And in this sence
    612.
    Jerome taketh patience here.

    Vers. 9. Tribulation and anguish] The first word [...] See Matth.

    properly signifies compression, à [...], which is used of 16.27. Rom

    the active pressing of the shoe; of the passive pressing 2.6. 1 Cor.

    of Grapes; metaphorically of affliction; especially in the 3.14. 2 Cor.

    books of the New Testament, and in Ecclesiasticall 5.10. Rev.

    writers. The latter word [...] is properly a straightnesse 22.12.


    of spirit; such as is wont to happen in diseases and
    Apostolus
    terrours: Here it is taken metaphorically.
    faelicitatem
    Vpon every soule of man] Here is a double Hebraisme: piorum in vita
    1. Every soule of man, is put for the soule of every futura exp
    man, as in Chap. 1.18. Against all ungodlinesse and un [...]essurus
    [...]ighteousnesse of men, put for the ungodlinesse and dicit, reddet
    unrighteousnesse of all men. 2. The word soule is put iis gloriam,
    for person, as Gen. 12.5. & 14.21. & 17.14 & 36.6. & honorem,
    46.26. immortali‐
    tatem, quia
    Vers. 12. Perish without Law] That is, without a Law una dictione
    formally published, not materially enacted; he speakes exprimere
    of the Gentiles, who had the Law witten in their hearts. non potuit,
    usus est
    Vers. 14. Doe by nature the things contained in the pluribus; sed
    Law] That is, by naturall strength. tunc de
    futurae vitae
    Vers. 18. And approvest the things that are more
    beatitudine
    excellent] So the Greek word is taken Matth. 6.26. and
    loquitur.
    Heb. 1.4. Some render it triest the things that differ, &
    Pareus &
    ex ploras quae discrepant. Beza. Pareus. Acording to
    Beza.
    the former version some think that the Apostle hath
    regard to the writings of the Rabbins and Doctors of the
    Gerh. in loc.
    Jewes, which disputed exactly, and curiously, not onely
    of things lawfull, and unlawfull according to the [Page]
    De Launay.
    Law; but also of those things which according to
    it, were better and more excellent.
    Perkins. C'
    Vers. 21. Thou therefore which teachest another, est à dire,
    teachest not thou thy selfe] That is, dost not thou live par un
    as thou teachest. Turpe est doctori cum culpa redarguit instinct
    ipsum. naturel &
    sans y estre
    poussez par
    Vers. 22. Thou that abhorrest idols, d [...]est thou aucune loy.
    commit sacriledge ] Sacriledge is (if not worse) yet as De Launay
    bad as idolatry; as if, Paul held as good a false religion, sur les
    as a spoiling religion. Romaines.

    [...] Probas
    eximia
    Erasmus.
    See 1 Phil.
    10.

    De Launay
    sur les
    Romaines.
    [...] vulg.
    reddidit
    utiliora;
    Erasmus &
    Cajetanus
    eximia; alij
    excellentia &
    singularia.
    Sed ex verbo
    [...] colligitur
    quod hoc
    loco propriè
    significet
    differentia
    sive
    discrepantia.
    Gerh. in loc.

    Pulchrè
    Prosper.
    Bene inquit
    docere &
    malè vivere
    quid aliud est
    quam se sua
    voce

    CHAP. III. damnare.

    Vers. 2. CHiefely] This word [...] Erasmus taketh to [...] propriè


    signifie the order of the Apostles speech, as before est templa

    cap. 1.8. But there the Apostle beginneth his Epistle, despoliare ab

    which he doth not here; this word first here signifies [...], postea in

    chiefe, that this was the chiefe priviledge and immuity genere pro

    which the Jewes had, the oracles of God] so the Lxx. quovis

    calls the word of God, Psal. 11.7. and 17.31. and sacrilegio

    106.11. accipitur.
    Gerh. in loc.
    Vers. 3. The faith of God] That is, his constancy and
    fidelity in keeping his promises Psal. 33.4. fides quia fit Gr. premie‐
    quod dictum est. See 23. Matth. 2.3. rement. C'est
    à dire
    Vers. 4. Let God be true] First let him be acknowledged specialemēt
    such a one; he is true, not onely effectivè; because he & principale‐
    performed his promises which he made to Abraham ment; car ce
    concerning the land of promise, & Christ; but mot n' est
    essentialiter, he is true and constant in himselfe. And pas ici mis
    maist overcome when thou are judged] Psal. 51.4. here pour denoter
    the Apostle followeth the LXX. and changeth the un
    testimony for illustration, for they who are pure, over‐ commencem
    come in judgement. ent ni une
    enumeration
    Vers. 5. J speak as a man] q.d. Every naturall man is
    dont la suite
    apt to thinke and speak so.
    soit puis
    apres,
    Vers. 9. We have before proved] We have pleaded it at
    exprimée,
    the Judges Barre; and have convicted them.
    ainsi est
    Vers. 12. They are altogether become unprofitable] viz. encores pris
    to good; that is, they are wholly alienated from good, ce mot, 2
    and made incapable to doe it: this is taken out of the Pet. 1.20. &
    14. Psal. 3. where the Hebrew word signifies, they are 3.3. De
    become stinking, but the Apostle followed the Greek Launay. See
    version; and a stinking thing is also odious and Beza. Non
    unprofitable for any service. est ordinis
    sed
    Vers. 13. Their throat is an open sepulchre] Throats like qualitatis,
    a sepulchre, sending out rotten, and unsavoury significans
    communication, or words tending to devoure. primarium,
    quasi dicat ut
    When the grave is shut up, we see nothing but green unum
    grasse; but when rotten bones appear, a filthy stink eximium pro
    comes out. With their tongues they have used deceit] multis dicam.
    flattering, fauning and dissembling; the poyson of Pareus vide.
    aspes is under their lips,] First, it stings, and wonder‐ Iun. Paralel.
    fully torments a man. 2. Is incurable. 1.2. Paral. 3.

    Vers. 14. Cursing and bitternesse] That is, sharp and


    De Launay
    furious inprecations, and revilings.
    sur les
    Vers. 15. Their feet are swift to shed bloud] In aptnesse Romains
    to oppresse, hurt and grind all one hath to deale [Page]
    with. Alludit ad
    hominem qui
    Vers. 16. Destruction and misery are in their wayes] tetrum
    That is, their designes and actions tend to destruction anhelitum ex
    and misery, and produce it to themselves and their corruptis
    neighbour. spirat extis, &
    ad calaver
    Vers. 19. Now we know, that what things soever the quod ex
    Law saith, it saith to them who are under the Law: that sepulcro
    every mouth may be stopped, and all the world may intolerabilem
    become guilty before God] It is a speech taken from a spirat
    malefactor arraigned, when the Judge objecteth, what odorem.
    say you? this, and this treason is witnessed against
    you; the poore man standeth speechlesse and dumbe,
    Plin. l. 8. c.
    his mouth is stopped.
    28.

    Vers. 20. Therefore by the deeds of the Law, there shall


    no flesh be justified in his sight] The Greek is, All flesh De Launay.
    shall not be justified in thy sight by the deeds of the
    Law] The meaning is, none shall. The word all joyned with the
    negative, is often according to the Hebrew phrase put
    Gen. 9.11.
    for none.
    and 11.6.
    Exod. 10.15.
    No flesh] Flesh by double figure is put for man, flesh for
    & 12.43.48.
    the body it being the matter of it; and that again as a
    and
    part for the whole man.
    20.4.10.17.
    Vers. 21. The righteousnesse of God] Either because
    he is the founder and contriver of it; or because he Vide Bezam.
    bestowes it and gives it unto men; or because it is the
    righteousnesse onely that will stand and hold out Metonymia
    before God; or by way of opposition to the materiae.
    righteousnesse of the Law, which may well be called Synecdoche
    the righteousnesse of men. membri.

    Vers. 23. All have sinned, and come short of the glory Mr. Goodwin.
    of God] All] That is, all Nations, Jewes and Gentiles;
    that the Gentiles sinned against the Law written in their hearts, the
    Apostles proved in the first Chapter; that the Jewes sinned against
    the Law, written in the Book, he proves in the second Chapter; so in
    this Chapter v. 9. Secondly all, that is, all persons young and old, 5.
    Chap. 12.14. verses, have sinned] the Greeke word signifies to
    misse the mark, and come short.] Greek, faln back, left behind, the
    word signifies them which are left behind in the race,
    Vide, Bezam.
    and are not able to rune to the mark; the glory] that is,
    the glorious Image which God stamped on man at the
    Creation, which consisted in knowledge, righteousnesse, and true
    holinesse, and dominion over the creatures; or the glory of heaven,
    which should have been the end of their obedience.

    Vers. 24. In this and the next verse, is described the


    Bellarminus
    great benefit of justification in all the causes of it. Being
    ergo errat qui
    justified] That is, declared to be just, or absolved before
    justificatione
    God. The whole Act of our Justification is described in
    m d [...]finit
    Law Termes; the sinner is the guilty person; the
    per insu‐
    plaintiffe, or accuser the Devill; the witnesse
    sionem
    conscience, the advocate Christ; the Judge God.
    justitiae.
    Scriptura
    This Justification is described. 1. From the efficient
    saepissimè
    cause by his Grace] by grace here is not meant a
    accumulat
    meere outward proposing of the word of God as
    verba
    Pelagians say; nor any inward work of holinesse in us,
    synonima ob
    as the Papists; but the goodnesse and love of God
    majorem per
    without us. 2. Impulsive, either. 1. Internall implyed in
    spicuitatem
    the word freely, it is oppossed to merit or dignitie here.
    atque
    2. Externall, the redemption of Jesus Christ. 3. The
    emphasim,
    instrumentall cause through faith in his bloud.] 4. The
    sic nos
    finall cause, to declare his righteousnesse for the
    dicimus dabo
    remission of sinnes past, freely.] First, without cause or
    tibi hoc
    merit, so Iohn 15.25. Secondly, without price, 10. Matth.
    gratis, ipsum
    8. vide Gerh. in loc. by his grace] that is, the free favour
    verbum dandi
    of God.
    donum
    Vers. 25. Whom God hath set forth to be a [Page] gratuitum
    propitiation through faith in his bloud] 1. God hath innuit, sic
    made Christ the mercy [...]eat. 2. Under the Law it was dicimus
    but the type & figure of him, they that would obtaine gratiam gratis
    any mercy from God, must seeke it in and through him datam, cum
    onely. Secondly, now by the ministry of the Gospell, the solo
    Lord hath set forth this mercy seat openly to the v vocabulo
    [...]ew of all men, all men may have accesse unto it; in gratiae illam
    the Law it stood in the holy of holies within the vaile, gratis dari
    and the High Priest onely had accesse unto it, and but significetur;
    once a yeare. 3. No man may come to the mercy seat; gratis, id est,
    nor hope to hude mercy with God through Christ, but ex mera
    onely by faith in his bloud, as Levit. 16.17. Mr. liberalitate,
    Hildersam on Psal. 51.7. vide Bezam. atque haec
    est causa
    A Propitiation] So we read it, but rather a Propitiatory: efficiens, per
    the same Greek word [...] which the Septuagint used gratiam
    for the Jewes Propitiatory. See 25. Exod. 22. ipsius, id est
    (Interprete
    Vers. 31. We establish the Law] The Law is established Bellarmino)
    by the Gospell. 1. By apprehending Christs per justiciam
    righteousnesse for the perfect obedience unto it, and ab illo nobis
    fulfilling of it by our surety. He hath fufilled the precept, infusam; &
    and satisfied the curse. 2. By our own inchoate haec est cau‐
    obedience unto it, which by meanes of the Gospell sa formalis.
    being a quickning Spirit, we are enabled unto. Bellarmini
    glossa
    textum
    corrumpit
    non explicat.
    Per gratiam
    illius, nempe
    Dei, sunt
    exponenda,
    per amorem,
    sive
    gratuitam
    ejus
    benevolentia
    m nobis
    exhibitam.
    Contrà
    argutatur
    Bellarm.

    CHAP. IV. favor Dei


    [...]a is

    THe Papists oppose the imputation of Christs explicatur per

    righteousnesse to us, and cavill at the very word vocem illā

    imputation, calling of it justiriam putativam and a new gratis.

    no righteousnesse; yet Paul useth the word ten times in Probabile est

    this Chapter, and in the same sense that we take it, ipsum

    verses 3.4.5.6 8.11.22, 23, 24. Spiritum


    loquentem in
    Vers. 5. That justifieth the ungodly] Not in their sins, but Scriptura
    from their sins, through Christ; God doth justifie the ingeminasse
    ungodly, as Christ doth save sinners in sensu diviso, haec
    that is not while they are ungodly, no [...] while they are vocabula per
    sinners; but when they have forsaken their wicked gratiam &
    wayes, and turned to the Lord, by true and sound gratis ut
    repentance. This place must not be understood simply coargueret
    of such one that doth nothing at all; but respectively of illorum
    such a one as doth not rest upon his workes, nor rely errorem &
    upon his righteousnesse; but renouncing his own stuporem qui
    workes, doth cast himselfe upon the free grace of God. gratuit [...]m
    2. Ungodly is not used in the common sense, for one in
    that hath no goodnesse in him at all, but in a limited justificatione
    sense, viz. for one that wantteh such perfection of m erant
    goodnesse as on which he may build the hopes of his oppugnaturi.
    justification; the proposition is drawn from the instance Episc.
    of Abraham, a man not altogether void of workes and Davenant. de
    righteousnesse, His faith is counted for righteousnesse] justitia
    Faith is accounted for righteousnesse without our habituali.
    merite; for the merites of Christ which are not inherent
    in us; but are communicated unto us by his Spirit; The Greek
    whereby we are made members of his body, and word signifies
    partakers of his righteousnesse. to settle a
    Vers. 11. A seale of the righteousnesse of faith] thing which
    Circumcision is a signe, in regard of the thing signified, was falling.
    a seal in regard of the Covenant made betwixt God and
    man; of righteousnesse] not our own, but that of Christ Mr. Bedford
    both active and passive; faith as the instrument makes against
    the righteousnesse of Christ ours, by imputation. Antino‐
    mianisme.
    Vers. 15. The Law worketh wrath] That is, manifests it;
    and so when it brings it unto light, it semes to have The signe of
    effected it. circumcision]
    That is, cir‐
    Verse 18. Against hope] Of sense and reason;
    cumcision
    beleeved in hope] of Gods word, that is, he conceived
    which is a
    firme confidence in heart, of the truth and power of
    signe an
    God, which is manifest by the Antithesis.
    usuall
    hebraisme;
    Vers. 19. And being not weake in faith, be considered
    as we say
    nor his own body now dead, when be was about an
    the
    hundred yeeres old.]
    Sacrament of
    Vers. 20. He staggered not] The Greek word in other Baptisme, for
    places is translated doubting, nothing doubting, but the Baptisme
    same word is also translated discerning 1 Cor. 11.29. which is a
    Sacrament.
    Vers. 21. Being fully perswaded] There may be a full
    assurance of faith respectu objecti, viz. the goodnesse, Glassius.
    truth, and power of God; but not respectu
    subjecti, as it is in us, in regard of our corruption. [Page] Id non
    It is a metaphore taken from ships that come into absolutè
    harbour with full saile. debet intelligi
    sed
    Vers. 25. Was raised againe for our justification] Christ
    comparatè
    paid our debt when he died, and cancelled the bond on
    ad illam
    the Crosse. But in his resurrection he received an ac‐
    uxorem
    quam tum
    quittance, as it were a discharge was given then. 53 habebat,
    Esay. 8. vetustam &
    sterilem.
    Alioqui
    Scriptura non
    in miraculo
    ponit, si
    aliquādo
    senes ex
    virgū culis
    mulieribus
    prolem
    suscipiant.
    Moses enim
    penè
    octogenarius
    liberos
    genuit, item
    Obed ex
    Ruth
    Moabltide.
    Nec nostro
    tempore
    desunt
    exempla
    corum, quo
    septuagenarij
    & octogenarij
    prolem
    susceperunt.
    Rivetus in c.
    25. Gen. vide
    Drusium in
    loc. See
    Doctor W

    CHAPTER. V. [...]llet on 18.


    of Gen. 11.

    Vers. 1. BEeing justified by faith] That is, Christs vide Drus.

    righteousnesse made ours by faith. quaest. Heb.

    Vers. 2. In hope of the glory God] That is, that we shall [...] plane
    partake one day of his glory. persuasum
    habens. [...]
    Vers. 5. The love of God] That is, the sense and feeling est impleri
    of Gods love to us. See 8. verse, shed abroad in our aliqua re, ut
    hearts] the Greek word signifies powred out, a speech apparet.
    borrowed from one licour infused into another; as hot Eccles. 8.2.
    water powred into Beere, changeth not onely the sic & 2 Tim
    colour, but nature of it. It notes the abundant 2.4.4.17.
    manifestation of Gods love toward us. Hinc ducta
    translatio ad
    Vers. 7. For scarcely for a righteous man will one dye]
    persuasione
    That is, an innocent, godly man. m, quia ubi
    quis non
    Peradventure for a good man some would even dare to
    dubitat, sed
    dye] Would, and peradventure, and even dare; he
    rem pro
    speakes warily.
    certae habet,

    A good man] That is, a usefull serviceable man; a man ejus cor

    whose life and labour benefits many; or one that hath dicitu [...] tali

    shewed a great deale of goodnesse to us. re esse


    plenum. vide
    Vers. 8. Commendeth] That is, maketh known. 14. Rom. 9.
    Hinc [...] &
    Vers. 12. By one man] That is, Adam, sinne entred into [...]. Heb.
    the world, and death by sinne] Sinne brought death into 6.2.10.22.
    the world, either meritoriè as it deserves wrath; or Grotius. [...]
    privativè as it takes away the power of the Law to dicitur is, qui
    conferre life, passed upon all men] as the murraine quasi plenis
    infects the whole flock; sinne and the curse seizeth velis sic
    upon all the whole world, as well as Adam and Eve. fiducia sua
    fertur ad eam
    For that all have sinned] Or in whom as Beza. viz. That rem. qua
    one man, as the stock of mankind▪ the sense comes all confidit, ut sit
    to one; in Adam legally as they stood under his Cove‐ metaphora à
    nant; in him naturally as they bear his Image. navibus du‐
    cta. Vulg.
    Vers. 13. Sinne is not imputed where there is no Law] reddi dit
    Sinne was imputed before the Law of Moses was plenissimè
    given, all were not righteous before; but either it was sciens, ut
    not imputed by God eomparativè, because men sin'd referatur ad
    against a lower light, or rather man did not impute intellectum,
    sinne to himselfe, till the Law came. sed rectius
    redditur
    Vers. 14. Neverthelesse, death raigned from Adam to
    plenè
    Moses, even over them that had not sinned after the
    persuasum
    similitude of Adams transgression] There is a twofold
    habens, certa
    interpretation of this place: 1 Some understand it of
    persuasione
    Infants which never committed actuall sinne, as Adam
    concepta, ut
    did. Others say it is spoken of the Heathens, which had
    Erasmus
    not a clear knowledge of Gods law and will, as Adam
    vertit; Vt ad
    had: But this proves not the Apostles intent; which is to
    voluntatem &
    shew that the guilt of the first sinne was imputed to the
    cor referatur.
    world. The former exposition is the better. As the
    Ita namque
    second Adam conveys not onely grace by
    etiam in alijs
    regeneration, but righteousnesse by imputation: so the
    locis
    first Adam sinne not onely by propagation, but
    usurpatur.
    imputation.
    Rom. 14.

    Who is the figure of him that was to come] That is, the vers. 5. 1

    first Adam, of Christ the second Adam. Tim. 4. v. 5.


    In vetere
    Vers. 15. But not as the offence, so also is the free gift] Testamento
    In this verse, and 16, 17, 18 verses, Christ is called the tantùm semel
    gift of God, and the free gift of God, five times. See occurrit pro
    Esay 9.6. He is called the gift of God by an excellency, implevit.
    John 4 10. Eccles. 8.11.
    Gerh. in loc.
    Hath abounded unto many] [...], redundavit, was
    plentifully powred out; a metaphor from waters over- In qua sta‐
    flowing. mus] id est,
    confidimus,
    Vers. 18 As by the offence of one judgement came
    nec ab ea
    upon all] Judgement, reatus. Beza, Pareus, Calvin; but
    ullis vel
    the judgement of God supposeth a guilt.
    tentationibus
    vel
    Vers. 20. Where sinne aboundeth] that is, the
    persecutionib
    knowledge and feeling of sinne.
    us nos
    Grace] the free imputation of Christs righteousnesse. depelli
    patimur; [...]
    non
    simpliciter
    significat
    stare, verum
    etiam in
    statione
    persistere, in
    firma fiducia
    permanere,
    metaphora
    ducta ab acie
    in qua strenui
    milites ne
    latum quidem
    pedem hosti
    cedunt. Gerh.
    Non data sed
    CHAP. VI. effusa,
    liberalitatem
    Vers. 4. BVried with him by baptisme into death] ostendens.
    Baptisme is an instrument not onely of thy death with Chrysost.
    Christ, which is the killing of sinne; but also of thy See Psal.
    buriall with him, which is a perpetuall mortification or 45.13. Titus
    abiding under that death. He alludes to the manner in 3.6. Justus,
    which baptisme was then administred; which was to reddens
    strip them naked whom they baptized, and plunge them cuique quod
    in the water; after which they put on new garments. suam est.
    Whence those manners of speaking used in Scrip‐ Bonus qui
    ture,to put on Christ, to put off the old man, and put on beneficus
    the new. est, ac bene
    de multis
    Vers. 6. Might be destroyed] or, weakned; and the
    meritus.
    strength of it broken, made fruitlesse and uneffectuall:
    Estius.
    for so the word signifieth.

    Vers. 11. Reckon ye] make account, conclude thus; so Id est,

    the same word is used, Rom. 3.28. Insignem et


    summè
    Vers. 12. Raigne] It is the observation of Chrysostome commendabil
    and Theodoret upon the words, the Apostle did not say, em esse
    Let not sin tyrannize; for that is sinnes own work, and ostendit.
    not ours, Rom. 7.20. All the service which is done to a Beza.
    tyrant is out of violence, and not out of obedience. But
    he saies, Let it not Reigne in you; for when a King Death, i. all
    reignes, the Subjects do actively obey and embrace his evils Tempo‐
    rall and Spiri‐
    command: whereas they are rather patients then tuall.
    agents in a tyranny. [...] alij red‐
    dunt eo
    In the lusts thereof] By lusts here are meant the flames quod,
    quandoqui‐
    and motions of lust, springing from the fountain of
    dem. Sic
    originall sin. Erasmus,
    Verse 13. But yeild your selves unto God] The Greek quem se‐
    quitur Calvi‐
    signifies properly to present our selves unto God; or, to nus, M
    tender our service and duty unto him. In which words [...]rtyr. Alij in
    quo; sic
    he alludes to the manner of the Old Testament; when a Ambros.
    man offered any Sacrifice for himselfe, he brought the Chrysost.
    beast into the Temple, or the Tabernacle, and set it Pareus. See
    Mr. Burrrh. of
    before the Altar in token that he did resigne it unto God. Justification,
    p. 185.
    Vers. 14. For ye are not under the law] As a
    Covenant, whether we understand it of its [Page]
    That is, not
    condemning or irritating power. Ye are not under the laid to their
    law irritating corruption, and compelling to duty: but Charge by
    under the law subduing sinne, and sweetly leading you God, enligh‐
    on in all the waies of God. tening their
    consciences,
    Vers. 17. That form of doctrine which was delivered concerning
    you] or, into which ye were delivered; so the Greek the true
    imports. The phrase expresseth the efficacy of Divine object, root,
    doctrine in the hearts of Gods children; as if they were nature, or
    cast into it as into a mould, and came forth bearing the fruit of Sinne.
    stampe and figure of it.
    Zanchie, à
    Vers. 19. I speak after the manner of men] So Beza,
    Lapide, and
    and we, I speak some humane thing. Humanum
    divert others.
    quiddam dico. Erasmus.

    And to iniquity unto iniquity] By the former iniquity is Calvin,


    meant originall and habituall sinne; by the latter actuall Estius.
    sinne, as the fruit of the former. Raigned] that
    denotes the
    Vers 20 The servants of sinne] A servant hath two power and ty‐
    properties: 1 He is subject; the master is above him, ranny of
    orders him, appoints him his work. 2 He dwels in the death. Hoc
    house with him. voluit,
    absolutum
    Vers. 21. For the end of those things is death] That is, jus
    the reward; because it is the end of the work. And in exercuisse
    this sense this word is used, 2 Cor. 11.15. Phil. 3.19. 1 mortem;
    Pet. 1.9. nemo enim
    magis
    Vers. 22. I delight in the law of God after the inward absolutè
    man] That is, so far as I am regenerate, and have a regnat quam
    new principle of grace within me. qui sine lege
    regnat. Ab
    Vers. 23. For the wages of sinne is death] The word in Adamo
    the originall signifieth properly victuals, because autem usque
    victuals was that which the Roman Emperours gave ad Mosen lex
    their Souldiers as wages, in recompence of their non fuit.
    service: but thence the word extends to signifie any Heinsius.
    other wages or salary whatsoever. By death we must
    understand a double death both of body and soule. But
    The plunging
    he doth not say, the wages of our righteousnesse is
    of them into
    eternall life, but [...], The gracious gift of God, through
    water which
    Jesus Christ. We attain not eternall life by our own
    were
    merits, but by the free gift of God; for which cause also
    baptized,
    he addeth, by Jesus Christ our Lord. Behold (saith
    was a signe
    Cajetan, in loc.) the merit, behold the righteousnesse,
    of their death
    whose wages is eternall life; but to us, in respect of
    and buriall
    Jesus Christ it is a free gift. What could Calvin, or any
    with Christ.
    Protestant have said more?
    Galat. 3.27.
    Eph 4.22.23.
    Col. 2.11. &
    3.9, 10.

    1 Peter 4.2.

    Dr. Reynolds.
    Perkins.
    CHAP. VII.
    Perkins.
    Vers. 2. FOr a woman which hath an husband, is
    bound by the law to her husband, so long as he [Page] See Gal.
    liveth, &c.] The Law is the husband, say Calvin, Estius,
    5.18. We are
    and the most ancient Interpreters; others, sinne in the
    under the
    dominion: But it is not much materiall whether we Law as it
    understand it of the Law irritating sinne, or of sinne as
    hath
    irritated by the law.
    rationem
    regulae, not
    Vers. 7. I had not known sinne, but by the Law] That is,
    as it hath
    effectually; (for by nature he knew many sinnes) or, to
    rationem
    my good and comfort. For I had not known lust]
    saederis.
    meaning the motions of originall concupiscence had
    been sin.
    See 2 Cor.
    Vers. 8 But sinne taking occasion by the 3.18 Vide
    Commandement, wrought in me all manner of Bezam.
    concupiscence] Sin takes occasion from a threefold
    power in the law: First, The convincing, or discovering [...].
    power of the Law, as it is a Glasse; as to sweare, or the Hominum
    like, though there be no pleasure in it, because the Law more loquor.
    forbids it. 2 It blinds a man. 3 It minceth it, thou shalt Beza.
    not forsake thy father or mother, except it be Corban. 4
    Takes occasion to hate the light. Secondly, from its Vide Bezam.
    restraining power, as it is a bridle: 1 Lust then spreads
    the more inwardly. 2 It is inraged by it, acts with the [...] slipendia,
    more violence; Let us break their bonds. 3 It improves capitur Luc.
    it; as the sight of an enemy stirs up a mans courage. 3.14. & 1
    Thirdly, it takes occasion, by the condemning power of Cor. 9.7. pro
    the Law; we can be but damned, Let us eat and drinke, stipendio m
    &c. 2 It takes occasion thence to drive men into [...]litum. de
    despaire. 3 Drives a man to self-murder, as Judas. 4. Dieu. [...] say
    Drives a man to blasphemy; as Spira and the damned some, quasi
    in Hell. [...] of the
    evening; be‐
    For without the Law sinne was dead] No more to me cause wages
    then a dead thing; it never troubled me. are payd in
    the evening.
    Vers. 9. For I was alive] In performances, Phil. 1.6. [...] dicuntur
    presumption, hope, expectation, Acts 26.9. tum
    pecuniae,
    Without the Law] not in the literall, but spirituall sense;
    tum annonae
    once, in the state of my unregeneracy.
    & Cibaria,

    But when the Commandement came] in the quae

    spiritualnesse of it, and I saw in some measure its militibus

    holinesse, Sinne revived] That is, the guilt of it was dantur; 1 Cor.

    discovered to his conscience; And I dyed] I began to 9.7. Luc.

    see I was in the State of death. 3.14. Respicit


    igitur
    Vers. 13. That sinne by the Commandement might Apostolus ad
    beceme exceeding sinfull] That is, when the id quod Vers.
    Commandement was cleared to me, then I saw that I 19. dixerat &
    was extream sinfull; or, felt the violent motions of my Vers. 13.
    sinne. Deinde
    loquitur in
    Vers. 15. For that which I doe I allow not, &c.] The plurali [...], eò
    Apostle speaking of the frailties and infirmities that quod uno
    were in himself, and the rest of the faithfull, giveth us in mortis
    this and the next Chapter four notes whereby a sinne of vocabulo
    infirmity may be known from a raigning sinne. The first innuantur
    is in this Verse, What I hate (saith he) that I doe. He multae
    was convinced in his judgement that it was a sinne, poenae, ac
    and therefore hated it. The second is, Vers. 19. The varii
    evill which I would not, that I do. His will, the purpose cruciatus
    and resolution of his heart was against it. The third is, impiorum.
    Vers. 24. O wretched man that I am who shall deliver Gerh. in loc.
    me from the body of this death! He was much troubled [...] signifies
    and grieved when he was overtaken with it. The fourth a gift flowing
    and last is, Chap. 8. vers. 1. They that are in Christ from grace,
    Iesus walke not after the flesh. It is not their custome or free
    and ordinary practice to do so. favour; not
    rendered as
    Vers. 16. I consent unto the Law] Gr. I speak together due to the
    the same thing that the Law doth. merit of the
    receiver, but
    Vers. 18. To will is present with me, but how to perform vouchsafed
    that which is good I finde not] He signifieth that he freely, out of
    could begin good things, but not perfect them, and go the free
    through stitch. bounty and
    undeserved
    Vers. 19. For the good that I would doe, I doe not] He
    favour of the
    speaketh of the inward endeavours of his heart.
    giver. Non

    But the evill which I would not that I doe] meaning, in erit Dei gratia

    respect of the corruption of his nature. ullo modo


    nisi gratuita
    Vers. 20. Now if I doe that I would not, it is no more I fuerit omni
    that doe it, but sinne that dwelleth in me] If against my modo. Aug.
    generall purpose I sinne against God; and be sorry for contra Pelag.
    it, and displeased with my selfe because I
    [Page]
    cannot obey God in that perfection I desire, it is Sin may
    no more I that do it, but sinne that dwelleth in me. command far
    in the hearts
    Vers. 22. For I delight in the Law of God, after the of Gods
    inward man] Yet Vers. 23. Paul resisteth the Law of people, but it
    God. Answ. This is an opposition in the same person, is not a hus‐
    but not in the same part; according to the Spirit he band; there is
    delights in the Law, according to the flesh he rebelleth not onely au‐
    against it. thority in a
    husband, but
    Vers. 23. Bringing me in captivity to the law of sinne] a principle of
    [...]. It signifieth one taken with the point of a Speare or love.
    Sword; or with a bloody weapon: from [...], cuspis,
    mucro, & [...], captivus; so is the word Luke 21.24. By the life of
    Because (as a Law) sinne doth exercise power over all sin the
    the faculties of the soule, and members of the body. strength of it
    is under‐
    stood, 1 To
    condemne; 2
    operate or
    worke in a
    man
    obedience to
    it selfe.

    Hilders. on
    Psal. 51.7.
    Lect. 136.

    [...], est
    assentior,
    etiam
    Sophocli &
    Euripidi. Tum
    vero
    Hebraeis
    dicere est
    cogitare.

    Mr. Perkins.

    Quae
    memoras
    scio vera
    esse, nutrix,

    CHAP. VIII. sed furor


    cogit sequi

    Vers. 1. THere is no condemnation to them that are in pejora.

    Christ] Peter Martyr here well observeth the wisdom of Sencea

    the Apostle, who before speaking of the humane Hippol. Act.

    infirmities, and of the force of sinne in our members, 1. Scen. 11.

    gave instance in himselfe, that no man, though never


    so holy, should be thought to be freed altogether from Genus hoc

    sinne in this life. But now comming to set forth the loquendi in

    priviledge of those which are in Christ, he maketh it not Scholâ

    his own particular case, but inferreth a generall Platonis usi‐

    conclusion, that there is no condemnation, not onely to tatum fuit, l.

    him, but, not to any that are in Christ Jesus. Cajetan 9. de Repub.

    saith falsely, when he saith, there is nihil damnabile: It vide Dieteric.

    is not said (saith Mr. Perkins) they do nothing worthy of Antiquit. Bibl.

    condemnation; but thus, there is no [Page]


    condemnation to them being in Christ, though See Rom.
    they deserve it never so much. There is a freedome 16.17.
    both from the guilt and punishment of sinne, to them
    which are in Christ; i.e. which believe, are one with As if hee
    Christ, all his members, and so are effectually called. should say,
    Who walk not after the flesh, but after the Spirit] there is not
    Walking is not now and then to make a step forward, one condem‐
    but to keep his ordinary course in the way of godli‐ nation; there
    nesse. Flesh] that is, the corruption of nature. Spirit] is none in
    that is, the grace of regeneration; live according to the Heaven, God
    motion and guidance of it. doth not
    condemne
    Vers. 2. For the Law of the Spirit of life in Christ Iesus] them; there is
    that is, the grace of holinesse in the humane nature of none on
    Christ, which upon our union with him is by the holy Earth, their
    Ghost conveyed unto us; meaning the power of the own heart
    Spirit which is in Christ hath freed all them which are in and
    him from sinne and death. By the law of sinne is meant, conscience
    the life and power it hath in it selfe to make guilty in doth not
    Gods sight, and binde over to punishment. As if he had condemne
    said, of like things and persons there is the like them; no
    consequence; my infirmities are not imputed unto me to word, no
    death; no more shall yours. The Apostle, as in the commandem
    former Chapter, vers. 24. so here, speakes in the sin‐ ent, no
    gular, of himself; teaching us by his own example, and threatning
    every true Christian to apply the benefits of Christ to condemnes
    himselfe. him. Mr.
    Fenner on
    Vers. 3. For what the Law could not doe, in that it was Lam. 3.57.
    weak through the flesh] that is, justifie us; God sending
    his own sonne in the likenesse of sinfull flesh] that is, in Walking, in
    the humane nature subject to passions and infirmities. Scripture
    The Manichees and Marcionites did wrest the Apostles usually
    words to signifie that Christ had no true humane flesh, signifies to
    but a similitude and likenesse onely: But Basil well hold on a
    answereth them, That this word, similitude, is not course of life,
    simply to be referred to flesh; but, to sinfull flesh: for as Gen. 5.22.
    Christ was like unto us in all things, sin onely excepted. & 17.1.

    And for sinne condemned sin in the flesh] that is, Christ
    By the Law of
    in his flesh being made a Sacrifice for us upon the
    the Spirit of
    Crosse, did beare the punishment due unto our sinne;
    life, we un‐
    So God condemned sinne in the flesh of his Sonne;
    derstand the
    that is, paenas peccato debitas exegit, he did exact
    vertue and
    punishment due unto our sin. Pareus.
    power of holi‐
    nesse; not in
    Vers. 4. That the righteousnesse of the Law may be
    us, but in
    fulfilled in us] i.e. That which the law requireth unto
    Christ Jesus;
    justification might by Christ be fulfilled in us who are his
    who by his
    members, which walke not (as also he had said in the
    righteous‐
    first verse) after the flesh, but after the Spirit.
    nesse, and
    Vers. 7. The carnall mind is enmity against God] [...]. merits hath
    The word signifieth the act of a carnall mind, delivered us
    comprehending thoughts, desire, discourse. Pareus from the
    well noteth, that he useth not the word [...], which power of
    signifieth prudence it selfe, least he should seem to sinne and
    have condemned that naturall gift and faculty; but [...], death. B.
    which noteth the act rather and execution of that Down. on
    faculty: and he addeth to it [...], of the flesh, not Justif. l. 7. c.
    condemning all prudent actions, but such as proceed 7. Law of
    from the pravity of the flesh. The wisdome of the flesh, death] i. The
    that is, mans best things, his best thoughts and affec‐ power of
    tions, the best inclinations and motions of the minde of death, both
    a naturall man, are not onely enemies, but even enmity of body and
    against God. Not an enemy, as the vulgar Latine soule; both
    readeth it. Hereby is expressed the irreconcilable temporall and
    enmity between the flesh and the Spirit; for an enemy eternall, due
    may be reconciled, but enmity can never be reconciled. to that blot
    and staine.
    Not subject] That is, according to an ordinate and godly
    subjection, as the word signifies. Phil. 2.7.

    Vers. 8. So then they are in the flesh cannot [Page]


    And for
    please God] Pope Syricius wickedly applyed these
    sinne] that he
    words of Paul to wedlock; but to be in the flesh,
    might take
    signifies not to be in wedlock, but in the state of nature
    away the
    received by carnall generation; and not be renewed by
    sinne of the
    the Spirit, as the next verse sheweth: The phrase is
    World.
    significant, noting a man drownd in corruption. We say
    Condemned
    of a man overcome of anger, he is in heate; of a
    sin in the
    drunkard, he is in drink.
    flesh] that is,
    exacted the
    Vers. 9. If so be that the spirit of God dwells in you] The
    due
    word is causall or conditionall. If, not that he doubteth
    punishment
    but that he is plainly confident. Dwelling meanes two
    of sinne in
    things. 1. The holy Ghost doth abide in them, not for a
    time onely, but for ever; for the word noteth perpetuity. his humane
    2. That the Holy Ghost hath the full disposition of the nature.
    heart; as when a man commeth to dwell in a house,
    whereof he is Lord, he hath liberty to govern it after his Par. in loc.
    own will. See Act.
    8.23.
    None of his] His Creature, but not his Disciple.
    Chrysost. 2
    Vers. 10. The Body is dead because of sinne: but the
    Thes. 16. Mr.
    Spirit is life, because of righteousnesse] Body is the
    Pe [...]kins.
    mortall part of a man, which is subject to death; Spirit is
    He is not in
    the inward part of a man, viz. His soule regenerate,
    us, tanquam
    which liveth by faith; that is, now for the present, the
    hospes but
    Spirit liveth by grace; as the just is said to live by faith;
    indigena
    and that also is a pledge of life everlasting afterward.
    persetuus, as

    Vers. 13. If ye through the Spirit, doe mortifie the deeds John. 14.16.
    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
    Gal. 5.18.
    by another, though he may act himselfe, the others
    The spirit of
    action is more seen then his.
    God. 1. Al‐
    wayes leades
    Vers. 15. The Spirit of bondage] Not bondage to sinne,
    a man
    but by it.
    according to
    Whereby we cry Abba Father] The reason of the the rules of
    gemination, is not barely by way of exegesis; but to the word; the
    shew that not onely the Jewes, but the Syrians, the Child of God
    Greeks, and Latines, should call God Father. 2. To hath a
    shew the intensenesse, and fervour of affection. There twofold
    is the gift of prayer, and the Spirit of prayer; our prayers guide, the
    proceed from a Spirit of prayer, when our hearts are word without,
    filled with holy longings and desires, after the things we and the Spirit
    pray for beyond our words; the spirit of supplication within, Prov.
    sets the regenerate part a work: here is not a calling 6.22. 2 Pet.
    onely, but a crying, which notes earnestnesse. 2. The 1.10. 2.
    petition Father, Father, notes vehemency of affection. Inclines his
    3. It is a repetition in severall languages, Syriack, and heart readily
    Greek, Abba Father. to worke in
    that way,
    Vers. 16. The Spirit it selfe beareth witnesse with our Esay. 30.21.
    Spirit] We have two witnesses joyning together their
    testimonies to assert this truth, that we are the Sonnes Pauls
    of God; viz. our Spirit, and the Spirit of God, that meaning is to
    witnesse of our Spirit; That is, our conscience is the signifie, that
    first, the Spirit of God is the second. His work is not [...], the Holy
    but [...], to witnesse together with our Spirit; That is, to Ghost
    confirme and ratifie what that hath asserted. Mr. causeth us to
    Bedford against Antinomianisme. Chap. 5. make
    requests, and
    Vers. 17. And if Children, then heirs, heires of God, and
    stirreth up on
    joynt heires with Christ] Chrysostome observes three
    hearts to
    notable passages of honour; every one rising by
    groane, and
    degrees, above another. 1. We are not onely Children
    sigh to God.
    but heires. 2. Not heires to any mortall man, but to the
    2 Kings.
    immortall God. 3. Not basely associated in this our
    2.12. Mark.
    inheritance; but are coheires annexed to Jesus Christ.
    14.36.

    Vers. 18. I reckon] The Greek word signifies. I conclude


    [Page]
    See John. 5.
    upon an argument.
    6. Yet doth
    the spirit
    Are not worthy] The words in the originall are, not work this
    worthy to the glory; or not worthy to be compared to it. assurance in
    The Greek work signifies, they are not to be put in the the heart of
    bal [...]ance with the glory of heaven; a word taken from man, not by
    a ballance. These sufferings which the godly sustaine, immediate
    are not worthy of; or not worthy to be compared, or and
    comparable, or equall in worth to the glory, which shall extraordinary
    be revealed in us, or upon us. inspirations,
    and
    Vers 19. For the earnest expectation of the Creature revelations;
    waiteth] The expectation of the Creature expecteth, an but by
    Hebrew Pleonasme, to expresse the continuall desires, ordinary
    and expectation of the Creature. That is, as some meanes.
    expound it; the godly waiteth for the manifestation of Hilders. on
    the sonnes of God; that is, of themselves; as the Lord 51. Psal. 7.
    reigned Brimstone from the Lord; that is himselfe; it Lect. 124.
    being an Hebraisme to put the Antecedent sometime in
    place of the relative. [...] signifies
    when a man
    Vers. 20. Vanity] Of service, was constrained by God to
    hath cast his
    serve unregenerate men.
    accounts, &
    well weighed
    Vers. 21. The bondage of corruption] Some say of
    the matter,
    dissolution, others of subjection; they are made
    he
    serviceable to the lusts of unregenerate men.
    concludeth,
    Vers. 22. Groaneth] As one pressed with a burden resolveth,
    desireth to be eased. Travelleth in paine] As a woman and
    in travell to be delivered. determineth,
    as Rom.
    Vers. 23. Which have the first fruits of the Spirit] Which 3.28. and
    are but as a handfull of Corne, in respect of the whole 6.11. Bishop
    Corne-field. Dow. vide
    Bezam.
    Vers. 24. We are saved by hope] That is, We are so
    Auget
    assured of our salvation, as if we possessed it already.
    emphasim,
    quod apo‐
    Vers. 26. Also helpeth our infirmities] Helpeth together.
    stolus non
    The word signifies such a kind of helping; as when a
    simpliciter
    man takes a thing (as Timber or the like) at the other
    dicit, creatura
    end, or the other side; one man standing the one way,
    expectat, sed
    and the other the other way; or one taking up one end,
    expectatio,
    and the other the other end; that is the meaning of it.
    creaturae
    Vers. 28. We know] That is, Not onely I, and you; but all expectat. q.d.
    the faithfull people of God, have great proofe of it, by Creaturae
    daily experience: that all afflictions (for of them tam anxiè
    specially he speaketh) how many or great so ever they anque avidè
    be) shall by Gods blessing procure, and further our gloriam illam
    chiefest good; that is the happinesse of our soules. expectant ut
    videantur
    Vers. 29. Whom he did foreknow] By prescience here esse ipsa
    we understand not simply the foreknowledge of God; expectatio.
    but his fore-acknowledging, which is a knowledge with Gerh. Aliqui
    approbation.
    restringunt
    Vers. 30. Moreover, whom he did predestinate, them he verba
    also called: and whom he called them, he also justified, Apostoli ad
    &c.] The Apostle compares the causes of salvation, to novam
    a chaine of many Links; whereof every one is so creaturam, id
    coupled to the other, that he which takes hold of the est, fideles,
    highest, must needs draw the rest with him. expectantes
    beatam illam
    Vers. 31. What shall we then say to these things?] The
    spem; non
    Apostle having set forth the great mystery of the love of
    dicitur
    God to us in Christ, concludeth (as some conceive) like
    absolutè nam
    an oratour. As if he had said, Here is a subject about
    creatura, sed
    which much might be said; but we had need bee very
    intenta
    carefull, how and what we say about it. No man, no not
    the tongue of an Angel is sufficient to deliver, and expectatio
    unfold these secrets: such love, such goodnesse are creaturae;
    beyond words. Mr. Caryll on 11. of Iob. 2. additur
    autem
    Who can he against us] He meanes not in their intentam
    affection, to oppose or work our annoyance; but to hurt illam
    us, 1 Pet. 3.13. expectatione
    m expectare.
    Vers. 32. Delivered him up for us all] That is, for us who Quae verba
    have all things given with him, all such as are chosen, non malè
    justified, and shall never be condemned as in the next meo judicio
    vers. sic re‐
    somebat
    Vers. 33. Who shall lay any thing to the charge of Gods
    Thomas,
    Elect] Or put in any accusation against them; the Greek
    creatura
    word signifies in jus vocare, to call into the Law. It is a
    intentè
    law-custome to clear men by Proclamation; if one have
    expectans,
    been indicted at the Assizes, and no Bill brought in
    filiorum Dei
    against him; there is an O yes made; If any have any
    revelationem
    thing to say against the prisoner at Barre, he should
    expectat;
    come forth, since he stands upon his freedome.
    quibus verbis

    Vers. 34. Who is even at the right hand of God, who creaturae

    also maketh intercession for us] By appearing in nomen

    heaven for us; and by willing that that his merits should circumscribit

    be effectuall unto us. ur, ut non


    intelligatur de
    Vers. 35. Who shall separate us from the love of quavis
    Christ?] By this interrogation, the Apostle doth more creatura, sed
    emphatically deny, that any thing whatsoever, shall be de ea quae
    able to separa [...]e us from Christ, then if in plaine est capax
    termes he had said, as after he doth; nothing talis [...].
    whatsoever is able to separate. Rivetus.
    Shall tribulation] The word signifies any thing that
    It is a
    presseth or pincheth us: Dist [...]esse.] The word is
    Prosopopeia
    translated from the straightnesse of the place, to the
    whereby a
    estate of the mind, 2 Sam. 24.14. persecution] when
    Person is
    we are pursued from one place to another, and
    feigned to the
    banished; famine and nakednesse] which follow the
    creature, as
    banished.
    though it had
    will, desire,
    Vers. 37. We are more then Conquerers] We doe over
    sorrow,
    overcome, Super superamus, That is, triumph, or
    groaning. Mr.
    overcome before we fight; or are more then conquerers
    Fenner in loc.
    in them, because we are Conquerers by them.

    Vers. 39. For I am perswaded, that neither death, nor In this life we
    life, &c.] Whereby he meaneth all the faithfull and Elect; are not saved
    and by the love of God; not our love towards God, but re but spe.
    Gods love towards us; the Apostle speakes before of [...] un à
    Christs love to his chosen; and himselfe expounds it of sublevat.
    Gods love to us in Christ, vers. 37. The ground on Beza. vide
    which the Apostle builds this assurance, is not any Bezam.
    speciall revelation; but such a foundation as is common
    to all the faithfull, as appeares, v. 32, 33 34 the faith of All things]
    every Christian is in nature all one with Pauls, though their
    not in measure and degree; and as effectuall to save prosperity,
    him as Pauls was. The Apostle proves that neither life, adversit [...]e,
    that is, the pleasures of life; nor death, that is, the yea their ten‐
    paines and terrours before, as well as the stroke of tations and
    death it selfe; nor things present, that is, evils of sense; sinnes
    nor things to come, that is, evils in expectation; nor should in the
    height of prosperity; nor depth of adversity; nor any end work for
    thing else can separate us from the love of God; That their good.
    is, the love wherewith he loveth us in Christ.
    The word is
    not [...] he
    knew before,

    CHAP. IX. but [...]


    praecognovit

    Vrs. 1. I Say the truth in Christ, J lye not] This he

    duplication of contraries, is used for the more force, acknowledge

    and to shew his sincerity. d before, 2


    Tim. 2.19.
    My conscience also bearing me witnesse in the holy Rom. 11.2.
    Ghost] That is, the Holy Ghost who is privy to my
    [Page]
    conscience bearing me witnesse; or my Magnificenti
    conscience which the Holy Ghost is privy to. ssima
    conclusio
    Vers. 3. My brethren my kinsmen according to the totius
    flesh] That is, the Israelites; meanning for the superioris de
    advancement of Gods glory, in their calling and Iustificatione
    salvation. gratuita
    disputationis.
    Vers. 4. Who are Israelites: to whom pertaineth the
    Beza.
    adoption, and the glory, and the Covenants, and the
    giving of the Law, and the service of God, and the
    Qualis est
    promises] There are 7. priviledges. First, they were
    ista
    Israelites; that is, of the posterity of Jacob called Israel.
    intercessio?
    The second is adoption; in that they were reputed, and
    non oralis;
    called the children of God; not the inward and spiritual
    sed realis, ex
    adoption spoken of Iohn 1.12. but the federall outward,
    merasui
    Exod. 19.5. Thirdly, they had the glory of God; that is,
    ipsius in
    the mercy seat; the pledge of Gods presence. The
    cruce oblati
    fourth is the Covenant, Covenants Greeke; that is, the
    repraesentati
    two Tables of the Covenant, Heb. 9.4. Fifthly, the giving
    one. Hinc est
    of the Law, viz. of the judiciall, and ceremoniall Law.
    quod dicitur
    Sixthly, the worship of God, the publike solemnity
    comparere
    whereof was tyed to the Temple at Jerusalem.
    coram Deo
    Seventhly, to them pertained the promises made to the
    pro nobis
    Patriarkes, touching the Messias. Perkins.
    Heb. 9.24. D.
    Vers 6 The word of God hath taken none effect] That is, Twiss. vind. l.
    then the Covenant made with the forefathers is void, if 1. parte
    the Jewes be rejected. secunda.
    Sect. 23.
    Vers. 11. Neither having done any good or evill] That is,
    before he considered of their good or evill; in his Est autem
    decree he decreed to love Jacob, and hate Esau. Mr. verbum [...]
    Perkins. significanter
    positum;
    Vers. 12. Questio est, an Paulus Histo [...]icè locum
    solet enim de
    acceperit de duobus populis, & externis praerogativis,
    Iudaïcis
    an mysticè de duobus ipsi [...] fratribus in particulari, &
    divortijs
    eorum descrimine ratione salutaris gratiae & ultimi finis.
    usurpari.
    Matth. 19.6.
    Vers. 13. J have loved Iacob, and hated Esau] There is
    Marc. 10.9
    a two fold love in God. 1. Amor benevolentiae, a love of
    Grotius. in
    well willing; which God did beare to the person before
    loc.
    the world was; and it is called the love of Election, as
    here. 2. Amor complacentiae, a love of complacency, to
    [...]
    his own Image in the person; of this Christ speaketh
    supervincimu
    Iohn 14.21.23. Rutherfords Triall, and Triumph of faith.
    s.
    Vers. 14. God forbid] Greek Let it not be so, 3. Rom. 6.
    like that speech Gen. 18.25, that be farre from thee. 2 Pet. 1.1.
    Est longissime aver santis. Absit ut hoc dicamus.
    Grotius. Mede on
    Acts. 5.3.4,
    Vers. 18. Whom he will, he hardeneth] There is a 5.
    threefold hardnesse of heart. 1. Naturall, which
    is the Estate of all men. 2. Contracted by a [Page]
    Perkins.
    custome of sinning. 3. Judiciary, which God inflicteth Aliqui existi‐
    upon men as a judgement; this is here meant. mant eum,
    quemadmod
    Vers. 22. Vessells of wrath] Some interpret it the
    um apud
    Instruments of wrath; rather those which fill themselves
    Romanos
    with sinne; and shall be for ever filled with wrath. Dux exercitus
    saepe unum
    Fitted] Made up, finished. aliquem pro
    toto exercitu
    Vers. 23. Riches of his glory] It is familiar with Paul, to devovebat &
    call a great plenty of a thing rich [...]s, Ephes. 1. His morti destina‐
    most rich, and abundant glory. The word glory, which is bat, itae
    twice here repeated, is put for the mercy of God by a Paulum cùm
    Metonymie; so Ephes. 1. ad Romanos
    scriberet, ad
    Vers. 29 The Lord of Sabaoth] Sabaoth, not Sabbath.
    illum morem
    of hosts, not of rest; and so James 5.4. R. David Kimchi
    adlusisse, &
    gives two reasons, why God is so called. First, because
    optasse, ut
    he is the onely Lord of all creatures in heaven and
    Christus
    earth. Secondly, because he can easi [...]y scatter, and
    ipsum pro
    overthrow the great force that is in hoasts, or Armies.
    populo

    Vers. 31. The Law of righteousnesse] That is, the Iudaico tan‐

    righteousnesse prescribed by the Law; an Hebraisme. quam


    hominem
    Vers. 33. And whosoever beleeveth on him, shall not sacrum, reijci
    be ashamed] Or confounded. The Apostle followeth the & occidi
    translation of the Septuagint; in the originall Esay juberet.
    28.16. the words are, he that beleeveth shall not make Dilher. Eclog.
    haste; the Septuagint put the consequent for the Sac. Dictum
    Antecedent, & the effect for the cause: because he septimum.
    which is rash, and maketh haste, is ashamed in the
    end, and confounded. Peter Martyr expoundeth it of the The Ark of
    patience of the Saints which doe waite for the fulfilling the
    of Gods promise in due time, not hasting to use Covenants a
    unlawfull meanes; and more particularly, the Prophet speciall token
    there reproveth those which would not waite upon God of Gods
    for deliverance, but depend upon present helpes. Jun. glorious pre‐
    annotat. sence, 1
    Sam. 4.22.
    Nihil aliud est
    CHAP. X. quam
    propositū
    Vers. 3. GOing about] or seeking, studying. electivum,
    adeoque
    Vers. 4. For Christ is the end of the law] The end of the
    liberum.
    Law is to justifie and save those which fulfill it; Christ
    subjected himselfe thereto, perfectly fulfilled it for us;
    Non obdurat
    and his perfect righteousnesse is imputed to us.
    Deus imperti‐

    Vers. 5. The man] Even the man himselfe, in and by endo

    himselfe. Which doth these things] Even all those malitiam, sed

    things which are written in the law, according to the non imperti‐

    uttermost extent of them. Shall live thereby] not onely endo

    temporally, but eternally. miserecordia


    m. Aug.
    Vers. 10. With the heart man believeth unto Epist.
    righteousnesse, and with the mouth confession is
    made unto salvation] The tongue confesseth what the 2 Rom. See
    heart believes. 11.33. Quia
    praecipua
    Vers. 13. For whosoever shall call upon the Name of ejus laus est
    the Lord shall be saved] That is, whosoever hath this in benefactis.
    grace given unto him truely to worship God, it is an Calvinus.
    evident sign and assurance unto him, that he shall be
    saved. Iund. 2
    Paralel. 15.
    Vers. 18. Their sound went into all the earth] That
    which the Prophet David speaketh of the Sunne, [Page]
    Shall not be
    the Apostle here applies to the Gospell to note,
    confounded]
    that the circle of the Gospell is like that of the Sunne,
    Some doe
    universall to the whole world. The Hebrew is, Their line
    refer it to the
    is gone out through all the earth; the LXX. which the
    day of
    Apostle followeth, their sound went into all the earth.
    judgement,
    The sence is one, though the expressions be different.
    Vers. 20. But Esaias is very bold] in telling the Jews to when the
    their faces that they were rejected. faithfull shall
    not be
    confounded,
    or ashamed;
    cum venerit
    in suturo;
    Glosse
    Interlin.
    Haymo. But it
    is more
    generall,
    shewing that
    the faithfull,
    neither in the
    time present,
    nor to come
    shall be
    ashamed;
    nor to be
    confounded,
    signifies non
    frustrari, not
    to be
    disappointed
    of their hope;
    P. Martyr.
    and more is
    understood
    then said;
    [...]hat is,
    shall be
    confirmed,
    comforted,
    established.

    CHAP. XI. Fajus.

    Vers. 9. LEt their table be made a snare, &c.] By Table, Finis

    Origen meanes the Scriptures, which became a snare perficiens

    unto them, in that they perverted them to their own non

    hurt. Haymo and some others say, that their Table is interficiens.

    collatia verborum in mensa, their meeting and Aug. The

    conference to take Christ; whereat they did but lay abrogater of

    snares to take themselves. Chrysostome understands the

    by Table, Omnes Iudaecrum delicios, their prosperity, Ceremoniall,

    their publique State, their Temple. Calvin, Quicquid in and fulfiller of

    vita optabile est & beatum, he gives them to their ruine the Morall

    and destruction. Peter Martyr saith it is an elegant Law, not for

    allegory, wherein is signified that whatsoever is sweet himselfe, but

    and acceptable, becomes dangerous and deadly. for us;


    therefore
    Let it be made] non est optantis, sed prophetantis. Christ doing
    it for
    Vers. 12. How much more their fulnesse] an enriching believers,
    of the Gentiles. they fulfill the
    Law in Christ:
    Vers. 15. Be the reconciling of the world] This cannot
    and so Christ
    be understood of men in all ages; but, in the last age of by doing, and
    the world, after Christs ascension, wherein God offered
    they by
    to all the world life everlasting by Christ.
    believing in
    him that doth
    Vers. 16. For if the first fruit be holy, the lumpe is also
    it, doe fulfill
    holy; and if the root be holy, so are the branches.] First
    the Law.
    fruits and root; that is, Abraham, Isaac, and Jacob, Be‐
    Perkins.
    cause they were first consecrated to God, and first in
    Notanter
    covenant with God. It is such a holinesse as that Exod.
    appellatur [...]
    19.6. & Dan. 8.24. & 12.7. not a personall and inherent,
    duo
    but a federall and externall holinesse; so as to be
    significat;
    owned by God in a visible covenant.
    Vers 17. And if some of the branches be broken off] semel finem
    Some urge this and vers. 20 to prove that the seu
    regenerate may fall from grace. There is a twofold complementu
    planting: 1 Outward, when God giveth the word unto a m alicujus
    people, and they publiquely professe it. 2 Inward, when rei, Matth.
    God giveth true faith, whereby men are set into Christ. 10.22. &
    The Jews were implanted by the former onely, and 24.6. Luc.
    therefore might be broken off; the other is everlasting. 1.33. Joh. 13
    1. Hoc sensu
    Paul useth a similitude of graffing a branch of the wilde denotat
    Olive into the true, but contrary to nature; for nature obedientiam
    adviseth to set sweet graffes into sowre stocks; and Domini
    though it be naturall for the stock to be vehiculum activam, qua
    alimenti, to convey the nourishment to the graffe; yet omnem Dei
    naturally virtus temperamenti, the quality of the juice is Legem à
    from the graffe, not from the stock: but in our capite ad
    supernaturall graffing the branch of a wild Olive is calcem, ab
    made partaker not onely of the root, but fatnesse also initio ad
    of the true Olive. finem
    implevit.
    And with them partakest of the root and fatnesse of the Interdum est
    Olive Tree] This Olive tree is the visible Church, Ier. retributio
    11.16. so called, 1 Propter viriditatem, for its debita sive
    greennesse. 2 Propter pinguedinem, for its fatnesse. ea praemium
    The root of this Olive tree was Abraham, by vertue of sit, sive
    the Church-covenant; the Covenant began with him; poena.
    therefore he is said to be the Root, Mic. 7. ult. Matth. 17.27.
    Fatnesse] that is all the outward priviledges, Rom. 6.21,
    ordinances, graces, The Gentiles partake of the root 23, & 13.7. 2
    and fatnesse; that is, are taken among the children of Cor. 11.15.
    God by outward profession, and partake of the Phil. 3.19. Et
    externall priviledges of the Covenant. sit subinauit
    obedientiam
    Vers. 22. Behold] is not the Adverbe, but the Verbe to
    passivam,
    note a narrow looking into the point, as in that of Iohn
    1.29. As if Iohn had said, look well on him, eye him, retributionem
    and mark him well. The goodnesse] the word signifies , seu poenam
    the propensity of God to do good. Severity] [...] such a nobis
    severity as notes a cutting off: which word Paul useth debitam in
    the more to set forth Gods goodnesse to us. quam
    salvator se
    Vers. 25. Vntill the fulnesse of the Gentiles be come in] recepit.
    There is a double fulnesse of the Gentiles. 1 Before Walther.
    their conversion. 2 A greater fulnesse after. vers. 12. Miscellan.
    He means here a full and plentifull propagation of the Theol.
    Gospel, whereby many of all Nations shall be
    converted to God. See Vers. 11.
    Prayer is
    Vers. 26. The deliverer] It signifies delivering by a
    sometimes
    strong hand, to rescue by force, as David delivered the
    taken for the
    Lamb out of the Lyons paw. This word is used in the
    whole
    sixth Petition of the Lords prayer.
    worship of
    God. B. D
    Vers. 29. For the gifts and calling of God are without
    [...]wn. of
    repentance] That is, the peculiar gifts which pertain to
    Justification.
    salvation; for common gifts may be lost, and some
    l. 7. c. 4.
    saving gifts in some degree and for a time.

    Vers. 32. For God hath concluded them all in unbeliefe, Psal. 19.4.
    that he might have mercy upon al [...].] The word all] is
    not to be expounded of every particular man, as some Reynolds.
    would have it; for then Paul should contradict himselfe,
    who said before, God will have mercy on whom he will Vide Drus. de
    have mercy. But it must be understood of all that are to quaesitis per
    be saved, both Jewes and Gentiles, as the article Epist. epist.
    added to all importeth; the meaning is, that God will 77.
    save all whom he purposeth to save of his mercy, and
    not of their merit, because all are sinners. Perkins.
    Vers. 33. O the depth &c.] wherein Austin saith is [Page]
    See 1 Cor.
    contained the solution of that question, why some are
    7.14.
    converted rather then others.

    Of the wisdom and knowledge] God by his wisdom Perkins on

    discerneth courses most convenient; but by his Jude.

    knowledge he comprehendeth all, whether convenient


    or inconvenient. Vers. 18.
    Coelum
    Past finding out] A metaphor from quick-sented astriferum
    Hounds, who are at a losse, having neither footsteps uno in loco
    nor sent left of the game they pursue; none can trace est: & tamen
    the Lord, and finde out the way and reason of his ejus vox &
    doings. verba ubique
    locorum
    Vers. 35. Or, who hath first given to him, and it shall be audiuntur, id
    recompenced unto him again] as who should say, no est, vis ejus
    man can challenge God as if he owed him ought. intelligitur.
    Pari modò
    cum Apostoli
    in
    illustrioribus
    urbibus
    fuerint, ibique
    &
    praedicaverin
    t & miracula
    fecerint, ut
    Hierosolymis,
    Caesareae,
    Joppae,
    Antiochiae,
    Ephesi,
    Corinthi,
    Thessalonica

    CHAP. XII. e, inde fama


    verum

    Vers. 1. BY the mercy of God] The word in the Greek tantarum

    translated mercies, is the plurall number, per pervenit ad

    miserationes. Though there be in God miserationes omnes terras

    multae, yet there is but one mercy which is his in quibus

    essence; from whence issue motus m [...] sericordiae. habitabant


    Judaei, idque
    Pres [...]nt] The Apostle exhorteth to exhibite, present, sufficit.
    give up themselves, herein alluding to the rite of the Grotius in
    sacrifices which were first exhibited and presented unto loc.
    God at the Altar. This word is used of our blessed
    Saviour when they brought him into the Temple, and [...]
    presented him before the Lord, Luke 22 3. benignitatem.
    Significatur
    Your bodies] That is, the whole man, as 13.1. by soul ea voce
    he means the whole person▪ there is an Hebraisme, facilitas ac
    the soul for the whole man: in this there is a Grecisme, promptitudo
    and with us it is ordinary to use body for the whole praestandi
    man, as when we say, He is a very good or naughty beneficia,
    body. Estius.

    He alludes to the burnt offering that was wholly offered


    Sic [...]
    unto God. The head, body, legges, the inwards, all
    severè 2 Cor.
    washed with water after it was killed, was offered on
    13.10. Titus
    the Altar for a sweet savor unto God. This noteth
    1.13. Origo
    principally Christ offering of himselfe wholy in his
    vocis à
    perfect sufferings and obedience unto his Father; but
    medicis qui
    secondarily it was also a type of our giving and
    membra
    consecrating our selves altogether unto God
    insecta
    abscindunt.
    Reasonable service] [...], your service of the Word.
    Grotius.
    That is, ordered according to Gods Word, the rule of
    obedience. As the same word is rendered, 1 Pet. 2.2.
    Milke of the Word; not reasonable milk, [...], Mr.
    Peace, joy;
    Pemble. Or, reasonable; such service as is done unto
    but the
    him with reason and understanding; when the
    essentiall
    understanding is regulated by the wisdom of God, and
    gifts to
    the will by the will of God.
    salvation, viz.
    Faith and
    Vers. 2. But be ye transformed] metamorphosed. The
    sanctification
    Greek word signifies to lay aside one form and assume
    may be
    another; as the Metamorphosis written by Ovid and
    abated.
    others; but it is to be meant in respect of the qualities,
    as the words following by the renewing of your [Page]
    mind, shew. Perkins.

    Prove] This probation signifies a discerning with Sanderson.


    judgement of those things which are good, as Phil.
    1.10. he that hath a perfect taste discerneth of the Chrysost.
    goodnesse of meats. The ph. Aug.
    Vtitur numero
    Vers 3. Not to think of himself more highly then he multitudinis
    ought to thinke, but to think soberly] The Greek is very amplificationi
    elegant [...]. s causâ.
    Beza.
    Vers. 6. Gifts] That is, as some rightly interpret,
    according to the offices and imployments wherein we
    Beza.
    are set, these are graces and favours unto which God
    doth call any person, Rom 1.5. Eph. 3.8
    Dr. Willet.
    Whether prophesie, let us prophesie according to the
    proportion of faith] This place, (saith Par.) is to be Part for the
    understood of the Prophets in the New Testament. whole.
    There were in the Primitive times three extraordinary
    offices in the Church, Apostles, Prophets, Evangelists, The Greekes
    Ephes. 4.11. See 1 Cor. 12.28. The Apostles were put [...] for
    immediately called and sent of Christ for the conversion persons.
    of the world, and planting of Churches. Prophets were
    such who were immediately stirred up and called by the
    Present your
    Holy Ghost; and also indued with singular wisdome and
    whole selves,
    knowledge both of the mysteries of faith, and also of
    soules and
    the secret judgements of God, present and to come;
    bodies unto
    also they excelled in a wonderfull gift of understanding
    God, as
    the prophesies of the old Testament, and of opening
    wholy con‐
    and applying the same to those times. They were
    secrated to
    inferiour to the Apostles; and by them appointed to
    his service,
    govern the Churches which they had planted.
    wherein ye
    Evangelists were such ac accompanied the Apostles in
    shall offer a
    their travell, and were sent by them upon occasion to
    farre more
    the Churches, to preach the Gospell; but not to be
    acceptable
    resident in any place for governing of the Churches, as
    sacrifice to
    were the Prophets.
    him then all
    the oblation:
    Vers. 8 With simplicity] that is, of meere pitty and
    under the
    compassion; and not for any sinister re [...]pect,
    Law; theirs
    pleasure, or praise of men. See Ephes. 6.5.
    were of
    Vers. 9. Let love be without dissimulation] Greek, beasts, yours
    without hypocrisie. See 1 Ioh. 3.18. of your
    selves; theirs
    Abhor] as Hell, hate with horrour, The Greek word is of beasts
    very significant [...]. The simple verb imports extream slain, yours is
    detestation, which is aggravated by the composition. a living
    Chrys. Sacrifice;
    theirs was as
    Cleave to that which is good] Hold it, as one firmly it were a bruit
    glued to it, for so the word signifies; things glued are service,
    not easily disjoyned. The same word is used of the yours a
    conjunction between man and wife, Matth. 19.5. Eph. reasonable.
    5.21. Dr. Halls
    Paraphrase
    Vers. 10. Vtuntur hac v [...]ce [...] Aristoteles,
    in loc.
    Xenophon, Cicero etiam ad Atticum. significat
    vehementem amandi affectum. Grotius.
    Rationalis
    cultus talem
    Vers. 11. Fervent] Or, zealous in spirit; as if no service
    denotat, vel
    could be acceptable unto God, without fervency of
    de quo
    spirit.
    rationem
    Serving the Lord] Some read the words, serving the reddere
    time; because there is a great affinity between those possumus, ut
    two words in the Greek tongue, [...] time, and [...] Lord; exponit
    apply your selves to the time; not that they should be Origines, vel
    men-pleasers, or time-servers: but to apply themselves spiritualem ut
    to the time in the occurrent and occasions thereof. But Chrysostomu
    Beza saith this reading cannot be received at all, s, qui
    because no such phrase is found in the Scripture, to opponitur
    serve the time in any such sense. Animae
    impetui, aut
    Vers. 13. Given to hospitality] The Greek word is well victimis
    translated; for this kinde of phrase notes an eager legalibus,
    affection, or following of a thing; so a common drunkard quae aliqud
    is said to be given to drink, and a covetous man to be modo erant
    given to money. The phrase importeth that we should irrationales:
    be so hospitable, as not to stay till strangers seek to us, ut exponit
    but prevent them by our invitation. Verstius, &
    alii Dr. Prid.
    Vers. 16. Be not wise in your own conceits] The Lect. 22. de
    wisdom here inhibited may be understood, either in Authoritate
    regard of the object; that is, be not over-curious to pry Ecclesiae in
    into secrets unrevealed; or in respect of the subject, rebus Fidei.
    that is, be not conceitedly lift up in minde.
    [Page]
    His omnibus
    Vers. 17. Provide things honest] That is, take
    verbis utitur
    care beforehand for things that may purchase us credit,
    hic
    and make us to be well reputed amongst men.
    Apostolus,
    non sine
    Vers 18. Live peaceably with all men] with a double jucunda
    limitation: 1. If it be possible; some are so froward that vocum
    one cannot live peaceably with them. 2 If it be in you, allusione,
    or so much as lyeth in you that is, so far as it will stand quae in
    with faith and a good conscience; whether you Latino retineri
    translate it, have peace, keepe peace, observe peace, non potuit.
    love peace, exercise peace; live peaceably, Estius
    comprehends them all, Par.
    Sunt qui per
    Vers. 20. Therefore if thine enemy hunger feed him] Prophetiam
    [...]. The Greeke word is emphaticall, and signifies to intelligunt
    feed indulgently, as Birds their young; or as a man his divinandi
    friend carving to him of the best. See à Lapid [...], and sacultatem,
    Par. in loc. quae circa‐
    incunabula E
    In so doing thou shalt heape Coales of fire on his head]
    [...] clesiae N.
    Coales doe either melt, or consume: The meaning is,
    Testamenti
    that this mercy will be like a heap of hot coales: either
    obtiuebat
    to melt their hearts, and to make them our friends; or if
    Sed ego in
    they persist in their enmity, to adde fewell to their
    eorum
    torments in Hell.
    sententiam
    conceden‐
    Vers. 21. Be not overcome of evill] That is sinne; be not
    dum arbitror
    made to sinneby the sin of another: when another man
    qui
    hath done evill against me, or any deare to me in word
    Prophetiae
    or deed; I must not therefore fall into sinne or forsake
    nomen
    my duty. One is then overcome with evill, when his
    accipiunt de
    minde is so possest with the thought of the injury that
    Sc [...]pturae
    he hath received, that his judgement is perverted, and
    intelligentia,
    his passion disturbed by it; and this may be either
    & singulari
    sodainly, and for a fit in anger; or habitually in malice. It
    ejus
    is a metaphore taken from war and combating. 1. To
    explicandi
    prevent an obiection, that it is no b [...]senesse, but
    facultate.
    rather a bravery of Spirit, not to revenge. 2. To shew
    Nam reliquis
    that we shall be assaulted; therefore we had need to muneribus
    arme and strengthen our selves against it; fight for it. omnibus
    quae
    But overcome evill with good] Evill] That is, the injuries recensentur
    done to us in word or deed; good] That is, curteous, ab Apostolo,
    righteous, humble, kinde behaviour. in Ecclesia
    perpetuus
    Overcome] Eanestly desire, and constantly labour by locus est,
    our humility, love, kindnesse to make them ashamed of absur‐
    their unkindnesse; by our faithfulnesse, and care of our dumque foret
    duty, to make them forbear doing evill. si cum uno
    temporario
    Charismate
    citra
    manifestam
    causam
    perpetua
    aliquot
    conjunxerit.
    Gersomus
    Bacerus
    disserrat. de
    gubernat
    Eccles. Vide
    Calvinum in
    loc.

    Agglutinati
    Beza.

    Vult nos qui


    sub lege vivi‐
    mus, nihil
    remissum,
    nihil tepidum

    CHAPT. XIII. habeamus in


    nobis, sed

    Vers. 1. LEt every soule That is, Every man, an Hebrew cum servore

    synecdoche; then the Clergy as well as others, none Spiritus &

    are exempted. calore fidei


    cuncta
    Be subject] The Greek word signifies to be subordinate, peragamus.
    where is insinuated the order of government; Origen.
    Chrysostome noteth that he saith not, be obedient; but
    be subject, which is a generall word comprehending all Vide Estium.
    other duties and services.
    [...]. It is not
    To the higher (or supereminent) powers] When they said,
    were at worst. He calleth the civill Magistrates powers exercising,
    (saith Pareus) because they are armed with power but pursuing
    against others. And he calls them powers, rather then hospitality.
    Kings, Princes, (saith he) that hee may shew, that he Chrys.
    speakes not so much of the persons, as of the
    order it selfe. [Page]
    Quoniam id
    non semper
    Vers. 2. Whosoever therefore resisteth] The Greek
    obtineri
    word notes such a resisting as when a man is contrary
    poterat, ut
    to the order established; [...] resisteth the Ordinance of
    pax nobis
    God] Here the Greek word translated to resist] signifies
    cum omnibus
    to stand against, a military word.
    constaret

    Vers. 4. Vpon him that doth evill] Any evill, civill, duas

    religious; all lawes propounded without limitation must particulas

    be interpreted in their latitude. exceptionis


    loco attexuit.
    Vers. 7. Render therefore to all their dues, &c.] Si fieri potest
    Chrysostome observeth well, that the Apostle saith & quantum in
    render] not give, nihil eniur gratuitè dat qui hoc fecerit, vobis.
    Calvinus in
    for it is our duty to yeeld obedience in all things to the loc. Pacem
    Magistrate. cum omnibus
    habere non
    Tribute to whom tribute is due, custome to whom solum
    custome] For the most part, these two words [...] and difficule est,
    [...] are confounded, and indifferently taken for any kind verum etiam,
    of tribute, or payment made to the Governours: Yet to ut sunt
    speak distinctly, there are two kinds of tribute, which is multorum
    either laid upon the persons, called [...] poll-monie hominum
    Matth. 17 25. or upon their substance, and was due for improbi
    commodities brought in; and this is [...] as the etymon mores,
    of the word sheweth. impossibile,
    adeo ut nec
    Vers 8. Owe no man any thing, but to love one another] ipse Paulus
    Love is such a desperate debt as a man can never qui haec
    discharge himselfe of. praecipit,
    potuerit cum
    Vers. 9 Thou shalt not commit adultery thou shalt not
    omnibus
    kill, thou shalt not steale, &c.] The Apostle (saith
    hominibus
    Grotius) rehearseth the commandements here in that
    pacem
    order, in which the Lxx. rehearseth them in Exodus. It is
    habere;
    observable (saith Pareus) that he rehearseth the
    meritò igitur
    precept about coveting in one word, as thou shalt not
    Apostolus
    cover; this sheweth it is but one Commandement. The
    duas addidit
    Apostle rehearseth here onely five Commandements of
    clausulas
    the second Table, and omitteth that Commandement,
    generalitatem
    honour thy Father, and thy Mother, &c. Because the
    hujus
    Apostle had in this Chapter, treated before of the duty
    praecepti
    towards higher powers, and superiors, under which
    limitantes: Si
    Parents are comprehended.
    fieri potest,

    And if there be any other Commandement] viz. Of the nempe salva

    same nature, requiring that which we owe one to justicia,

    another, viz. to honour Parents, and other things which pietate ac

    are in the Law, but out of the Decalogue. veritate; &,


    Briefely comprehended] For the whole Law commands quod in vobis
    nothing but the love of God, and our neighbour. est; ne
    videlicet à
    Vers. 10. Love is the fulfilling of the Law] The love of vobis at que
    God fulfills the Law, 1. Reductivè, because we fulfill all ex vestra
    Commandements for the love of God. 2. Effectivè, hee parte
    who loveth the Lord, is ready to obey him. 3. Formaliter, praebeatur
    all our actions should be referred to his glory. ulla
    dissensionis
    Vers. 11. For now is our salvation neerer then when we occasio.
    beleeved] The Apostle, Confert incrementa cum initijs Estius in loc.
    fidei, compareth the increasing of faith with the
    beginning; here he perswadeth to newnesse of life ab
    1 Sam.
    utili, from that which is profitable; we are now come
    24.16.
    nearer the mark, then when we began to beleeve, and
    Significat ju‐
    therefore it behoves us to be the more earnest; as
    stas poenas
    those which run a race, the nearer they come to the
    ab ijs
    mark, the faster they run, least any should out strip
    solvenlas, qui
    them.
    bene de se
    merentes
    Vers. 12. Cast off the workes of darknesse] That word
    odio habent.
    cast off] implies two things. 1. Haste. 2. Hatred, as
    Cham. tom 1.
    Esay 30.22. and 31.7. sinnes are called workes. 1. In
    l. 15. c. 1.
    reference to the wages. 2. The number of darknesse]
    Sensus est:
    because they begin in inward darknesse, goe on to
    si aliter illa
    outward, and end in utter darknesse.
    tanta tua
    Vers. 13. Honestly] Or decently, 1. Thess. 4.12. That is, patientia ac
    order all our actions, and the whole course of our life beneficentia
    mannerly. ad meliorem
    mentem
    Chambering] That which we translate Chambering, is revocari non
    properly lying in Bed, long lying; [...] est congressus viri potest, gravis
    cum muliere. Grotius. ei impendet
    poena.
    Wantonnesse] The beginning of concupiscence, giving Grotius in
    ones selfe to dalliance, and such behaviours; as feed, loc. vide
    and provoke lust; vox Graeca [...] satis latè patens, & Estium.
    omnia comprehendens quae lascivè sunt sed hic ea
    quae sunt contra sexuum decoruna. Grotius. Vincitur à
    malo, id est
    Vers. 14. Make not provision for the flesh, to fulfill the ab actione
    lusts thereof.] 1. [...] to make projects for it. mala, qui
    malos imita‐
    tur. Grotius.
    Vincitur à
    malo (ut
    docet
    Thomas 2.2.
    quest. 108.
    art. 1.) qui
    vult peccare
    in alium, quia
    ille peccavit
    in ipsum.
    Estius in loc.
    Elegans
    Antimetabole
    , qua velut
    epilogo
    claudit
    exhortatione
    m
    [...]uperiorem
    de non
    ulciscentis
    injurijs. Id. ib.
    1 Sam.
    CHAP. XIV. 26.21.25.

    Verse 1. TO doubtfull disputations] We should [Page] Si omnis ani‐


    forbear (in our Christian conference) disputes about ma, & vestra.
    things doubtfull, and fall to exhorting, admonishing and Quis vos
    edifying one another. excipit ab
    universitate?
    Let every man be fully perswaded] The word which the
    Si quis tentat
    Apostle useth▪ signifies not to abound in sense, as the
    excipere,
    vulgar translates it; but to be assuredly perswaded in
    tentat
    heart of that which is done. See 22. verse [...] is a
    decipere.
    metaphoricall word, and seemeth to be borrowed from
    Pontifices
    a Ship under full saile, that hath both wind and tide with
    Romani
    it, to carry it with a straight and speedy course to the
    cavillantur hic
    desired point, and nothing to hinder it; quasi plenis velis
    & 1 Pet. 2.13.
    feratur. Piscat.
    non contineri

    Vers. 9. Might be Lord] Greek one word, that he might personam

    Lord it, or rule them as his. praecipientis,


    uti Petri &
    Vers. 12. So then every one of us shall give account of Pauli, sed
    himselfe to God] This account is, 1. Universall, every refutantur à
    one. 2. Necessary, shall give. 3. Strict, an account to Chrysostomo
    God. 4. singular, of himselfe: That is, of all his thoughts, , qui ait etiam
    words, deeds, passed in his whole life; and of all things Apostolos
    which concerne his person, calling, or actions. ipsos, nedum
    caeteros hoc
    Vers. 17. Meat and drink] That is, hath not such need of nomine
    such indifferent things as these are; but (omnis
    righteousnesse, and peace, and joy in the Holy Ghost] anima)
    those are the essentiall things to be respected of all comprehendi.
    such as are the subjects of that kingdome of grace.
    Righteousnesse] Of Christ, the assurance of our
    Juter
    justification before God.
    tributum &
    vectigal,
    Peace] Of conscience, which proceeds from this
    Gracè [...], ita
    assurance, and joy in the Holy Ghost] which proceeds
    grammatici
    from them both. So Mr. Perkins.
    distinguunt,
    Vers. 22. Hast thou faith? have it to thy selfe before quod illud pro
    God] By faith the Apostle meanes a perswasion in regione seu
    things indifferent; the meaning is, if thou beest in thy praedijs, hoc
    selfe perswaded, a thing is indifferent, use they liberty pro mercibus
    to thy selfe, have faith with thy selfe; but boast not of it expertandis
    to the offence of another. importandisv
    e pendatur.
    Vers. 23. Whatsoever is not of faith, is sinne] Estius. Latinè
    Whatsoever a man doth, whereof he is not certainly tributum
    perswaded in judgement, and conscience, out of Gods dicitur à
    word, that the thing may be done, it is sinne. tribuendo vel
    contribuendo.
    Vectigal à
    vehendo,
    quia solvitur
    ex his quae
    advehuntur,
    vel
    evehuntur.
    Cornel. à
    Lap. vide
    Sculceti
    exercit.
    Evang. l. 1.
    Cap. 17.
    Est autem ar‐
    CHAP. XV. gutè dictum:
    Caetera
    Vers. 1. BEeare] [...], not only to tolerate and support debita
    their infirmities sed in se suscipere ut curent; but to solvuntur nec
    take them in hand to cure them. It is a metaphore taken manent:
    from the fashion of building, where the Pillars doe carry dilectionis
    the weight, and burden of the house; or the frame of debitum
    mans body, where the bones bear up the flesh. semper &
    solvitur &
    Vers. 2. Let every one of us please his neighbour for
    manet.
    his good to edification] It was necessary for the
    Grotius in
    Apostle, to limite his precept in this matter; for in
    loc.
    another place, man-pleasing is condemned, meaning
    the excesse of it; when one doth chiefely, or ly aime at
    Elton on the
    this to give men content.
    fifth

    Vers. 4. Whatsoever things were written] Whether Comman‐

    precepts, promises, threatenings, examples; aforetime] dement. Vide

    in the old Testament, and then much more in the new. Cornel. à
    Lap.
    Learning] That is, Heavenly learning.
    Grotius. 25.
    Through patience and comfort of the Scriptures might Exod, 1.4.5.
    have hope] True hope to come to heaven is obtained
    by patience. Nunc propior
    salus nobis
    Vers. 9. As it is written, For [...]his cause I will confesse
    adest, quam
    to thee among the Gentiles, and sing unto thy name]
    eo tempore
    The Apostle alleadgeth this Text as a proofe of the
    quo credere
    conversion and calling of the Gentiles; and therefore by
    coepimus: ut
    nations here are meant those heathen nations, which
    ad tempus
    were at that time strangers from God. This place fitly
    reseratur
    serves to prove the conversion of the Gentiles. David
    quod fidem
    gave thankes to God before the Gentiles, that is, he did
    it presently, upon his victories in the place he sang praecessit.
    praise to God; and that exercise did bring on some Calvinus.
    proselytes. But secondly, he doth it and meant
    [Page]
    that he should doe it continually in the use of Rioting and
    those Psalmes and Songs which he did make by the drunkenness
    Gentiles. Thirdly, this looketh higher also then David, e] Giving
    viz. to Christ who did, and doth praise God before and ones selfe to
    among the Gentiles, by the Ministry of his Apostles. excessive
    eating and
    Vers. 12. A root of Jesse] It is so called because then drinking. [...]
    the family was obscure, when Christ sprang out of it, as sunt
    the root of the trees lies hid in the earth; and Jesse is nocturnae
    named rather then David, because the Kingdom of amationes.
    David was then ceased, only the family of Jesse still [...]. Nam &
    remained. potari solet
    de nocte. 1.
    Vers. 13. The God of hope] Both objectivè, because he
    Thess. 5.7.
    is the onely object of our hope, 1 Tim. 6.17. and
    Grotius.
    effectivè, he onely is the authour, and worker of it.
    Vers 4.
    Vers. 20. Srived] [...]. It signifies an high ambition to
    Quode [...]s
    Preach the Gospell.
    dictum
    Vers. 30. Strive together] [...] simul contendere. The intelligitur qùi
    word signifies to strive to the shedding of bloud, see volebant non
    Luke 22.44. de factis
    manifestis,
    Vers. 31. Them that doe not beleeve The word signifies sed de
    both unbeleevers, and disobedient. cordibus
    alienis
    judicare.
    Aug. de bapt.
    Contra.
    Donat. l. 2. c.
    17.
    V. 5.
    CHAP. XVI. aestimat] Jd
    est, contend
    Vers. 3. GReet Priscilla and Aquila] Aquila and Priscilla [...]t, unā d
    his wife were Jewes, and of the same Trade with Paul; [...]em esse
    Tent-makers for the Souldiers. Priscilla is here named alte [...]o
    first, as she is, Act. 18.18. 2 Tim. 4.18. whence it prae‐
    appeares, that she was a very vertuous woman; and stantiorem,
    perhaps to be preferred before her husband for piety. alius c [...]nt
    [...]ndit
    Vers. 5. Greet the Church that is in their house]
    omnes esse
    Sometimes it may be the whole Church was met
    pares. De
    together in some eminent mans family, yet withall it
    Dieu. Nos
    includes that the Family it selfe was a Church of God.
    existimamus

    Vers. 7. Who are of note among the Apostles] The verbum [...]

    sence may be, they were well known to the Apostles; hic esse

    but it is more probable, the word Apostles is to be Hebraeorum

    taken in a large signification, for such as were Dun, quod

    messengers of the Church. Mr. Ball. non judicare


    tantum sed &
    Vers. 16. Salute one another with a holy kisse] That is, litigare,
    with such a kisse as becometh Saints; as it is the disceptare,
    fashion among us for men meeting with their friends to litem &
    shake hands, so was it among the Jewes, as appeares causam
    by the many places in both Testaments, for men to agere, eam
    kisse men at meeting, and parting. que tueri
    significat, ut
    In the Primitive times Christians before the receiving of Psal. 54.3.
    the Communion kissed each other; which fashion for De Dieu in
    some abuse was prudently layd down: instead whereof loc.
    is the superstitious kissing of the Pax in the Church of
    Rome. Some inter‐
    pret it of the
    Vers. 17. Marke them] [...]. The word signifieth such a Kingdome of
    marking as a Watchman useth that standeth on a glory as
    Towre, to descry enemies, he marketh diligently all Chry‐
    commers, and giveth notice accordingly for the saving sostome;
    of the City, whence Episcopacy say some. these
    differences
    And avoyd them] viz. After admonition and good means about the
    used for their reclaiming. Titus 3 10. lawfulnesse
    of meates,
    Vers. 19. Wise unto that which is good, and simple (or and drinkes,
    harmlesse) concerning evill] wise to procure good to will not bring
    your selves, innocent in bringing evill on any. you to
    heaven; it is
    Vers. 20 Bruise] the Greek word signifies to break or
    rather to be
    crush a thing to pieces being applied to the feet, it
    understood
    noteth that breaking or crushing, which is by stamping
    of the
    upon a thing.
    Kingdome of

    Vers. 25. Establish you] Paul often attributes this Greek grace, the

    word to God, as 1 Thess. 3.13. 2 Thess. 2.17. & 3.3. 1 power of

    Pet. 5.10. elswhere he useth the same word godlinesse

    concerning men viz. in their degree and order, which consists not

    men do by word and example. in these


    things.
    Kept secret] (say some) from Jewes; rather thus,
    comparatively hidden; being never so clearly made Doctor
    known to the sons of men. Ephes. 3.5. Taylor. Faith
    here signifies
    knowledge,
    and
    perswasion
    of our
    Christian
    liberty, of
    which before
    ANNOTATIONS UPON THE First Epistle of
    PAUL the Apostle, to the CORINTHIANS.
    [Page]
    CHAP. I.
    He City of Corinth was a famous
    Corinthus ex
    metropolis in Achaia; notable for wisdom.
    T
    angusto
    Periander one of the seven wise men is Achaiae
    celebrated for a Corinthian; and Tulle limite hinc Io‐
    nium, inde
    calleth it lumen Graeciae, the light or eye Aegeum pro‐
    of Greece. spectans
    mare, ex
    commercils
    The Corinthians were notedly infamous for lust and magnas
    wantonnesse, hinc [...] pro scortari. adepta
    divitias. Gro‐
    tius.
    Non cuivis homini contingit adire Corinthum.
    Ibi Lais de
    tota Gracia
    Therefore Paul in his first Epistle writes much against it,
    tributa exegit
    1 Cor: 5.1, 9. & 10.8. & 11.6, 9. & 18.7. libidinis,
    denis
    Both these Epistles to the Corinthians (saith à Lapide) drachmarum
    millibus usum
    were written before that to the Romans. sui indicans,
    & mortua
    This first Epistle to the Corinthians in weight of sepulchrum
    habuit
    argument is far inferiour to the precedent Epistle to the omnium
    Romans; but in variety of things it ought to be judged Poetarum
    equall, and in order of time before the other. Morton. versibus
    celebre. Id.
    ibid. Vbi
    Vers. 10. Be perfectly joyned together] The Greek word Demosthene
    signifies such a joyning as when a bone out of joynt is s
    mulietculae,
    perfectly set right again. As Gal. 5.1. Restore set him in pro horario
    joynt. usu corporis,
    deposcenti
    octona auri
    Vers. 12. I am of Paul, and I of Apollo and I of Cephas, talensa,
    and I of Christ] That is, I am Pauls Disciple, follower; respondit,
    and so in the rest. Chrysostome interprets the place so Ego tanti
    poenitere
    that the last words should be the Apostles own non emo.
    Cornel. à lap.
    crossing the Corinthians, shewing them in his own
    [...] proprie
    example who they must be called by.
    aptari &
    coadunari
    Vers. 17. Christ sent me not to baptize, but to preach
    significat:
    the Gospell] Paul doth not simply deny that he was
    quem‐
    sent to baptize, for it was enjoyned to all the Apostles,
    admodam
    Matth. 20.19. to preach and baptize; but comparatively;
    membra
    q. d. he rather enjoyned me preaching then baptizing
    humani
    See Iohn 9.41.
    corporis
    Vers. 18. The preaching of the Crosse] That is, the optima
    Gospell; not onely because the crosse followed it, but symmetria
    also in that it is the doctrine of Christ crucified. inter se
    cohaerent.
    Vers. 20. The Disputer] Or, Inquirer; such as will Calvinus.
    receive no more in religion then they can see reason
    for. See Beza. Fullers Miscel. lib. 3. cap. 7. The Jewish See Mr.
    Doctors, that were still inquiring among themselves the Burrh. on
    truth of the Scriptures at their meetings, and yet Hos. p. 171.
    believed not. Thorndike. Vult uni
    Christo
    Vers. 21. The foolishnesse of preaching] an magisterium
    Hebraisme, for foolish preaching; that is, preaching ita asserere
    which the most men and wisest men in the world in Ecclesia,
    esteem contemptibly of, 1 Cor. 1.23. for so he ut ab eo
    expounds himselfe, vers. 18. carnall men and those pendeamus
    which shall perish, account it so. 2 The preaching of omnes: ut
    such men as have no shew with them in the world, unus inter
    such as the Apostles were Acts 4 13. 3 Such a kinde of nos dominus
    preaching as is plain, & without all ostentation and ac magister
    shew of humane gifts, 1 Cor. 2.1. 4. M. Hilders [...]m. nominetur, ne
    ullum contra
    Vers. 23. Christ crucified] That is, we teach that life and
    hominis
    salvation is come to the world by the crosse and death
    nomen
    of Christ. Pareus. He was crucified naked, so he must appenatur.
    be preached. Calvinus.

    Vnto the Jewes a stumbling-block, and unto the [Page] See Act.
    Greeks foolishnesse] The one expected a glorious 26.16.
    estate of the Messiah in the world; the other deemed it Potissimum
    a foolish and absurd thing to expect life out of death, ad
    glory to issue out of such extream contempt. The praedicandu
    Jewes call [...] the Gospell aven gilion, that is, a m, nam hic
    revelation of vanity; and the Greeks traduce it for a aliquos
    doctrine of novelty, yea for a doctrine of devils, Acts nominat qiuis
    17.18. ipse
    baptizasset.
    Vers. 26. Are called] Is not the Word preacht to these
    Vossius. Dicit
    as well as to the poore? There is a twofold call: 1
    has non
    Externall, by the word; this the rich and mighty have
    fuisse
    more then the poore. 2 Internall; so few of them are
    praecipuas
    called, the word is not effectuall upon them.
    suae
    functionis
    Vers. 30. Wisdome] that relates principally to the
    partes: sibi
    understanding; all saving knowledge by which we are
    non docendi
    converted; and all the wisdome and prudence we have
    munus
    in our practicall understanding, which we receive at
    praecipuè
    beginning, in progresse, and perfection hereafter, we
    esse
    have from Christ. Secondly, mark the phrase: It is not
    injunctum cui
    said, who by Gods appointment makes us wise, but, is
    incumberet.
    made unto us wisdom, in the abstract; to shew, that out
    Nam quum
    of Christ we have nothing but folly, Rom. 1.22. [...] To
    dicit Christus
    let us know, that in him we have an all-sufficiency; there
    Apostolis, ite,
    is nothing in him but admirable wisdome. Col. 2.2, 3. 2
    praedicate, &
    Righteousnesse] Justification, pardon of sinne,
    baptizate,
    imputation of his righteousnesse, acceptation of our
    baptismum
    persons; we are lookt upon in him as accepted, recon‐
    adjung [...]t
    ciled. 3 Sanctification] Mortification, and Vivification,
    doctrinae
    hatred of sinne, and love to the duties of God. 4
    Redemption] which comprehends a freedom from all tanquam ac‐
    misery, sinne, temptation, everlasting damnation; all cessi nem
    comforts, and refreshings by Gods Spirit, and duntaxat vel
    everlasting salvation. appendicem:
    ut semper
    Vers. 31. Glorieth] this is a lifting up of the heart on doctrinae
    apprehension of some good, whether reall or apparent. prior locus
    [...]here are four acts of Spirituall glorying: 1 Selfe is maneat.
    abased. 2 Christ and free grace magnified. 3 All Calvinus.
    fulnesse is seen in Christ. 4 All this is applied to vide Estium.
    himselfe, vers. 30.
    Sic vocat E‐
    vangelium
    concessione
    ironica; non
    quod sit, sed
    quod talis
    habetur
    mundo.
    Paraeus.

    In the Primi‐
    tive Church it
    was a con‐
    temptible
    thing both
    among the
    Jewes and
    Grecians to
    be a
    Christian; to
    the one the
    Gospell was
    a stumbling
    block, to the

    CHAP. II. other a


    laughingstoc

    Vers. 2. TO know] [...], that is, to teach, preach, regard, k. Perkins.

    or take notice of. To know Christ crucified is to seek


    comfort and salvation in the crosse of Christ by faith. Quae nomina

    The Antinomians causelesly urge this place, to shew ex usu

    that Christ and faith onely are to be preached: not the linguae

    law, nor repentance. The Apostle opposeth not the Hebraea


    matter (for he himselfe preached other doctrine in this designant
    Epistle) but the manner; preached Christ plainly without carum rerum
    humane eloquence, vers. 1. He resolved with himselfe authores,

    to shew no other learning but this, to set forth to them quarum

    in the best manner he could the sufficiency of Christ, nomitat sunt.

    and the benefit and fruit that comes to God by them; Itaque

    viz. Not onely the truth of it, but the vertue and efficacy Christus eo

    of it in himselfe in the crucifying of his flesh with the mediator

    lusts thereof. noster est


    quod Doctor,
    Vers. 4. With intising words of mans wisdom] that is, Justificator,
    least men should ascribe that to humane eloquence Sanctificator,
    and wisdom, which is proper to the simplicity of the & Redemptor
    Gospell. Pauls condemes not all affectionate and noster est,
    eloquent preaching (for he was the eloquentest quorum,
    preacher of all the Apostles; and therefore it was one of primum ad
    Austins three wishes, to heare Paul preach in a Pulpit) Propheticum,
    but he condemnes the flattering kind of affected secundum ad
    Rhetoricke, whereby men preached themselves, tickled Sacendotale,
    mens eares, and delighted them with lascivious tertium &
    phrases of oratory. quartum ad
    ejus munus
    But in demonstration of the Spirit, and of power] That regium
    is, a secret power and authority of the Spirit, going with pertinet.
    his Word, enlightning with his own other mens un‐
    derstandings, and heating by his own other mens Cameron.
    affections. vide Pareum.

    Vers. 9. Eye hath not seen nor eare heard, neither hath In Domino
    it entered into the heart of man, the things which God gloriari est
    hath prepared for them that love him] This must not be totius lalutis
    understood of the joyes of Heaven (as it is interpreted nostrae
    by some) but of the Gospell-joy, of the Wine and summam
    fatnesse already prepared, and now revealed to the solius Dei
    believer, by the Spirit. misericor‐
    diae, &
    Vers. 11. For what man knoweth the things of a man]
    Christi
    That is, those things which lie in the heart of man, but
    gratiae
    the Spirit of a man which is in him.
    transcribere.
    Paraeus.
    Vers. 12. The things that are freely given us of God]
    that is, our election, vocation, justification,
    Docere,
    sanctification, and glorification.
    Cameron. in
    Vers. 14. The naturall man] that is, whosoever is Myroth ad
    indued with the faculties of nature onely. Calvin. [...], Marck. 13.32.
    the souly man, he that doth most excolere animam. Profiteri Illyr.
    Beza. prae‐
    The things of the Spirit of God] That is, which are in the dicare.
    Word by Gods Spirit plainly revealed. Calvin.

    Discerned] [...] est vox forensis, a law terme, [Page]


    M Hildersam
    Acts 4.9.2.19. and is wont to be applied to the triall of on Psal.
    doctrine, Acts 17.2. Grotius. 51.7.

    Vers. 15. He that is spirituall] That is, one that is


    Downam.
    regenerate by the Spirit of God. M. Perkins. He
    opposeth the Spirituall to the naturall man. Calvin,
    Dr. Taylor on
    Paraeus. By the Spirituall (though he oppose him to the
    Titus.
    naturall man) he meanes not every one which hath the
    Spirit, and is regenerate, but him which hath the Spirit
    Tropus est
    in a greater measure then any other of the regenerate
    quem
    have; as appeares by the opposition he makes Chap.
    Hendiadem
    3.1. between them which are spirituall and them which
    vocant;
    are babes in Christ.
    spiritus &
    virtutis, id est
    Judgeth all things] that is, is not onely certaine of the
    virtutis
    truth which himselfe holdeth, but can judge and clearly
    Spiritus
    discerne, and reject the errour that is held by other
    sancti: quam
    men. But he is judged of no man) q. d. He is so
    videlicet
    certainly assured of the truth that he holdeth, that the
    Spiritus
    contrary judgement of other men, whatsoever they be,
    sanctus
    cannot oversway him, or cause him to stagger. The
    suppeditat.
    Papists say that this Spirituall man is the Pope of
    Estius.
    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. See M. Ball
    of Faith. p.
    Vers. 16. We have the minde of Christ] that is, his 137.
    sentence and judgement by himselfe delivered unto us.
    See 2 Thess. 2.2. Vide Bezam. It is uncertain whether Ephes. 1.18.
    he speake of the faithfull in generall, or of Ministers
    onely. Pareus saith he speakes of all the faithfull. Hominem [...]
    Calvin would have it specially to ref [...]r to Paul and vocat in puris
    other faithfull Ministers. naturalibus
    considera‐
    tum, qui
    spiritu Dei
    vacat, & de
    rebus divinis
    ex intelli‐
    gentia caruli
    judicat.
    Pareus. Hoc
    non tantum

    CHAP. III. ad
    intellectum

    Vers. 1. BAbes] Such in whom grace is true, but very hominis

    weak, and corruption strong, 2 Epistle John. 1. Heb. naturalis

    5.13. in farre greater measure Carnall then Spirituall; referendum

    for they had not been so much as Babes, if they had est, ac si

    been altogether Carnall. sensus


    esset, non
    Vers. 3. Are ye not carnall and walke as men] Or capit,
    according to men, not according to God, and the rules intelligit, sed
    of Christians; but according to the will and rule of & ad
    Carnall men. voluntatem.
    Sensus enim
    Vers. 5. Who then is Paul? and who is Apollo? but est, homo
    Ministers by whom ye beleeved] Paul of high calling; animalis non
    Apollos of excellent gifts. recipit quae
    sunt Spiritus,
    Vers. 6. I have planted Apollo watered] A metaphore non attendit,
    from Husbandmen. Paul planted, that is, preached; non curat,
    Apollo watered, that is, Baptized, saith Austen; rather non [...]n
    Paul began, and Apollo built upon it. Paul Preacht [...]at
    fundamentall doctrine, as Apollo [...] taught them how Spiritualia,
    to improve the doctrines to spirituall uses. nec fideli
    corde
    But God gave the increase] That is, all the successe
    amplestitur
    and fruit of their labour is from him.
    ea quamdiu

    Vers. 7. Neither is he that planteth any thing neither he manet

    that watereth, but God that giveth the increase] q. d. as naturalis;

    excellent gifts as these men had, they did nothing in sequitur enim

    this work, the wholesuccesse is of God. stultitìa


    siquidem illi
    Vers. 9. Labourers together] In the Ministry, not sunt, hoc est,
    conversion. ut res frivolas
    Vers. 11. For other foundation can no man lay, then & stultas
    that is laid, which is Iesus Christ] He is the onely spernit, quam
    foundation personall; the Scripture is the foundation vis minimè
    doctrinall. See Ephes. 2.20. Rev. 21.14. vide Pareum in intelligere aut
    loc. percipere
    valeat.
    Vers. 12, 13. Now if any man build on this foundation, Mayerus in
    Gold, Silver, precious Stones, Wood, Hay, Stuble; Philol. Sac.
    Every mans worke shall be made manifest: for
    the day shall declare it because it shall be [Page]
    M. Hilders
    revealed by fire, and the fire shall try every mans work [...]m on
    of what sort it is] The Pope makes this place the Psal. 51. As
    principall foundation of his Purgatory (although the A‐ in a School
    postle here treateth of a probatory, and not a purgatory the Master
    fire) Saint Austen maketh answer, that this sentence is judgeth of e‐
    very obscure, and to be reckoned among those things very boyes
    which Peter saith are hard to be understood in Pauls Theame and
    writings, which men oug [...]t not to pervert unto their Exercise, but
    own destruction; and freely confesseth, that in this they are not
    matter hee would rather heare more intelligent, and able to judge
    more learned then himselfe: yet this hee delivereth for of him.
    his opinion, that by Wood, Hay, and Stubble is
    understood, that over great love which the faithfull [...]] Hoc est
    beare to the things of this life; and by fire that tempo‐ juxta volunta‐
    rary tribulation, which causeth griefe unto them by the tem seu
    losse of those things upon which they had too much consuetudine
    placed their affections. Either sound and profitable do‐ m hominum
    ctrines which he compareth to Gold and Silver; or carnalium.
    unsound and unprofitable, compared to Hay and conser Rom.
    Stubble. He makes the judgement that trieth all to be 8. v. 27.
    fire (whether it be the last judgement or fiery afflictions Contrariam
    it is no great matter) but good doctrine will bide the triall phrasin [...].
    of fire, and not be consumed; and the man rewarded Vorstius.
    for his so building; and bad doctrine will be burnt, and
    not abide the Lords fire when it is tryed; for it will vanish
    Se & Apollon
    in the day of triall, and yeeld the sower of such doctrine
    nominat
    no comfort; yet he himselfe keeping the foundation
    potius quam
    Christ shall be saved, but hee shall be sadly afflicted
    alios, de‐
    for his fruitlesse building.
    clinandae
    invidiae
    Vers. 18. Let him become a foole that he may be wise]
    causa. Quid
    That is, let him be willing to learne even of his
    aliud enim
    inferiours.
    habent
    Vers. 19. Catcheth] And keepeth as beasts in a grin, so ministri
    the word signifies. omnes,
    inquit, nisi ut
    Craftinesse] [...] when they have done their utmost (as sua
    the word imports) to bring about their devilish devices. praedicatione
    vos ad fidem
    Vers. 20. The Lord knoweth the thoughts] [...], not the adducant?
    simple thoughts, but the most prudent discourses, and Calvinus.
    councells of the world.
    Papa Hadria‐
    Of the wise] That is, of such as excell in naturall gifts,
    nus, cum
    that are the choicest and most picked men.
    Lovanij

    Vers. 22. Paul, Apollo or Cephas] Variety of gifts. He collegium

    illustrates the universall by an enumeration; highest magnifico

    and lowest Ministers are yours. All things are yours, the sumitu

    whole world, all conditions are then yours, life and construxisset

    death; all events are yours, present in this, and future , vestibulo

    in another life. aureis literis


    inscripsit,
    Things present, things to come] the comforts of grace Trajectum
    in this life, and the assurance of glory hereafter. plantavit: ibi
    erat natus.
    All are yours] That is, all things tend to your good, and Lovanium
    help forward your happinesse and salvation. Doctor rigavit: ibi
    Gouge.
    Vers. 23. Ye are Christs] 1. By gift. 2. Purchase. 3. literas
    Conquest. 4. Covenant. 5. Communion. didicerat:
    Caesar dedit
    incrementum:
    ab hoc erat
    ex
    praeceptore
    Cardinalis
    Creatus.
    Hominis
    vanitatem
    redarguit
    alius
    subscribens,
    Hic deus nihil
    fecit. Pareus
    in loc.

    Any thing] As
    a principall
    agent, but as
    an
    instrument.

    Eximium elo‐
    gium
    Ministerij,
    quod cum
    per se agere
    possit Deus,
    nos
    homunciones
    tanquam
    adjutores
    adsciscat, &

    CHAP. IV. tanquam


    organis

    Vers. 3. OF mans judgement] Or day that is, I expect utatur.

    another day besides mans day. q. d. Man carries all Calvinus.

    before him now, he hath all the doings now at this day,
    and he may judge and censure as he pleaseth; it is but Vide Bezam.

    his day, and I passe not for mans day. & Mortonum.

    Vers. 4. I know nothing by my self, yet I am not hereby Bishop


    justified] That is, I have walked so in my calling since I Vsher. The
    was an Apostle and Minister of the Gospell, as I am not building of
    privy nor guilty to my selfe of any negligence therein. pretious
    So Calvin, Pareus, à Lapide and Mr. Perkins. q. d. matter upon
    Though I should discerne no defect in my own the foundati‐
    righteousnesse (as for the main bent of my heart and on, is
    course of my life I doe not) yet dare I not plead it before manifestly to
    God, nor hope to be justified by it; for God can espie be under‐
    much more in me, then I can in my selfe; so one stood, of
    expounds it. pure doctrine
    sincerely
    Vers. 5. Iudge nothing before the time] He speakes of delivered.
    rash judging of hidden things, as Calvin, P. Martyr, The building
    Bullinger, Marlorat, Pareus, Beza, Estius interpret it. of combu‐
    Vntill the Lord come] That is, to judgement. Estius and stible matter,
    others. Who will both bring to light the hidden things of is vaine
    darkenesse]Whether good or bad, and will make affectation of
    manifest the counsells of the hearts] whether just, or eloquence,
    unjust. And then shall every man (who is praise worthy) and other
    have praise of God] trifling matter;
    not taking
    Vers. 6. Transferred] [...] is properly to change the
    away the
    habite as we may see, 1 Sam. 28.8. thence it is
    foundation,
    translated to speech, which seemes to say one thing,
    but handling
    and meane another. Hoc est, Schemate quodam it unworthily.
    sermonis in nos transtuli. Vorstius. The Apostle
    saith the fire
    Vers. 7. For who maketh thee to differ from another] shall try
    Episcupius (a great Arminian) saith ego meipsum every mans
    diserevi. I made my selfe to differ, viz. by the work. So that
    improvement of nature. if this fire
    should
    Vers. 8. You are full, now ye are rich, ye have raigned signifie
    as Kings with [...]ut us] That is, you exalt your selves Purgatory (as
    above us here, as much as a King is above his own Saint
    subjects, you are supreame. He speakes this ironically Augustine
    as the next words shew. And I would to God ye did saith,
    reign, that we also might reign with you] I would be glad expressely it
    to share in those gallant Gospell notions you so much cannot) and if
    bragge of; but I feare your portion is but small in true every man
    spirituall Gospell-knowledge, except in your own should follow
    conceits, and there you abound sufficiently. his work, no
    man should
    Vers. 9. God hath set forth us the Apostles last] Paul
    escape
    calls himselfe and Barnabas the last Apostles, because
    Purgatory.
    they were last taken into the number.
    Doctor Fulke

    We are made a spectacle ] God hath set us upon a Annotat. on

    theater or stage upon whom all the eyes of the Rhem. Test.

    spectatours gaze, spectaculo proposuit. Beza. That vide

    word which Paul useth here is borrowed from the Calvinum, &

    manner of the Romans, who brought the gladiatores on Pareum in

    the arena to make sport to the people. loc.

    [Page]
    Vers. 13. As the filth of the world, and are the off- Bishop
    scowring] [...] signifies the dirt scraped of mens shooes; Down. of
    or from the pavement of the ground; rejectamentum, so Justif. l. 4.
    Erasmus. He hath reference to that Lament. 3.45. [...], Ruttherford
    the filth gathered by sweepings up and downe, and against
    cast upon the common dung —cart in the street. pretended
    Budaeus thinkes those words have reference to the liberty of
    custome of the heathens; who in times of infectious conscience.
    diseases, or publike calamity, sacrificed certain men to Chap. 27.
    their Gods, for the removing those evills which were Estius
    upon them, and upon these men they did lay all the expounds it
    execrations of the people; as if they had been the of the Lords
    causes of all their misery. trying of the
    Son [...] of
    Levi. Mal. 3.
    See Rev.
    3.10.

    Mr. Perkins,
    id est,
    deponat
    inanem
    persuasione
    m, non
    indulgeat
    ineptijs
    humanis in
    rebus divinis,
    ne molestè
    ferat à
    mundo se
    haberi pro
    studo.
    Pareus.

    [...] Est manu


    capere &
    firmiter
    tenere.

    CHAP. V. Pareus.

    Vers. 1. SVch fornication as is not so much as named A Christian

    among the Gentiles] It is not meant, that the Gentiles hath interest

    never were infected with this sinne; but that even such to and right in

    as were but onely Gentiles, have out of the light of all these

    reason, detested and forbidden it. The Apostles phrase things 1.

    is remarkable, that which was not, so much as named Entirely or


    among the Gentiles was done by a Christian; whereas wholly,

    the rule of piety is, that those sinnes should not be so Ephes. 1.23.

    much as named amongst Christians, which are done and 2.10.

    by the Gentiles. Col. 3.11. 2


    Refinedly the
    Vers. 2. Mou [...]ned] [...] referres to the stile of curse is
    mourners, and denotes the solemnity usuall among the taken away,
    Jewes, of putting on mourning habite, and wailing over Gal. 3.13.
    them that were excommunicate. Prov. 10.22.
    3 Really. 1
    Taken away] This precept is directed to the Church, Cor. 7.31.
    whose weapons are spirituall, speakes nothing of the Ephes. 1. ult.
    Magistrates duty. 4. Safely, 1
    Prov. 33. 5.
    Vers. 4. In the name of our Lord Jesus Christ, when ye
    Serviceably,
    are gathered together] The authority of Rom. 8.28. 6.
    excommunication pertaineth to the whole Church; Satisfyingly,
    although the judgement and execution thereof, is to be 22. Psal. 26.
    referred to the Governours of the Church, which
    exercise that authority, as in the name of Christ, so in
    Hoc est,
    the name of the whole Church, whereof they are
    omnia
    appointed governours to avoid confusion. Fulke on the
    propter vos
    Rhem. Testam. vide Calvinum & Pareum.
    sunt, & ad
    vestram
    Vers. 5. To deliver such a one unto Satan] Beza,
    ordinantur
    Calvin, Pareus, à Lapide, Estius, and Morton interprete
    it of excommunication. The excommunicate person is utilitatem.
    to have his conscience terrified by being delivered unto Estius.
    Satan, that is, cast out of the Church out of
    [Page]
    which Satan ruleth. 2. Sorrow must be wrought Dies hominis
    in him for his sin, for the destruction of his flesh, and pro judicio
    fleshly corruption, which is the ground of true hominis, sive
    repentance. Neither is it any thing else then pro ultimo
    excommunication, which the Apostle signifieth by quo dies
    delivering to Satan, saving that he expresseth an hominum
    extraordinary effect that followed in the Apostles time, definiuntur,
    viz. that those which were put out of the Church, die ponitur,
    became visibly subject to Satan, inflicting plagues and cui dies
    diseases on their bodies, which might reduce them to Domini
    repentance; which the Apostle calleth the destruction of opponitur.
    the flesh, that the spirit may be saved in the day of the Heinsius. Vbi
    Lord Iesus, as 1 Tim. 1.20. For the Apostles had power, diem posuit
    like that which Saint Peter exercised on Ananias, and S pro judicio,
    [...]pphira, thus to punish those that opposed them, as ex Cilicum
    Saint Paul often intimates. Thorndikes discourse of the phrasi (ipse
    right of the Church in a Christian State, Chap. 1. enim Cilix
    fuerat) nam
    Some say he was delivered to Satan in a miraculous dies dici rei
    way to possesse, or torment him; an Apostolicall power consueverit?
    onely. Vide Grotium. But that cannot be for these Sed hoc non
    reasons. 1 The Apostle saith, you deliver, the Apostles Cilicum, sed
    did not worke miracles by others hands. 2. The Hebraeorum
    punishment is answerable to the sinne which was idioma esse,
    twofold, v. 2. 3. He makes it a generall ground of a qui diem
    duty; they must withdraw themselves from such a one. Domini
    vocant
    Vers. 6. A little leaven leaveneth the whole lumpe] The
    judicium ait
    word of God compareth sinne unto leaven both in
    Drus. in
    regard of the whole congregation; in that it spreadeth
    annotat. N.T.
    further and further in the body of the Church, if
    Glass. Philol.
    opposition be not made, Levit. 19.29. and also in Sac.
    regard of the persons selfe; in that it doth more and Hieronynus
    more sowre and pollute the soule, till at last it have left putat hoc &
    no part free; if the seasonable rendring of repentance alia quaedam
    prevent it not. But yet it will not sowre the congregation; esse ex
    so as that all their worship and service shall be cast off Cilicum, ubi
    by God as an abomination, that is the false glosse of Graecam
    some. For when the Gospell is compared to leaven, the primum lin‐
    holy Ghost meanes not that if the Gospell enter into guam
    any place, then the services of the whole congregation didicerat
    are made pleasing to God (for the services of Paulus,
    hypocrites which are many never please him) but that idiomate. Illis
    the Gospell comming into a place, and converting enim diem
    some one or two will goe farther, and convert more and solitum dici
    more, till it draw the whole place at least to outward pro judicio:
    submission. The meaning is, one sinner tolerated and nec mirum,
    winked at doth infect another, till the whole society be cum & Latinè
    over growne with the like wickednesse; and not that dicamus
    one sinner causeth the service of all those with whom it diem dicere.
    is done to become uncleane or polluted. Grotius in
    loc. Dei
    Vers. 7. Purge out therefore the old leaven] That is, organum
    which proceeded from the old man, and corrupt nature; Paulus,
    though the Church of Corinth was very corrupt many quem
    wayes; yet he bids them not take the lumpe away, but Graecarum
    remove the old leaven; he bids them not forsake the rerum
    Church, but stay and reforme it. gnarum
    perinde ut
    Vers. 9. Not to company with fornicatours] The Greeke linguae
    word [...] both here and 2 Thess. 3. being compounded fuisse
    with two praepositions notes a most familiar ac‐ constat, suas
    quaintance and conversation. See next vers. habet
    locutiones
    Vers. 11. Not to keepe company] That is, in a private
    patheticas &
    and familiar manner.
    With such a one, no not eate] That is, make him not a interdum
    speciall intimate friend. Intelligitur vel contubernium, vel singulares.
    interior c [...]nvictus. Calvinus. Diem
    humanum
    This place being understood of all voluntary commerce vocat
    with a scandalous person, whereby at least I appeare hominis
    to countenance him in his sinne, contrary to that judicium, ex
    precept 1 Thess. 5 22 Its apparent (say some) that interpretum
    voluntary commerce at the Sacrament is here consensu,
    forbidden, as well as at my own Table: The r [...]ason metonymicè,
    say they is evident; First, because he ought to be kept quia judicijs
    from the Lords Table as well as from my Table. Second‐ stati sunt
    ly, because he might easily be kept from this, as well as dies. Vnde &
    that; provided that private Christians, and Church phrasis
    officers would both do their duties in their places. But if Dicere diem,
    I do my honest endeavour for this purpose, and cannot pro in jus
    keep him away from the Lords Table, the Lord accepts vocare, &
    my will for my deed, and the guilt shall lie upon them Dies Domini,
    who have power, but want will to suspend him. I shall pro judicio
    find to my comfort, that to the pure all things are pure, extreme. Sic
    Titus 2.15. Nor shall the wickednesse of others one j [...], 2 Cor. 2.
    [...]t hinder the efficacy of the Sacrament to me, if I be a v. 9. verbum
    worthy receiver. esse Cilicum,
    Hieron. notat.
    Vers. 12. For what have I to do to judge them that are & probat
    without? Do not ye judge them that are within?] That is, Dounaeus ad
    are not you by the power you have of judging those Chrysost.
    that are within, to take away him that hath done evill? Hom. 23.
    leaving to God to judge those without. Mr. Thorndike. Diem
    Therefore something makes one man to be without the metonymice
    Church, and another within. Where there is differentia pro judicio
    divisiva, there must be differentia constitutiva. dici
    interpretum
    consensu.
    Hinc Dies

    CHAP. VI. Domini pro


    judicio

    Vers. 2. DOe ye not know that the Saints shall judge extremo.

    the world?] They shall not judge by pronouncing a Dieterici

    soveraigne sentence of absolution or condemnation, Antiquitat.

    which is proper to Christ the Judge; but by assisting Bibl.

    him (as Justices upon the Bench) both by witnessing


    and assenting unto that righteous judgement. Vide Grotium

    The Saints shall not judge the world authoritatively; Postremi


    they are not in commission with Christ; but three waies: Apostoli hîc
    1. As members of Christs body; he judgeth as the dicuntur
    head. 2. By their lives; as it is said of the Queen of Paulus &
    Sheba, she shall condemne them. 3. By an Barnabas,
    approbation of Christs judgement, exulting in it, Rev. gratium
    19.1, 2. Apostoli, qui
    postremo in
    Vers 4. Pertaining to this life] The Greek word (say loco diu post
    some) signifies rather pertaining to life; and so they duo [...]ecim
    would have it rendred also in the former verse; but illos
    Luke 21.34. [...], is rendred cares of this life; and constitutos &
    Grotius renders the third verse here res hujus vitae. ipsam Christi
    ascensionem
    Set them to judge who are of l [...]ast esteem in the
    , ad hoc
    Church] It is not spoken by way of precept,
    munus
    commanding them to let the simplest of their brethren
    designati
    judge their causes: but by way of concession, they
    erant.
    were better so to doe, then to sue before Infidels.
    Morton.
    Postremos
    Vers. 7. B [...]cause ye go to law one with another] That
    haud dubiè
    is, so rashly as they did, and before Infidell Judges, to
    vocat, qui in
    the scorn of the Gospell.
    ordinem
    Apostolicum
    Going to Law in this Chapter is not simply forbidden, post Christi
    but sundry abuses observed: 1. Going to unfit Judges resurrectione
    whom the Apostle stileth unjust and unbelievers, and m asciti
    bringing Christians before them, vers. 6. 2 Contending fuerant.
    about small matters and meer trifles, vers. 2. 3 Too Calvinus.
    much forwardnesse to Law, vers. 5. 4 Doing wrong
    themselves vers. 8. Vide Calvinū
    & Dilheri
    Vers. 9. Idolaters] There were two kinds of them: Electa Sac. l.
    worshippers of Idols, that is, false gods, as all the 2. c. 25.
    Heathens were; Or secondly, of the true God, in an Idoll Sumpta
    or Image, as the Jews often were; and as all the metaphora
    Papists are at this day. ab iis qui
    ignominiae
    Effeminate] Or, soft. The Greek word [...] signifieth soft-
    causa cij
    spirited men, men of a kind of soft carriage, apt to all
    cumducti ad
    wantonnesse.
    mortem
    denique
    Mollis erat facilisque viris Paeantius heros.
    trabuntur,
    Abusers of themselves with mankind] The Greek is but unde
    one compound word, [...]. Paederastae. Calvin. Hieronymus
    legit
    Vers. 10. Revilers] which dare call him with vile terms Theatrum fa‐
    that offends them. cti sumus, ut
    Graecè est
    Extortioners] that care not what they pill to themselves [...].
    by hook or crook. Chrysostomu
    s de theatro
    Vers. 11. And such were some of you] The Apostle
    hujus vitae,
    addes this word some (saith Estius) to moderate his
    in quo coram
    speech, least he should seem to accuse all the
    Deo omnia
    Corinthians of all the fore-mentioned vices; to shew
    agimus,
    that some were guilty of some of those vices, and
    intelligit.
    others of other; although the sinne of Idolatry was
    common to them all. Calvin thinks this particle is
    superfluous, after the usuall manner of the Grecians,
    Duabus
    which often use it Ornatus gratia, and not for restriction;
    vocibus
    and that the Apostle intends onely that no man is free
    omnium
    from these evils until he be renewed by the Spirit. The
    hominū
    plain meaning (saith he) is, that before their
    objectissimos
    regeneration, some of the Corinthians were covetous,
    judicat.
    some adulterers, some extortioners, some effeminate,
    Habemur à
    some revilers: but now being freed by Christ, they
    mundo [...] &
    ceased to be such. The Apostle puts them in mind of
    [...]: net à
    the sinnes they had repented of, not to reproach them;
    pancis sed
    but 1. That they might be more able to mortifie their
    ab omnibus,
    present corruptions, Psal. 38. 2 That they might be
    nec semel
    more pitifull to others, Titus 3.11. and more thankfull to
    sed usque
    God.
    adhuc: id est,
    perpetuo.
    But ye are washed, but ye are sanctified, but ye are
    Parous. vide
    justified] He useth three words, saith Calvin to
    ibid.
    expresse one thing, the more to deter them from falling
    into those sinnes againe which they had escaped.
    Pareus saith we are to take washed generally for all the Mr.

    benefits of Christ; remission of sinnes and regeneration Burroughes

    by the Spirit and Blood of Christ; the other two, for the on Phil. 4.13.

    parts of his washing; the first of which is Justification, See 21 Prov.

    and the other Sanctification. 18. vide


    Dilheri Electa
    Vers. 13. Now the body is not for fornication, but for the Sacra. l. 2. c.
    Lord, and the Lord for the body] The Apostle 25. Calvinum
    propoundeth six reasons why we should fly fornication: & Estium in
    1. Our bodies are the Lords, and must be serviceable loc.
    unto him, in this Verse, the body for the Lord; the body
    is ordained for the Lords use, and ought to be imployed Bishop Lake.
    to his glory; and the Lord for the body, to redeem and Non intelligit
    sanctifie the body as well as the soule; and con‐ nihil unquam
    sequently to rule and command it as well as the soule, tale extitisse,
    being Lord of both. 2. We look they should be raised to vel in historiis
    glory in the last day, vers. 14. and therefore we must in non refe
    the mean time keep them honourable. 3. They are the [...]ri, de quo
    members of Christ, vers. 15. we may not then make compositae
    them the members of an Harlot. 4. Whereas all other sint etiam
    sinnes are without the body, this directly is against the tragediae,
    body, vers. 18. where he also bids them flee sed esse
    Fornication. 5. The body is the Temple of the holy Gent [...]bus
    Ghost, vers. 19. and these sinnes make it the Devils detestable,
    stie and stews. 6 Our bodies are bought with a price, non secu [...]
    ver. 20. and it is sacriledge not to glorifie God in the ac foedum &
    body as well as in the soule, seeing they are both alike horrendum
    his. monstrum.
    Calvinus.
    Vers. 16. Know ye not, that he which is joyned to a vide Pareum.
    Harlot is one body] Paul notes three sorts of
    conjunction: 1. In the flesh onely, as betwixt a [Page]
    Pareus hath
    man and a whore. 2. In the Spirit onely, as betwixt these words,
    Christ and his members, vers. 19. 3 In the flesh and the non dicit ut
    Spirit, when two faithfull are married together. tolleretur è
    medio, sed è
    Vers. 17. Is one Spirit] one spirituall body. Pareus.
    medio vestri,
    rather in respect of the bond, Gods Spirit. Beza.
    hoc est,
    ecclesiae. He
    Vers. 18. Sinneth against his own body] not because
    commandeth
    the body is used as the instrument; then it will hold also
    not to kill
    in stealing, backbiting, swearing; rather as Peter Martyr
    him; but to
    more eminently against the body then other sins. Or,
    remove him
    the body is not onely the instrument, (as in other
    from them.
    outward sins) but the object in this sin; a man sinnes
    against his own body, spoyling it of that excellent
    Vnde apparet
    honour whereto God hath advanced it.
    hac potestate
    praeditas
    esse
    ecclesias, ut

    CHAP. VII. si quid est


    intus vitij,

    Vers. 1. IT is good for a man not to touch a woman] disciplinae

    Good is opposed to that which is incommodious or severitate

    inexpedient; so Matth. 19.10. it is expedient. Con‐ corrigant vel

    ducible to those who have the gift of continency, and no ejiciant.

    setled abode, and in times of persecution. See vers. Excommunic

    35. ationis ergo


    potestas hoc
    Obj. Gen. 2.11. It is not good for man to be alone. loco stabilitur.
    Calvinus.
    Sol. Paul wrote in times of persecution, which in all this
    Chapter he hath a speciall eye unto. See Calvin. Haec
    excommu‐
    Touch] The Greek word often signifieth not to touch nicatio de
    with the hand, but to have any commerce with another;
    qua agimus
    therefore the meaning is, bonum est abstinere ab non est
    uxore, hoc est non ducere uxorem: It is good to privata sed
    abstaine from a wife, that is, not to marrie. publica actio,
    & unanim [...]
    Vers. 2. Neverthelesse to avoyd Fornication, let every
    totius
    man (viz. which hath not the gift of continency) have his
    ecclesiae
    own wife.
    cousensu,
    Vers. 3. Due benevolence] It is called [...] benevolence, solemni

    because it must be performed with good will and omnium

    delight; willingly, readily, and chearfully: It is said also to vestrum

    be [...] due, because it is a debt which the wife oweth to conventu

    her husband, and he to her 1 Cor. 7.4. Dr. Gouge. testato, in


    publico coetu
    Vers. 5. Give your selves to fasting and prayer] He & omnium
    speaks here of solemn fasting and prayer; these also conspectu
    are joyned together, Matth. 17.21. Acts 13. praestanda.
    Morton.
    Vers. 9. To burne] That is, to have within a continuall Satanae tradi
    fervency of lust in the heart. Earnest desires are meant, idem est
    Hos. 7.4. Rom. 1.27. atque ex
    ecclesia,
    Vritur infoelix Dido, &c. Virgilius 4 Aeneid. extra quam
    regnat Satan,
    Vers. 10. Vnto the married I command; yet not I, but the
    ejectum de‐
    Lord] The Apostle delivered as from the Lord the
    clarari
    doctrine against separation of those equally joyned in
    quempiam,
    marriage; that is, from the plain relation of God in the
    non tanquā
    Old Testament.
    apud
    Satanam
    Vers. 12. But to the rest speake I, not the Lord] Which
    permansuru
    hath reference to that before, vers 10. To this doubt of
    m, & cum eo
    remaining together, where one is a believer, the other
    periturum,
    an Infidell, I say, not the Lord, not as though Paul did
    sed contrà ut
    resolve any thing against the mind of God; but he gave
    miserrimi sui
    this resolution as an Apostle under the New Testament,
    status sensu
    which was different from the dispensations of the Lord
    permotus,
    under the Law.
    resipiscat: &
    Vers. 14. Sanctified by the Husband] But she shall ita carne
    never be saved but by her own faith; he sanctifieth her abolitae quae
    marriage, but not her person. Vide Calvinum & Bezam. antea ipsi
    dominabatur,
    Now are they holy] Notwithstanding the difference of spiritus
    Religion in the parents, yet the children are legitimate superior
    say some, and not bastards; a civill sanctity saith Theo‐ evadat, ut
    phylact. That interpretation cannot stand; for then all itae salvus
    the children of Heathen should be illegitimate; there is fiat: quod
    a lawfull marriage where neither parents are believers; demū die
    2. This holinesse is derived from the faith of the parent; Domini plenè
    it is meant therefore of a federall holinesse; the children in illo &
    are taken into the parents covenant. electis
    omnibus
    Vers. 15. But if the unbelieving depart, let him depart] apparebit.
    He doth not approve or permit such a defection; but Beza de
    speaks this to free the innocent from scruple in such a Presbyterio &
    case. excommunic
    atione. vide
    A brother or a sister is not in bondage in such cases] Bezam in loc.
    That he should be bound either to follow the deserting Bis reperitur
    party, or to continue unmarried. The Apostle saith the haec locutis
    innocent party is free not onely from bed and board, but Tradi
    from the bond of the deserter; so Pareus. But (saith he) Satanae,
    the Apostles limitation is to be observed in such cases, semel hoc
    viz. such circumstances of desertion, in such a totall loco, &
    separation of religion as was then among the Pagans rursus, 1 Tim.
    and Christians, and of which the Apostle properly 1.20. Quidam
    speakes. volunt
    tradere
    Contrary to cohabitation is desertion; when the satanae esse
    husband departs from the wife, or she from him, idem, quod
    without each others good liking or privity; not for any miraculo [...]o
    commodity or necessity of businesse, but out of dislike, modo è
    and with an obstinate purpose of not returning again. medio
    Such a one as doth so (say many worthy Divines) hominum
    breakes the bond of marriage, and sets the innocent tollere
    party at liberty. Ministerio
    satanae:
    Vers. 23. Be not ye the servants of men] That is, in
    sicut Petrus
    regard of conscience, in opposition to me. We are not
    sustulit
    to serve men as Spirituall masters, Ephes. 6.13. not as
    Ananiam &
    supreame, but as subordinate masters, Ephes. 6.7.
    Sapphiram.

    Vers. 28. Such shall have trouble in the flesh] The At Petius non

    Apostle speaketh of all times; although it be true, most est usus

    of times of persecution; because the present necessity Ministerio

    (v. 26.) may as well mean the necessity of this life, as Satanae, sed

    these times of trouble. Secondly, when are we not likely virtute


    to meet with daies of persecution for well doing. See M. Christi. Alij
    Whatelies Care-cloth. tradere
    satanae
    Vers. 29. The time is short] contracted or cut off; volunt idem
    trussed up into a narrow scantling; a metaphor from esse, quod
    sailes, when men are almost at harbour they begin to ex ecclesiae
    strike their sailes and fold them up together. Some societate &
    think he compares the time of our life with the time of regno Dei
    the Patriarkes. Some think he means it of the end of excludere,
    the world, (as Peter expresseth it) the end of all things quod nos
    is at hand, 1 Pet. 4.7. he rather speaks of the duration vocamus
    of mans life. excommunic
    are. Pareus.
    Vers 30. And they that rejoyce, as though they rejoyced vide Plura
    not] The fathers on this place made this observation, ibid. Vide
    That the joyes of this world are but quasi, as if they Calvinum &
    were joyes; not joyes indeed, but shadows or figures, Estium.
    as Esay 29.8.
    Commisceri
    As though they possessed not] That is, in respect of
    est
    moderation of the affections, and the disposition of the
    familiariter
    heart. They should have fewest worldly cares, by how
    versari cum
    much the times are harder.
    aliquo, & ejus
    Vers: 31. For the fashon of this world passeth away] consuetudine
    The Apostle speaking of the world very elegantly and implicari.
    emphatically calls it, [...], rather then [...], intimating Calvinus.
    thereby that this world, to speak of it truly, is rather a idem ferè
    matter of fashion, then of substance. Dr. Causabones habet
    Treatise of use and custome. Morton.

    [Page]
    Vers. 34. Holy both in body and spirit] Of Spirit, See 2.
    when it is either not tempted to uncleannesse; or being Thess. 3.14.
    tempted, yeeldeth not; or yeelding, is recovered by re‐
    pentance: of body also, when it neither exciteth, nor being excited
    executeth uncleanesse. He joyns the sanctity both of
    Cum talibus,
    body and Spirit, because chastity is not so much a
    id est, adeo
    vertue of the body, as the spirit.
    vitiosis &
    Christianoru
    Vers. 39. Onely in the Lord] That is, according to Gods
    m nomen u‐
    word and direction, and not against it, religiosè &
    surpantibus,
    cumtimore Domini, pio affectu & cum persona fideli.
    ne epulas
    Pareus.
    quidem
    Vers. 40. And I thinke also that I have the spirit of God] habere
    He speakes not as if hee doubted whether he had, but communes,
    to reprove those who slighted him; as if he had not the quod mini‐
    spirit of God. He doth not meane (saith Grotius) a mum est inter
    revelation, but a sincere affection of serving God, and amicitiae
    the godly. And I thinke that I also shall be yeelded to signa. vide
    have the Spirit of God, as well as your glorious and Gal. 2.12.
    boasting teachers. Doctor Halls Paraphrase. Grotius.

    The answer
    to
    Suspension
    suspended.

    Interrogatio
    affirmantis,
    q.d. omnino
    vestri id est
    officii. Quidni
    igitur & mei?
    Pareus. vide
    plura. ib.

    Perkins on
    Jude.
    [...] ad vitam
    CHAP. VIII. pertinentia.

    Vers. 2. ANd if any man thinke] That is, proudly Thorndike.


    conceits, that he knoweth any thing; he knoweth
    nothing yet as hee ought to know.
    Dr. Gouge.

    Vers. 4. And Idoll is nothing in the world] That is,


    Pareus.
    nothing subsisting in nature; or nothing in respect of the
    divinitie ascribed unto it, as the following words [Page]
    shew, and that there is none other God but one; Such who

    but something in mans imagination, which giveth to it are guilty of

    the honour of God; and reputeth it as God making it a self-pollution.

    God unto himselfe.


    [...].

    See Mr.
    Pemble of
    Justification.
    Sect. 1. cap.
    1. p. 11.

    Hisce in ver‐
    bis describit
    Apostolus
    eximia illa
    beneficia
    quae fideli‐
    bus in
    Spirituali
    lavacro
    conferuntur;
    primo ponit
    ablationem
    sive

    CHAP. IX. purgationem


    peccati quae

    Vers. 5. HAve we not power to lead about a sister a se habet ut

    wife] Our last accurate translation of the English Bible, genus atque

    hath woman in the Margin; it is the manner of that deducitur in

    Edition to set al the Idiotismes of either language, and has duas

    divers readings in the Margin. The Greek word signifies species,

    both; but whether of them is fit to be received into the Justificatione

    Text, our Text it selfe shewes, our Translation is m scilicet &

    according to the plaine words, and meaning of the Sanctification

    Apostle. The words in the Greek are not a woman em.

    sister, but a sister a wife; for no man would say a sister Iustificatio

    a woman, because the word sister implyeth a woman: purgat &

    therefore of necessity the latter word signifieth a wife abluit à reatu

    specially, and not a sister generally. peccati,


    idque uno
    Lead about.] Declares they were their wives. The word momento &
    implies a power over the party led. The Popish Priests perfecte:
    abhorre marriage, as unworthy the sanctity of their sanctificatio
    order, yet the Apostles did not dislike it. purgat ab
    ipsa
    Vers. 9. That treadeth out the Corne] In that Countrey inhaerente
    they did tread out their Corn with their Oxen, as we doe contagione &
    thresh it out. sorde
    peccati, sed
    Doth God take care for Oxen] Not chiefely and paulatim &
    principally, but subordinately as his care is toward all per gradus.
    the creatures, so Deut 25.4. 1 Tim. 5.18. Or, doth not Epis. Dav. de
    so take care for them, as if he respected them onely in justitia
    making the Law. habituali. c.
    23.
    Vers. 13. They which waite at the Altar] [...] continually
    set; continuall residence was required of the Priests,
    and so of Pastors.
    Vers. 23. I am made all things to all men, that I might
    See Mr. Caryl
    by all meanes save some] Hee was content to
    on Job 3.1. p.
    undergoe any thing, for the good of any man. Mr.
    325.
    Perkins.

    Vers. 24, 25. They which run in a race run all, but one Vide Bezam.

    receiveth the prize? so run that ye may obtaine. [Page]


    And every man that striveth for the mastery] He Dr. Sclater.
    alludes to the Olympicke exercises. Cursus & lucta, Non negatur
    running and wrestling, were two of the Olympicke prorsus quin
    games. aliis quoque
    vitiis
    Vers. 26. I therefore so run, not as uncertainely, &c.] dehonestetur
    That is, I so order my course of Christianity. & probro
    afficiatur
    Vers. 27. But I keep under my Body] The word signifies corpus
    a buffeting about the face, and eyes, as a man would nostrum: sed
    buffet his adversary on his knees; I molest and vex the hoc tantùm
    flesh the old adversary that is in me. A battering of the dicitur, non
    body, as those are wont which try masteries with ita residere in
    Plummets of lead, untill the blewnesse of the wound corpore
    appeareth most grievous. And bring it unto subjection] nostro
    Compelling to subjection as we would force a slave to foeditatem ex
    grinde at the Mill; as the Greek words signifies. illis, sicuti ex
    scortatione.
    The Apostle useth two words which carry much
    Manus
    Emphasis [...] I keepe under, and [...], I bring into
    quidem mea
    subjection. The former word is taken from a Champion
    furto
    or wrestler that striveth for the mastery; for it hath
    inquinatur vel
    reference to the 25. verse. where mention is made of
    caede: lingua
    men that strive for the mastery. The latter word hath
    verò
    reference to Masters, that prudently keep their servants
    maledicentia
    under; especially when they wax insolent or wanton. By
    aut perjurio,
    the body he meanes the old man, which is called a
    corpus totum
    body of sinne, Rom. 6.6.
    ebrietate: sed

    CHAP. X. scortatio
    maculam in

    Vers. 2. VNto Moses] That is, sub ministerio aut ductu corpore

    Mosis. Calvin under the Ministery, or guidance of impressam

    Moses, vel in doctrinam & legem Mosis, sicut Act. 19. relinquit,

    Pareus into the doctrine and Law of Moses. qualis non


    imprimitur ab
    Vers. 3. Did all eat the same spirituall meat] By the aliis peccatis.
    wonderfull power of faith which makes a thing absent Calvinus.
    present to the beleever; by that faith they received vide Pareum.
    Christ as lively, as effectually, as much to their profit
    and comfort, as we doe since his comming. Manna is See 7, 8, 27,
    called a Spirituall meat] because it represented unto 38, 40
    them the spirituall food of the soule Christ Jesus the verses.
    true Manna, Iohn 6.51. See Doctor Willet on 16. of Commodum.
    Exod. 3. c. and Be [...]sa. Bonum
    dupliciter
    Vers. 4. They dranke of that spirituall Rock that dicitur, vel
    followed them] Not that the water of the Rocke did oppositum
    alwayes follow them, (so some expounded it) for that vitio seu
    failed, and the people were athirst in the wildernesse; malo morali,
    but Christ signified by the Rock, was alwayes with vel
    them, for their preservation. Christ is said to be the oppositum
    Rock of his Church; and every Member in it three incommodo,
    wayes. 1. As the fountaine in it, Zach 13 1. Jer. 2.1. 2. unde saepè
    As the foundation of it. 3. As the refuge and shelter of bonum nobis
    it. It is not the Apostles intent I suppose, to affirme the esse dicimus
    truth of that which the Jewes still tell, and therefore quod est
    without doubt did tell before Saint Pauls time; that the commodum.
    waters followed the Fathers over mountaines and Wendelinus.
    vallies, in their journey, to the Land of promise; but the
    Fathers dranke of that water which the Jewes say, Eras. Piscat.
    followed them. Thorndikes Review. But Calvin, Rivet, Tangit mulie‐
    and Dike say, the waters out of the Rocke never failed rem qui cum
    them, where ever they went. ea
    congreditur
    Vers. 6. Now these things were our examples, to the aut rem
    intent that we should not lust after evill things, as they habet, ut
    also lusted] When a man is not content with what God Prov. 6.30.
    hath given him, but must have some thing else vers. 7. unde virgo
    Idolatry is the worshipping of God in an Image, as the intacta.
    Israelites in the Calfe, vers. 8. with the daughters of Drusius.
    Moab vers. 9. tempting of God, as it were trying what
    he can doe. v. 10. Murmuring, whining, complaining Rem parum
    against God, because of the crosses they feele; or verecundam
    against man, to whom hee supposeth he may impute verecundè
    his crosses; as the Israelites did against Moses and notat. Eras.
    Aaron.
    Non dixit
    Vers. 11. All these things happened unto them for
    oretis sed
    examples] A type is such a forme or representation of a
    vacetis pre‐
    thing, as is made by hard pressing or striking of it, such
    cationi, quod
    as we see in stamps and seales, implying (say some)
    ea res
    that the Lord by those strokes upon his ancient people,
    desileret
    left markes upon their bodies, or Printed Letters which
    animum ab
    were legible to their posterity; this exposition Calvin
    omnibus
    justly dislikes; God by them did set his judgements
    mundanis
    before our eyes; and we are taught by those examples
    curis
    what a judgement hangs over Idolaters, whore-
    vacantem.
    masters, and other contemners of God.
    Erasm. vide
    Bezam.
    Vers. 13. Such as is common to man] That is, a
    Sensus est,
    temptation arising from humane frailty.
    ut omnibus
    Vers. 15. I speake as to wise men] Because he was to soluti
    bring an argument from the mystery of the Supper, he avocamentis,
    useth this preface, that they may more attentively agatis illud
    consider the weightinesse of the matter; I speak not to
    novices; you know the force of the holy Supper; there unum.
    we are ingraffed into Christs body; therefore it is profit Calvinus.
    for you to have no society with such.
    Hic uri vocat
    Vers. 16. The Cup of blessing which we blesse, is it not Paulus, non
    the Communion of the bloud of Christ?] Some thinke titillari
    the Apostle names the Cup first, alluding to the duntaxat, sed
    custome of the Hebrewes, who in their solemne libidine
    Banquets did begin their feasts with poculum aestuare, cui
    gratiarum; others that Paul intending to be long about resistere
    the bread, doth therefore premise a few words about nequeas.
    the Cup; by blessing some understand consecration, Vide
    not the Popish charming, whereby they conceive the Calvinum.
    nature of these elements to be transubstantiated; but
    the separating of them, by declaring Christs institution Because
    to become holy signes of inward grace. A Communion there is an
    is properly a society of men who are joyned together by expresse
    certaine Lawes and Covenants, to partake in the Commande‐
    calamities, and prosperity of one another. Chrysostome ment of the
    observes that Communion is more then participation, Lords
    that is where a man hath part onely of a thing; concerning
    communion requires that we should be united to the this thing.
    whole. Id est Communionis illius Sacramentum seu Matth. 19.6.
    signum ac monumentum. Gomarus. Beza.
    Comparatè
    Vers. 17. For we being many are one bread and one
    dicitur, non
    body: for we all are partakers of that one bread]
    ego ex me,
    Objection. Those which eat one bread, make
    sed ex Christi
    themselves one body with him with whom they eat; and
    auctoritate.
    therefore seeing we must not be one body with un‐
    Simile, Matth.
    sanctified men, neither may we partake with them in
    10.20.
    the Sacrament. Answer. All which eat one bread, are
    Grotius.
    one body in publike profession and open shew, not in
    very deed and truth alwayes; and to be one body with
    that holy society whereof unsanctified men in shew and
    That is, the
    profession doe make themselves appeare to be, that
    Lord had not
    can bee no fault; for they professe themselves to be
    given any
    the body of Christ.
    such
    expresse
    Vers. 23. All things are lawfull for me] That is, all
    com‐
    indifferent things, for of those he speakes.
    mandement
    But all things are not expedient] Proximis scilicet. Cal. as Paul there
    viz. to my neighbour; one should not seek after his own delivered, but
    profit, as he presently addes. by collection
    and
    Verse 27. Whatsoever is set before you eat] That is, interpretation
    whatsoever is good and wholesome meat. of Scripture
    he did gather
    Vers. 31. Whether therefore yee eat or drinke, or it, and so
    whatsoever ye doe, doe all to the glory of God] That is, spake not of
    eat and drink, and sleep, and recreate our selves, that himselfe, but
    we may become the fitter to doe God some honour in by the
    our places. assistance of
    Gods Spirit.
    as 40. Non
    ita intelligit à
    seipso esse
    quin ex Dei
    Spiritu
    hauserit; sed
    quoniam
    nusquam de
    hac extabat
    in lege aut
    Prophetis
    certum ac
    expressum
    verbum,
    praevenit hoc

    CHAP. XI. modo


    improborum

    Vers. 1. BE ye followers of me, even as I also am of calumnias,

    Christ] Hence it appeares (saith Calvin) how unfit the quum sibi

    Sections of the Chapters are, because this sentence is quod dicturus

    cut off from the former, to which it ought to be joyned, erat, tribuit.

    and added to these following, with which it hath no Calvinus.

    agreement. [Page]
    Sancti non
    Vers. 2. The Ordinances, as I delivered them unto you] sanctitate
    The vulgar Translatour here translates it praecepta; by quadam
    traditions we understand here from the circumstances naturali vel
    of the words following, rites and ceremonies prescribed inhaerente,
    by the Apostle, for order and decency in the publike quae iis à
    assembly in their Church. fideli conjuge
    eodem
    Vers. 3. The head of every man is Christ] Christ is modo, quo
    called the head of man, because he is every way the peccatum ori‐
    most principall, and glorious man that ever was. ginale
    communicetu
    The head of the woman is the man] That is the man, in r, sed
    that he is a man, is a person more excellent then the
    sanctitate
    woman as she is a woman: and the head of Christ is externa, ex
    God] Both in respect of his humane nature, in which
    misericordia
    regard his Father is greater than him, Iohn 14.28. and
    Dei, eos pro
    in respect of his office, as mediatour. suis
    reputantis,
    Vers. 4. But every man praying or prophesying, having
    juxta
    his head covered dishonoureth it] It seemes there were
    promissione
    some which taught the Corinthians that their men
    m nobis
    should pray, and prophesie with their heads covered;
    nostrisque in‐
    and women uncovered. This abuse the Apostle
    fantihus in
    corrects; if a man cover his head, he debaseth
    gratiae
    himselfe, and casts himselfe into servitude from that
    eminency whereby he is placed of God and to the glory faedere
    of Christ, his head is diminished. For he shames the nobiscum
    head, when he doth not declare that principality which comprehensi
    God hath given him over his wife; for the covering with s factam.
    a vaile, was a signe of subjection. Pauls purpose is to Rivetus. Vide
    shew the Soveraignty of the man, and subjection of the Bezam &
    woman; the women in the orientall parts, with a vaile Estium.
    covered the whole head and face. Paul speakes not of
    such a covering of the head as French Pastors use in By bondage
    prophesying, when the upper part of the head is the Apostle
    covered, the glory and majesty of the countenance still means matri‐
    appearing. moniall sub‐
    jection. Vin‐
    Vers. 5. But every woman that prayeth, or prophesieth culi
    with her head uncovered, dishonoureth her head, for conjugalis
    that is even all one as if she were shaven] The obligatio.
    Christian women appeared open, and in publick Beza.
    uncovered, from a phantasticall imitation of the she
    Priests, and Prophetesses of the Gentiles when they Vide
    shewed their Idols, as their Pythiae, Bacchae, or Calvinum &
    Menadae, and the like, who used when they uttered Bezam in loc.
    their Oracles or celebrated the rites and sacrifices of Obstinata
    their gods, to put themselves into a wild and extaticall desertio
    guise, having their faces discovered, their haire quamvis in
    dishevelled &c. The Corinthian women conceiting parte
    themselves when they prayed or prophesied in the deserente
    Church, to be acting the parts of the Priests, or non contineat
    celebrating sacrifice, were so fond as to imitate them, justam
    and accordingly cast off their Vailes, and discovered causam
    their faces immodestly in the congregation, and thereby Divortii
    dishonoured their head, that is, were unseemly faciendi, parti
    accontred and dressed on their head. M. Mede on 1 tamen
    Cor. 11.5. vide Grotium. desertae post
    omnia alia
    To prophesie signifies sometimes strictly to foretell media frustra
    things to come, as both men and women did in the tentata
    primitive times, Ioel 2.28. justam adfert
    causam
    [...]. In a more large notion, to interpret and open Divine divortii
    mysteries contained in Scr [...]pture, for the instruction patiendi.
    and edification of the hearers, 1 Cor. 14.3. Apostolus 1
    Cor. 7.15.
    3. To praise God in hymnes and Psalms, 1 Cor. 11.5. disertis
    verbis
    For because Prophets of old did three things: 1.
    pronunciat
    Foretell things to come. 2. Notifie the will of God unto
    partem
    the people. 3. Uttered themselves in musicall wise, and
    desertam
    in a Poeticall straine and composure. Hence it comes
    esse liberam.
    to passe that to prophesie in Scripture signifies the
    Qui autem
    doing of any of these three things, and among the rest
    liber est non
    to praise God in Verse or Musicall composure. Two
    est vinculo
    places of Scripture, 1 Chron. 25.1, &c. 1 Sam. 10.5.
    constrictus.
    prove this.
    Ames. de

    Vers. 7. He is the image and glory of God] Holinesse consc. l. 5. c.

    and righteousnesse is common to them both; but he is 38. See Dr.

    so called because God hath placed more outward Gouges

    excellency and dignity in the person of a man, then of a Domestick

    woman; carrying the marke of his soveraignty and duties,

    dominion not onely over other creatures, but in respect Treatise 2.

    of the woman her selfe, who is likewise said to be the


    glory of a man, because it is his honour to have such In respect of
    an excellent creature subject to him. the inward
    man; but the
    Vers. 10. Power over her head] That is, her vaile, which Apostle
    is a signe of her husbands power and superiority over speaks not of
    her. bodily service
    to men.
    Servos
    Among the Corinthians the covering of the head was hominum
    not as it is with us, a token of preheminence and vocat non
    superiority, but a signe of subjection; therefore the eos, qui
    Apostle would have the women of Corinth when they hominibus
    came into the Congregation to have their heads heris civiliter
    covered, to signifie their submission and reverence serviunt: sed
    unto the Ministery of the Gospell. qui perversis
    earum
    Because of the Angels] That is, not onely the Ministers desideriis
    of the Church, but Gods heavenly Angels, which daily sese
    wait upon his children, and guard them in all their accommodan
    waies. Pareus inclines to this latter rather. Some think t, impiis aut
    the Apostle argues from the example of the Angels, we inhonestis
    should imitate their modesty, who were wont to cover hominum
    their faces to testifie their subjection toward God. So praeceptis
    Vorstius. morem
    gerunt.
    The Apostle hath respect unto the Legend reported in Pareus.
    the Book of Enoch (which we see was read in the
    Church in the Apostles time, by the second Epistle of
    Intelligit labo‐
    St. Peter, and that of St. Iude) of those Angels that are
    res, euras,
    reported there to have been seduced by the beauty of
    solicitudines
    women, out of Gen. 6.2. Not as if the Apostle did
    de augenda
    suppose that report to be true, or did intend to give
    re familiari,
    credit to the book; but that by alluding to a passage
    inopiam,
    commonly known, he may very well be thought to
    lites, jurgia,
    intimate that a like inconvenience to it, (not disputing
    sterilitatem,
    whether true or not for the present) might fall out in the
    liberorum
    Church. Thorndikes Review. At first all Presbyters were
    morbus,
    Angels of the Churches, as appears by this place; that
    orbitatem, &
    seems the most naturall meaning of his words: for
    talia
    Tertullian in divers places of his book De velandis
    sexcenta,
    virginibus, intimateth one reason of vailing womens
    quae fert.
    faces in the Church from the scandall of their
    conjugalis
    countenances. Thorndikes service of God at religious vita. Notanter
    assemblies. Ch. 4. igitur dicit
    afflictiones in
    Vers. 14. Doth not even nature it selfe teach you, that if carne, ne
    a man have long haire] The Greek word [...] is to delitiae
    nourish his haire long. Long haire is an argument either carnis tantum
    of effeminatenesse or cruelty, Iob 5.5 Psal 68.22. For quaerantur in
    that cause Paul commands them not to nourish their conjugio.
    haire. Raynold. de lib. Apoc. Pareus.

    Vers. 16. If any man seem to be contentious] the Greek


    Terminus
    signifieth rather, is pleased to be, desires or hath a will
    nauticus.
    to be, yea boasts and prides himselfe in it.
    Vide Bezam.
    Contentious] Greek, a lover of victory.

    Vers. 17. Now in this that I declare unto you I praise Per Flotum &
    you not; that you come together not for the better, but Gaudium res
    for the worse] Throughout the whole Scripture the adversas &
    Sacrament of the Lords Supper is not so fully handled prosperas
    as in this Chapter, and that upon this occasion. The designat; est
    Corinthians (it seems) had much profaned and abused enim
    the Sacrament; how and in what manner, it is not so usitatum,
    cleare, but so that the Apostle tels them in this Verse causas per
    they came together not for the better, but for the worse; effectus
    and vers. 20. This is not to eate the Lords Supper. We notari.
    commonly say, that is not done which is not rightly Calvin.
    done, saith Calvin. Illegitime edere, non est edere.
    Pareus. And therefore the Apostle saith twice, Vers. 22. Perkins.
    I praise you not; a Miosis, I dispraise, I blame you.
    Then having blamed them for doing amisse, he An
    instrusts them, and useth very strong perswasions to accidentall
    make them reform and do aright. He rehearseth unto Mathematical
    them Christs institution, and explaines it; he lets them l figure
    know how hainous a thing in its own nature, and how without
    dangerous in respect of the consequence, it is, to solidity or
    communicate unworthily. Consider three thing in substance, a
    generall: 1. The rehearsall of Christs institution of the shew without
    Sacrament, Vers. 23, 24, 25. Then the Apostles a substance.
    explication of it, Vers. 26. And 3. his application, Vers. The word
    27, 28, 29, 30. signifies such
    a fashion as
    Vers. 18. For first of all, when you come together in the is in a
    Church, &c.] Some take Church here per coetu Comedy or
    fidelium. Yet Theophylact and all Greek Writers Stage-play,
    generally expound it the ministeriall place of meeting. where all
    See v. 22. things are but
    for a while to
    Divisi [...]ns] Or Schismes. Schisme is a difference please the
    about rites or externall discipline; heresie is a difference eye. Vide
    about doctrine and faith. Schismes many times Pareum &
    degenerate into Heresies. Bezam. Hac
    voce
    Vers. 19. For there must be also heresies among you]
    eleganter
    There is not any need of them, for any good in
    Apostolus
    themselves, they are the diseases of the Church; but
    expressit
    there are sufficient causes alwaies in blind and corrupt
    mundi vani‐
    judgements. He saith not, it is possible, but, necessary
    tatem. Nihil
    that heresies be, as fire to try and purge the Gold. It
    est firmi,
    behoves that there be heresies in the Church, as it is
    inquit, aut
    necessary there should be poyson and venomous
    solidi: est
    creatures in the world, because out of them God will
    enim facies
    worke medicines. See Matth. 18.7.
    tantum, vel

    That they which are approved (sincere in the faith) may externa

    be made manifest among you] That is, known to be apparentia,

    sincere by their constancy. ut loquuntur.


    Calvinus.
    Vers. 20. The Lords Supper] so called, partly from the
    Authour, and partly from the free circumstance of the evening time, 1
    Cor. 10.21. & 11.23. See Grotius. [Page]
    Dr. Taylor on
    Titus.
    Eate] The Papists goe about to establish their
    administration of the Lords Supper under one kind from
    the Word [...], but that word is used generally for the Matth. 5.28.

    whole action of the Sacrament, viz. the distribution of


    the bread and Wine; and the Syriack propounds it more Id est, in
    distinctly, rendring it, Comedentes vos & bibentes. nomine
    Waltherus in officina Biblica. Domini quod
    est indubitatè
    Vers. 22. Despise ye the Church of God] That is the Christiano,
    place where Gods people come together for his That is, in the
    service. name of the
    Lord; which
    Vers. 23. For I have received of the Lord that which is without
    also I delivered unto you] And as he received what he doubt to a
    delivered, so he delivered what he received, he kept Christian.
    nothing back, Acts 20.27. Tertul. vide
    Bezam.
    That the Lord Iesus] Onely he is sufficient to institute
    the Sacrament who can conferre the grace of it. If we
    Vtitur verbo
    either respect Christ as Lord or Jesus, if either our duty
    diluto,
    to him, or safety by him, then let us also respect this
    emphatica
    Sacrament.
    [...]. Beza.
    Pareus. Non
    The same night] Christ did institute the Sacrament at
    videtur ironia
    night, because immediately after the Passeover, Matth.
    carere quòd
    26.19, 20, 26. and by the Law the Passeover was to be
    dicit,
    eaten at night, Exod. 21.6, 8.
    existimo.
    In which he was betrayed] Greek signifies delivered or Nam cum
    given up into the hands of his adversaries who pseudo-
    condemned and crucified him. The word is often used apostoli,
    of Iudas who did it treacherously, and so betrayed him, Spiritum Dei
    Matth. 27.3. Marke 14.21. Luke 22.22. Iohn 18.2. but inflatis buccis
    sometimes it is used of God himselfe, Rom. 8.32. identidem
    sometimes indefinitely, Rom. 4. ult. so here it may be jactarent ad
    taken. autoritatem
    sibi
    Took bread] off the Table, setting it apart for a holy use, arrogandam,
    Exod. 12.5, 6, 21. This signifies, that Christ by the & interea
    eternall purpose and decree of God was separated,and Paulo
    set a part to be made a sacrifice and offering for us. detrahere
    Here, and in the 26, 27, 28 verses the Apostles cals it studerent:
    Bread after consecration, therefore the substance of dicit se
    Bread doth remain after the words of consecration. quoque sibi
    videri
    Vers. 24. And when he had given thanks] He gave compotem
    thanks to God for his mercy towards mankind, and the Spiritus non
    inestimable benefit of redemption by his death, the minùs quam
    Sacrament whereof he was instituting. This teacheth us ipsos.
    to come with thanksgiving to the Lords Table; hence Calvinus.
    the Sacrament is termed the Eucharist. Calvin. Vide Estium.

    This is my body] a figure, signe, and representation of


    Id est, si quis
    my body; the signe put for the thing signified, because
    in hoc uno
    of the analogy between them. See Gen. 7.10. Exod.
    sibi placeat,
    2.11. 1 Cor. 10.4. Tit. 3.5. The Fathers generally
    quod
    expound it the Sacrament of his body. Cornelius a
    ingeniosus,
    Lapide on Esay saith, if Christ had not been incarnate,
    quod eruditus
    the Priests pronouncing of these words hoc est corpus
    sit, quod
    meum, would have incarnated him; and on this place
    dialecticas
    he saith, Sanè in hora mortis, in die illa terribili, cum
    disputationes
    sistemur tribunali Christi de fide & vita examinandi; si
    norit: Grotius.
    me roget Christus, cur credidisti corpus meum in
    vide
    Eucharistia? fidenter dicam. Domine credidi quod in
    Calvinum
    dixisti, quod me docuisti, tu verba tua per tropum non
    explicuisti, nec ego per tropum explicare ausus sum.
    Perkins.
    This doe in remembrance of me] By vertue of these
    [...].
    words not onely power and authority is given Ministers,
    but a necessity is imposed upon them to celebrate the
    See Beza &
    Sacrament. The words are not permissive, but
    Cartwright.
    mandatory.
    Etsi [...]

    Vers. 25. After the same manner also he took the Cup] mulierem

    After the same manner, and to the same end he tooke quamvis

    the cup into his hands that he had formerly taken the significet,

    Bread. quod Hieron.


    ac August.
    When he had supped] Or, after having supped. urgent:
    tamen
    This Cup is the New Testament in my blood] Here are frequenter in
    two metonymies: 1 A metonymie of the subject, Cup for sacris pro
    the Wine contained in the cup, and the Wine in the Cup uxore
    is not the New Testament but a Sacrament of the New usurpatur.
    Testament, made and confirmed by the blood of Christ. Matth. 1.20.
    & 19. v.
    Is] That is, sealeth and confirmeth. 3.5.8.9.11.29
    . Pareus.
    Vers. 26. Eat this Bread] Still bread, even after
    consecration; bread, though not ordinary and common;
    [...], secum
    but this bread, yet bread.
    ducere quo
    And drink this cup] Drink this as well as eat that. quis eat.
    Ezech
    Ye do shew forth the Lords death] Hence the 45.1.2.
    Sacrament was termed by the Ancients a Sacrifice, viz. Grotius. Est
    representative and commemorative, but not properly. circumducere
    secum
    Till he come] This shews the perpetuity of the quodam jure,
    Sacrament, the Passover remained till Christs first ut suam non
    comming, his death; this must remain till his second ut alienam.
    comming, unto judgement. Ideo Syrus
    Vers. 27. Vnworthily] Ignorantly, unreverently, or addit,
    prophanely. He that comes unto the Sacrament and nobiscum.
    receives it in an unfit manner, without that due regard Pareus.
    which belongs unto such an holy action.
    [...] dicuntur
    Vers. 28. Let] Not spoken by way of permission but Boves cum
    injunction, not here as 1 Cor. 7.6. & 36. A necessity is grana ex
    laid upon us, necessitas praecepti, for it is a plain and aristis
    peremptory command; necessitas medii, for without it exterunt
    there can be no worthy receiving. pedibus: Qui
    mos Orientis,
    A man] [...] both man and woman, Gal. 3.28. the
    sed &
    woman is partaker of the same dignity in this matter
    Graeciae ut
    with the man; and therefore also bound unto the same
    ex
    duty.
    Theophrasto
    & aliis
    Examine] Prove▪ try, 2 Cor. 13.5. Some prosecute the
    discimus.
    metaphor of a Goldsmith searching the purity of his
    Grotius.
    Gold, this being a proper word to them in their mystery,
    1 Pet. 1.7. Others make it verbum forense and
    Huic
    juridicum, as Magistrates question offenders.
    contrarium
    Himselfe] Had not this been added, many would have est illud
    been diligent enough in observing the rest. Curiosum ethnicorum,
    hominum genus ad cognoscendam vitam alienam Bos apud
    desidiosum ad corrigendam suam. Psal. 4.4 Luke acervum,
    21.34. 2 Cor. 13.5. Not but that we may and ought to quod Suidas
    examine some others as well as our selves; the intelligit de iis
    Minister the people committed unto his charge Heb. qui fruges in
    13.17. parents their children, Ephes. 6.4. and masters area terunt,
    their servants, 2 Kings 5.25. Iosh. 24.15. But we must sed Camo
    not be bishops in others Diocesses, 1 Pet. 4.15. impediuntur
    quo minus
    And so] God looks not so much at the thing done, as quidquam
    the manner of doing it. Ier. 48.10.
    Let him] He may eate and drink, and that to his inde gustare
    comfort. queant.

    Eat] Not onely stay and look on, and see what [Page] Quod
    another doth, but let him eate; which condemnes the Dominus
    private Masse of the Papists, wherein the Priest alone humanitatem
    doth eat, the people standing by and beholding what he erga boves
    doth, but not communicating of any part of the praecipit, non
    Sacrament at all with him. The end of the Sacrament is id facit boum
    to be eaten, not carried about in pomp, to be made a gratia, sed
    spectacle to be gazed at, and an Idoll to be hominum
    worshipped. potius
    respectu,
    Of the bread] Bread therefore yet it is, even after
    propter quos
    consecration, so the Apostle ever terms it, 1 Cor.
    etiam boves
    10.16, 17. & 11.26, 27. And (which is worthy to be
    ipsi creati
    noted) the Apostle doth here so terme it in three Verses
    sunt.
    together, even when he reproves the Corinthians for
    Calvinus.
    their unreverent eating of it, and shews them the great
    danger which they incur that do so.
    Cujus vocis
    emphasim
    Vers. 29. He] That is, whosoever, what person soever
    Chry‐
    he be; that eateth and drinketh] That is, receiveth into
    sostomus &
    his body the Sacramentall Seals of Bread and Wine; for
    Theophylactu
    of that the Apostle speaketh. Vnworthily] That is in an
    s annotarunt,
    unfit manner, not in some measure answerable to the
    ut quae sonet
    worth of this ordinance.
    continuam &
    Eateth and drinketh damnation to himselfe] That is, by perseverante
    eating and drinking unworthily incurreth damnation, m servitutem:
    judgement temporall here, as vers. 30. and without quam &
    repentance eternall hereafter. Latinè
    vocamus
    To himselfe] Sibi ipsi vulg. non aliis, his unworthy assiduam.
    communicating prejudiceth not those which Estius.
    communicate with him. Every man shall beare his own
    Omnium
    burden.
    moribus &
    1. In regard of guilt and liablenesse unto Gods wrath. 2. assectibus

    In regard of the seale and obligation in the conscience, quantum

    he eats and drinkes that which seales up his dam‐ licet, me

    nation. accomodo.
    Estius.
    Not discerning the Lords body] That is, puts no
    difference between the bread and wine in the Vide Bezam
    Sacrament, and other common bread and wine. There & Grotium.
    are two parts of the Sacrament; one externall, the
    elements presented to the senses. 2. Another spirituall Vide Bezam.
    presented to our graces; he hath to doe onely with the
    elements. Vide Grotium.

    V [...]rs. 30. For this cause] For comming to the Lords


    Doctor
    Table in the sinne of fornication amongst others many
    Gouge on
    were sick. See 1 Cor. 6.18. and 10.8.
    Ezra. 8.21.

    And many sleep] Are dead; men are liable not onely to
    the highest spirituall judgement, damnation, vers. 27. Castigo

    but the highest temporall judgement, death, for un‐ corpus

    worthy receiving. meum, hoc


    est, adversus
    Vers. 34. The rest will I set in order when J come] He carnem
    speakes of the outward decorum which is in the liberty pugno.
    of the Church. Theophyl. in
    loc.

    In Mosen] Id
    est, Moses
    Ministerium,
    unde Versio
    Syriaca rectè
    interpretatus

    CHAP. XII. est in Mosen,


    per manum

    Vers. 3. NO man can say that Iesus is the Lord, but by Mosis. Rivet.

    the holy Ghost] As if he had said, He cannot say and 9. See

    professe it from the full perswasion of his heart; till the Doctor Willet

    holy Ghost have taught it him, that he is so indeed. on 14 of


    Exod. 28.
    Vers. 4. See Doctor Hall on this Text. Question.

    Vers. 6. And there are diversities of operations] Mighty Mr. Perkins.


    workings.
    [Page]
    They drank
    Vers. 7. To profit] The word is [...] which importeth such
    of the naturall
    a kind of profit as redounds to communitie.
    Rock, which
    is called a
    Vers 8. For to one is given by the Spirit the word of
    Spirituall
    wisdome: to another the word of knowledge] God hath
    Rock,
    given to the Pastour, whose chiefe office is to apply the
    because it
    word, the word of wisedome; as to the Doctour, whose
    was a Type
    office is to interpret the word, and to teach doctrine the
    of Christ. The
    word of knowledge. The word of wisdome] That is, a
    Rock
    more excellent revelation, and more speciall and
    followed
    immediate instinct and assistance of the Spirit, together
    them, that is,
    with more eminent authority in explaining the mysteries
    the water that
    of Christ.
    issued out of
    The word of knowledge] That is, by diligence in the the Rock
    Scripture, they obtaine such knowledge, as that they followed
    are able to make Christ known unto others; although them as they
    they be farre inferiour to the former. Doctor Taylor on journyed, and
    Titus. streamed
    after them in
    Vers. 10. To another the discerning of Spirits] That is, their
    Inspirations. removes.
    Vers. 14. And the others following. For the body is not Dike. vide
    one member, but many, &c.] One body and many Calvinū.
    members. 1. Use. 2. Necessity. 3. Honour. 4. Comeli‐ Bibebant è
    nesse. 5. Mutuall consent commend these things. petra.
    Tradunt
    Vers. 21. Nor againe the head to the feet] He doth not Hebraei &
    understand (as the Papists say) per caput & pedes Chaldaei,
    Papam & Ecclesiam; but by the Head any man Num. 21. v.
    adorned with excellent gifts in the Church; by the feet 16. petram
    any meane Christian. hanc per
    miraculum
    Vers. 23. The members lesse honourable] Judaeos in
    deserto
    Vers. 25. That the members should have the same
    assiduè
    care one for another] The words (in the Greeke) are,
    secutam
    That the Members may care the same thing one for
    fuisse usque
    another] and that without dividing care, that there might
    in Chanaan,
    be no schisme in the body. The word here used for
    eisque
    care is [...], the same that Matth. 6.25.28. is forbidden.
    aquam

    Vers. 28. Thirdly teachers] dedisse. à


    Lapide. Id est
    Vers. 31. But covet earnestly] The word in the originall aquam quae
    is [...], be zealous after the best thing, that is, studiously è petra
    affect them; so this word is used Iames 42. See 14. fluebat;
    Chap. 1. A more excellent way] [...]; a way of the spirituali
    highest excellency beyond any expression. ratione
    significationis
    , quia rem
    spiritualem
    significabat;
    eos
    insequenti,
    quia aqua illa
    è rape fluens
    sequuta est

    CHAP. XIII. Jsraelitas in


    variis

    Vers. 1. THough I speak with the tongues of men, and mansionibus

    of Angels, &c.] Not that Angels have tongues or use of suis. Rivetus.

    speech; but to note what grace and excellency of


    discourse must needs be thought in them, if it might be Vers. 7. See

    supposed that they should speak. Angelicum quicquid Doctor Pride‐

    in suo genere excellit. Drusius, Prov. Class. 8. l. 3. Or if aux his Ser‐

    we interpret it with Calvin and Estius of diversity of mon on this

    tongues, the meaning is, though thou understandest Text.

    not onely all the tongues of men, but also of Angels; yet
    there is no reason, why thou shouldst thinke that God See Iohn
    regards thee any more then a Cymball, unlesse thou 20.25 Vide
    hadst charity. Sounding Brasse, and tinckling Cymball.] Calvinum in
    That is, sounding onely for pleasure, but signifying loc.
    nothing.
    Dike.
    Vers. 2. All knowledge] Not understanding it simply and
    absolutely of all kinds of knowledge; but of the gift of Calvin.
    knowledge. Id est omnium scientiam, scilicet
    eorum ad quae scientiae donum extenditur. [Page]
    Benedicere
    Estius. All faith] By all faith he meaneth not all kinds of calicem,
    faith; but all measure of it in working miracles; some significat in
    had faith to doe some miracles and not others; the hunc usum
    Apostle sheweth, that if he had such a miraculous faith, consecrare,
    that he could doe all miracles, and had not love, it were ut nobis sit
    nothing. This is cleare in that the Apostle reckoneth symbolum
    miraculous faith among the gifts of the Spirit in the sanguinis
    precedent Chapter, 1 Cor. 12.9. and by the example, or Domini. Jd sit
    instance of moving mountaines, which our Saviour verbo
    noteth as a master miracle amongst others. Matth. promissionis,
    17.20. Luke 17.6. dū juxta
    Christi institu‐
    Vers. 3. Bestow to feed the poore] There is but one tionem
    word in the Greek [...] breake my goods into pieces, or conveniūt
    morsels, and distribute them to as many poore as they fideles ad
    will reach. Graeca vox significat in frusta seu particulas celebrandum
    escam divisam porrigere ac praebere in alimoniam. in hoc
    Estius. See à Lapide. Sacramento
    Mortis ejus
    Vers 4. Charity suffereth long, and is kind: charity memoriam.
    envieth not: charity vaunteth not it selfe] Here are Calvinus.
    certaine limits and effects of charity; is kind.] The Greek Vide plura
    word signifies a gentlenesse and sweetnesse of ibid.
    manners; envieth not] envie is, anger at anothers Eucharistia
    prosperity; is not puffed up] made more conceited of it legitimo
    selfe, in regard of wealth, or any gift which God giveth. modo sumpta
    instrumentum
    Vers. 5. Doth not behave it selfe unseemely] Is not est ejus con‐
    transported by any ill affection to carriage not befitting junctionis,
    ones place, calling age; seeketh not her owne] not that per quam in
    which is profitable for himselfe, but for many; is not corpus unum
    easily provoked] soone distempered with anger; thinke cum filio Dei
    no evill] takes not things amisse; nor quickly Iesu Christo,
    entertaines suspitions coalescimus,
    & cum
    Vers. 6. Rejoyceth not in iniquity] Is not glad to see
    caeteris
    another commit sinne, that hee hath done ill, that I may
    etiam
    disgrace him thereby.
    omnibus

    Vers. 7. Beareth all things] As the maine beame in a fidelibus, qui

    house the building; [...] signifies properly to cover, sunt omnes

    covers faults. ejusdem


    corporis
    Beleeveth all things] That is, in other mens sayings and membra. In
    actions it beleeves the best. 2. Not all things simply and scriptis
    indefinitely, but credenda vel credibilia. Pareus. Not Patrum
    errours and false-hood; but rejoyceth in the truth, vers. communio
    6. 3. Not without triall and discretion. 4. There must goe est unùm è
    a judgement of prudence, with the judgement of proporijs
    Charity. appellationib
    us hujus
    Hopeth all things] From his neighbour. Endureth all sacramenti.
    things] Bearing and enduring all things seeme to be the Casaub. ex‐
    same, that is all evills from evill men. ercit. 16. ad
    Annal.
    Vers. 10. Then that which is in part shall be done away] Eccles. v. 17.
    Grace, and so glory perfects nature quoad essentiam, id est
    sed evacuat quoad imperfectiones, it takes away all quoniam
    imperfections. unus est
    panis quem
    Vers. 12. But then face to face] Understand we shall
    frangimus &
    see. This is to be understood comparatively, in respect
    in multas
    of how we know him now, now obscurely as in a
    partes
    glasse; then distinctly, clearely, immediately, so as to
    dividimus, &
    make us happy; we shall then apprehend him clearely;
    multi ef‐
    but not comprehend him.
    ficimur unum

    Even as also I am known] viz. by God. As is not a note corpus, quia

    of equality, but likenesse; so that the sense may be; As omnes de illo

    God knoweth me after a manner, agreeable to his infi‐ uno pane

    nite excellency; so shall I know God according to my fracto &

    capacity; not obscurely, but perfectly as it were face to distributo

    face. Some expound it thus, by how much our Teacher manducamus

    shall be more excellent, sc. God, and the manner of . Pareus.

    Teaching more excellent, sc. the clear vision and


    contemplation; and by how much our condition shall be Ejus scilicet
    better when we put on immortality; by so much our generis res
    knowledge shall be more perfect. de quibus &
    supra egit c.
    Vers. 13. But the greatest of these is charity] The 6. v. 12. ubi
    Apostles meaning is, that love is more excellent, not idem dictum.
    simply and absolutely; but in some respect onely, that Grotius.
    is, in regard of manner of working, extent, and use
    Doctor
    toward others, in respect of edifying the Church (faith
    Gouge.
    and hope are private goods) or in the life to come, the
    Saints shall be wholly taken up with loving God.
    See 14.
    Zach. 21.
    habitualiter &
    virtualiter non
    actualiter.

    Haec cla
    [...]sula
    spectat
    superiora,
    quò eam
    manifestè
    refert
    Chrysostomu
    s. Vnde &
    Oecumenius,
    Erasmus,
    Cajetanus
    aliique
    nonnulli eam
    annectunt
    capiti
    praecedenti.
    Nam quia
    Paulus suum
    Corinthiis
    allegaverat
    exemplum,
    dicens, Sicut
    & ego per
    omnia

    CHAP. XIV. omnibus


    placeo; Nunc

    Vers. 1. FOllow after charity] [...] persequimini. It generaliter

    signifies an ardent studie of charity, to pursue it as a ad sui

    Huntsman pursues a wilde beasts. imitationem


    eos invitat.
    And desire spirituall gifts] The Greeke word signifies to Estius.
    desire with zeale and holy emulation, to be zealous
    after, or zealously addicted unto them. See 12.31. Apostolicae
    traditiones
    But rather that ye may prophesie] Interpret Scripture, pertinent ad
    because it tends to the building up of the brethren, the ordinem &
    conversion of unbeleevers, and the glory of God politiam.
    thereby. Calvinus.

    Bezas translation is more exact then ours, be zealous


    Perkins.
    of spirituall graces, but of all spirituall graces especially
    that of pr [...]phesying; prophesying is of the number of
    Perkins.
    spirituall graces, and therefore not to be excepted in
    opposition to them, as if the Apostle exhorted to study
    Glass. Rhet
    prophesying rather then spirituall graces.
    Sac. Tract. 1.

    Vers. 2. For he that speaketh in an unknown tongue, c. 7.

    speaketh not unto men, but unto God] Prayer in the


    Church in a tongue not understood of the people As for men
    crosseth this whole Chapter; it profiteth not, v. 6. it is covering, or
    spoken in the aire, v. 9. that is, it is not understood, he uncovering
    that speaketh is a Barbarian, v. 11. The understanding their head in
    is without fruit. 14. v. It edifies not, 17. v. Instructs not, preaching, it
    19. It gives occasion to some to say that wee which can be
    use it are out of our wits, v. 23. nothing to
    Saint Pauls
    Verses. 7, and 8. And even things without life giving meaning, be‐
    sound, whether Pipe or Harp, except they give a cause
    distinction in the sound, how shall it be knowne what is uncovering
    piped or barped? For if the Trumpet give an uncertaine the head in
    sound, who shall prepare himselfe, to Battell?] The signe of re‐
    Apostle illustrateth the impossibily of praying duly in an verence was
    unknown tongue by two similitudes; the one taken from a custome
    an Instrument of peace, v. 7. It is impossible for him to unknowne in
    apply himselfe to the dance. 2. From an Instrument of his time.
    of warre, verse, 8 as if he should have said, it is Thornedikes
    impossible to know when to march forward, or when to Review. 155.
    retreat. Apostolus
    loquitur non
    Vers. 13. Wherefore let him that speaketh in an de illo capit
    unknown tongue, pray that he may interprete] That is, [...] tegmine
    pray for the gift of interpreting, that which he was quod pileum
    inspired to speake in a strange language. vel galerum
    dicimus, &
    Vers. 15. I will pray with the spirit] That is, in a strange quo, facie
    tongue ministred unto me by the spirit; for of that kind aperta
    of Prayer he speakes. With understanding also] That is, manente,
    so as others which heare may understand: for so it capillus &
    must be taken, else it were impossible that he which sola capitis
    prayes in the Spirit, should not pray with understan‐ summitas
    ding; and he speakes of publike prayers. tegitur. Hoc
    enim
    Vers. 16. That supplieth the roome of the unlearned]
    indecorum
    Meaning any unlearned man; say Amen; and therefore
    non est, quin
    prayers in a strange tongue were to be banished,
    potius ad
    because they could not with faith and feeling say
    valetudinem
    Amen, that is give their consent at the end of them. The
    tuendam
    Papists say the Apostle meaneth the Clerk of the
    necessarium:
    Church, who supplieth the place of the Laity. But the
    neque enim
    words doe signifie not him who supplyeth the place or
    possunt
    stead; but he that filleth or occupieth the place of the
    homines
    unlearned, that is, one of that rank; and so is
    praesertim in
    expounded by the Greeke Fathers.
    Vers. 17. For thou verily givest thankes well, but the regionibus
    other is not edified] That is, because he understandeth Aquilonaribus
    not what thou sayest, he is not guided and directed to degentes, &
    goe along with the thansgiving wherein thou goest qui vel
    afore in an unknowne language. See vers. 3. and 8.10. valetudine
    of this Epistle. vel aetate
    affecti sunt
    Vers 18. I thanke my God] The pronoune is the voice of cerebrum
    faith, applying the promise of grace common to all sua natura
    beleevers to himselfe, as Rom. 1.8. That is, the God frigidissimum
    whose I am, and whom I serve, Acts 27. sine gravi
    incommodo
    Vers. 22. Wherefore tongues are for a signe] Even externo
    judgement, and punishment sent of God to them that frigori
    beleeve not. See Beza, à Lapide and Estius. exponere:
    Contumaci populo Deus linguas exoticas in signum irae sed de tali
    minabatur. Pareus. tegumento
    quo facies in
    Vers. 24. But if all prophesie, and there come in one
    qua una
    that beleeveth not, &c. Unbeleevers were admitted to
    omnis viritis
    be present at preaching or expounding the Scriptures
    gravitas,
    in the time of the Apostles. That they were excluded
    dignitas &
    (saith learned Mr. Thorndike ) at that time as afterwards
    majestus se
    when the Eucharist came to be celebrated, I have not
    ostendit,
    the like evidence, but in reason I must needs presume
    obtegitur.
    it.
    Morton.

    29. Let the Prophets speake two or three, and let [Page]
    the other judge] It was not then the custome (as Some say
    it is now) for one onely to preach in the congregation; that in the
    but that two or three chosen out of every assembly infancy of the
    should speake in order. Church some
    women were
    Let the other judge] viz. Prophets and others indued extraor‐
    with the gift of understanding and discretion. dinarily
    Vers 30. If anything he revealed to another that sitteth indued with
    by, let the first hold his peace] That is, he that was that gift, and
    expounding the Scripture should give way to him to did indeed
    whom the truth of it was revealed upon the instant of prophesie. 2.
    time. Mr. Thorndike. See Morton. Others judge
    it to have bin
    It was the custome for the hearers to sit, and the a fault in that
    speakers to stand. Estius. Church, &
    therefore say
    Vers: 31. For ye may all prophesie one by one, that all the Apostle
    may teach] viz. all the Prophets and Teachers. See Ch. reproveth it in
    12.19. and Calvin in loc. Some hold that those mee‐ the 14. Chap.
    tings were of Christians together, and that there was a commanding
    mutuall improving of their Talents in an ordinary way, women to
    which did serve much for edification; and they that hold keep silence
    this are different from Anabaptists, for they hold this as in the
    distinct from the Ministry, to which they hold a call Churches. 3.
    necessary. Others say, that this interpreting and A woman
    preaching did not belong to all, but onely to the may be said
    Prophets there, and also that it was extraordinary by to prophesie,
    reason of the peculiar gifts bestowed upon men. when she
    singeth
    Vers 32. The spirits of the Prophets] That is, the
    Psalmes, or
    doctrine which the Prophets bring, being inspired by
    readeth the
    the Holy Ghost. Perkins.
    Scripture. Mr.

    Are subject to the Prophets] Hoc est Prophetarum Perkins.

    censurae, Pareus. That is, the doctrine (or


    interpretation of divine Scripture) propounded by one In Tertullians
    Minister of the Church is subject to the judgement of time, those
    the rest of the Doctors. Glass. Rhet. Sac. Tract. 1. cap. that
    1. professed
    Virginity, took
    Vers. 34. Let your women keep silence in the upon them to
    Churches, for it is not permitted unto them to speak] A sit with their
    woman may sing in the Church, but she is not faces
    permitted to speake there in two cases: 1 By way of unveiled in
    preaching. 2 By way of propounding questions, v. 35. the Church,
    taking it for a
    Vers. 35. And if they will learn any thing, let them aske priviledge of
    their husbands at home: for it is a shame for women to their ranke,
    speak in the Church.] The Apostle there forbiddeth to disclaime
    open and publique speech in the congregation: where if the
    in the excercise of prophefying they had any doubts subjection of
    rising concerning the things handled, they were not the sex, and
    permitted to stand up as the men were, either to teach professe
    or aske questions; but keep silence for the time, and freedome.
    consult with their husbands at home for the resolution This is the
    of their doubts. occasion of
    his Book De
    Vers. 40. Decently and orderly] Decorum is opposed to velandis
    vanity, and filthinesse; order to confusion. Order is used virginibus.
    metaphorically; it is used properly of souldiers to which Thorndike of
    certain stations are assigned. That is, let there be a the service of
    care had of a decorum in all your publique actions, God at
    diligently to consider what the estate, sexe, age, religious
    dignity, gift, and office of every one require. Morton. Assemblies.
    Ch. 6. See
    more there.

    See Acts
    21.9.

    See 1 Chron.
    25.1, 2, 3.
    Mr. Mede ubi
    supra.
    Prophetare
    CHAP. XV. hic accipio
    pro enarrare
    Vers. 5. SEen of Cephas] of Peter first among men, Dei mysteria
    and Mary Magdalen among women. in aedifi‐
    cationem
    Then of the twelve] For the rotundity of the number,
    audientium ut
    Iudas had made one long letter of himselfe.
    infra capite
    14. Calvinus.
    Vers. 8. As of one born out of due time] Paul having
    humble thoughts of himselfe, useth an humble
    expression, which reason he seems to give in the next Mr. Perkins.

    words vers. 9. Even as an untimely birth is not fit to be


    called a birth; or because children that are so born are M.

    very imperfect, they are lesser and weaker then those Hildersam.

    of full growth: so saith he, I am as a poore abortive, as Velum

    a childe born out of due time, I am the least of the appellat

    Apostles, and I am lesse then the least of all Saints, potestatem,

    Ephes 3.8. I am not come to the stature and growth of signum

    a timely birth. Secondly, he cals himselfe an untimely potestatis

    birth, or one born out of due time, probably from this viri. Fuit

    reason, because of the suddennesse or violence of his velum

    conversion For every abortion or untimely birth comes speciale

    from some suddain danger into which the mother nubentibus,

    falleth; some strain or violence causeth abortion: Paul unde verbum

    in this sense was an untimely birth, his conversion was nubendi apud

    a wonderfull violent conversion. See Acts 9. Latinos.


    Rivetus. Vide
    Lyra gives three fit reasons for this Metaphor; as a child Grotium.
    is said to be abortive which is born either out of due
    time, or that is violently drawn out of the wombe, or that Mr. Perkins
    comes not to its due quantity: so Paul compares on Rev.
    himselfe to an Abortive, both because he was called
    after all the other Apostles, and after Christs death, as out of due
    time; and because he was violently by Christs [Page]
    Perkins. Hoc
    threatnings converted to the faith, and because lesse
    quidam de
    then another in respect of his life past, being a
    ipsis
    persecutor of the Church.
    pastoribus
    intelligunt in
    Vers. 10. Yet not I, but the grace of God which was with
    coetu
    me] That is, not by any thing in me, but Gods grace
    loquentibus
    enabling my will to do the good I doe.
    qui Apoc. 2.
    Vers. 20. Christ is become the first fruits of them that & 3. saepius
    sleep] Among the Jewes such as had Corn fields Angeli vocan‐
    gathered some little quantity thereof before they reaped tur. Hag.
    the rest, and offered the same to God: signifying 1.13. Mal.
    thereby that they acknowledged him to be the Authour 2.7. Alii de
    and giver of all increase; and this offering was also an Angelis
    assurance to the owner of the blessing of God upon the propriè dictis
    rest; and this being but one handfull did sanctifie the intelligunt
    crop: so Christ to the dead is as the First-fruits of the quatenus
    rest of the Corn, because his resurrection is a pledge of eorum ratio
    theirs. habenda est,
    ne indecoro
    Of them that sleep] That is, of all that die; for Christ foeminarum
    entered into Heaven both in body and soul first of all habitu of‐
    then; but Henoch never died, H [...]b. 11.5. therefore he fendantur.
    might be in Heaven in his body before Christs humane Vide Grotium
    flesh ascended thither. & Bezam.
    Scimus
    Ob. Three dead men were raised in the Old Testament, Angelos
    and as many in the New Testament, before Christ Christo
    himselfe rose: how then is he the first fruits of them that quoque
    slept? tanquam suo
    capiti praesto
    Sol. Christ rose first in an incorruptible and spirituall
    esse &
    body, v. 44. they in their naturall and corruptible bodies,
    ministrare;
    Iohn 11.39. He was the first of all those, which rose
    ergo quum
    from death to life to die no more, but to live for ever; eò licentiae
    others were raised from death to life, not to live for prorumpunt
    ever, but to die again. He was first, not in order of time, mulieres, ut
    but is the worthiest of all; they were raised by the sibi
    vertue and merits of his resurrection. dominationis
    symbolum
    Vers. 22. For as in Adam all die, even so in Christ shall praeter jus &
    all be made alive] In the first part all simply, in the latter fat usurpent,
    all with limitation, sc. that be in Christ, must be un‐ turpitudinem
    derstood, shall be raised by him at the resurrection. suam Angelis
    There are two roots out of which life and death spring; conspicuam
    as all that die receive their deaths wounds by the faciunt. Cal‐
    disobedience of Adam, so all that live receive life from vinus. vide
    the obedience of Christ. 2. As all die who are the plura ibid.
    sonnes of Adam by naturall generation, so all live Paraeus
    which are the sonnes of Christ through spirituall Calvinum
    regeneration. Non moriuntur omnes in Adamo, sed ii sequitur.
    tantum qui in Adamo perm [...]nserunt; neque
    vivificantur omnes in Christo sed tantum qui Christo Cum tamen
    adhaeserunt. Cam. de Eccl. tomo. 10. id neque
    repugnet
    Estius gives two expositions of this place; first, as all
    naturae, &
    which die, die by Adam: so all which shall be made
    multos apud
    alive, shall be made alive by Christ. Or thus, as by
    populos
    Adam all die which are Adams, that is, all men: so by
    usitatum sit,
    Christ shall all be made alive which are Christs, that is,
    naturaliter
    all the elect.
    ponitur pro
    eo, recepti
    Vers. 24. When he shall have delivered up the
    passim moris
    Kingdom to God, even to the Father] By Kingdom here
    est. Grotius
    two things are meant; 1. The Church which Christ shall
    de Jure Belli.
    present to his Father without spot; the Church is called
    l. 2. c. 13.
    a Kingdom also Matth. 13.4. So Chrysostome interprets
    But this of
    it. 2. The manner of administration of it; the substance
    Grotius, and
    of the Kingdom is everlasting, Heb. 1.8. The present
    manner of administration shall cease, Christ shall also what
    govern no more by Magistrates, Ministers, Ordinances, others say in
    supplies of the Spirit. This is meant by delivering up the defence of
    Kingdom to the Father. long haire is
    well
    When he shall have put down all rule, and all authority answered in
    and power] That is, lawfull powers, and ordained of a book
    God. Tum in caelo principatus Angelici, tum in Ecclesia intituled
    cessabunt ministeria & praefecture: ut solus Deus per Diatriba
    seipsum, non per hominum vel angelorum manus Theologica
    potestatem suam principatumque exerceat. Calvinus. de capillis
    caustans
    Vers. 28. Then shall the Sonne also himselfe be disputatione
    subject to him] Can Christ be more subject then he Texuali Ad 1
    hath been? Things are said to be when they are Cor. 11.14,
    publiquely manifested, as Psal. 2.7. Saints and Angels 15.
    shall be subject to Christ, and he shall there professe
    that all the glory which he hath obtained, he hath it as
    [...] amans
    his Fathers servant.
    victoriae, ut
    cui victoria
    That God may be all] Wickerius and other Familists
    potior est
    say, that the union which the soul hath with Christ is not
    veritate.
    onely reall and Spirituall, but transmutativa & con‐
    Estius.
    versiva; and that not in respect of qualities onely, but
    the essence, turns us into Christ; the very essence of
    From the 17
    the body shall be turned into God, say they; se
    Verse to the
    Christum esse & Deum esse dicere non est veritus;
    end of the
    some such expressions there are in Plato and
    Chapter.
    Photinus, that we shall be swallowed up into God as a
    drop in the Sea; but the humane nature of Christ was
    not turned into the essence of God; but the meaning is, Grande

    He shall be all in all immediately (now he conveighes nefas,

    himselfe to us by means) and infinitely in full degrees. quando


    medicina non
    modò non
    Vers. 29. Else what shall they do which are baptized for proficit ae‐
    the dead, if the dead rise not at all, why are then they gros, sed
    baptized for the dead] Baptizing some living man in the etiam in
    behalfe of his dead friend. Cerinthus held that Christ venenum
    did not rise from the dead, and so went about to vertitur.
    weaken the doctrine of the resurrection, yet it was their Pareus.
    fashion that followed his heresie if one died unbaptized,
    they baptized a living man for him. Secondly, others Vide
    take it for washing away of sinne, the effect of Calvinum in
    baptisme. Calv. Beza. It is in vaine to be outwardly V. 23.
    baptized, if there be no resurrection. See Grotius. If
    men desire baptisme when they are as good as halfe See Mede in
    dead, esteemed pro mortuis upon an opinion that at the loc.
    time of baptisme there was an absolute washing away
    and deliverance from all sinnes, men did ordinarily or Cameron
    very often deferre their baptism till their death-bed, that opposeth
    so they might have their passage out of this world in Fuller about
    the purity which Baptism restored them to, without this point.
    contracting any more sins after Baptism. Vide Grotium.

    Vers. 31. I protest by your rejoycing which I have [Page]


    Schismatum
    in Christ Iesus our Lord, I die daily] That was an
    nomine, id
    obtestation, and not an oath; for it is all one as if he had
    est,
    said, Thus my sorrows and afflictions which I endure for
    scissutarum
    Christ would testifie (if they could speak) that as
    (ut vetus
    certainly as I rejoyce in Christ, so certainly I die daily.
    interpres ad
    Estius makes it an oath. Vide Bezam & Alardi Pathol.
    exprimendam
    Graecae
    Die daily] That is, daily expose my selfe to the dangers
    vocis vim
    of death for the Gospell, and conversion of the
    convertit)
    Gentiles. à Lapide.
    notantur
    Vers. 32. I have fought with the beasts at Ephesus] See animorum &
    Burrh on Hos. 2.12. p. 472. & Grotius in loc. Because voluntatum
    the men of Ephesus fought with him after the manner distractiones,
    of beasts, Mr. Cotton. Savage men of beastly quality. quibus
    Baines. vide Scult. orat. de conjung. Philol. cum Theol. ecclesiae
    The Epicures of Ephesus, Demetrius and his fellows, corpus quasi
    Acts 19.9. So after Tertullian and Theophylact, Beza violatur.
    expounds it. Others understand it of his being cast unto Haereses
    the beasts to fight with them See 1 Tim. 4.1. Titus 1. autem, id est
    (ut verbum
    Let us eat and drink for tomorrow we die] This was a verbo
    proverb familiar with Epicures, as that of Sardinapalus reddam)
    shewes, Ede, bibe, Iude, post mortem nulla voluptas. electiones
    Paul took it out of Esay 22.13. sunt
    opiniones
    Vers. 33. Evill communications corrupt good manners] atque
    This is an Iambick verse out of Menanders Comedy. sententiae
    Paul Acts 17 and Titus 1. brings testimonies from non à Deo
    Heathen writers. Some render it evill speaking, or evill revelata sed
    communication; some, evill conversings; we may electae ab
    understand the word thus, conversing with others in hominibus
    their evill speakings, sayings, or writings. adversus
    veritatem
    Verses 41, 42. There is one glory of the Sunne, another
    Orthodoxae
    of the Moon, and another glory of the Stars: for one
    fidei &
    Star differeth from another in glory. So also is the
    sacrum
    resurrection of the dead, it is sown in corruption, it is
    Catholicae
    raised in incorruption.] The circumstances of the
    pietatis
    disputation which the Apostle handleth, proveth that the
    canonem.
    comparison is of the difference between the bodies as
    Raynold de
    they shall be in Heaven, from those which are now
    lib. Apoc.
    upon earth, and not of the difference of glorified bodies
    praelect. 10.
    one with another; for he addeth, It is sown in
    Vide Grotium.
    corruption, it is raised in incorruption.

    Vers. 44. Raised a Spirituall body] Spirituall is opposed Mr. Pierson.


    not to visible, but to naturall; They shall be still visible
    as the body of Christ, which yet the Papists make invisible, and say it
    is in the Sacrament really present, and yet not to bee
    The night be‐
    seen. Spirituall] that is, subject to the spirit (it shall not
    fore he suffe‐
    then need meat and drink) and subtill.
    red.

    Vers. 45. A quickning spirit] Because by the Spirit he


    quickned himselfe and quickens us now to live the life The Hebrew

    of grace and shall hereafter quicken our dead bodies at signifies

    the resurrection. tradere ad


    mactandum.
    Vers. 47. The first man] viz. In respect of his substance.
    Is of the earth earthly] In respect of his quality, &c. Pareus.

    The second man] The Lord, in respect of his quality. Videtur mihi
    The Apostle speakes here as if there were but two men omnino
    in the word, millions of men came between Adam and accipiendi
    our Saviour; there are two mediators, Adam in the verbum de
    covenant of nature, Christ in the new covenant; as manus
    Adam conveighs his guilt to all his Children, so Christ prebensione
    his righteousnesse to all his, he was caput cum in verbis illis
    faedere, as well as the first Adam. Christi
    intelligi, tum
    Vers. 50. Flesh and blood cannot inherit the Kingdom
    quoniam
    of God] Not the sinfull nature of man (as flesh and
    propia haec
    blood often signifie in Scripture, being opposed to
    significatio
    Spirit) but the constitution of nature, or the estate
    est [...], tum
    wherein we stand as men, flesh and blood, qua nunc
    quod certum
    conditione sunt. inherite.] That is, beare that majesty,
    sit dominum
    glory, and excellency of Heaven. Neither doth
    cum
    corruption] Nature subject to corruption.
    discipulis
    accum‐
    Vers. 51. We shall not all sleep] To sleep here is to rest
    bentem
    in the grave, to continue in the state of the dead, and
    retinuisse
    so we shall not all sleep, not continue in the state of the
    ordinarium &
    dead.
    usitatum
    But we shall be changed] the soule and body shall be sumendi cibi
    separated, and in a moment reunited. modum.
    Beza.
    Vers. 56. The sting of death is sinne] That is, the
    destroying power; he compares sinne to a Serpent. Hoc (id est,
    haec res, seu
    The strength of sin is the Law] That is, 1. In regard of
    panis ac‐
    discovery of it, the Law entred that sinne might abound.
    ceptus ac fra‐
    2. For condemnation. 3. For irritation, it is stirred up and
    ctus) est
    strengthened by this, that the Law forbids it. Nitimur in
    corpus
    vetitum &c.
    meum) quod
    pro vobis
    Vers. 58. Stedfast] A metaphore taken from a
    frangitur, id
    foundation, on which a thing stands firme; or a Seate,
    est
    or Chaire wherein one sits firme.
    Sacramentu
    Vnmovable] Signifies one that will not easily move his m signum &
    place or opinion. mo‐
    numentum
    Abounding] Or excelling. corporis
    frangendi.
    In the work of the Lord] Because of Gods institution, as Est pro
    the Lords Supper or day; or because done by his significat poni
    strength or for him. apparet ex
    ipse Dei
    Labour] Unto wearinesse as the Greek word signifies,
    verbo, Gal
    is not in vaine] Not shall be, the worke is the wages the
    4.25.
    Lord;] Or with the Lord.
    Danaeus.
    Septem
    extant horum
    verborum
    interpretation
    es. Prima
    eorum est,
    qui ajunt
    Christum

    CHAP. XVI. notasse


    digito corpus

    Vers. 2. THe first day of the weeke] That is the Lords suum, cum

    day, which institution seemes to be derived from the diceret hoc

    Commandement of God in the Law twice repeated, est corpus

    Exod. 23.15. Deut. 16.16. meum, non


    notasse
    As God hath prospered him] That is, according to the panem quem
    ability, wherewith God hath blessed him. porrigebat,
    tum dicendū
    Vers. 13. Stand] The meaning is, continue, be constant erat potius
    and persevere in the faith; shrinke not, start not aside, Tradam hoc
    nor slide from it; so stand is taken. Col. 4.12. corpus.
    Secunda
    Vers 19. The Churches of Asia salute you] Where the corum qui
    Apostle meaneth, not that they did by word of mouth aiunt
    send greetings unto them: but that all the Churches did Christum
    approve of them, which he saith for their great comfort, tantùm hoc
    Rom. 16.16. Act. 16.2.3. voluisse
    significare,
    Vers. 22 If any man] That is, That lives in the light of
    corpus suum
    the Gospell, love not] That is Hate, Luke 11.23. Ephes.
    esse panem,
    6. ult. those who make shew of love to Christ with their
    itaque [...]unt
    mouthes.
    esse

    Anathema] Accursed, or execrable, Rom. 9.3. Gal. 18. universorum;

    1 Cor. 12.3. Maranatha) it consists of two Syriacke sed tum

    words Maran Lord, and Atha he commeth; pronounced dicendum

    accursed to everlasting destruction; as if hé had said, fuisset, tale

    let him be accursed even unto the comming of Christ to quid est

    judgement. corpus
    meum. Tertia,
    It is as much as he is accursed untill our Lord come. It Consubstanti
    was the most fearfull, and dreadfull sentence of the atorum, qui d
    Church which it used against those which (having [...]cunt hoc
    beene o [...] it) did utterly fall from it so as the Church est corpus
    might discerne that they sinned the sinne against the meum,
    holy Ghost. Reduplication in Scripture signifies two significare,
    things, vehemency of Spirit in him that speakes; and hoc pane
    the certainty of the thing spoken, Rom. 8.15. Abba continetur
    Father in two Languages; the Spirit of God is a Spirit of corpus
    supplication in Jew and Gentile; so here cursed in two meum; sed
    languages; to shew that both Jewes and Gentiles hoc est
    which love not Christ are cursed. petere quod
    est in
    principio; non
    enim constat
    an pane
    contineatur c
    [...]rpus.
    Quarta,
    Veterum
    patrum
    nonnullorum,
    corpus
    Christi vi &
    efficacia.
    Quinta,
    corum qui
    dicunt
    agnoscendu
    m esse
    panem esse
    corpus
    Christi, sed
    non esse
    quaerendum
    quomodo
    ANNOTATIONS UPON THE Second Neque
    Epistle of PAUL the Apostle, to the statim
    CORINTHIANS. post
    priorem,
    [Page] ne (que)
    multo
    post
    scripsit
    hanc ad
    Co‐
    rinthios
    episto‐
    lam
    Paulus.
    Tantum
    enim
    intervalli
    suit quo
    Timothe
    us à
    Paolo
    nissus
    ire
    Corinthu
    m potuit,
    Mandata
    Pauli
    expli‐
    care, &
    ut [...]is
    VERS. III. CHAP. I. parcre
    [...]ur
    He God of all comfort ] Of all sorts and laborare,
    degrees of comfort, who hath all comfort & ad
    T at his dispose. It intimates. 1. That no
    comfort can be found any where else; he
    Paulum
    redire.
    hath the sole gift of it. 2. Not onely some, Grotius.
    but all comfort; no imaginable comfort is wanting in him,
    nor to be found out of him. 3. All degrees of comfort are P [...]asis
    to be found in him. See 4. vers. apostolica,
    quae & in
    Vers. 4. Who comforteth us in all our tribulation, that we
    Psalmis ac
    may be able to comfort them, &c.] Plainely noting that
    prophetis
    he is not fit to comfort others, who hath not experience
    usitata
    of the comforts of God himselfe.
    vocare Deum

    Vers. 12. For our rejoycing, or boasting is this, the patientiae,

    testimony of our conscience] Here we may see the solatij spei,

    quiet and tranquillity of a good conscience, See 1 Tim. pacis, quod

    1.5. The meaning is, that of which I boast, and in which sit horum

    I trust before God, is the testimony of my conscience. author, Rom.


    15. & alibi.
    Vers. 13. For we write none other things unto you, then Estius.
    what you read, or acknowledge] That which you read
    written, is indeed written as well in our hearts as in this [...] Nullum
    paper. theatrū virtuti
    conscientia
    Vers. 14. We are your rejoycing] Or rather boasting [...], majus est.
    that is the matter and object of your boasting, as you Cicero in
    are of ours; or if we follow our translation, the Co‐ Tuscul.
    rinthians shall rejoyce at the last day, that ever they
    saw Paul, and Paul in them. Vide Bezam
    & Estium
    Vers. 20. All the promises of God in him are yea, and in
    him Amen.)
    Yea] True in the event, and reall performance.
    Pia erat
    gloriatio Pauli
    Amen] That is, Stable and firme as the Hebrew word
    quod sun
    signifieth, that is, they are both made and performed in
    Ministerio
    and for him.
    Corinthios
    Vers. 22. Given us the earnest of the Spirit] But if God sub Christi
    having once given this earnest, should not also give the obedientiam
    rest of the inheritance, he should undergoe the losse of redegisset:
    his earnest, as Chrysostome most elegantly, and Corinthiorum
    soundly argueth. See Ephes. 1 13.14. verò, quod à
    tali Apostolo
    Vers. 23. I call God for a record upon my soule] Or tam fideliter
    against my soule, it is all one. The Apostle the better to & probe
    perswade men, to beleeve what he was about to fuissent
    speake, useth an oath, and that not a simple one, but instituti, quod
    with an execration added. As if he should say (saith non omnibus
    Estius) Perdat me Deus, nisi vera dixero, Let God contigerat
    destroy me, if I speake not truth. Onely God in modus hic in
    Scripture is said to sweare by his soule, as 51. Ier. and hominibus
    6. Amos, since he onely sweares by himselfe, because gloriandi nihil
    he hath not a greater to swear by. obstat quo
    minus in solo
    Deo
    gloriemur.
    Calvinus.

    Solo Christo
    sulciuntur
    emnes Dei
    pro‐
    missiones.
    Sententia
    memorabilis,
    & unum ex

    CHAPT. II. praecipuis


    fidei nostrae

    Vers. 15. A Sweet savour] It is one word in the Greek capitibus.

    [...] beneolentia. The Apostle so calls himselfe and his Pendet

    fellow workmen causaliter, as those which send out a autem ex alio

    sweet savour from themselves. principio,


    quod non nisi
    To them that are saved] Indeed in them chiefely; yet not in Christo
    onely in them, but in them also that perish. propitius est
    nobis Deus
    Vers. 16. Savour of death unto death] viz. To seale up Pater:
    their condemnation while we preach Christ a Judge, 2 promissiones
    Thess. 2.8. verò
    testimonia
    The savour of life unto life] To assure their soules of sunt patern
    eternall life, whiles we preach Christ a most mercifull [...] erga nos
    Saviour to all that shall beleeve, 2 Thess. 1.10. benevolentia
    e: sequitur
    And who is sufficient for these things] That is, what
    ergo per
    Minister of the Gospell is fit to performe these things
    ipsum solum
    which we speake of? viz. to be the sweet odour of
    eas impleri.
    Christ every where.
    Calvinus.

    Vers. 7. Corrupt the word of God] That is, such [Page]


    as by fraud and base arts play the hucksters to Est

    inhance the price, and amplifie our own gaine. See à juramentum

    Lapide, and Vorstius. persectum,


    sed in re
    gravissima.
    sic Job.
    16.18. in
    animam
    meam, id est,
    cum maximo
    meo malo, si

    CHAP. III. fallo. Vide


    Job. 22, 23.

    Vers. 2. YEe are our Epistle written in our hearts] That Sic ne vivam

    is, wherein we doe inwardly and heartily rejoyce. jurandi


    formula apud
    Vers. 3. To be the Epistle of Christ] Here is an Ciceronem &
    Epanorthosis, or correction of himselfe, as 1 Cor. Martiale ut,
    15.10. For when he had said before, that the ne salvus
    Corinthians was his Epistle that he might mitigate the sim, apud
    envy of the speech, he saith that they are the Epistle of Ciceronem,
    Christ, because their faith was his worke but written alibi. Grotius
    with his Ministery. in loc.

    Not in tables of Stone, but in fleshly tables of the heart] Non autem
    He alludes either to Ier. 31.31. Or to the law written in respectu Dei
    Tables of Stone; which Tables shadowed out the great solùm, hac
    hardnesse of mans heart; to which the fleshly Tables of phrasi de
    the heart are opposed, which by the force of the Spirit Evangelio
    are made more tender, that the grace of the Gospell Christi cru‐
    may easily be ingraven in them. cifixi utitur,
    sid &
    Vers. 5. Are not sufficient] [...], Have no aptnesse to a respectu
    good thought, the least part of a good work. hominum, ad
    quos odor ille
    But our sufficiency] Our fitnesse.
    suavis se
    Vers. 6. Able Ministers of the New Testament, not of diffundit, &
    the Letter, but of the Spirit] That is, He hath made us credentes

    Ministers rather of the Spirit then of the Letter; or more quidem

    of the Spirit then of the Letter, because of the promise recreat

    of the plentifull effusion of the Spirit, after the ascension salvatque,

    of Christ; so J will have mercy, and not sacrifice. That incredulos

    is, rather mercy then sacrifice and Ioel 2.13. that is, autem interfi‐

    rather rent your hearts then your garments. cit & damnat,
    Vers. 17. Where the Spirit of the Lord is, there is liberty] uti 14.16.
    Liberty is opposed to three things. 1. Necessity; where declaratu [...].
    the Spirit of God dwells in a man, he frees him from all Glass. Rhet.
    necessity of sinning. 2. Coaction and constraint, such a Sac. Tract. 1.
    one doth nothing by force, and from a principle without, c. 7. [...]
    but from an inward instinct and impulse; my soule fol‐ fragrantia,
    loweth hard after thee; life is a selfe-moving power. 3. metaphora
    To restraint, when Gods sets a man at liberty, he in sumta à
    largeth his heart, Psal. 119.32. sacrificijs.
    Pareus.
    Vers. 18. But we all with open face, beholding as in a Gregory in
    glasse the glory of the Lord, are changed into the same his Morals
    Image, from glory to glory] That is, seeing by the saith, that
    appearing of grace, the vaile is removed, that we may this word is
    see the face of God clearely; now must we by meanes like the
    of this knowledge be transformed into his Image; that Planet
    Image in which wee were created, must be daily Venus, which
    renewed, and by degrees further restored in us; that is unto some is
    the Apostles meaning from glory to glory. As Adam was Lucifer a
    created in the Image of God, so must every beleever bright
    be renewed unto that blessed condition. morning
    starre arising
    By the Spirit of the Lord] These words may also be in their
    rendred, by the Lord of the Spirit, or by the Lord the hearts,
    Spirit; but our version is most plaine. whereby they
    are rouzed
    up and
    stirred from
    iniquity; but
    to the other is
    Hesperus, an
    Evening star,
    whereby they
    are brought
    to bed, and

    CHAP. IV. layed asleep


    in impiety.

    Vers. 2. COmmending our selves to every mans


    conscience in the fight of God] That is, he did so Jd est, ego
    preach and live, that every mans conscience could not Evangelium
    choose but say, certainly Paul preacheth the truth and vestris

    liveth right; and we must live as he speaketh and doth. inscripsi


    animis; & dat
    Vers. 3. Hid to them that perish] That is said to be hid, totius nomen
    which although it be conspicuous of it selfe; yet is not parti. Nam
    seene as the Sun, by those that are blind, See Luke ipsos dixit, &
    19.42. ostendit se
    loqui de
    The God of this world ] Not in spect of dominion over corum studio
    things created; but 1. In respect of corruption, for he is & affectu.
    the God of the evill in the world. 2. In respect of se‐ Grotius.
    duction. 3. In respect of opinion, or estimation, because
    the people of the world make the Devill their God. Alludit ad
    pro‐
    The Marcionites, and Manichees in times past abused
    missionem
    this place, to prove that there were two principles or
    quae habetur
    Gods; one which they called good, the other evill.
    Jer. 31.31. &
    Ezech.
    Vers. 8. We are perplexed but not in despaire]
    37.26.
    Staggering but not wholly sticking. In the Greeke there
    Calvinus.
    is a sweet allusion of the simple and compound verbes.
    Estius.
    [...].

    Vers. 13. Having the same spirit of faith] That is, he and Drus. Prov.
    the rest of Gods Church and children, had the same Class. 2. l. 3.
    faith proceeding from the same spirit.
    [Page]
    Origines
    Vers. 16. Day by day] Non est hoc loco dissimulandus literam hic
    insignis lapsus Cajetani, viri alioquin egregiè docti, qui grammaticum
    ex annotationibus Erasmi male intellectis, pro illa parte & literalem
    de die in diem credit Apostolū scripsisse adverbiū novè sensum
    [...]; em exponit, ac subtiliter in ea philosophatur: quum Scripturae
    Erasmus non aliud dicat, quam novè scriptum à Paulo vocat &
    [...] die & die, pro [...] in dies. Quam facilè aberrat in exponit:
    Scripturis interpretandis qui linguae originalis ignarus Spiritum
    tantum ex a [...]js authoribus venatur, quid Graeca, quid autem
    Hebraea habeant? Estius in loc. allegoricum
    sensum
    Vers. 17. For our light affliction, which lasteth but for a quem solum
    moment, worketh for us a far more exceeding and aedificare ait,
    eternall weight of glory] All that can be by man inflicted & à nobli
    on man, is but [...], compressio, a pressure, and that of esse
    the body onely; for which by way of recompence shall sequendum,
    be conferred glory, which here compriseth under it literalem verò
    whatsoever may make to the happinesse of man, and prorsus
    that both in body and soule. 2. The kind of affliction is reijciendum.
    but some light thing, easie to be born by him which is Vide Bezam
    endued by a Divine Spirit; but the recompence is a & Grotium.
    weight ( [...], alludit ad Hebraeum & Chaldaeum nomen Literae
    gloriae Chabod & Jakar; Cameron) such a weight as nomine
    infinitely over-poyseth all afflictions. 3. The continuance significat
    of afflictions is but for a while, even for a moment, but externam
    the weight of glory is eternall; to shew that in this praedicatione
    comparison all degrees of comparison are exceeded; m, quae cor
    he addeth hyperbole upon hyperbole [...], which non attingit:
    emphaticall Graecisme, because other Tongues cannot per Spiritum
    word by word expresse to the full, they are forced to verò
    use words and phrases which exceed all comparison, doctrinam
    as Mirè supra modum Erasmus, supra modum in subli‐ vivam, quae
    mitate vulg. Lat. Excellenter excellens, Beza. efficaciter
    Exceedingly exceeding, or as our last Translation operetur in
    turnes it, a far more exceeding. animis per
    gratiam
    Spiritus.

    CHAP. V. Litera ergo


    perinde valet

    Vers. 1. WE know] 1. By the revelation of the Word, ac literalis

    Iohn 14.2. 2 By the perswasion of faith. praedicatio,


    hoc est
    That if] The Apostle speaks not this doubtingly, as if it mortua &
    were uncertain whether our bodies were to be inefficax,
    dissolved or not; but by way of concession, having in it quae tantum
    a strong affirmation, as if he did say, albeit it be so that auribus
    the earthly house of our Tabernacle must be dissolved, percipitur.
    yet are we sure of a better. Spiritus
    autem est
    Our body is called a house, 1. in respect of the comely doctrina
    and orderly workmanship thereof; 2. in respect of the spiritualis, h
    soule which dwels in it. [...]c est,
    quae non ore
    Earthly] 1. in regard of the matter it was made of earth; tantum
    2. means by which our bodies are continued and pronuntiatur,
    upholden. sed
    efficaciter in
    A Tabernacle] to shew its mortality; that was made for
    animas
    transporting, so this, to which building (which is firm
    usque vivo
    and stable) is opposed.
    sensu

    Vers. 2. Desiring to be cloathed upon with our house penetrat.

    which is from Heaven] The Apostle desired that glory Calvinus.

    should come upon him without a dissolution, as it doth


    on the elect that are alive when Christ commeth to See Psal.

    judgement. 51.12. Cui


    unica tantum
    Earnestly desiring, if it might be, that in this state of our est necessi‐
    bodies we might, without the pain of dissolution be tas non delin‐
    clothed upon with the life of glory and immortality. Dr quendi.
    Halls Paraphrase. Tertull. Jer.
    Vers. 10. Appeare] Though some Interpreters render it 22.19. Per
    apparere & astare, and make it all one with Rom 14.10. nomen liber‐
    yet the word [...] signifies so to appeare as to be made tatis, non
    manifest in that day; and so in the next verse the same tantum
    word is twice rendered by our Translators. intellego à
    pec [...]ati &
    Vers. 11. Knowing therefore the terrour of the Lord, we carnis
    perswade men] as if he had said, I know in the last day servitute
    I must come to the barre of Gods judgement, and there manumission
    be tried of all things I doe, and therefore do I em: sed
    endeavour to keep a good conscience in all the works etiam
    of my calling. Perkins. fiduciam
    quam
    Vers. 13. For whether we be besides our selves it is to concipimus
    God] That is, when I commend my selfe, and boast of ex adoptionis
    mine own ministery against others, and in so doing nostrae
    seem mad to you; yet then I respect not my selfe in so testimontor,
    doing, but onely God and his glory: or whether we be convenit cum
    sober it is for your cause] That is, use such courses as illo Rom.
    to you seem wiser, we doe it faithfully for your good. 8.15.
    Dike. Calvinus.
    Libertatem
    Vers. 14. Constraineth us] Either an expression from
    dicit
    those who had a spirituall prophesie upon them, which
    oppositam
    was very powerfull, whereby they could not but speak;
    servituti.
    or from women in Travell, Heb. 12.15. which through
    Hanc enim
    pain cannot but cry out. The word signifies in a Pound
    libertatem
    or Pinfold, so that it cannot get out by any evasion; in
    Graeca vox
    doth faith controll the heart that it cannot winde out.
    [...] significat.
    Signifying thereby, that whereas Christ had so loved
    Intendit
    him as to shed his blood for him, that very love did con‐
    autem
    strain him to refer all he could do to the honour and
    apostolus,
    praise of Christ. Perkins.
    hac parte
    explicate
    Vers. 16. Henceforth knoww no man after the flesh] mysticam
    That is, do not regard carnall priviledges as before, not significatione
    Christ himselfe in such a way, but looke on him as in m ablati
    Heaven. See V. 17. velaminis. Vt
    enim velum
    Though we have known Christ after the flesh] impositum
    Despising him for want of outward glory. subjectionis
    ac servitutis
    Vers 17. In Christ] One may be so two waies: 1. cujusdam
    Externally, Sacramentally, and in regard of profession judicium est
    onely, as Iohn 15. 2. Or really, we are in him as our in eo cui
    head, receiving influence, direction and power from imponitur:
    him. Si quis in regno Christi vel in Ecclesia locum quemadmod
    aliquem obtinere cupit. Calvin. um docet
    apostolus, 1
    He is a now creature] Some read it imperatively, let him
    Cor. 11.10.
    be a new creature; but our interpretation is more
    ita velaminis
    probable. This new creation (for so it may be rendered)
    ablatin
    is not by the bodily presence of Christ, but by the
    significatione
    apprehension of faith.
    m habet

    Vers. 19. Reconciling the world unto himselfe] donatae


    libertatis,
    Object. Therefore he called all men effectually. quae donatio
    fit non per
    Ans. Rom. 11.15. the Apostle expounds himselfe. literam sed
    per Spiritum.
    Not imputing] It is a metaphor drawn from the custome Vt sensus sit;
    of Merchants, which keep in a book all that is owing to Spiritus
    them, and it is therefore translated number, reckon, and Domini, cum
    Rom. 5. five times imputed. ipse sit
    Dominus,
    Trespasses] The Greek word comes from a word that
    ideoque
    signifies to fall besides; it is translated fall, Rom. 5.12.
    liberrimus;
    offences, Rom. 4. foure times.
    libertatem
    Vers. 20. Be ye reconciled to God] They were communicat
    reconciled to God before, See Ch. 6.16. but he intends ijs quos
    thereby to provoke them to get a more full assurance of inhabitat, id
    their reconciliation by the daily renewing of their est,
    repentance. Christianis:
    libertatem
    Vers. 21. Sinne for us] as he was made a Sacrifice for utique
    sinne; for the sin offerings in the Old Testament were spiritualem,
    called sinne. Again, he was made sinne for us by impu‐ quia Spiritus
    tation, because our sinnes were charged upon him, but est, à
    he had not sinne in his nature. 1 Pet. 3.21. See vers. servitute
    24. Bifield. See Grotius. legis &
    peccati eos
    Who knew no sinne] That is, experimentally, he felt no liberans.
    sinne in his own heart; he acted no sinne in his life. But Estius.
    otherwise he knew fully what sinne was; he knew what
    the nature and effects of it were.
    See Dr. Rey‐
    nolds of the
    The righteousnesse of God] 1. Righteous by such a
    glory of the
    righteousnesse as God requireth. 2. He saith in the
    Gospell.
    abstract we are righteousnesse it selfe, that is,
    From one de‐
    perfectly and fully righteous. 3. We are made so in him,
    gree of glori‐
    not in our selves inherently. Not the essentiall
    ous grace to
    righteousnesse of Christ, that is infinite: that were to
    another.
    make a creature a God; but the righteousnesse
    according to the law, to which the God-head of Christ
    Vide Estium
    (though it was wrought in the humane nature) gave an
    & Vorstuum
    efficacy or excellency.
    in loc.

    Mr. Fenner.
    [...] habuimus
    Rom. 3.13.
    [...] hab
    [...]mus Psal.
    15.3. & 36.3.

    CHAP. VI. dolo tracta


    [...] verbum

    Vers. 1. REceive not the grace of God in vain] Not that Dei, qui ut

    the saving graces of faith and love, and the like, may hominibus

    be received and lost again, which is the Popish placeant aut

    collection from this place; but the doctrine of grace and partem veri

    faith is here meant. Grace is taken, for the free favour tacent, aut

    and good will of God. 2 For the grace of the Spirit, faith, falsa

    love. 3 For the manifestation of Gods grace; so the admiscent.

    Gospell is called the grace of God, the grace of God Grotius.

    which brings salvation. Titus. both because it comes


    from Gods meere good will, and because in that Tum à
    doctrine there is a manifestation of the grace of God; superbia,

    so the grace of God is often received in vain. This Word quia sibi ar‐

    of the Gospell is received, 1. By hearing. 2 By rogat

    understanding. 3. By faith. 4. By affecting. There may honorem Dei

    be a receiving it in vain in all these respects; we may & vult adorari

    heare in vain, understand in vaine believe in vain, shew ut Deus: tum

    some affection in vain. A thing is received in vain three à potentia,

    waies: 1. When it is so done that no effect at all follows. quia hoc

    2. When the effect chiefly intended and designed obtinet in

    follows not, or not proportionably to the means and reprobis qui

    opportunities we have enjoyed. The Word of God sunt major

    cannot be received in vain in the first sense, so as that pars seculi.


    no effect shall follow, Esay 55.11. for it either softens or Zanchius.

    hardens, saves or destroyes, 2 Cor. 2.13. The Word is


    by most received in vain, in respect of the proper and Haesitamus
    intended effect; many come not up neither in proportion at non
    to what they have received. prorsus
    haeremus.
    Vers. 10. As sorrowfull] As notes not a counterfeiting of Beza.
    sorrow, but the overcomming of sorrow. Tertullianus
    Graecarum
    As having nothing, and yet possessing all things] In vocum
    Greek there is a pleasant Paranomasia in the words paranomasia
    having and possessing, [...], which the Latines cannot m ita Latinè
    expresse. reddidit,
    indigemus,
    Vers. 24. Be ye not unequally yoaked with unbelievers] sed non
    This Verse condemnes unequall yoaking of believers perindigemus
    with Infidels, whether in familiar society, as Calvin, .
    Estius. Or rather in marriage, as others take it: 1.
    For the inequality of such yoaking. 2. For the [Page]
    Spiritus fidei,
    unavoydable perill of contagion. id est, fides à
    Spiritu
    Vers. 15. What concord hath Christ with Belial] Not
    donata, ut
    Beliar, As the Grecians corruptly read it. That is, with
    Spiritus
    the Devill, so the Syriack, cum Satana, one that is pro‐
    mansuetudini
    fitable to none, or without yoake, as the etymology of
    s, pietatis,
    the word signifies.
    fortitudinis,
    dilectionis,
    Vers. 16. I will dwell in them] The words are very
    sebrietatis,
    significant in the originall: [...], I will indwell in them, so
    proipsis
    the words are. The are two ins in the originall, as if God
    huijusmodi
    could never have enough communion with them.
    donis Spiritus
    And touch not the unclean thing] This exhortation is Sancti.
    taken out of Esay 52.12. To touch an unclean thing is Estius.
    no more in figurative speech, but that which in plainer
    terms the Apostle delivers thus, Have no fellowship Worketh] the
    with the unfruitfull works of darknesse; that is, joyn with Greek word
    no man in a bad action. The unclean thing not to be signifies also
    touched is not the man with whom we joyn in any to prepare,
    action, but the action it selfe in which we joyn with as the
    them. learned in
    that Tongue
    know, Dr.
    Fulke. Not by
    deserving,

    CHAP. VII. but by


    shewing the

    Vers. 1. HAving therefore these promises] Mentioned in plain way thi‐

    the former Chapter, v. 16, 18. Not onely having them ther. Perkins.

    made, but entertaining them. Dr. Gouge.


    Hic Hebraeo
    Dearly beloved] So Phil. 4.1. we have this epithite more verbum
    twice. He doth not say of whom, of God, Christ, the ge minans
    Angels and Saints. Apostolus
    summam
    Vers. 4. I am exceeding joyfull] Over-abound quandam
    exceedingly with joy. excellentiam
    indicavit.
    Vers. 6. Comforteth those that be cast down] made low, Grotius. Est
    and be so in their own eyes. ejusdem
    vocis
    Vers. 7. Your fervent mind] it is in the originall your
    excessum
    zeale.
    significantis

    Vers. 11. For behold, this selfe same thing that ye geminatio,

    sorrowed after a godly sort, what carefulnesse it qua utuntur

    wrought in you, yea what clearing of your selves, yea interdum

    what indignation, yea what feare, yea what vebement Hebraei ad

    desire, yea what zeale, yea what revenge] The Holy significanda

    Ghost hath set down seven fruits or signes of godly m vel copiam

    sorrow. 1. Care to leave all our sinnes. 2. Apologie, vel

    whereby a man is moved to accuse and condemn excellentiam

    himselfe for his sinnes past, both before God and man. quandam

    3. Indignation, whereby a man is exceedingly angry immensam,

    with himself for his offences. 4. Feare, least he should ut Gen. 17.2.

    fall into his former sinnes again. 5. Desire, whereby he multiplicabo

    craveth strength and assistance against sinne. 6. Zeale te plurimum

    in the performance of all good duties, contrary to his plurimum. &


    Cap. 30. v.
    speciall sinnes. 7 Revenge, whereby he subdues his 43. Levi vir
    body, that it may not be an instrument of sinne. valde valde.
    Tantùm illud
    hic peculiare,
    quod
    praepositione
    m Paulus
    variat, nihil
    tamen
    diversum
    significans.
    Estius.

    Haec scientia
    non est
    humani
    ingenii, sed
    ex Spiritus
    sancti
    revelatione
    manat: itaque
    propria est
    fidelium.
    Calvinus.

    [...] Emphasis
    hujus verbi
    plenius in‐
    telligi potest
    ex 1 Cor.
    15.51. ubi de
    subita
    vivorum im‐
    mutatione
    agitur.

    CHAP. VIII. Vorstius.

    [Page]
    Vers. 9. MIght be rich] That is, that we might Scire

    have the pardon of sinne, and be received into Gods terrorem


    favour. Domini, est
    esse
    Vers. 18. The brother] Silas, saith Estius; Luke the participem il‐
    Evangelist say some. Others say it was Barnabas, lius
    because he was by the Churches suffrage made Pauls cogitationis,
    companion. quod semel
    reddenda sit
    In the Gospell] Not the book which was not then as yet ratio coram
    published, but the very Office which Luke had faithfully Christi
    performed in many places in Pauls turn; or the very tribunali: nam
    preaching of the Gospell, as Ch. 10.14. qui hoc serio
    meditatur,
    necesse est
    ut tangatur
    timore, &
    neglectum
    omnem excu‐
    tiat. Calvinus.
    Vide plura
    ibid.

    Hoc per
    conces‐
    sionem
    dictum est.
    Sana enim
    erat gloriatio
    Pauli, vel
    sobria &
    sapientissima

    CHAP. IX. insania si ita


    vocare libel:

    Vers. 5. BOunty] Beracah or [...], Blessing in Scripture sed quia

    signifies a gift or present bounty, or beneficence; the multis

    present which Iacob provided for his brother Esau videbatur

    when he went to meet him, is in all the story through ineptus,

    called his blessing. So 1 Sam. 30.26. & 5.27. and here loquitur ex

    the collection at Corinth for the poor Saints at eorum

    Ierusalem is twice called [...], their blessing, which we opinione.

    translate bounty Increasing and multiplying is so Calvinus.

    naturall unto blessing, that in the originall Tongues of


    the old and new Testament plenty is put for blessing. [...]

    M. Bridge on Heb. 2.17. Constringit]


    Id est, totos
    Vers. 6. He which soweth bountifully] with blessing as it possidet ac
    is in the originall, shall reap bountifully] with blessing. regit, ut ejus
    afflatu quasi
    Vers. 7. According as he purposeth in his heart] That is correpti
    freely, and of his own accord determineth with himselfe. agamus
    Downame. omnia. Alludit
    enim ad
    Not grudgingly] When we performe good duties heavily,
    vatum
    and with grudging. furorem, ut
    diximus Acts
    Or of necessity] When we doe them indeed, but against
    18.5. Beza.
    our will, onely because we must do so to save our
    Similitudo
    credit, 1 Pet. 5.2.
    sumta à

    Vers. 8. God is able to make all grace abound toward parturientibus

    you, that ye alwayes having all sufficiency in all things, . Vide Luc.
    may abound in every good worke] He prevents a secret 12.50.
    objection of such as might fear poverty to themselves, if Grotius.
    they should give abundantly; and shewes that
    whatsoever they shall give, shall returne to them with usury. The
    Apostle in the originall is emphaticall, he triplicates the
    Non
    word. First [...] not in one but in every necessity.
    [...]stimamus
    Secondly, [...], not sometimes, but at every time.
    quemquam è
    Thirdly, [...] not some sufficiency, but a sufficiency of
    divitiis aut
    every grace.
    truditione,
    quae sunt res
    Vers. 10. Your seed sowne] Almesdeeds are called
    carnales, id
    seed here; and 6. v. we shall gather the crop in heaven.
    est, hujus
    These words and the following, are taken out of the 55.
    saeculi.
    Esay. 10.
    Grotius. Vide
    Calvinum.

    New Adam,
    new
    Covenant,
    new
    Paradise,
    new
    Ministery,
    new
    Creation:
    new Lord,
    new Law,
    and all new.

    [...] is used
    both
    concerning
    the action it
    selfe,
    creation: and
    the object or
    terminus,
    creature.

    CHAP. X. New] This


    word in

    Vers. 3. THough wee walke in the flesh] That is, though Scripture

    we be weake; so some; though we doe indeed live in signifieth as

    the flesh. Doctor Halls Paraphrase. much as


    another,
    Vers. 4. Warfare] First, Ministry, as 1 Tim. 1.18. That is, Mark 16.17.
    discharge the duty of the Ministery as thou oughtst; compared
    The Hebrew Saba is sometimes rendred, [...]; warfare; with Acts 2.4.
    sometimes Ministery [...]. not carnall] See 3. v. and Not that it is
    followes. But mighty through God] Or to God, by an essentially
    Hebraisme exceeding mighty; mighty through God, by new, but
    divine power not humane strength. So Estius. onely in
    regard of
    Vers. 18. Approved] That is fit for life eternall. qualities, yet
    this Scripture
    useth this
    emphasis not
    onely to
    exclude a
    totall but
    partiall
    concurrence
    of our will.

    Perkins on
    Rev. vide
    Calvinum.

    Hebraica
    phrasi qua
    peccata d [...]
    cebantur ho
    [...]iae

    CHAP. XI. immolandae


    pro hominum

    Vers. 5. FOr J suppose, J was not a whit behind the peccatis,

    very chiefest Apostles] A modest expression, that is, he quod omnes

    was even with the chiefest Apostles. Apostleship as an observant qui

    Office, was of equall honour in all the Apostles; but hunc locum

    even amongst them, some had more excellent gifts and exposuerunt;

    greater enlargements. neque enim


    alio sensu
    Vers. 6. But though I be rude in speech] This is spoken ullo fieri
    not simply, but partly by way of supposition, as if he potest ut verè
    had said, many may and doe take me to be rude in Christus
    speech; yet none can imagine that I am so in dicatur factus
    knowledge, and partly by way of comparison; in regard peccatum.
    of the vaine rhetoricall flourish and shew of eloquence, Chamierus.
    which other false teachers, and many heathen oratours Vide Bezam.
    made, 1 Cor. 2.1.4.
    Dicitur
    Verse 9. I was chargeable to no man] That is, received Christus non
    nothing from any, which carnall men count a burden. novisse pec‐
    The learned observe the word hath his weight from catum phrasi
    Torpedo, which signifies a cramp-fish; a fish (they say) Scripturae;
    that hath such a benumming, quality, that the cold of it quia
    will strike from the hook to the line, from the line to the peccatum
    goad, from the goad to the arme, from the arme to the nullum fecit;
    body of the fisher; and so benum him, and take away id est, adeò
    all use, and feeling of his limbs. His meaning is, that he suit à
    was none of those idle drones; which by their lazinesse peccato
    doe even chill and benum and dead the charity of well alienus, ac si
    disposed people. See Beza and Grotius. prorsus
    peccatum
    Vers. 24. Of the Jewes five times received J forty
    ignoraret.
    stripes save one] Forty save one, so the Greeke, Estius.
    stripes being understood; that word is put in our [Page]
    Mr.
    translation in another Character, as Beza
    Hildersam.
    likewise hath Plagas. 25. Deut. 3. The Lord
    commanded, that the number of strokes should not
    Dr. Taylor.
    exceed forty; the Jewes, that they might not
    transgresse, gave one lesse.
    Quasi tristes.
    Vers. 25. Thrice was I beaten with r [...]s] By the He brings in
    Gentiles: for it was a custome with the Romanes, to the sorrow of
    beat the guilty with Rods; therefore Cajetane collects the godly
    hence, that the Jewes were not wont to whip with Rods with a quasi,
    but with some other Instrument, because the Apostle as it were
    saith, he was onely thrice beaten with Rods. sorrow, saith
    Anselme; not
    Once was I stoned] By the Jewes at Lystra in Lycaonia, that it is
    and that so grievously, that he was thought to be dead. sorrow
    indeed, but
    Vers. 27. In hunger and thirst, in fastings often] Could as sorrowfull;
    not get bread sometimes when he would have eaten; as if it were à
    and sometimes could eat and would not. painted
    sorrow, not
    Vers. 30. I will glory of the things, which concerne mine
    true sorrow
    infirmities] Our afflictions are called our infirmities; the
    indeed; but
    best are apt to bewray weakenesse in them.
    when he
    speaks of joy,
    there is no
    quasi, but
    true joy.

    Vide Bezam.

    Mercerus
    notavit esse
    quosdam qui
    putent

    CHAP. XII. Paulum


    allusione

    Vers. 1. IT is not expedient for me doubtlesse to glory] sacta ad

    That is, although for you it behoves me to glory, that I locum qui

    may defend the dignity of my Ministery against habetur 1

    detracters; yet it is not expedient for me, viz. Simply, Reg. 18.21.

    and unlesse in the present or like case, because it hath posuisse hic

    a shew of boasting. nomen


    Christi pro
    I will come to visions and revelations of the Lord] viz. nomine
    To relate them. Revelation includes or supposeth Domini, & pro
    vision, but not contrarily. Baal Belial.
    Vide Bezam.
    Vers. 2. I knew a man] That is himselfe, his
    modesty. Job. 42.5. In Christ] having union, [Page]
    M.
    communion with Christ. 14. yeares ago] so long since Burrhoughes.
    Paul was converted, and after had this Revelation. Dwelling to‐
    gether notes
    Whether in the b [...]dy I cannot tell; or whether out of intimate and
    the body I cannot tell ] By this hee expresseth the more
    constant
    the greatnesse of the revelation. For he meanes that communion.
    God dealt so with him, that he himselfe did not
    conceive the manner. He saith therefore, that he
    Paulus
    knowes not whether in his body and soule he was
    admonet
    caught up into heaven, on in his soule onely.
    hanc
    subesse
    Caught up to the third heaven] He calleth it the third
    conditionem
    heaven, in respect of the heavens under it: for the
    universis
    place wherein we breath is the first heaven; the starry
    promissionib
    firmament is the second heaven; and the Paradise of
    us, ut nobis
    God the third. See 4. vers.
    ad
    Vers. 4. Which it is not lawfull for a man to utter] Not provehenda
    lawfull for a man to think he can utter, which he had no m Dei
    Commission to utter. It fell not within the lawes of gloriam sint
    preaching to publish them. incitamenta,
    unde ad nos
    Vers. 7. A Thorne in the flesh, the Messenger of Satan extimulandos
    to buffet me] It may be rendred the Angell Satan. Some argumentum
    inward corruption which Paul felt in his own heart; sumit.
    which Satan stirred up in him. Mr. Hildersam. Calvinus.

    Some would have it originall corruption set on by the


    Vehementer
    Devill; others interpret it to be a wound in the Spirit, the
    exundo
    sting of conscience pressing him down to the nether‐
    gaudio.
    most hell in his sense, that was taken up afore to the
    Beza.
    highest heavens. Others say he was unapt to any
    good, praying, or preaching: for so God cured and
    The whole
    prevented pride by eclipsing gifts and spirit; he
    man is set on
    repeateth it twice in this verse, as a thing worthy to be
    work in
    observed, least he should be exalted above measure.
    repentance;
    Some interpret this prick in the flesh, a bodily disease,
    the un‐
    the head-ache, the Iliacke passion; others
    derstanding
    blasphemous thoughts darted in with violence. Some
    part must ex‐
    say he was much reproached by the false Apostles, as
    ercise it selfe
    a man of mean presence; and perhaps had some
    in
    imperfection in his speech; they might charge him, that
    carefulnesse
    he had lived on the peoples bounty, or misled them. It
    and apologie,
    is certaine it was some constant impetuous torment
    the affections
    what ever it was.
    are to be
    exercised in
    Vers. 8. Thrice] That is often, à Lapide. So Beza and
    indignation,
    Estius, oft and earnestly. Doctor Hall.
    feare, desire,
    Vers. 9. My grace is sufficient for thee] That is, thine and
    infirmity shall not be removed; content thy selfe, that emulation;
    thou art in my favour, and hast received my grace; by the body in
    which thou dost withstand this temptation. revenge and
    punishment,
    My strength is made perfect in weaknesse] He the fruits of
    meaneth that the lower men be brought, and the more repentance.
    weake and unable to be established they may seeme Perkins.
    to be, the more divine is that power manifested to be,
    whereby they are established. Perkins. vide
    Bezam.
    Vers. 10. When I am weake, then am I strong] Spiritualibus
    Strongest through hope in Christ, when I am weakest divitiis,
    through sense in my selfe. Not onely by an intrinsecall doctrina
    disposition, that we are more inclined to seek strength; scilicet
    but indeed by a Spirituall capacity, Jesus Christ is more pietatis,
    prepared to bestow strength, when we are sensible of peccatorum,
    our own weaknesse. remissione,
    justitia,
    Vers. 11. I am become a foole in glorying] As if he had
    sanctimonia,
    said, it is the guise and character of a foole, affectedly
    aliisque
    to commend himselfe; but I have not affected it, yee
    virtutibus.
    have compelled me.] You have forced me to this folly
    Cornel. à
    as it were, who so much esteeme false Apostles my
    Lapide.
    contemners.
    Jerome,
    I ought to have been commended of you] That is, ye
    Cajetane,
    ought to have given testimony to my integrity, and to
    Grotius,
    have maintained the honour of my Ministery.
    Bilson.
    For in nothing was J behind the chiefest Apostles]
    Therefore Peter was not the greatest of all. He Chrysostome
    speaketh it not of gifts alone, but of power and , Calvin, Dr.
    authority, as the Text shewes. See Beza on 11. Chap. Hall. Hunc
    v. 8. alii Ba
    [...]nabam,
    I am as much an Apostle as they, who are more then alii Apollo, alii
    much Apostles, As the Greek will beare it. alium fuisse
    putant. Sed
    res prorsus
    Though J be nothing] Though you through envy incerta est.
    account me nothing; and though I in humility would Voistius. Vide
    account my selfe nothing. Estium &
    Cornel. à
    Vers. 14. For I seeke not yours but you] That is in my Lap. in loc.
    Ministery with you, I doe not looke after my own
    temporall profit, but your salvation. Yet Ministers should Graeci [...]
    find both us and ours us in our obedience, ours in our nomine usi
    recompence. sunt, ut
    Hebraicam
    Vers. 15. Spend and be spent] Not onely lay out my
    vocem ex‐
    substance, but lay downe my life for you. Doctor Halls
    primerent
    Paraph. The former [...] notes to be at cost with them,
    Beracah
    to take some paines; but the other word [...], notes the
    quae tam
    spending of all Super impendor.
    benedictio‐
    nem quam
    Vers. 20. Swelling] That is, taking things unkindly,
    bene‐
    sitting and musing that one should so wrong me; and
    ficentiam
    even having the heart rise against him for it.
    significat.
    Tumults] That is, making a great stirre of the wrong Calvinus.
    received, telling this body, running to that, filling
    [Page]
    the Town with it. Mr. Mede on
    Psalm 112.9.
    Vers. 21. Bewaile] In Pauls Language (as a learned Vide Bezam.
    man observeth) to bewaile, and correct, seemeth to
    have been all one. Jd est,
    quisque
    Vncleanesse] All impure words, and behaviours, tribuat, prout
    fornication, and wantonesse, things of the same kinde. apud se & in
    animo suo
    libere
    constituerit
    ac
    praedelibera‐

    CHAP. XIII. verit. Estius.

    Vers. 1. IN the mouth of two or three witnesses] Hic ambulare

    Himselfe and Timothy. in carne


    significat in
    Vers. 5. Examine your selves, prove your selves] mundo
    Doubling his phrase, as it were his files; thereby versari: quod
    shewing that it is not a superficiall, but a substantiall alibi dicit, Ha‐
    examination that is required in these weighty matters; bitare in
    some say the first word signifies a curious search, the Corpore:
    other an approbation on triall. Calv. Quòd
    Evangelij
    Whether ye be in the faith] That is whether the faith be Ministerium
    in yee, so Iohn saith, he was in the Spirit, 1 Rev. so one militae
    is said, to be in the flesh, Rom. 8.8. comparat,
    aptissima est
    Except ye be reprobates] In the state of reprobates,
    similitudo.
    unapproved, counterfeit; hee meanes not such as are Militia
    opposed to the Elect, as the word reprobates is usually
    quidem
    taken by us in English; therefore the translation is not
    perpetua est
    so proper. vitae hominis
    Christiani:
    nam quicun‐
    que se Deo
    in obsequium
    addicit, nullas
    unquam
    inducias
    habebit à
    Satana, sed
    assidua
    inquietudine
    vexabitur.
    ANNOTATIONS UPON THE Epistle of PAUL the
    Apostle, to the GALATIANS.
    [Page]
    CHAP. I.
    Alatia was a most brave Province of lesser Asia neere
    Phrygia. See Acts 18.
    G The Apostle handleth the same argument
    Vehementior
    em in hac
    quam in aliis
    here that he doth in the Romans; this is
    Epistolis
    as it were an Epitome of that, and hath many the same
    esse Paulum
    sentences, reasons, and phrases with that.
    satis apparet.
    Vers. 1. An Apostle] That is, called or designed to be Tempus quo
    an Apostle. Paul in his salutations is wont to stile scripta est
    himselfe an Apostle, that he may win authority to his haec ad
    dofrom his person. Gallo-
    graecos
    Not of men] as Princes send civill Ambassadors, or as Epistola,
    the Jewes sent false Apostles. sicut
    designatè
    Neither by man] as Timothy, Titus, Luke, who were indicare non
    ordained by man; or else not by the commendation, possum, ita
    paines or instruction of any man. videre mihi
    videor non
    But by Iesus Christ and God the Father] That is
    longe
    immediately by God. Whosoever will take to him the
    abfuisse ab
    place of teaching, it behoves him to speake in the
    eo tempore
    name of God or Christ. But because the Galatians did
    quòd ad
    more doubt of Pauls calling, therefore he expresseth
    Romanos
    more here then in his other Epistles, to assert that. He
    scripta est
    doth not barely affirme that he was called by God, but
    Epistola.
    on the contrary denies that he either received it from
    Grotius. Illud
    men, or by men. He speaks not of the common Offices
    huic
    of Pastors, but of the Apostleship.
    Epistolae
    familiare,
    Vers. 4. From the present evill World] From bondage
    quod (sicut
    under the custome of it; from the fellowship with the
    men of it, and from the plagues that belong unto it. etiam à B.
    Hieronymo
    Vers. 6. I marvell that ye are so soon removed] [...] is observatum
    properly to be transferred or transported from one est) ipsa
    place to another, as Plants or Trees are wont to be sola, inter
    transported, Hos. 5.10. the Septuagint useth this word, tredecim
    whence the Apostle borrows it. He speaks here of the Paulinas non
    apostasie or seduction of the Galatians by false ad unius
    Apostles. He alludes (saith Ierome) to the word Galal to civitatis
    roll; as if he should say, You are Galatians that is, fideles
    rolling and changing, falling from the Gospell of Christ scripta est,
    to the law of Moses. sed ad totius
    provinciae.
    Vers. 8. But though we or an Angell from Heaven Nam Galatia,
    preach any other Gospell to you] Plainly implying, that non urbis sed
    though the person which brings a doctrine were an regionis
    Angell, yet he must be tried. He doth not say a contrary nomen est, in
    Gospell, but any other Gospell. That which is directly Asia minori
    besides the Gospell, is indirectly against the Gospell; if sitae; in qua
    we be justified by faith, understanding it exclusively, teste
    that is, sola fide, then we are not justified by works. Augustino
    Ecclesiae
    Vers. 10. Doe I seek to please men?] This interogation
    erant
    is a negation; I do not seek.
    innumerabile

    For if I yet please men] without respect to the pleasing s. Et Gallo

    of God, 1 Cor. 10.33. q.d. It is true indeed, once I did graecia alio

    seek to please men, but I am now otherwise then I nomine

    was. votata fuit,


    quod in eam
    Vers. 18. I went up to Ierusalem to see Peter] From this Graeciae
    Greeke word rendred see [...] comes historia, in which partem Galli
    things are set before our eyes, as it were. quondam ob
    finium
    suorum
    angustiam,

    CHAP. II. commigrasse


    nt. Vbi &

    Vers. 1. I Went up again to Ierusalem] Or, ascended, quando

    because Ierusalem was placed and seated upon a scripta sit

    mountain, and compassed with mountains, Psalm 125. haec

    Or, in respect of the dignity and excellency of the place: Epistola, non

    as we in England are said to go up to London from all constat.

    the parts of the Land, because it is the chief City. Estius.

    Vers. 5. The truth of the Gospell] That is, the truth of Munus hoc
    God revealed in the Gospel concerning justification and mihi neque
    salvation by the free grace of God, through the merits ab hominibus
    of Christ apprehended by faith. suopte
    arbitratu
    Vers. 6. In conference added nothing to me] That is, he impositum
    had so full a measure of Divine revelation, that when est, neque
    they came to talke together of the points of Christian etiam Dei
    Religion, they could tell him nothing which he knew not jussu per
    before. meros
    homines,
    God accepteth no mans person] That is, for the quomodo
    outward appearance, as the Greeke will beare it; so he multi in
    regards not the rich more then the poore. Ecclesis
    ordinati fuere
    Vers. 7. The Gospell of the uncircumcision was
    per
    committed to me, as the Gospell of circumcision was
    Apostolos
    unto Peter] The words Circumcision and
    dictante
    uncircumcision signifie the Nation of the Jews and
    spiritu, ut
    Gentiles, the one circumcised the other uncircumcised.
    Matthias ab
    Vers. 9. Iames, Cephas] Cephas is Peter, so called by Apostolis
    Christ, Iohn 1.43. Iames named before Peter, 1 Cor. 9. nominatus,
    Iohn 1.44. Not Peter but Iames was the President of sed ab ipso
    Christo jam
    the Councell of Ierusalem, because he spake the last, extra
    and concluded all, Acts 15.13. and 21.18. homines in
    divina
    He names Iames in the first place (saith Estius a potestate
    Papist) for the honour of our Lord, whose brother he constituto.
    was, and because he was Bishop of Ierusalem, where Christus per
    these things were done, and also was much respected evectionem
    of the Jews for the opinion they had of his sanctity. suam in
    coelum non
    Vers. 11. I withstood him to the face] Ierome and others est homo,
    would have it a shadowsight simulatè non verè; but nempe qualis
    face is not opposed to withstanding cordially but secret‐ fuit, & quales
    ly, behind his back. Paul resisted him in truth and good nos sumus,
    earnest; this appears because in the words following id est,
    he sets down a weighty and urgent cause of his mortales.
    reproofe. Grotius.

    Vers. 15. And not sinners of the Gentiles] The Gentiles


    Bifield.
    were not greater sinners by nature then the Jewes; but
    the Apostle speaks here according to the opinion [Page]
    Alardi Patho‐
    of the Jewes, who thought the Gentiles greater
    logia. N.T.
    sinners then themselves. That is, not sinners of the
    people of the Gentiles to whom the law was not given,
    they wanting the rule of Gods law ran head-long into Notanter dicit

    every sinne. praetet non


    contra.
    Vers. 20. I live, yet not I, but Christ liveth in me] Pseudo-
    shewing, that he had life whereby he did live, but had Apostoli enim
    not life in himselfe to give to others, as Christ, Iohn negabant se
    5.26. Austen. contra
    Evangelium
    Christi aliquid
    decere quia
    fidem retine
    [...]ant, fide
    nos justificari

    CHAP. III. concedebant.


    Docebant

    Vers. 1. O Foolish Galathians] The Greek word [...] vero praeter

    signifies those that are stupide, and which understand hoc aliud,

    not what they ought; it is used also Luke 24.15. Foolish Etiam legis

    and slow of heart, the latter interprets the former. opera ad


    salutem esse
    Who hath bewitched you] That is, who hath deluded necessaria.
    your eyes, and caused you to think you see that which Parau [...]
    you see not. He useth a word borrowed from the
    practise of witches and sorcerers, who use to cast a Nunc] id est,
    myst (as it were) before the eyes, that is, dazle them, ex quo
    and make things to appeare unto them which indeed apostolus
    they doe not see. Some say to bewitch is to hurt with factus sum.
    the eyes. ‘Nescio quis teneros oculus mihi fascinat G [...]otius.
    agnos.
    Virgil. [...] non est
    ’ So the Greek word seems to intimate, [...] quasi [...], id quomodocu
    est, [...]. mque videre,
    sed quomodo
    Before whose eyes Iesus Christ hath been evidently spectare aut
    set forth] As if he had said, to whom I have preached invisere
    the doctrine of the Gospell in such evidence and solemus res
    plainnesse, as if Christ had been crucified among you, aut personas
    and you had seen his blood distilling from his hands in quibus ob
    and side. So Calvin, Pareus, Estius a Papist, and excellentiam
    others. multa digna
    sunt cognitu.
    Vers. 2. By the works of the law, or by the hearing of
    Estius.
    faith] By works is meant the doctrine of justification by
    the works of the law; and by the hearing of faith is
    Perkins.
    meant the doctrine of the Gospell: hearing being put for
    Ascendit,
    the thing heard, and faith for the doctrine believed.
    nempe ex
    Vers. 6. It was imputed unto him for righteousnesse] To Antiochia,
    impute properly is a speech borrowed from Merchants; Syriae, loco
    and it signifies to reckon, or to keep reckoning of ex‐ humiliore
    pences and receits; so Ebilem 18. impute it to me, that maritimo in
    is, set it on my reckoning; that is, the thing which his montana
    faith believed was imputed to him by God. Jerosolymae.
    Paraeus.
    Vers. 13. Being made a curse for us] He saith not,
    Christ was cursed, but a curse, which is more; it shews Veritas Evan‐
    that the curse of all did lie upon him. Calvin. gelii
    accipienda
    Cursed is every one that hangeth on a tree] The death
    pro genuina
    on the Tree was accursed above all kinds of death, as
    ejus puritate:
    the Serpent was accursed above all beasts of the field.
    vel quod
    Both for the first transgression, whereof the Serpent
    idem est, pro
    was the instrument, the tree the occasion.
    pura &
    integra ejus
    This is taken out of Deut. 27.26. the Apostle here and
    doctrina,
    elsewhere alledgeth the old Testament according to the
    neque enim
    Septuagint interpretation commonly then known and
    penitus
    received among the Grecians. Therefore though he
    Evangelium
    was most skilfull in the Hebrew Tongue, yet he thought
    abolebant
    it enough to expresse the sense of the Law.
    pseudo
    Vers. 16. Promises] By the promises are meant the Apostoli, sed
    covenant of grace made with Abraham, so called for adulterabant
    two reasons; 1. Because the main of the covenant suis
    consists in promises. 2 Because the covenant was commentis.
    revealed to the Fathers in promises, but not performed. Calvinus.
    vide Pareum.
    And to thy seed, which is Christ] Christ personall and
    mysticall, both; his person primarily and principally, his Metonymia
    Church mystically. satis nota est
    in vocibus
    Circumci‐
    Vers. 17. The promise] So called, because all the sionis &
    promises are for substance one in the Lord Christ, and Praeputii, pro
    meet in him as lines in the center. Iudaeis &
    Gentibus:
    Vers. 19. Ti [...] the seed should come] that seed, that ideo
    is, Christ, vers. 16. therefore he being come, the praetereo.
    subserviency of the Law to the Gospell should seem to Calvinus.
    cease. Some expound this onely of the Ceremoniall
    law, as Beza and some others; when Christ came, the Bellarm. de
    Ceremoniall law was taken away; but in the 12 and 13 Roman.
    Verses he speaks of the Law whose sanction was, He Pontifice dicit
    that doth them shall live in them, therefore the morall hunc textum
    [...]aw is chiefly meant. Christ both personall and corruptum
    mysticall is here meant; the Law was given to the Jews esse. vide
    to prepare them for Christ personall, and given to the Grotium.
    Church till all be fulfilled. Primo loco
    Jacobum po
    In the hand of a Mediator] That is, by the ministery of a
    [...]unt omna
    Mediator. Typicall Moses, reall Christ.
    Graeca
    exempla
    Vers. 20. But God is one] God is said to be one and the
    [...]ia (Latmi
    same, constant and unchangeable like himself.
    quidem
    Vers. 22. All] Not [...] all men, lest some women might Pettum
    be exempted; not [...] all women, lest some man might praeponunt
    be exempted: but [...] all, that is both men and women; non sine falsi
    as if Paul would purposely prevent all cavils. crimine) quia
    fuit eximiae
    Vers. 23. But before Faith came] That is Christ, saith authoritatis
    Paraeus, Faith being taken metonymically for its Apostolus.
    principall object. The revelation of faith in Jesus Christ. Pareus.
    Fides significat revelationem plenam eorum
    [Page]
    quae tunc latebant sub obscuritate umbrarum Coram ipse
    legis, neque enim fidem adimit patribus qui sub lege improbavi
    vixerunt. Calvin. ejus
    Vers. 24. The Law was our Schoolmaster to bring us Consilium.
    unto Christ] As without a Schoolmaster first had and Grotius. Vide
    used for entrance in rudiments, children come not to Calvinum.
    the University; so without the Law we cannot be Estium & à
    sufficiently taught to be preferred unto Christ; he that Lapide.
    changeth from a Countrey Schoole to the University,
    changeth his Tutor; so we are not under the law, but Weemes.
    under grace.
    Estius.
    Vers. 27. For as many of you as have been baptized
    unto Christ, have put on Christ] A speech borrowed That is, I live
    from the custome used in the Primitive Church; for a Spirituall
    those that were Adulti or come to age, when they were life, yet not I
    baptized came to the Church the Sunday before the as a naturall
    Pascha, and put upon them white clothes; therefore the man.
    day was called Dominica in albis, and they were called Perkins.
    Candidati.
    Non tam
    Vers. 28. There is neither Iew nor Greek] He saith this
    Gentile
    to take down the pride of the Jews, and lift up the heart
    vitium, quam
    of the Gentiles.
    insperatam
    There is neither bond nor free] To take away the great stoliditatem
    carnall difference among professors. There is neither Apostolus
    male nor female] To take away the base difference that ipsis
    the Turkish Mahomet puts between the two Sexes, exprobrat.
    when he saith the weaker hath no soul to save. Confer 1 Cor.
    15.2.36.
    Vers. 29. Heires according to the promise] That is, we Vorstius.
    who are Gentiles must receive the inheritance no
    otherwise then Abraham did, and thus become Perkins. [...]
    Abrahams sonnes: but he was heir by promise, and not propriè est o‐
    by nature, and so must we. culis corrum‐
    pere. Sed ab
    oculis ad ani‐
    mum

    CHAP. IV. transfertur, ut


    & Latinum

    Vers. 4 THe fulnesse of time] 1. Fulnesse of grace, 1 inde

    Iohn 10. 2. Of fulfilling promises, 2 Cor. 1.20. 3. Of deductum

    fulfilling the Law, Rom. 10.4. and Prophets, Luke 1.70. fascinare.

    4. End of the world after him, 1 Cor. 10.11. Grotius.


    Fascinare est
    Made under the Law] Not onely under the ceremoniall malesico
    Law as he was a Jew, but under the morall as a man; aspectu
    for it is under the Law under which we were, and from laedere.
    which we are redeemed. See Gal. 3.13. Plinius, l. 7.
    c. 2.
    Vers. 5. To redeeme them that were under the Law] 1. exemplis
    On the Lawes part, it rigorously exacted perfect ostendit,
    obedience, under paine of eternall death. 2. On our etiam
    part, we doe what the Law injoynes out of a slavish interficiendi
    Spirit. vim oculis
    fascinatoribu
    That we might receive the adoption of Sonnes] The s inesse.
    Greeke word for adoption shewes the nature of it, to Pareus.
    put one in the place of a Sonne.
    Galatia was
    Vers. 6 Crying Abba Father] That is, causing you to cry;
    not the place
    as we call it a merry day, which makes men merry. Aug.
    where he
    de dono perseverantiae, c. 23.
    was put to

    The gemination notes siduciall, filiall, and vehement death. [...].


    affection. The first is an Hebrew, or Syriack word. The The Greeke

    second a Greek, whereby is signified the union of the word signifies


    Hebrewes and Grecians, or Jewes and Gentiles in one to paint forth

    Church. a thing, Rom.


    15.4. a
    Vers. 9. Weake and beggerly elements] Or to come Theologicall
    neerer to the meaning of the Apostle, strengthlesse painting not
    and beggerly, as the Greek words signifie; both the Artificiall, as
    Mosaicall ceremonies, and Heathenish worship. See 3. the Papists
    v. would have it
    to warrant
    Strengthlesse] Because they could not justifie. Crucifixes.
    Vide Bezae
    Beggerly] Because they have no consolation, or annotat. &
    salvation in them. Pareus. Piscat. Schol.

    Vers. 10. Ye observe dayes, and moneths, and times,


    Dr. Taylor.
    and yeeres] By dayes are meant Jewish Sabbaths: by
    moneths, the Feasts observed every moneth in the day
    In utroque
    of the New Moone.
    nomine
    Times] Or seasons as the Greek word signifies, fit videtur esse
    times for the doing of this or that businesse. It was the metonymia,
    manner of the Gentiles, to make difference of times in quatenus
    respect of good or bad successe; and that according to auditus more
    the signes of heaven. And it is very likely, that the Hebraeorum
    Galatians observed dayes not onely in the Jewish, but pro
    also in the Heathenish manner. praedication
    [...], fides
    Yeere.] The seventh of Remission, and the 50. of the autem pro
    Jubilee. doctrina fidei,
    hoc est,
    Vers. 15. Ye would have plucked out your own eyes] Evangelio
    That is, departed from your dearest things to have usurpatur.
    done him good. Conser.
    Rom. 10.16,
    Vers. 19. Of whom I travell in birth againe, untill Christ
    17. supra
    be formed in you] The Apostle useth a comparison
    cap. 1. v. 23.
    drawn from the forming of an infant in the wombe,
    Vorstius.
    which is not formed all at once, but the principall parts
    first; the heart, braine and liver; and then the other by
    Perkins.
    degrees: for grace is not wrought all at once, but by
    degrees. The paines of travell breed not greater desire
    Execratio,
    to see the man childe borne into the world then Pauls
    hoc est
    love in him, till Christ were new formed in them.
    execrabilis
    (metalepsis
    Vers. 21. Yee that desire to be under the Law] That is,
    abstracti pro
    the writings of Moses commonly called the Law,
    concreto)
    because the Law was the principall part thereof.
    nostro bono
    There is a threefold being under the Law. 1. For & loco.
    justification as here, and condemnation as in the fourth Subeundo
    and fifth verses of this Chapter. 2. for Irritation, as it stir‐ mortem ligni
    reth up sinne, so Rom. 6.14. 3. For compulsion, Gal. seu crucis
    5.18. That is, not forced to duty as a slave. execrabilem,
    Deo invisam,
    Vers. 23. Borne after the flesh] That is by a bare uti apostolus
    naturall power of generation. per
    scripturam
    By promise] That is, not so much by any naturall subjectam
    strength of the Parents, as by vertue of Gods promise, docet.
    which bound his truth to set his omnipotency a work Pareus.
    above nature.
    [Page]
    Pareus. vide
    Vers. 24. Which things are an allegory] That is,
    Estium.
    being the things that they were, signifie the things that
    they were not; a figure of some other thing mystically
    Iohn 8.56.
    signified by them; that is they represent or signifie the
    Heb. 11.13.
    two Covenants.

    For these are the two Covenants] That is, distinct To Christ in
    Covenants, of workes and grace; first and second aggregato,
    Covenant; not the Covenant of grace differently as
    administred in the Old and New Testament. Ishmael comprehendi
    was not under the Covenant of grace in any sense; ng the head
    Isaac and Ishmael represented all men; regenerate, and the
    members in
    and unregenerate, all which are under the Covenant of the unity of
    workes and grace. one body.
    Caput &
    Mount Sinai] Which came thence, being there corpus unus
    published and promulgated; the Law the Covenant of est Christus.
    workes. Aug.

    To bondage] That is, begets not Children of a free and


    Pareus.
    ingenuous Spirit; loving God and out of love doing him
    service; and meerly of his grace, love, free favour, and
    Vide Pareum.
    promise, expecting their reward; but bondslaves, which
    out of a feare of punishment, or hope of reward doe
    Hoc est
    service, and expect the reward, for the worthinesse
    justitia &
    sake of their workes.
    sanctitate

    This Covenant is Hagar] That is, signified by Hagar, so semper sibi

    called for a double respect. 1. For its condition, constans.

    because it begets all Children to bondage. 2. For sub‐ Pareus.

    ordination, Sarahs maid the Law is a servant to the


    Gospell, and Gospell-ends. Dr. Clerke.
    Vide Bezam.
    Vers. 25. Mount Sinai in Arabia] That is, so by Omnia
    signification, and representation; and answereth in dicendo, plus
    signification and type to Ierusalem which now is, and is expressit
    in bondage] That is, to the Law, and to the curse and quam si
    rigour of it, being debtours to the whole Law to doe it; omnes
    or if they doe it not, to the curse to suffer it. dixisset.
    Neque enim
    Vers. 26. Ierusalem] That is, the heavenly Jerusalem solos
    the Church; the number of true beleevers, which doe homines, sed
    indeed seriously embrace the doctrine of the Gospell, quaecunque
    which began by Christ and his Apostles to be preached habent vel
    at Ierusalem; not hoping to be justified and saved by afferre
    the merit of their own workes, but by the free promise possunt,
    of God in Christ; these are free from the curse and
    rigour of the Law; and she is the mother of all true complexus
    Christians of us all] That is, of my selfe and all those est. Calvinus.
    which with me looke for righteousnesse and salvation,
    alone through the merits of Christ, and mercy of God in Paedagogus
    Christ, through faith in his name. non
    constituitur in
    totam vitam:
    sed pueritiae
    tantum
    destinatur.
    quemadmod
    um patet ex
    etymo
    nominis;
    deinde
    puerum
    formando,
    hoc spectat,
    ut rudimentis
    pu [...]rilibus
    ad majora
    praeparetur,
    ut unque Legi
    c [...]nvenit:
    nam aetatem
    habuit finitam
    cui prae
    esset: deinde
    promovere
    debuit suos
    discipulos
    aliquo usque
    duntaxat, ut
    superatis
    ejus

    CHAP. V. elementis,
    dignos virili

    Vers. 1. STand fast] A metaphore taken from Souldiers, aetate

    which stand in their rankes, and fight valiantly where progressus

    the Captain hath set them; not shrinking a foot. facerent.


    Calvinus.
    In the liberty wherewith Christ hath made us free] This Vide Pareum.
    liberty consists in freedome, partly from the curse of the
    Law, partly in its rigide exaction; and partly from the Weemes.
    observation of ceremonies. Vorstius.
    Vide Bezam.
    And not be intangled] The word is metaphoricall, In Christum
    alluding to Oxen who are tyed to the yoake; their necks baptizari est
    being pressed and kept under. So Pareus and others. per
    Let us not returne like willing slaves, to our chaines baptismum
    againe. se profiteri
    Christi
    Vers. 2. Behold I Paul say unto you] q. d. These things
    discipulum.
    are as certaine, as I am truly called Paul. Pareus.
    Similis allusio
    ad ritum
    Behold] It is a word of one stirring up attention. I Paul
    baptismi.
    who am an Apostle, and have authority to publish the
    Rom. 6.2.
    Gospell say unto you, whosoever saith to the contrary;
    Grotius.
    if you thinke circumcision of necessary use with faith in
    Christ in the matter of justification, you shall have no
    benefit nor comfort by Christs death, passion, resurre‐ See 1 Cor.

    ction, or any thing he hath done; Christum dimidium 12.13.

    quisquis habere vult, totum perdit. Calvinus. [Page]


    Dr. Taylor.
    Vers. 3. Every man that is circumcised, is a debter to
    the whole Law] He is a debtor in regard of duty, Redemit Ju‐
    because be that thinks himselfe bound to keep one part daeos
    of the ceremoniall Law, doth thereby binde himselfe to propriè à
    keep it all. And he that is a debtor in duty to keep the jugo legis p
    whole Law must needs be a debtor in regard of the [...]liticae, & à
    penalty, because he is not able to keep any part of it. ceremoniis
    sub quibus
    Vers. 4 Christ is become of none effect unto you, patres
    whosoever of you are justified by the Law] So many of serviebant: à
    the Galathians as sought to be justified by the Law, that maledictione
    is, by their own obedience prescribed by the Law. legis moralis
    tum illos tum
    Ye are abolished from Christ] Or as it is in the originall, nos, quoniam
    ye are made voide and empty of Christ, that is Christ is hoc omnes
    an empty and unprofitable Christ to you, that are of that premebamur.
    erroneous opinion, and hold stiffely that you are Pareus.
    justified by the Law.
    Adoptio in
    Falne from grace ] viz. of God, That is the doctrine of
    filios talis est,
    grace say some; the favour of God, and all the benefits
    quando quis
    flowing from it saith Pareus. See 11 Rom. 6.
    certis de
    Vers. 5. Neither circumcision availeth any thing, nor causis, quem
    uncircumcision] By circumcision, he meanes the non genuit in
    outward priviledges of the Jewes; and by filium &
    uncircumcision, the priviledges of the Gentiles, haeredem
    Baptisme, and the Supper. All outward prerogatives adoptat,
    availe nothing to justification. qualis fuit
    Manasseh &
    V. 6. But faith which worketh by love ] Faith is not Ephraim,
    wrought by charity (as Bellarmine perverteth this Text) Gen. 48.
    for then it will follow that love, by which faith is wrought, Moses Exod.
    must needs be before faith; the Greeke word is not of 42. Graeca
    the passive, but of the middle voyce, as the Interlinear, vox una voce
    faith which is effectuall; Pagnine, working by love. Faith omnia
    worketh by love, not as fire maketh hot by heat; which complectitur.
    is a formall property inherent in it. But as the soule doth Alardi
    this, or that by the hand; which is an externe Instrument Pathologia.
    conjoyned unto it. N. T.
    Vers. 7. Run well] Our Christian life is often compared
    Rom. 8.15.
    to a course, because there is need of alacrity, and
    striving to it.
    Pareus.

    Did let you] Stop you, intercept your course, turne you
    out of the way; secretly intimating their inconstancy. Cartwright. In
    respect of
    Vers. 12. Cut off ] Seeing they glory so in the skin cut those who re‐
    off. sted in them,
    and that
    Which trouble you] Or as the Greek word signifies when they
    waste and overthrow; because these men drive were out of
    Christians out of house and home, as enemies when date. Hoc
    they come to sack or spoile a Towne. est, Iudae‐
    orum more
    Vers. 13. But by love serve one another] That is, let
    cultum &
    every man in his place and calling become servant to
    meritum
    another, and so preserve love by the duties of love.
    religiosè
    ponitis in
    Vers. 14. For all the Law is fulfilled in one word] This is
    observatione
    secretly opposed to the doctrine of the false Apostles,
    dierum, men‐
    which urged ceremonies alone. Calvin.
    sium,
    Love thy neighbour as they selfe] It is a note of temporum,
    similitude, not equality. annorū.
    Pareus.
    Vers 16. Fulfill the lusts of the flesh] That is, accomplish Apostolus
    them with love, with pleasure, and with full consent of non improbat
    will. discrimina
    temporum
    Vers. 17. The flesh] That is the corruption of mans quae Deus
    nature. ipse
    ordinavit,
    Lusteth against the spirit] That is, grace in the heart.
    Gen 9.22.
    sed
    And the spirit lusteth against the flesh] First, by observatione
    labouring to overmaster, and keepe downe the motions m
    thereof. Secondly, by stirring up good motions, and superstitiosa
    inclinations to piety. m dierum,
    qua alij aliis
    Vers. 18. Ye are not under the Law] Condemning or sanctiores
    forcibly compelling you. putantur,
    cultus &
    Vers. 19. Now the workes of the flesh are manifest] The meritum eis
    Apostle when he speakes of the fruits of the flesh, he affingitur,
    saith of them, that they are manifest not onely to God, quod faciunt
    but men, which have the light of reason and naturall Papistae.
    conscience; but when he comes to speak of the fruits Pareus.
    of the spirit, he saith not so of them, vers. 22. The
    grace of Gods Spirit is a hidden and secret thing, 1 Pet.
    A proverbiall
    3.4. and is not so easily discerned.
    Speech.
    Significat eos
    Vers. 20. Witchcraft] The word [...] properly signifies
    ad quid vis
    poysoning; but here it is fitly translated Witchcraft,
    sibi
    because all poysoning is comprehended under Murther
    charissimum
    which followeth.
    praestandum
    Vers. 21. And such like] The Apostle having reckoned ,
    up many workes of the flesh is forced to conclude and preciosissimu
    say, and such like] as being not able to think of all the m largiendum
    sins, which doe as fire sparkle out of the furnace. fuisse
    paratissimos.
    Of which I tell you before as I have also told you in time Oculis enim
    past] before] Before you goe to Hell, as I have already rem nullam
    told you. habemus
    chariorem
    Vers. 22. The fruit of the spirit] He called them workes oat
    of the flesh; vices end in themselves; but fruits of the protiosiorem,
    Spirit, virtues abound with fruit. It is so called, as Matth. 7.29.
    Ephes. 5.9. 1. Because all grace comes originally from Pareus.
    the Spirit, as the fruit is derived from the root. 2.
    Vide Bezam.
    Because of the pleasantnesse. 3. Of the advantage
    The word [...]
    and profit to ones selfe.
    translated, I

    Faith] By faith he meaneth fidelity, in making good the travell in

    words that have gone out of our mouthes; so Pareus, birth,

    Estius, and others. signifies not


    onely the
    Vers. 23. Against such there is no Law] Such persons, travell of the
    not workes. 1. They need not rigorous Law to compell woman at the
    them, by vertue of their graces they will doe them. 2. birth of the
    No Law to condemne them, so Pareus, that is the Childe; but
    better. also the
    painefull
    Vers. 24. Have crucified] He useth this word, to shew bearing
    that mortification of the flesh, is an effect of the Crosse thereof
    of Christ Calvin. before the
    birth.
    The flesh] That is, the corruption it selfe of
    nature. [Page]
    Sub Lege
    esse hoc
    With the affections and lusts] That is, the inward
    loco significat
    working of it in suddaine passions, and more setled
    subire jugun
    desirers.
    [...] Legis,
    Vers. 25. Walke] Orderly by rule, by line and measure. hac
    conditione ut
    Vers. 26. Vaine glorious] Desiring to be accouted rich, Deus tecum
    eloquent, good by men. agat
    secundum
    Provoking one another] Striving to anger, and vex one Legis
    another with injuries, contumelies, and contempt. pactum,
    teque vi
    [...]issii [...]
    ad
    servandam

    CHAP. VI. legem


    adstringas,

    Vers. 1. IF any man he overtaken with a fault] He nam alioqui

    meaneth a frailty and infirmity; and to be overtaken is sub lege sunt

    on the sudden, ignorantly, and without deliberation, to omnes

    be drawn to commit some offence. fideles.


    Calvinus.
    Restore] The word is borrowed from Surgeons who Quia usitate
    being to deale with a broken joynt will handle the same lege naturae
    very tenderly: so must they be dealt withall in reproofe secundum
    which sinne out of humane frailty. insitam carni
    virtutem
    Lest thou also be tempted] Even with a powerfull and generandi
    prevailing temptation to fall into thy brothers sinne. He natus est.
    doth not say lest thou also be overcome, but tempted; Estius.
    because if God leave thee to the temptation thou wilt
    soon be overcome. Partus
    sequitur
    Vers. 2. Beare ye one anothers burdens] Both the ventrem
    inward burden of your temptations and corruptions, and
    the outward of afflictions, Esay 13.16. We must not
    Virtute super‐
    beare with their sinnes, but help them out of their griefe
    naturali
    by consolation, their sinne by direction.
    parenctibus
    effoetis
    Vers. 4. Let every man prove his own work] The Greek
    promissa.
    word [...] translated prove, signifies also to approve, as
    Pareus.
    Rom. 14.2. 1 Cor. 16.3. And so the word is used in
    English, when we say, such a one is to prove a will, that
    is to approve it. The word here may be understood in Allegoria est

    both senses, to prove our works, and to approve them. cum ex eo


    quod dicitur,
    To rejoyce] The Greek, to glory: which is more then to aliud
    rejoyce. quiddam
    Vers. 5. Beare his own burden] as a Porter. significatur.
    Estius.
    Vers. 6. Let him that is taught] Gr catechized, or
    taught familiarly by word of mouth, or lively [Page]
    Ne implice‐
    voyce, as when children are taught the first principles mini. Aug.
    of Religion. Here it is taken more largely for him that is reads it ne
    any way taught and instructed. Make him that taught attineamini,
    him] catechised him, or instructed him, generally. Ambrose
    Partaker] That is, communicate, afford, give unto them nolite
    these temporall things. cohiberi.
    Tertul nolite
    Vers 7. For whatsoever a man soweth, that shall he
    astringi. Vet.
    also reap] It is an usuall proverbe among all Nations;
    Lat. nolite
    You have the like sentences, Iob 4 8. Prov. 11.18. and
    contineri.
    elsewhere. To sow with the Hebrews often signifies to
    Beza nolite
    work, and to reape to be rewarded or punished, Matth
    implicari.
    25.24, 26: 2 Cor. 9.6.
    Implicandi
    verbo alludit
    Vers. 10. As we have therefore opportunity] Take the
    ad boves
    present occasion of doing all the good thou canst. [...]
    quorum
    signifies in a large acceptation, seasonablenesse of cir‐
    cornua loris
    cumstance, whether of time, place or any occasion: but
    jug [...]
    most properly a seasonable time.
    complicantur,
    Vers. 14. Crosse of Christ] Some understand it of the ut colla
    afflictions which he did suffer for the profession of demittant; ita
    Christ; but this sense cannot be, that we should rejoyce olim
    in nothing but affliction; it is rather to be understood of implicatae
    the Crosse which Christ suffered for us then of that we tenebantur
    suffer for him, as 2 Cor. 2.2. patrum
    conscientiae
    Vers. 15. For in Christ Iesus neither circumcision legum
    availeth any thing, nor uncircumcision, but a new variarum
    creature] That is, are neither acceptable to God, nor quasi
    available to salvation. under these two synecdochically laqueis.
    comprehending all outward priviledges and dignities. Pareus.

    As many as walk] The Greek word signifies not simply If any revive
    to walk, but to walk by rule, in order and measure, the rite,
    without treading aside, but making straight steps to our which was a
    feet, Heb. 12.13. type of the
    Messiah to
    According to this rule] This Canon; that is, the doctrine
    come, he de‐
    of this Epistle Metaphora ab architectis. Pareus.
    nies Christ to
    be exhibited,
    The Israel of God] Israel of old was the Church of God;
    therefore
    therefore the Church is now called the Israel of God.
    Christ shall
    Vers. 17. For I beare in my body the marks of the Lord profit him
    Iesus] The word in the originall translated marks, doth nothing. Vide
    properly signifie Prints with a hot Iron. But here it is Grotium.
    used generally to signifie any blemish, scar, or mark
    whatsoever. Prisons, bonds, whips, buffetings, stoning, The parts be‐
    reproaches of all kind, which he endured for the ing insepara‐
    testimony of the Gospell. bly united.

    Exinaniti
    estis à
    Christo. Cal‐
    vinus Evacu‐
    ati estis à
    Christo. Vulg.
    Vide Bezam.
    Siquam justi‐
    tiae partem
    quaeritis in
    operibus
    legis,
    Christus nihil
    ANNOTATIONS UPON THE Epistle of PAUL the
    Apostle, to the EPHESIANS. Epistola
    haec
    [Page]
    semper
    inter exi‐
    mias est
    habita,
    scripta
    ab
    Apostolo
    jam diu
    functo
    Apo‐
    stolicum
    munus,
    cum in
    vinculis
    esset
    Romae,
    ad
    Ephesos
    civitatem
    Asiae
    praecipu
    am, è
    qua urbe
    multi viri
    docti &
    in
    saeculi
    CHAP. I. rebus
    sa‐
    Vers. 1. O the Saints] 1. They were all pientes
    Saints by outward profession. 2. There prodie‐
    T were many true Saints, the better part rant.
    giveth the denomination; Wine and Water Grotius.
    is called Wine.

    Ephesus] This was a mother City in lesser Asia, famous for Idolatry,
    Conjuring, as the Acts of the Apostles testifie; so given to all ryot,
    that it banished Hermodorus because he was an honest sober man:
    yet here God had his Church. It was neer the Sea, given to
    merchandize, ample and rich. Bayne.

    Vers. 3. Blessed be the Lord God and Father of our Lord Iesus
    Christ, who hath blessed us, &c] Blessing is applied,
    Nos Deum
    benedicimus,
    First, to God; and signifies,
    quum eum
    1. To consecrate to an holy use, Gen. 2.3. probeneficiis
    2. To enrich with favours, as here, and Acts 3.26. laudamus;
    ille verò nos
    Secondly, to man; who is said to blesse God when he
    benedicit,
    prayeth unto him, or praiseth him for his mercy, as
    quum nos
    here, and Matth. 14.19. & 26.26. Psalm 103.1. & 104.1.
    beneficiis
    & 115.18. Luke 1.68.
    afficit. Nam
    Dei bene‐
    Blessed] That is, praised.
    dicere
    Who hath blessed us] That is, enriched us with all benefacere
    blessing or grace. est. Estius.
    Verbum
    With all Spirituall blessings] In the originall it is in the Benedicendi
    singular number, with all spirituall blessing; all, and yet hic variè
    but one blessing: to note, that Spirituall blessings are accipitur,
    so knit together that they all make up but one blessing. prout vel ad
    Blessings may be said to be Spirituall three waies: 1. Deum
    When they are blessings bestowed on mens Spirits; refertur, vel
    when their soules prosper. 2. When they are wrought, ad homines,
    not in a naturall way, but by the Spirit of God. 3. When Nostra erga
    they tend to a Spirituall end. 2 Chron. 17.2, 3. Spirituall Deum
    blessings are the chiefest, 1. Because they are the benedictio
    blessings of Gods right hand. 2. Come from his choyce laudis est,
    love. 3. Because they are blessings of the spirit and dum ejus
    soule. 4. Because of their conjunction; where God beneficentia
    gives one Spirituall blessing, he gives all. m
    praedicamus;
    In heavenly places] or things; places is not in the Deus autem
    Originall. In Heavenlies. This word is used five times in nobis dicitur
    this Epistle, Verse 20. of this Chapter, 2, 6.3, 10. and benedicere,
    6.12. on which last place see Dr. Gouge. quum
    soelicem
    Vers. 4. Chosen us in him] or, for him, as some would rebus nostris
    have it; not as if Christ were the foundation of election, dat
    but we are chosen in him as the foundation of our successum &
    salvation. nos sua
    beneficentia
    Vers. 5. According to the good pleasure of his will] The
    prosequitur,
    Greek word [...] rendred here good pleasure is a word
    ita ut bene &
    peculiar to the Scripture, and (as Ierome saith) was first
    prospere sit
    invented by the LXX Interpreters, that they might
    nobis.
    expresse the signification of the Hebrew word Ratson.
    Calvinus.

    Wherein he hath made us accepted] Greek freely made


    us free. [...], in omni
    benedictione
    Vers. 8. All wisdom] 1. In regard of the excellency, spirituali.
    because it serveth to all purposes. 2. In regard of the Grotius.
    quantity, not absolutely, but comparatively: 1. In
    [Page]
    comparison of that measure which was given the In
    coelestibus]
    believing Jew. 2. In regard of those which are more non multum
    imperfect. refert
    subaudias
    Vers. 9. The mystery of his will] The Gospell of locis an
    salvation may be called a mystery in three regards: 1. bonis.
    Absolutely, because it is a thing of it selfe within the will Calvinus.
    of God, which no creature by it selfe is able to know. 2.
    In regard of the spare revelation and small number of Dicimus nos
    those to whom it was manifested. 3. Now it is divulged, electos esse
    in regard of those whose eyes are not opened to see it. in Christo
    tanquam in
    Vers. 10. In the dispensation] It is a word taken from
    capite, ut
    Stewards, and such as have the keeping of things in
    essen [...]us
    common, and are to distribute them as they see fit for
    illius membra
    singular persons and occasions. To dispense them is to
    eaque
    distribute that I have in common, as is fitting in
    sancta, &c.
    wisdome, to persons and occasions in particular.
    Zanchius.
    Dispensation of times is put by a metonymie of the
    adjunct, for fulnesse of times wisely dispensed. Baine.
    Hunc sermo‐
    nem de He‐
    Of the fulnesse of times] Fulnesse of times indefinitely,
    braic [...]
    universally notes the consummation of all these
    Ratson LXX.
    seasons successively which God had appointed for the
    interpretes
    gathering of his Saints
    transtulerunt,
    Gather together in one] There are three significations of rebus novis,
    this Greek word. Chrysostome hath two: 1. Gather nova verba
    together as members under one head, (both which are fingentes.
    in Heaven, and which are on earth) Angels and men; Hieron. in
    this interpretation Zanchy follows. 2. To recapitulate loc.
    and summe up what was spoken more fully; so we say
    the heads of a Sermon; so it is used Rom. 13.9. All Nos gratis
    excellencies are summed up in Christ; all the Sacrifices sibi acceptos
    were fulfilled in that one Sacrifice, all the promises were fecit. Beza.
    accomplished in him. 3. Summatim instaurare, briefly to Nos sibi
    restore all things, and bring them to their primitive gratis effecit
    perfection; what we lost in Adam is restored in Christ, gratos.
    both in Heaven and in Earth. Angels and Saints in the Pareus.
    Church Triumphant and Militant.
    Sapientiae
    Vers. 11. Also we have obtained an inheritance] We fuit invenire
    were sorted out; the old books read it we are chosen, rationes
    the latter we have obtained an inheritance. The word sanandi ge‐
    signifies, we have been chosen as it were by lot to an neris humani:
    inheritance. prudentiae
    eas
    Vers. 13. After that ye heard the word of truth] That is,
    disponere.
    the Gospell; it was indited by the Authour of all truth,
    Grotius.
    and containes so much supernaturall truth as is neces‐
    sary for our salvation. 3. It excites us to the embracing,
    Bayne. Vide
    and practising of truth.
    Bezam.

    In whom after that ye beleeved, ye were sealed with


    the Holy Spirit of promise] The originall runs thus, In This Greeke

    whom beleeving, or having beleeved, or when you word [...]

    beleeved, you were seale [...] The nature of a seale is sheweth that

    to make things sure, Dan 6.8. Matth. 27.66. as a writing God hath a

    is firme amongst men, when the seale is put to it; care of the

    secondly men set their seales also on things to note Church, as a

    their propriety in the thing which is sealed. See 2 Cor. man of his

    1.23. with that holy Spirit of promise] Gr. See Beza. house, and
    dispenseth to
    Vers. 14. Which is the earnest of our inheritance] Our every one of
    English relative (who) doth more distincly answer to the the family his
    Greek then (which) This word earnest is in the originall portion. Est
    tongues more large then our English; and may signifie similitudo
    pledges, pawnes, hostages, as well as earnest, which sumpta à
    is in contract of buying and selling onely exercised; and familia, in
    is a giving some small part of a summe, to assure that qua
    the whole shall be tendred in due season. paterfamilias
    Of the purchased possession] It is one word in the aut aliquis
    Greek, but two in English, because we cannot ejus loco, ex
    otherwise expresse it; some refer it to the persons, so cella
    Calvin. Others to the estate they shall attaine unto, deprompta
    when they come to heaven. So 1 Thess. 5.9. and 2 dimensa dat
    Thess. 2.14. singulis.
    Grotius. The
    Vers. 16. Cease not to give thankes] 1. In all his Angels
    solemne addresses. 2. By frequent ejaculations. 3. In received their
    regard of the habituall disposition of the soule. 4. Would confirmation
    persevere in it. from Christ,
    and are
    Vers. 17. The God of our Lord Iesus Christ] 1. by way reconciled to
    of opposition to all false Gods, as he is called the God us by him.
    of Abraham, Isaac and Iacob. 2. In regard of his in‐
    carnation, God the Father gave him his body. 3. As he
    So Tertul.
    is mediator. 4. By way of exaltation; this is more then
    Erasm. Gr.
    the God of the whole world, God of Nations.
    [...] quod
    verbum varie
    The Spirit of wisedome] Put for the gift of wisedome
    interpretes
    bestowed on us, so called both because the Spirit doth
    vertunt &
    beget it in us; and is with it to sustaine and perfect it, as
    exponunt.
    also because it selfe is of a spirituall nature, moving
    Vulgatus
    them in whom it is to work after the directions of it.
    vertit
    Vers. 18. The hope of his calling] Hope is put for things instaurare,
    hoped for, not for the grace of hope, which springeth Erasmus
    from faith; thus we say he is a man of faire hopes, that summatim
    is goodly lands which in likelihood will befall him. instaurare,
    quod
    His inheritance] An inheritance which comes by grace Bullingerus
    or lot, called his. 1. Because it is of his preparing and retinet.
    providing. 2. Because we shall have it with him. 3. Tremelius ex
    Because he is the subject or matter of it; the heaven of translatione
    Syriaca, de
    heavens is communion with God, he shall be all in all, 1 integro
    Cor. 15. renovarentur,
    quasi dictum
    Vers. 19. And what is the exceeding greatnesse of his esset [...].
    power to us ward who beleeve according to the Calvinus
    working of his mighty power] Observe the gradation, recolligere,
    the Apostle speaking of the power of God put forth quod Bezae
    upon those which doe beleeve, expresseth it in a six & piscatori
    fold gradation. 1. It is his power, onely the power of placet.
    God could doe it. 2. The greatnesse of his power. 3. Hieronymus
    The exceeding greatnesse of his power. 4. It is the vertit
    working of his power. 5. The working of his mighty recapitulare.
    power. 6. It is the same power by which he raised Grotius in
    Christ from the dead, and set him above all; so v. 20. loc. Vide
    Lamperti
    Vers. 21. Farre above all principality and power, and Alardi
    might, and dominion, and every name that is named] Pathologiam
    Some interpreters understand this of terrene dominion; Sacram Novi
    others of the Angels. Testamenti.

    Principali [...]y] Those in principall authority. [Page]


    In sortem ad‐
    Power All secondary powers sent from them. sciti sumus.
    Certum est
    Might] That is, Angels putting forth might in some alludi ad
    miraculous effects of mercy and udgement. sortes,
    quibus inter
    Dominion] Such Angells whose Ministry God used in Israelitas fuit
    the government of kingdomes and provinces. divisa
    haereditas
    Name] Every creature howsoever named. Baine.
    terrae
    Chanaan
    Vers. 2 [...]. To be head over all things] Christ is a head
    Zanchius.
    in regard of intimatenesse of conjunction, by way of
    Vide Estium.
    influence, the spring of sense and motion, in respect of
    government. See 4. Chap. 15. v.
    Vers. 23. The fulnesse of him that filleth all in all] There
    This implies
    are foure things considerable in this last clause▪ both
    4. Things. 1.
    darke and excellent. 1. The Church is Christs fulnesse,
    A work of
    t [...]e fulnesse of him] Actively if we consider Christ not
    reall and visi‐
    personally, but mystically as a Head, and having the
    ble distinction
    Church for his body, but it is rather called Christs
    of the called
    fulnesse, because it is filled by him; the fulnesse it hath
    of God from
    is from him, of his procuring, bestowing, continuing,
    other men. 2.
    accepting; and because all is for him, therefore his
    A work of
    fulnesse. 2. Yet hee filleth it, that filleth] The Greeke
    confirmation
    word is of the middle voice; but here it is to bee
    whereby we
    translated actively; there is a great deale of difference
    abide so. 3.
    betweene the fulnesse of the choycest beleevers, and
    Of
    the fulnesse of Christ; there is in him plenitudo fontis, a
    transformatio
    fulnesse of the Fountaine; in them plenitudo vasis, a
    n, and daily
    fulnesse of the Vessell; in him (say the Schoole-men)
    renewing the
    there is a fulnesse of sufficiency, bounty, preheminence
    soule. 4. The
    and redundance. 3. The extent of this repletion, all] He
    evidence of
    fills 1. All creatures with naturall blessings, Psal.
    all this to the
    104.28. and 65.9. 2. All men with common blessings,
    conscience
    Iohn 1.9. 3. All the Saints with speciall, peculiar, and
    of him that is
    distinguishing blessings; though they have not all the
    sealed.
    same degree and measure of them. 1. With Spirituall
    gifts, for the edification of themselves and others, 1
    Bayne. Vox
    Cor. 12.4.11. 2. With Spirituall priviledges; all Saints
    [...] vox est
    are justified, and every one as truly as any one; though
    canamea
    they be not so greatly sanctified, they have all the
    sive
    benefit of adoption, the youngest children as well as
    Phaenissa,
    the eldest, the first born; all things shall happen for the
    quae per
    good of all. 3. With Spirituall consolation requisite to
    commercia
    their condition, Iohn 16.24. 2 Cor. 1.5. Lastly, he fills not
    inde in
    onely all the Saints, but all the Saints, [...] all things, all
    Graeciam
    their capacities. 1. All the faculties of their soules, the
    venit, & valde
    understanding with light, Ephes. 1.18. and 5.8. Psal.
    36.9. The conscience with quicknesse, purenesse, huic rei
    tendernesse, quietnesse, Act. 24.16. 1 Titus 15. 1 Cor. convenit; est
    1.12. 1 Pet. 3.18. The will with Spirituall intentions, [...]n [...]m
    purposes, 2 Cor. 5.9. the affections of love, joy, feare, arrhabo sive
    are set on him chiefely. 2 All the Members of the body, ut Latini
    1 Cor. 6.20. Rom. 6.13. 2 Cor. 4.10.11. 3. All the brevius
    desires of the inward man. Psal. 25.13. and 37.4. Esay dicunt arra
    58.11. 4. All the indeavours of the outward man 75. pars pretii in
    Psal. 2.3. Esay 22.12. Psal. 138. ult. 4. The antecessum
    qualification of this extent, in all) 1. Ordinances. 2 data, quo
    Occurrences and providences, Rom. 8.28. 3. Ages and minus de
    successions, 2 Cor. 4.13. 4. All relations, Rom. 3. 23. 5. plena
    Comforts. 6. amidst all their discomforts. 7. To all solutione
    saving intents and purposes: initiatively and gradually dubitetur. Sic
    here, and consummatively hereafter. dona illa
    spiritus
    celestia
    portio
    quaedam
    erant
    foelicitatis
    coelestis, &
    aeternae, &
    de ea fidem
    faciebant.
    Grotius. Vox
    Hebraea est
    origine, Gen.
    38.17. Latini
    dicunt arram.
    Est tamen &
    Latinum
    arrhabo.
    Accipitur pro
    munere,

    CHAPT. II. quod datur


    tam in

    Vers. 2. THe course of this world] Ad verbum juxta contractu

    seculum bujus mundi. Vorstius. matrimonij,


    quàm
    The world of the world, that is, that temper and frame of emptionis.
    that age of the world. Cheiromaeus
    de Graeco-
    Vers. 3. Fulfilling the desires of the flesh] [...], The wills barbaris. N.
    lust is made up all of wills. Vorstius thinkes it notes the T. 2 Cor.
    two perverse desires, some of which are more internall, 1.22. & 55.
    some more externall.
    [...] Hebraeo
    And were by nature the Children of wrath, even as
    more
    others] To be by nature the children of wrath signifies
    abstractum
    these things. 1. Wrath is our proper due, we are borne
    pro concreto:
    to it. 2. It belongs to us as soone as ever we have a
    Populus ille
    living soule, damnati priusquam nati Aug. 3. We are Deo
    irrecoverably the Children of wrath, Adam might have
    acquisitas ut
    helped it. 4. It is universally so, as we say a man is by dicitur 1 Pet.
    nature mortall, because all are so. Locus est insignis
    2.9. & Act.
    adversus Pelagianos, & quicumque peccatum originale 20.20. Habet
    negant. Calvine. That which is naturally in all is
    autem eam
    originall. See Estius. vox [...].
    Solemus
    The Apostle opposeth the word nature (saith Vorstius)
    enim magni
    to the boasting of the Jew, as of their carnall generation
    facere ea
    from Abraham.
    quae nobis
    Vers. 5. Quickned] Greeke made alive; he repeates it magni

    againe in this verse (what he had touched on in the constant.

    first.) 1. In regard of the grammaticall construction to Grotius.

    make the sensefull; the sense being imperfect; in the


    first verse in the originall, he quickened is wanting; and he varies the
    person; in the first verse it is you; the Ephesians to
    The Father of
    whom he wrote; here (we) includes himselfe with the
    glory] That is,
    Jewes and repeats it to shew the generality of the
    glorious
    condition, all are dead in sinne. 2. The certainty of it. 3.
    father. See
    The corruption of our nature, that are unwilling to take
    24. Psal. lat‐
    notice of it.
    ter end, Act.
    7.2. because
    By grace ye are saved] And so verse 8. the Apostle
    hee is the
    brings in this sentence twice; not onely to shew that the
    fountain of all
    progresse of a Christian is by grace, but the very first
    visible glory,
    beginning and setting out, tis all of grace.
    gave such
    Vers. 7. He might shew] The originall is of greater force abundant
    then our translation, that he might shew forth by glory to the
    demonstration and evidence; that so the world might Sun.
    see, admire, and applaud the bounty of his grace. Secondly, of
    all invisible
    Vers. 10. For we are his workemanship] 1. Hee workes glory. 1 Tim.
    the Saints off from their beloved sinnes. 2. He workes 3. latter end.
    them above the dearest of creatures, and comforts. 3. Thirdly, the
    Workes them out of carnall selfe. 4. Workes them in fountaine of
    Christ. the Deity,
    Chrysost.
    That we should walke in them] Walking imports 1. expounds it
    Spontaniety in the principle, moves from within; if a the Father of
    man be drawne or driven, he doth not walke, Prov. Christ as v. 3.
    20.7. The Hebrew word in that conjugation signifies, Baine.
    sets himselfe a going. 2. Progresse in the motion, he
    moves forward, gets ground of corruption, lives more Spes pro
    in, to and upon Christ. resperanda
    more He‐
    Vers. 12. That at that time ye were without Christ, &c. ]
    braeo posita
    1. They are without Christ the ground of hope. 2. Out of
    est, ut & alibi
    the Church, the place of hope. 3. Without the Co‐
    venant, the reason of all our hope and beleeving.
    Without God] Not onely without the true knowledge and interdum.
    worship of God, and such as did neglect both: but such Estius.
    as were neglected, and not regarded of God;
    [Page]
    and suffered to walke in their own wayes and Burrh. Excel‐
    sinnes. See 19. v. Without God. 1. In reconciliation. 2. lency of a
    In Communion; grace is tendentia animae in Deum. gracious
    Vide Bezam. Spirit. 182.

    Vers. 14. He is our Peace] 1. That of men with God Non dubium
    was procured by him. 2. Of men with men. 3. Of men qum his
    with themselves. nominibus
    Angelos
    Vers. 17. And came and preached peace to you, which
    designet: qui
    were afarre off] Christ preached peace to them that
    sic ideo
    were afar off, that is, to the Gentiles in the persons of
    nuncupantur,
    his Apostles.
    quòd Deus
    per ipsorum
    Vers. 18. An accesse] The word is [...] [...] leading by
    manum,
    the hand, it is used also, 3 Chapter v. 12. An
    suam
    introduction, or adduction; it is an allusion (saith Estius)
    potestat
    to the custome of Princes, to whom there is no
    [...]m, vir‐
    passage, unlesse we be brought in by one of their
    tutem &
    favourites.
    dominati
    Vers. 19. The houshold of God] Which words imply mem exer‐
    speciall care and government; as a wife and good ceat.
    housholder, hath a speciall care over them of his family. Quemad‐
    modum ex di‐
    Vers. 20. On the foundation of the Apostles and versitate
    Prophets] That is on the doctrine of the Scriptures of nominum
    the Old and New Testament. colligimus
    diversos
    ordines; ita
    subtiliùs de
    illis inquirere,
    & numerum

    CHAP. III. finire &


    gradus

    Vers. 8 LEsse then the least] [...], a comparative made statuere, non

    of a superlative. modò stultae


    est curiositati
    The unsearchable riches of Christ] Riches imply two [...], sed tem
    things. 1. Abundance. 2. Abundance of such things as ritatis etiam
    are of worth, riches, and riches of Christ; unsearchable impiae ac
    riches of Christ; in Christ are riches of Justification, Tit. periculosae.
    2.14. Sanctification, Phil. 4.12, 13. Consolation, 2 Cor. Calvinus.
    12.9 Glorification, 1 Pet. 1.5. Nomina sunt
    ordinum
    Vers. 10. To the intent that now unto the principalities angelicorum
    and powers in heavenly places might be known by the Deo
    Church, the manifold wisdome of God] That is, if it had ministrantium
    not beene for the Churches sake that God would in Coel
    reveale so glorious a Mystery, the Angels in heaven [...]stibus
    must have been for ever ignorant of it. Estius. Vid
    plura ibid.
    By the Ministery of the Apostles, the Mysteries of God Intelligunt
    concerning mans redemption have beene revealed to quidam de
    the Angels themselves. See Iohn 20.21. imperijs
    terrenis. Sed
    Some say by way of information, the Angels are edified
    locus Coloss.
    by preaching; others by contemplating of the Church,
    1.16. & quod
    seeing the manifold wisdome of God therein.
    hic infra est

    The Schoolemen distinguish of a threefold knowledge 3.10. evincit

    of Angels. 1. A naturall knowledge concreated with ag [...] hic de

    them. 2. Experimentall; some thinke this is here meant, eximijs

    the experience the Angels gather out of the observation Angelorum

    of Gods dealing with his people. 3. Cognitio revelata. Classibus.


    Grotius.
    The manif [...]ld wisdome of God] Multivarious
    [...] alibi
    wisdome, The wisdom of God is simple and
    activam, alibi
    uncompounded; it is pure and unmixed with any thing
    passivam
    but it selfe, yet it is manifold in degrees, kinds and
    habet
    administrations. vide Hieron. in loc.
    significatione
    m. Hic
    Vers. 12. In whom we have boldnesse and accesse]
    passiva
    The word translated boldnesse, in the Originall is [...], it
    rectius
    signifies liberty of speech, or speaking all, or boldnesse
    convenit, ob
    of face in speaking. A believer by faith hath boldnesse
    locum huic
    to goe to God by prayer; and accesse; it is [...] in the
    geminum
    originall, which signifies such an accesse as is by ma‐
    Coloss. 2.10.
    nuduction, as Isaac took Rebecca; so Christ takes the
    & infra hic
    soule espoused to him by the hand, and leads it into
    5.18. Nec
    his fathers presence.
    aliter
    Vers. 15. Of whom the whole family] That is, the sumenda vox
    Church. The Church triumphant in Heaven, and militant eadem
    on Earth, make but one family, Gal. 6.10. Coloss. 1.19.
    Grotius. Et
    Vers. 17. Dwell in your heart] By his Spirituall presence [...] hic dictū
    and gracious influence. forma Attica,
    sono
    Being rooted and grounded in love] That is, have a passivo,
    strong and firm love to the things of Jesus Christ; love sensu activo
    is the great mover in the soule, which carries it out in all [...] quomodo
    its actions. hoc verbum
    usia pant &
    Vers. 18. May be able to comprehend with all Saints
    Plato in
    what is the [...]edth and length, and height and depth]
    Timaeo &
    The Apostle sets out Christs love with heigth and
    Xenophon
    depth, length and bredth, the four dimensions of the
    Graecae
    Crosse; to put us in mind (say the ancient Writers) that
    Historiae
    upon the extent of the Tree was the most exact love,
    sexto.
    Christus in
    with all the dimensions in this kind represented, that omnibus,
    ever was. eredentibus
    scilicet,
    Vers. 19. To know the love of Christ which passeth implet omnia,
    knowledge] Christ love is great, 1. Because the love of meutem luce,
    all relations (as a Head, Lord, Father, King, Husband,) voluntatem
    meets in Christs love to his Church. 2. It was the love of pijs
    God and therefore, infinite, from everlasting. 3 It hath affectibus,
    no motive: Christ loves because he loves, He will have corpus ipsum
    mercy on whom he will have mercy. 4. He loves without obse quendi
    measure, it is not provoked by unkindnesse; yet we facul [...]ate.
    may know more of this love of Christ though we cannot Id. ibid.
    know it all.
    [Page]
    Vide Bezam.
    Filled with all the fulnesse of God] Desire, 1. To be filled
    [...] multa sig‐
    with knowledge of all the will of God, Col. 1.9. 2. To
    nificat
    have a more full repaire of the Image of God in you, 2
    interdum
    Pet. 1.4 3. In regard of your influences from God and
    vitam, & per
    enjoyment of him; here we enjoy him in creatures,
    [...] rationem
    ordinances; in Heaven we shall enjoy him immediately.
    vivendi, quae
    Derech.
    Vers. 20. That is able to doe exceeding abundantly] in
    Hebraeis;
    the Greek it is, to doe above all super abundantly.
    vixistis ut
    Vers. 21. Unto him be glory in the Church by Christ mos erat
    Jesus &c.] Christ is a Mediator to us two waies: 1. As in plerisque.
    him God the Father loved us, elected us, redeemed us; Grotius.
    Lastly in and by him he bestows all good things upon
    us 2. As we by him have accesse to the Father; We are sub‐
    therefore the Church was ever wont to conclude her ject to Gods
    prayers, per Christum Dominum nostrum, by Christ our wrath even
    Lord. As it was the custome in the Church to pray, so as in nature a
    also to give thanks to God by Christ, Rom. 1.8 & 7.25. childe is to
    the
    Commande‐
    ments and

    CHAP. IV. authority of


    his Father.

    Vers. 1. PRisoner of the Lord] Or, in the Lord, in the Vide Bezam.

    cause of the Lord. See Ch. 3 v. 1. He was an Apostle Per filios irae,

    thirty five or thirty six yeers; for the last eight or ten he simpliciter

    was a prisoner, and wrote severall Epistles. intellige


    perditos ac
    That ye walk worthy of the vocation] Sutable to the morte
    purity and dignity of it. It is a holy and high calling, 1 aeterna
    Thess. 2.2. dignos. Ira
    enim
    Called] 1. To holinesse, to act it, 1 Thess. 4.7. 2. To judicium Dei
    glory, to enjoy it, 1 Pet. 5.10. 3. Peace, Col. 3.15. significat:
    ideo filij irae
    Vers. 3. Endeavouring] Studentes, Beza. Soliciti, perinde valet
    Junius. Calvin and Vulg. using all possible atque coram
    carefulnesse. It is therefore first a difficult matter; Deo damnari.
    secondly, of great concernment. Calvinus.

    Verses 4, 5, 6. There is one body and one Spirit, even


    Gratia non
    as ye are called in one hope of your Calling. One Lord,
    est gratia ullo
    one faith, one baptisme, one God, and one Father of
    modo nisi sit
    all, &c.] Here are seven ones together in two or three
    gratuita omni
    lines, to be an argument of unity.
    modo. Aug.

    This is one of the most famous Scriptures for the union


    of Saints that we have in all the book of God. Sith they The
    have all one Father, and so are brethren; sith they have Covenants of
    all one head, which is Christ, and so are fellow promise] be‐
    members of the same body; sith they are led all by one cause
    Spirit, sith they hope all for one Heaven, bear all one severall
    badge of baptism, are knit all by one bond of faith to wayes revea‐
    Christ, and one another: therefore they should be at led and at se‐
    peace among themselves.
    Vers. 5. One faith] By one faith is there meant one verall times
    Religion and Doctrine of salvation, 1 Tim. 1.19. The dispensed.
    faith of the elect is but one; 1. In respect of the
    [Page]
    kind of it, being a justifying fath. 2. The object of Voces Procul
    it, which is one Christ. 3. The end salvation, Iude 3. & Prope, non
    ad loci
    Vers. 6. Who is above all, and through all, and in you distantiam
    all] That is, the Lord is in all his Saints by his speciall referuntur:
    grace; he passeth through every thing by his common sed Iudaeos
    providence, his eyes run through the earth, and he is Deo
    above all, looking what secrets are in mans heart▪ one proqinquos
    that stands on high and looks over all that is below, can sacit ratione
    easily see whatsoever is done. soederis:
    Gentes verò
    Vers. 8. Lead captivity captive] By captivity is meant
    remotas,
    sinne and Satan, which did and doe lead men captive
    quae à regno
    into perdition. 2. Death and the grave, which held him
    Dei
    captive, and in bondage for the space of three daies;
    exulabant,
    he leads them all captive 1. in himselfe, triumphing
    quamdiu
    over them; 2. In his members, subduing and weakning
    nullam
    their power.
    habebant
    salutis
    Gave, gifts unto men] It is he received gifts, Psal. 67.
    promissione
    the Apostle sheweth wherefore Christ received gifts,
    m. Calvinus.
    viz. to bestow them on his Church; or else Christ gave
    of his own and received none, and so the Apostle
    Pauci
    shewes the excellency of the truth above the figure,
    nonnulli, in
    Christ above David; what those gifts are, is expressed
    quibus Chry‐
    in the eleventh verse; not bare qualifications of men,
    sostomus &
    but officers. Singular and speciall gifts as tokens of his
    post eum
    favour, such as Princes bestow upon the day of their
    Oecumenius,
    solemne Inauguration.
    ac
    Vers. 9. What is it but that he also descended first into Theophilactu
    the lower parts of the earth] Some interpret it of Christs s, quibus
    incarnation, in allusion to that of the Psalme, lower confentive
    parts of the earth, meaning the wombe; so they say, videtur
    Christ descended to take our nature of the Virgins Tertullianus,
    womb; but seeing that the descending into the lower sic
    parts of the earth is opposed unto his ascending into interpretantur
    Heaven, some conceive by the lowest parts of the , quasi
    earth is meant hell, as the lowest degree of Christs dictum sit,
    abasement set against the highest degree of his glory. super
    Apostolos &
    Vers. 10. Far above all Heavens] That is, all visible Prophetas,
    Heavens, Extra mundum hunc creatum. Calvin. qui sunt
    fundamenta.
    Vers. 11. And some Pastors and Teachers] Pastors to Quae
    instruct in righteousnesse, for the maintenance of purity expositio etsi
    in manners; and Teachers to maintaine the purity of do‐ coactior sit
    ctrine in soundnesse of judgement. So Mr. Perkins. quam
    Jerome, Augustine, Chrysostome, Theodoret thinks the solidior:
    Apostle expressed one office by two names, to shew [...]amen sut
    what thing belonged to the Pastorall charge. Implying eam non
    that the scope of the ministery is to bring and preserve refellam)
    all the members of the Church in this unity of faith and certum est
    knowledge. Apostolos &
    Prophetas
    Vers. 14. That we henceforth be no more tossed about
    non posse
    with every wind of doctrine] Their instability is
    dici
    expressed in two metaphors, [...] tossed to and fro; the
    fundamentu
    former is drawn from a wave of the Sea (for [...] is a
    m n [...]si
    wave) and so it denotes an uncertain man which
    habita ratione
    fluctuates in opinion, and is explained to the full Iames
    Ministerij, id
    1.6. The latter from a light cloud swimming in the ayre,
    est, quatenus
    [...], and carried about in a circle, having no weight in it,
    ministri
    and may well be expressed by that of Iude 12.
    fuerunt

    The slight] [...] signifies cogging with a Die, such slights jaciendi

    as they use at Dice. fundamenti;


    Cunning craftinesse] [...], they watch all advantages. verum magis
    prop [...]ta
    Lie in waight to deceive] [...]. they have all the arts of expositio, &
    consenage. Paul hath heapes of words to expresse this quam
    Serpentine quality of sinne by cogging and cheating. sequuntur
    plerique
    Vers. 15. Speaking the truth] So it is used Gal. 4.16. omnes, haec
    Others, doing or following the truth, Iohn 4.21. est, ut
    voluerit
    Vers. 16. Fitly joyned together] that phrase importeth
    Paulus
    that the erroneous are like a bone out of joynt, it will
    fideles
    cost many an hearty groan before they be reduced to
    superstructos
    their right place.
    super

    Vers. 17. Walk not as other Gentiles walke] viz. doctrina

    Unconverted Gentiles; doe not imitate them from whom veteris & novi

    you have made so happy a departure. Testamenti,


    quae sit
    In the vanity of their mind] [...] the mind is the seat of fundamentu
    principles, of supreame primitive and undenied truths; m
    but saith he, their minds are destitute of all Divine and Apostolorum
    Spirituall truths. &
    Prophetarum,
    Vers. 18. Having the understanding darkned] [...] the id est quod
    reasoning and discursive faculty; the understanding is Apostoli &
    the seat of conclusions, and that is unable to deduce Prophetae
    from Spirituall principles (if there were any in their constinerunt:
    minds) such sound and divine conclusions, as they are quod idem
    apt to beget. est ac si
    ipsum
    Being alienated from the life of God] That is, the life Christum
    which God allows of, and which his children live by. nominassent;
    Grace is called the life of God, or a godly life. 1. sic
    Because it is from God as the Authour. 2. It is Ambrosius,
    according to God as the pattern. 3. Unto God as the Anselmus,
    end. They are not onely strangers to it (for so all men Glossa
    are naturally) but estranged, that is, an enemy interlincaris &
    thereunto, as the Apostle expounds it Col. 2.21. ordinaria,
    Lyranus,
    Vers. 22. According to the deceitfull lusts] [...] according Thomas,
    to the lusts of deceitfulnesse, because lust hath a Lombardus,
    deceit in it, it draws us from God. Cajetanus &
    Gagnaeus,
    Vers. 23. In the Spirit of your mind] in the most pure Chamierus
    and Spirituall part of the soule. tomo
    secundo l.
    Vers. 26. Be angry and sinne not] Let us seek matter of
    10. c. 1. Vide
    anger in our selves rather then others, be angry with
    Bezam.
    our own faults.

    Let not the Sunne go down upon your wrath] He seems Minimissimus
    there to allude to that Law recorded by Moses, . Estius See
    whereby it was provided that the malefactor which had 1. Cor. 15.9.
    been hangd before the Sunne should be taken down
    from the Tree before the Sunne went down; so wrath, Perkins on
    anger, must be dismist, and not suffered to lie down Iude.
    with us.
    Vide Bezam.
    Vers. 27. Neither give place to the Divell] Therefore the Ecclesia ex
    Divell doth stirre up anger. Iudaeis
    pariter ac
    Vers. 28. Working with his hands in the thing which is Gentibus col
    good] In some lawfull and Christian calling. A good lecta, quasi
    thing must be honestum & utile, an honest and speculum est
    profitable good thing. in quo
    contemplantu
    Vers. 29. No corrupt communication] The Greek word
    r Angeli
    properly signifieth that which is rotten, Col. 4.6. the
    mirificam Dei
    Apostle exhorteth to the contrary, Let your speech be
    sapientiam,
    quam prius
    alwaies with grace, seasoned with Salt; Salt is a nescierant.
    preservative against rottennesse. Calvinus. Dei
    sapientia
    Vers. 30. And grieve not the holy Spirit of God] The angelis non
    holy Ghosts person is set forth in the Greek with very innotescit per
    great energy, such as our tongue is not able to Ecclesiam
    expresse it fully; three words have three articles, every docentem,
    word his severall Article by it selfe, [...], the Spirit, not a sed per ea
    Spirit; and not holy, but the holy; nor of God, but of that quae in
    God. Ecclesia
    geruntur, sive
    The holy Ghost is compared to a guest, and our bodies per execu‐
    and soules unto Innes: and as men use their guests tionem
    friendly and corteously, so should we such a guest, not mysteriorum
    grieve him, Delicata res est Spiritus Dei; muchlesse in Ecclesia.
    resist, quench, or vex him, 1 Thess. 5.19, 20. Acts Estius. Vide à
    7.51. Esay 63.10. This phrase is not to be understood Lapide.
    properly but tropically, because the holy Ghost is
    uncapable of griefe or passion; we grieve the Spirit
    See 1 Pet.
    when by sinne we hinder the powerfull working of it.
    1.12.

    Sealed unto the day of redemption] A metaphor (saith


    [...] ex origine
    Zanchy) from Merchants who having bought such
    quidem
    goods, seale them as their own, that so they may
    loquendi
    transport them.
    significat
    Glory is here called redemption; there is a twofold libertatem,
    redemption, 1. From our sinnes, 2. From our sed largius
    imperfections, Heb. 9.28. perducta
    significatione
    Vers. 32. Be ye kind] This word [...] is used of things fiduciam, ut
    and persons. Being used of things, it signifies both videre est
    facilitie, Matth. 11.30. and utility, Luke 5.39. Being used Levit. 26, 16.
    of persons it signifies one that is desirous to doe well, Magnam
    autem
    and ready to gratifie. It is given to God Luke 6.35. 1 fiduciam parit
    Pet. 2.3. and to men in this place. spiritus ille
    attestans
    Tender-hearted] [...], well of bowels. The first word is Deum nobis
    opposed to anger, this to bitternesse. esse patrem.
    Rom. 8.15.
    Gal. 4.6.
    Grotius. [...]
    veteri
    interpreti est
    fiducia,
    Erasmo est
    audacia.
    Beza reddidit
    libertatem,
    quae est
    facultas qua
    liberè
    loquimur,
    quicquid
    volumus.
    Non multum
    refert,
    veteremne
    an Bezae
    versionem
    sequaris. Vox
    utramque
    significatione
    m admittit,
    unde Beza
    aliquando
    libertatem
    reddit, ut hic,
    & 2 Cor. 7.4.

    CHAP. V. Act. 3.29. &


    4.29. Alibi

    Vers. 1. BE you therefore followers of God] [...], fiduciam

    imitaters of God. Heb. 4.16. 1


    Ioh. 2.28. Est
    As deare children] [...] as beloved children, (ut filii di‐ autem
    lecti, Beza) viz of God. libertas apud
    homines &
    Vers. 2. Walk in love] A Christian should be so moulded Deum. Apud
    into a loving temper, as all his actions should savour of homines Joh.
    love, his counsels, punishments. 7.13. Act.
    4.13. 2 Cor.
    As Christ also hath loved us] 1 By way of motive, Christ 3.12. Eph.
    hath loved us. 2. By way of pattern, as he hath loved 6.19. 1 Tim.
    us. 3.13. Apud
    Deum Heb.
    And hath given himselfe for us] He doth not say, hath
    10.19.
    redeemed us, but given himselfe for us, and for our
    Grotius in
    sinnes, as Gal. 4. to shew how he gave himselfe for us,
    loc.
    quatenus sinners.
    [Page]
    An offering and sacrifice to God for a sweet Vox [...]

    smelling savour] An offering and sacrifice, to shew the significat

    compleatnesse of it, wherein God was well pleased samiliam seu

    and satisfied. The first word comprehends all cognationem

    Sacrifices, the latter signifies a bloody one. They used eorum, qui

    Incense called suffi [...]us in burning their sacrifices. To ab uno patre,

    this the Apostle alludes here. seu principe


    generis orti
    Vers. 3. But fornication and all uncleanesse, or sunt. Estius.
    covetousnesse, let it not be once named amongst you vide
    as becommeth Saints] Fornication, uncleanesse and Vorstium.
    covetousnesse are 1. Contrary to the very disposition
    and Spirit of a Saint, his new nature. 2. Pet. 1.4.2 To the dignity and
    priviledge of a Saint; his body is a Temple for the holy
    B. Andrews.
    Spirit to dwell in, and all things are his, 1 Cor. 3.21. A
    Naturalists
    Covetous man above other sinners is called an Idolater
    give us but
    here vers. 5. And in the Colos. (though there bee
    three
    Idolatry in other sinnes) in a peculiar way. 1. In regard
    dimensions
    of the object, he sets up his Gold instead of God. 2.
    of a body,
    Bestowes the disposition, and affection of his soule,
    longitude, la‐
    which are proper to God; he loves it, rejoyceth in, and
    titude, and
    trusteth in it.
    profundity;
    the love of
    Not named] With allowance, with any extenuation, but
    God hath
    with some detestation.
    altitude
    Vers. 4. Jesting] Scurrility, or scurrilous jesting, added, which
    unworthy of a grave man. The Greeke word signifies is a [...]e
    the handsome turning, or changing of a word, and is [...]rth.
    made a morall virtue by Aristotle; but because men are
    apt to exceed in jesting, it is here taken in an evill Videri potest
    sense. Apostolus
    respicere ad
    Vers. 15. See then that ye walke circumspectly] The Gnosticos,
    Apostle meanes in a spirituall sense the whole course qui hoc
    of our life; here are foure things. 1. A living man having superbo
    a locomotive faculty, one alive to God. 2. Terminus à nomine sese
    quo, sinne. 3. Terminus ad quem, to God, Christ, nuncupaveru
    Heaven. 4. Medium, or the path to walk in, the will of nt à scientia
    God. quam sibi
    peculiariter
    Vers. 16. Redeeming the time, because the dayes are vendicabant.
    evill] Seeing what is past cannot be recalled; then Vtitur enim
    recompence the losse of it, by the well bestowing of vocabulo [...],
    time to come. unde [...].
    Estius. vide
    Redeeme] Improve to the best advantage of glorifying
    plura Ibid.
    God, and getting good to our selves and others.
    The time] Greek, the opportunity or season, any
    An
    opportunity for doing any businesse, more peculiarly
    Hebraisme.
    the fitnesse of opportunity, in regard of the Gospell
    The Hebrews
    shining.
    when they
    would set out
    Because the dayes are evill] That is, full of troubles and
    any excellent
    afflictions.
    thing, they
    Vers. 18. And be not drunke with wine, wherein is adde the
    excesse] Doe not take in too much of the creature; [...] Name of God
    rendred excesse, signifies two things, excesse in to it; Cedars
    expences opposite to frugality, and excesse in delights of God,
    (whether it be in meats, or drinkes, or the like) opposite wrestlings of
    unto temperance; and it signifies these vices in an God. God
    extremity. appoints not
    onely the
    But be filled with the Spirit] q. d. drinke as liberally and persons unto
    largely of this as you will, here is no excesse to be glory, but that
    feared. fulnesse of
    grace which
    Spirit] viz. the holy spirit, so the vulgar, Spiritu Sancto, shall fit them
    though (as Erasmus noteth) none of the Ancients read for glory,
    it so besides, yet the sense is rightly expressed; that is, Ephes. 4.13.
    with the gifts and graces of the Spirit; one is said to be Two things
    full of that which he possesseth in great measure, as conduce to
    full of wealth, wit. See Rom. 15.14. and Acts, 6.3.5. our
    happinesse
    Vers. 19. Speaking to your selves in Psalmes, and
    in Heaven; 1.
    hymnes, and spirituall songs] Our Songs must be
    All our
    spirituall. 1. For matter, not prophane. 2. They must
    faculties shall
    proceed from Gods Spirit, as the Author of them. 3.
    be enlarged.
    Must be framed with honest and gracious words
    2. All our
    beseeming the Spirit. 4. To a spirituall end. 1. Gods
    graces
    glory. 2. Our own and others edification; to the Lord,
    perfected.
    that is, before the Lord.
    Vers. 21. Submitting your selves one to another in the
    Zanchius.
    feare of God] This is a generall to the particulars that
    follow. First, an exhortation. Secondly, a direction.
    Grotius.

    Vers. 22. Wives submit your selves unto your [Page]


    own husbands] The duties of husband and wife When A [...]ti‐
    are laid down first, 1. Because God made them first. 2. gonus was
    They are the chiefest in the family. The Apostle begins going into the
    with wives, as he doth in the Colossians, and in Peter, house of a
    because she is the inferiour; and it is the Apostles Harlot, one
    order to beginne alwayes with the duties of the said, O
    inferiour; and this order is observed in the fifth remember
    Commandement. 1. Because the inferiour is the lother that thou art
    to subject himselfe to his place. 2. Because it will fare a Kings
    worse with inferiours, if there be strife who shall begin. sonne.

    Submit] [...], The word being of the meane voyce, may Perkins.
    be translated either passively (be ye subject) or Fides una re‐
    actively, submit your selves. Unto your owne husbands] spectu non
    [...]) which words containe two things. 1. That wives subjectorum,
    ought to have but one husband, 1 Cor. 7.2. 2. That this graduum,
    subjection is to be performed to him alone, forbidding sed speciel,
    all submission to adulterers; commanding chaste and objecti, finis.
    faithfull obedience unto him.
    Captivitas hic
    As unto the Lord] That is, to Christ Jesus: for this word nomen est
    is by a kind of excellency appropriated unto him; and it collectinum
    is so expounded 6. Ch. 5. v. pro hostibus
    captivis.
    Vers. 23. For the husband is the head of the wife] For
    Calvinus.
    shewes this verse is a reason of the duty; and a
    Perkins.
    husband must have a provident care to save his wife,
    as Christ his Church. This is metaphorically spoken, in
    Dr. Fulke in
    allusion to a generall body, that is, the husband by
    his preface to
    reason of his place, is more eminent; he is to protect,
    defend, and govern his wife. The Members are subject his defence
    to the head, without reasoning. of the English
    translation
    Even as Christ is the head of the Church.] against
    Martin.
    And he is the Saviour of the body] He meanes it
    exclusively, of none but those who appertaine to the
    Hoc est, ad
    body, and are Members thereof. A Saviour [...],
    sub‐
    Grecians say this Greeke word cannot be fully
    terraneum re‐
    expressed in Latine, signifying as much as a most
    ceptaculum
    absolute deliverer from all dangerer and evill
    animarum.
    whatsoever, Matth. 1.21.
    Bellar.
    Calvin.
    Vers. 24. Therefore as the Church is subject unto
    Bezae,
    Christ, so let the wives be to their own husbands in
    Marlorati una
    every thing] Here is another reason, and another rule;
    eademque
    as the Church is the manner; in every thing shewes the
    est sententia;
    extent.
    viz. Christum
    The wife should subject her selfe to her husband, as descendisse
    the Church to Christ; such a subjection as the Church è Caelis in
    performeth to Christ, ought the wife to performer to her terram, id est
    husband; cheerefull, ready, constant subjection. in hanc vitae
    conditionem
    Jn every thing] Lawfull and honest. nostram. Vel
    è Coelli in
    Verse 25. And gave himselfe for it] Greek gave himself uterum. Vide
    willingly, he was a price and satisfaction, the end of Bezam.
    Christs giving up; and himselfe was our justification,
    and sanctification. Pastores &
    Doctores
    Vers. 27. That he might present it to himselfe a glorious
    idem esse
    Church, not having spot or wrinckle, or any such thing]
    nonnulli
    volunt, idque
    Ob. 64. Esay 6.
    quòd A‐
    Sol. These places are both true, the Prophet speakes postolus in
    of the Church Militant; the Apostle of the Church eo contextu
    Triumphant. ad Ephes.
    non dicit
    The word present is taken from the custome of Christum
    solemnizing a marriage: first the spouse was woed, dedisse alios
    and then set before her husband, that he might take Pastores &
    her to wife, to be with him. Gen. 2.22. Esth. 2.13. alios
    Doctores:
    Vers. 29. But nourisheth and cherisheth it] These two quasi
    words [...] and [...] (to nourish and cherish) comprize posterius
    under them, a carefull providing of all things needfull for nomen sit
    a mans body; to nourish is properly to feed; to cherish prioris
    is to keepe warme; the former is done by food; the explicatio.
    lattet by apparell. 1 Tim. 6.8. Sed credo
    illos falli.
    Vers. 31. Shall be joyned unto his wife] He shall be
    Quasi verò in
    glewed to her, as two bords are joyned together with
    hac brevi
    glew.
    ministrorum

    They two shall be one flesh] Our English cannot well Ecclesiastico

    expresse the Greeke in good sense word for word; rum

    which is thus, they two shall be into, or in one flesh; descriptione

    they which were two before marriage, by the bond of admitti

    marriage, are brought into one flesh, to bee even as debeant

    one flesh. synonima.


    Voces certè
    Vers. 32. This is a great mystery] The Papists make diversa
    marriage a Sacrament. The vulgar Latine translation habent
    first led them into this errour; for it translateth the word significata,
    mystery here a Sacrament. But 1. A translation is no nam doctor
    sufficient ground to prove a doctrine. 2. The word est qui
    Sacrament hath as large an extent as a mystery. tantum docet.
    Pastor, qui
    regit,
    Vers 33. And the wife see that shee reverence her gubernatque
    husband] As if he had said of all things, let her most ecclesiam,
    carefully labour not to faile in this point of duty; the wife] nimirum non
    that is, every wife; see] that is, carefully looke to it and tantum
    not make shifts or excuses; feare or reverence] not as docendo, sed
    men doe a Lyon or Bear, run from them, but fear to etiam
    offend him; let her not dare to displease him. arguendo,
    Reverence him, an affection compounded of love, fear consolando,
    and desire, love to his person, fear of offending him, sacramenta
    and desire to please, content, and satisfie him. dispensando,
    orando,
    invisendo
    familias,
    arcendo
    lupos,
    invigilando
    gregi,
    denique
    patrem
    agendo. Ergo
    Pastores
    sunt ii, quos
    vocamus,
    [...]am
    ministros
    Ecclesiae, &
    imprimis
    superintende
    ntes seu
    Episcopos.
    Doctores
    sunt qui in
    scholis
    puram
    tradunt

    CHAP. VI. doctrinam


    veramque

    Vers. 1. CHildren obey your Parents in the Lord] sacrarum

    Inferiours duties are usually laid down first, because 1. literarum

    They are unwilling. 2. May win superiours. your] interpretation

    restrained onely to their own Parents. em; talis fuit


    Origines in
    Parents] In the plurall number meaning both sexes; the schola
    former word [...] children is in the newter gender, Alexandrina
    including male and female, sonne and daughter, under & Clemens-
    obedience all duties are comprehended. Alexandrinus.
    Zanchius in
    In the Lord] A phrase used also, 1 Cor. 7.39. and it may quartum
    be taken. 1. As a note of direction in obedience of God. praeceptum
    2. As a note of limitation, that it extend not to any thing & in loc. Vide
    against the will of God. Calvinum.

    For this is right] 1. According to Law. 2. By way [Page]


    Bilsons
    of recompence.
    perfect
    government:
    Vers. 2. Honour] All inferiours are comprised under one
    of the
    kinde, and all their duty under this one terme, Honour.
    Church.
    1. Inward estimation. 2. Outward submission. 3.
    Maintenance; Parents bear Gods Image, and the
    Vide Grotium.
    Mother is subject to contempt.
    D [...]abus
    The first Commandement with promise] First is used in metapho
    Scripture, where there is no second, 1 Matth. 25. The [...]is
    first Commandement of those which concerne our duty eleganter
    to men, with a speciall promise annexed to it. miseram
    eorum
    Vers. 3. That it may be well with thee, and thou maist trepidationem
    live long on the earth] It is fit and just that he which exprimit, qui
    solide non
    honours those from whom he hath received his life, recumbunt in
    should have his temporall life prolonged. verbum
    Domini.
    V. 4. Bring them up in the nurture and admonition of the Primùm
    Lord] This phrase (to translate it word for word) nourish naviculis facit
    them in discipline or instruction, implyeth as much as if similes, quae
    he had said, nourish and nurture them, or feed and medio in mari
    instruct them. variis
    fluctibus
    Vers. 5. Your Masters according to the flesh] Or jactatae,
    outward man, not the Spirit. Secondly to be obeyed certum
    accordingly in civill and carnall things; as the dominion cursum non
    of one is bounded, so the subjection of the other. tenent: nec
    arte aut
    With feare and trembling] Feare signifies a reverend
    consilio
    respect of one, it is that which was required of wives. 5.
    reguntur, sed
    Chap. 33. v. trembling is more proper to servants, it is a
    abripiuntur
    dread of punishment.
    quocunque

    Vers. 9. Yee Masters doe the same things unto them] A impetus tulit.

    strange speech, but the meaning is, that they also in Deinde

    their carriage toward their servants in doing the duties comparat eos

    of masters, must doe it as unto the Lord as 5. v. that is, vel stipulis,

    both the servants and Masters care in their mutuall vel aliis rebus

    duties one to another, must chiefely be this to please infirmis, quae

    and approve themselves unto God. Mr. Hilderson. pront se


    ventus
    Vers. 11. Against the wiles of the Devill] [...] against the moverit,
    stratagemes of the Devill; for it signifies properly an agitantur hec
    ambushment, or stratageme of warre; whereby the & illuc, &
    Enemy sets upon a man ex insidijs at unawares; saepe in
    denoting the specious and faire pretences of false contrarias
    teachers. partes.
    Calvinus.
    Vers. 12. Darknesse] Some expound it of unregenerate
    Graeca vox
    men, some of sinne.
    est, sed
    Thalmudicis
    Spirituall wickednesse] Or spiritualls of wickednesse,
    quoque &
    as it is in the originall, most monstrous vile, malitious
    Rabbinis
    wicked spirits.
    frequens; Et
    In high places] The originall word signifies heavenly, in quia in alcae
    heavenly things, or places the word [...], here used is Iudo solent
    translated heavenly things, 1. Ch. 3. or places; the simpliciores
    Devills have their abode in the ayre. circumveniri,
    ideo ad
    Vers. 13. Evill day] That is, The time of temptation, quamvis cir‐
    because then Satan tempts us to evill; and because it cumventione
    is a time of trouble or affliction. m haec vox
    tranferri
    And having done all to stand] Or having overcome all, solet.
    brake the strength of your enemies. Grotius.

    Vers. 14. Having your loynes girt about with truth] In the
    [...]
    Loynes is strength, Job. 40.16. In them also is the
    Truthifying, or
    power of generation, Gen. 35.11. This metaphore
    following the
    applied to the minde denotes strength, steadinesse and
    truth.
    constancy. Truth is compared to a girdle, or a Souldiers
    Veritatem
    belt, whereby they knit together, and close unto their
    sectantes.
    middle, the upper and lower pieces of their Armour;
    Vulg. Calvin.
    these belts as they were strong, so they were set with
    studs, being faire. This girdle hath these uses, 1. It doth
    à vita quae
    adorne, for this was the use of the studded belt, which
    secundum
    Souldiers did were to hide the gaping joynts of their
    Deum est, &
    armour, which would have beene unseemely, for
    quam Dei
    sincerity adorneth the soule, 1 Iohn. 4.7. 2. A girdle
    leges
    doth keep the severall pieces of armour fast and close
    praescribunt.
    together; so the girdle of truth containes and holds
    Estius.
    together all other graces. 3. It strengthens a man by
    trussing up the loynes moderately, Esay 23.10. and
    Secundum
    22.21. Prov. 31.17. whence that frequent exhortation
    desideria
    gird up thy loynes, Ier. 1.17. Iob. 38.3.20. and 40.7. 2
    erroris. Vulg.
    Kings 4.29. and 2 Kings 9.1. So this grace addeth great
    strength to the Inner man, Iob. 27.5.4. In the [Page]
    Proverbialis
    Eastern Countries they us'd to gird up
    dicendi
    themselves close to the body, when they had any
    figura, qua
    journey, combate, or labour in hand, least their long
    significatur
    garments should be an impediment to them, 1 Kings
    iracundiam
    18.46. So to have their loynes girt, is to be fitted and
    primo
    prepared for any service, travell, or conflict, as Luke
    quoque tem‐
    12.35. 1 Pet. 1.13. Act. 12.8. So Christians girded with
    pore
    truth, are in readinesse for any spirituall duty, and to
    coercendam.
    encounter with any adversary power.
    Deut. 24.23.

    Brest-plate ] The word [...] here used, signifies the part Beza.

    of the body wherein are contained the vitall parts, the Leontius

    heart, lungs, liver, which being wounded theres no Patricius was

    hope of life. His meaning is, that when once wee are one day

    assured of our peace, and reconciliation with God extreamly

    which is wrought by the Gospell; then are wee and

    prepared to follow Christ through the most hard and unreasonably

    stony, the most sharp and thorny way of any trouble angry with

    whatsoever. Iohn the


    Patriarch of
    This preparation is that furniture which the Gospell of Alexandria;
    peace prescribes unto us, and which it works in us, viz. at evening
    a heart settled and resolved to goe boldly thorow all the Patriarch
    troubles. sent a
    servant to
    Vers 16. Above all] The originall phrase [...] is diversly him with this
    translated, in all, as if he had said, in all things message, Sir,
    whatsoever you doe, use the shield of faith: to all, as if the Sunne is
    he had said, to all other graces adde this; above all, as set: upon
    we translate it. All these in effect imply one and the
    same thing; onely this latter is some what more which
    emphaticall, and as proper as any of the rest; it is Patricius
    somewhat like to that Hebrew phrase, Prov. 14.23. reflecting,
    and the
    The shield of faith] [...] a shield à [...] (say some) a grace of God
    door, or gate; it signifieth a long, broad, large shield, making the
    wherewith the whole body was covered. impression
    deep, he
    Bochartus saith it is a barbarous word. 1 Because no threw away
    Graecian used it before Polybius, who lived long his anger,
    among the Carthaginians. 2. The Graecians reckon it and became
    among the Armes of the Barbarous. wholy subject
    to the
    The Apostle alludes to the custome of old; for when
    councell of
    they dipped the heads of their [...] in poison and shot
    the Patriarch,
    them at their enemies, they fired their flesh; but
    Taylors life
    souldiers then had shields made of raw Neats Leather
    and death of
    (as Polybius and Vegetius testifie) and when the fiery
    Christ.
    darts lighted upon them, they were presently
    quenched; so these fiery tentations of Satan, when
    Tertul.
    they hit the shield of Faith, are presently quenched.

    Vers. 17. The Sword of the Spirit] Because it is directed Quasi


    immediately by the Spirit, and because this Sword honorum
    pierceth to the heart. viscer [...]m.
    Respondet
    Vers. 18. Praying alwaies] not by fits and starts; be Hebraeo
    alwaies in a praying frame, and actually pray on Racham,
    occasion. quod
    significat ex
    With all prayer and supplication] According as our own intimis
    and the Churches various necessities shall require. visceribus
    misereri ut
    In the Spirit ] fervently and not formally, and with lip-
    omnia
    labour onely; watching thereunto against distractions
    viscera
    and wandring thoughts, with all perseverance holding videantur
    out, and not giving over when we speed not at first. commoveri-
    dolore &
    Watching] The Greek word is a metaphor taken from commiseratio
    hunting-dogges, that never leave following the sent, till ne miseriae
    they have gotten the game. proximi. à
    Lapide.
    Vers. 20. In Bonds] Or, word for word, in a chain, [...].
    At Rome (where Paul was a prisoner) such prisoners
    Imitatores
    as had liberty to goe abroad, had a long chaine, the
    Dei Calv. &
    one end whereof was fastned to their right hand, and
    alii.
    the other end was tied to a Souldiers left hand, so as a
    Liberorum
    prisoner could goe no whether without a Souldier, who
    est patrem
    was to be a keeper to him. Thus it is likely that St. Paul
    moribus
    was chained, for he mentions here but one chain, in the
    reserre.
    singular number.
    Grotius.

    Vers. 23. Peace be to the brethren, and love with [Page]


    The way to
    faith from God the father, and the Lord Jesus
    know
    Christ] The Apostle prayes that they may have faith
    whether
    with both peace and love from the Father and Christ;
    Christ hath
    that is, from God as an efficient cause thereof, and
    given
    from Christ as a meritorious cause.
    himselfe for
    us is this: if
    he have
    given
    himselfe to
    us; to us in
    sanctification
    if for us in
    justification.
    Iohn 3.8, 9.
    ANNOTATIONS UPON THE Epistle of PAUL the
    Apostle, to the PHILIPPIANS.
    [Page]
    CHAP. I.
    Hilippi a principall Town in Macedonia took its name
    from Philip King of Macedon the founder of it, saith
    P Estius. See Acts 16.12.
    Est haec Epi‐
    stola,
    Vers. 1. The Servants of Jesus Christ ]
    quanquam &
    The name servant here is a Title of honour; as in other
    ipsa Romae
    Epistles Paul cals himselfe an Apostle, so here he cals
    in vinculis
    himselfe a servant: A servant of Christ therefore is the
    scripta,
    same with an Apostle of Christ. à Lapide.
    laetior
    All the Saints] All those which were called out of the alacriorque &
    world to Christ, and have given their names to Christ, blandior
    and were sealed by baptisme, and have not by a caeteris ideo
    manifest apostasie fallen from Christ and his Church, quod
    are comprehended by the Apostle under the name of Philippis,
    Saints. quae urbs
    praecipua est
    With the Bishops and Deacons] By those the word, Macedoniae
    Sacraments and Discipline; by these Almes were & Colonia,
    administred. Calvin hence notes, that Bishop and his fuisset
    Pastor are Synonima; and that the name of Bishop is Paulus Act.
    common to all the Ministers of the Word, when here are 16. & 20. &
    many Bishops belonging to one Church. Postea (saith bene
    he) invaluit usus, ut quem suo collegio praeficiebant in successisset
    singulis Ecclesiis Presbyteri, Episcopus vocaretur ibi Pauli
    salus; id tamen ex hominum consuetudine natum est, praedicatio.
    scripturae authoritate minime nititur. Dr. Airay speaks Grotius.
    almost to the same purpose. Estius seems to oppose
    this opinion of Calvins. See him and à Lapide. Plus certè est
    esse servum
    Vers 6. That he which hath begun a good work in you] alicujus,
    [...], that he which hath in began a good work in you; for quam
    the work is wholly inward and spirituall.
    Vers 7. I have you in my heart] That is, you are most ministrum;
    deare and precious to me. Q Mary said Calice was in ministri
    her heart, and there they should finde it if they opened vocantur
    her. etiam illi qui
    ad certum
    Vers. 8. In the bowels of Iesus Christ] This phrase hath tempus, in
    according to Interpreters two meanings. First, (in the certo officio &
    bowels of Christ) is taken causally, as if he meant to pro certa
    shew that those bowels of compassions were infused mercede
    into him from Christ, and so he longed after them with alicui
    such kind of bowels as Christ had wrought in him. Or ministrant, &
    else secondly, in the bowels, is put for (instar) like the serviunt, ut
    bowels, or after the bowels, according to the analogy of ministri
    the Hebrew phrase, and then the meaning is this, Like principum:
    as the bowels of Jesus Christ doe yearn after you, so sed servi illi
    doe mine. Bowels are a metaphor to signifie tender and propriè
    motherly affection and mercy, Luke 1.78, dicebantur,
    qui toti quanti
    Vers. 9. Abound] The Greek word [...] signifies quanti erant,
    exundare & redundare, to overflow; a bubling fountaine alicuterant
    keeps not the water in it selfe, but sending it forth it obstricti
    flows out to others, that every one may partake of its corpore in
    water; so charity is said to abound, or overflow, when it perpetuum:
    is so kindled in the heare both toward God and our in quos
    neighbour, especially toward the Saints, and toward all Domini jus
    other men, even enemies, that it abundantly habebant
    communicates it selfe both in friendly offices and vitae & necis,
    benefits to all both absent and present. The Apostle & quicquid
    wished three things from God to the Philippians, in‐ lucrabantur
    crease of charity, increase of knowledge of Divine totum illud
    things, and of Spirituall sense, that is, of experimentall reddebant
    knowledge of Christian matters. dominis,
    tanquam
    Yet more and more] More and more notes the quantity,
    illorum, &
    yet the perseverance of it; in knowledge, that is, in
    knowing all truths, say some; a full and solid non suum:
    knowledge, but not of all things. Calvin. quorum
    denique erat
    And in all judgement] That is, in particular; for nihil agere
    judgement is taken first for particular acts of the same, nisi ex
    and for the working of those things upon themselves praescripto &
    which they do know; and secondly, for the sense and voluntate
    taste in their hearts of what they know, for the word is Dominorum.
    [...]. Hoc igitur
    epithecon
    Vers. 12. The things which hapned unto me] that is, the docet
    troubles he had in carrying on his Apostleship. speciatim
    ministros
    Vers. 13. So that my bonds in Christ are manifest in all
    verbi quid sui
    the Palace] Pauls Iron chaine was more glorious then
    sit officii:
    all the Golden chains in Nero's Pallace.
    Peculiari

    Vers. 14. And many of the brethren in the Lord waxing quadam

    confident by my bonds, &c.] Many Christians that were ratione toti

    not so bold before, were encouraged by his sufferings. sunt obstricti

    See Estius. Christo: ut ab


    ejus ore
    Vers. 19. The supply of the Spirit of Jesus Christ] We semper sit
    have the Spirit of God by continuall supplies, Adam illis
    received it all at once. pendendum:
    Et non quae
    Vers. 20. My earnest expectation and hope] to signifie sua sunt, sed
    the strongenesse and surenesse of his hope, both tantum quae
    expressing thus much, that his hope was sure, that he Iesu Christi in
    expected the thing he hoped for, as they that earnestly suo
    looking for a thing stretch out the head to look for it. ministerio
    quaerant, ut
    Whether it be by life or by death] If I live by preaching, de Timotheo
    if I die by suffering. praedicat
    Vers. 23. In a strait] The sense is, I am drawn divers Apostolus c.
    waies, this way with the desire of Christ, that way with 2. Zanchius.
    the love of the brethren, for whom my life in the
    [Page]
    flesh is yet necessary. Estius, à Lapide. A Vide Conel. à
    metaphor taken from the straitnesse of places, where Lap.
    we are intercepted by an enemy, or otherwise shut up,
    so that we cannot finde an issue. Viscera pro
    intimo cerdis
    Having a desire] This is somewhat more then simply to affectu &
    desire, for it noteth a vehement, earnest, and continued amore posuit
    desire, a desire which is in action, and working till we hic
    have our desire accomplished; whereas to desire Apostolus;
    simply may be used for any motion. sensus est,
    se ex intimo
    To depart] [...] in an active signification signifies to
    cordis affectu
    return, Luke 12.36. and properly agrees to Mariners
    illos amare &
    steering their course thither whence they loose Anchor;
    desiderare;
    and what is our whole life but a most dangerous
    significat
    Navigation? Vide Dilh. Eclog. Sac. Dictum quintum &
    qualitatem
    13. & à Lapide in loc.
    sui amoris,
    eam esse
    And to be with Christ] These two are to be read
    spiritualem
    together; for death of it selfe should not be desired,
    fundatam in
    because this desire crosseth nature; but for another
    Christo.
    end it may, viz. for conjunction with Christ. This place
    Zanchius.
    may confute the errour of those who dreame that the
    soules separated from the bodies doe sleep. Vide
    Estium. In Christo
    posuit, pro in
    Which is farre better] It is very significant in the negotio, vel
    originall, far much better, or much more better. [...]. in causa
    Christi;
    Vers. 27. Let your conversation be &c.] The word used significat
    in the originall implieth, that they were Citizens of a City enim illustria
    which is above and enforceth this construction; onely fuisse sua
    ye, as Citizens of an heavenly Ierusalem, carry your vincula ad
    selves as it becommeth the Gospell of Christ; that is, so provebendu
    that your life be framed after the doctrine of the m Christi
    Gospell, and be answerable to your profession. The honorem.
    word signifies worthy of the Gospell; but this cannot be Calvinus.
    meant as if so be that our conversation should be such
    as deserves all the good that there is in the Gospell; it Id est, prout
    is as much as beseeming the Gospell, meet for the expecto &
    Gospell; bring forth fruits worthy of repentance, meet spero. Vox
    for repentance, such fruit as may manifest your Graeca [...]
    repentance. This word is translated in another place non
    convenient and meet. qualemcun‐
    que
    That ye continue in one spirit] Or stand fast, for so the expectatione
    word signifieth; like unto good souldiers which yeeld no m significat,
    ground, but keep their standing. sed intensam
    &
    vehementem.
    Rom. 8.19.
    Estius.

    [Page]
    Desperati ad
    mortem
    confugiunt
    taedio vitae:
    fideles ad
    eam libenter
    properant,
    quia liberatio
    est à servitio
    peccati, &
    transitus in
    regnum
    coelorum.

    CHAP. II. Calvinus.

    Vers. 1. IF there be therefore any consolation in Christ Multo magis


    if any comfort of love, if any fellowship of the Spirit, if melius. Vulg.
    any bowels of mercies] This is a very patheticall ex‐ Valet multo
    hortation, in which he intreats the Philippians by all melius. Beza.

    means to be at mutuall concord among themselves. Multò


    longéque
    Any consolation in Christ] So Chrysostome, Calvin, melius.
    Beza, and others; Ambrose, exhortation; it signifies Erasmus.
    both, but the first is most received here. Apostolus
    non
    Any comfort of love] That is, if you so love me, as you simpliciter
    desire to bring any comfort to me in my afflictions. dixit multo
    melius, sed
    Any fellowship of the Spirit] As if he had said, you multo magis
    professe a communion and fellowship, I adjure you by
    melius;
    this fellowship which you professe to perform these Videlicet
    duties of love.
    comparativu
    m duplicans,
    Bowels and mercies] Bowels are any affections;
    ut
    mercies are affections toward those that are in any
    vehementem
    calamity. Grotius.
    excessum

    Vers. 2. Fulfill ye my joy] And your own joy, and the joy, significaret

    of the Angels in Heaven, and the joy of the Bride and q.d. multò

    Bridegroom. longéque
    melius, aut
    That you may be like minded] [...], unanimous, as the infinitis
    Vulgar and Beza read; of one accord or mind, yea una partibus
    anima, as Iunius translates out of the Syriack, one melius, quam
    soule; or as informed with one soule; that is, as one permanere in
    man in the matters of Gods worship. carne; ut hoc
    illius respectu
    Vers. 3. Through strife or vain-glory] out of a desire to ne
    crosse or excell another. Those two are most hurtfull to desiderandu
    the peace of the Church. m quidem sit.
    Estius.
    In lowlinesse of mind] To both diseases he applies one
    remedy. That which the Apostle here commends, the Mr.
    morall Philosophers reckon as one of the most con‐ Burroughs in
    temptible vices; but the Spirit of God here crosseth lec.
    them; the word plainly signifies base-mindednesse,
    when a man is low, base, vile, and abject in his own Id est, si
    conceit. quod
    solatium ex
    Let each esteem other better then themselves] Non
    charitate
    minus verè quàm humiliter, as Bernard glosseth,
    profectum à
    because in some gift or other, at least in the measure
    vobis
    or use another may be better then us.
    expectari
    potest.
    Vers. 4. Look not every man on his own things, but
    Estius.
    evey man also on the things of others] What will be for
    my profit or advantage, and not what will be for the
    publike and common good, and benefit of others also. Vide Zanchi‐
    um.
    Vers. 6. Who being in the forme of God] There is not a
    [Page]
    little contestation with Arrians and Socinians Nemo
    (who deny the deitie and eternity of Christ) about the studeat
    true meaning of those words, who being in the forme of privatis
    God; and a great controversie concerning the right commodis,
    sense of those words, thought it not robbery; the Greek sed omnium
    words import, He made it not a matter of triumph or saluti. Estius.
    ostentation; by which interpretation the Orthodoxe
    sense of the former words is much confirmed where Vide Grotium
    (saith Calvin) is there an equality with God without in loc.
    robbery, but in the onely essence of God? mihi certe Causabone.
    (saith he) ne omnes quidem diaboli hunc locum extor Of Christs
    queant. exinanition.
    Vers. 7. But made himselfe of no reputation] Gr. he Ex
    emptied himselfe, se exinanivit. Beza, ex omni seipsum obscurissimis
    ad nibil redegit, is learned Beza's exposition. He did sacrae
    disrobe himselfe of his glory; even emptied himselfe as scripturae
    it were of his divine dignity; to undertake a base and locis hic
    humble condition for our sakes. merito locus
    censeatur.
    Verses 7. and 8. And took upon him the forme of a vix alius in
    Servant, and was made in the likenesse of men; and disceptationi
    being found in fashion as a man] Here is lik [...]nesse, bus cum
    fashion and forme; by likenesse man is described, by Photinianis,
    fashion or shape, a man is pictured, and by forme a imò & Luth
    man is defined to be a perfect man. [...]ranis
    nobilior aut
    Vers. 8 He became obedient unto death, even the magis
    death of the Crosse] decantatus
    locus. [...] vel
    Vers. 10. That at the name of Iesus every knee should
    [...] (nam
    bow] That is, at the consideration of the great Majesty,
    eadem esse
    whereto he is now exalted; every heart, even of the
    nemo
    greatest Monarch should be touched with submission,
    dubitat) haud
    and reverence. This is taken out of Esay 45.23. Shall
    rarò Graecis
    give that glory to Christ in our humane nature, which is
    pro praeda
    due to Iehovah. See Iohn 5.20, 21, 22, 23. Every Knee]
    aut spolus
    That is, the whole man shall be subject to the authority
    quae parta
    of Christ; the heart to beleeve in him; the affections to
    victoria aut
    close with him.
    expugnata

    Vers. 11. Every tongue shall confesse] That is avow urbe

    him openly; every tongue shall speake out together, as victoribus

    the Greek word notes. cedunt.


    Christus
    V. 12. Work out your own salvation with fear and homo cum in
    trembling] Greek, work till you get the work thorow. terris ageret,
    Timor & tremor, Feare and trembling thus differ, that non duxit sibi
    timor sit cordis, tremor corporis, feare is of the heart, facie [...]dum,
    trembling of the body, as Haymo and the ordinary ut numine
    glosse; and trembling is wont to be an effect of more suo ad
    vehement feare; but when they are joyned together, óstentatione
    they signifie a solicitude of working, with a feare of m uteretur,
    offending, as 1 Cor. 2 3. 2 Cor. 7.15. Ephes. 6.5. sed contrà
    Austen rightly observes, that the Apostle here alludes exinanitionis
    to the words of the Psalmist. 2. Psal. 11. statum
    praetulit.
    Vers. 13 Both to will and to due] If both be his own Causab. de
    workes, the desire as well as the deed, he must needs verborum
    love and like both. usu Diatrib.

    Vers. 14. Without murmuring and disputings] That is


    Ne perderet
    grudging that he must pay this, or doe that; muttering
    obedientiam
    and arguing why he should not doe it: murmurings are
    perdedit
    secret complaints one of another, like to the grunting of
    vitam.
    hogges; disputings are open contentious and quarrells.
    Bernard.
    Perkins. The
    Vers. 15. That ye may be blamelesse and barmelesse,
    meaning is,
    the Sons of God without rebuke] That ye may be the
    that Jesus is
    spotlesse sons of God, Greek, that is, without all such
    the true God,
    spots as are inconsistent with your Sonnership.
    and all crea‐
    Vers. 17. Yea and if I be offered] Yea and though I be tures should
    offered as a drinke offering, upon, or for the sacrifice. be subject to
    him as to the
    Vers. 21. For all seeke their own, not the things which Father; name
    are Iesus Christs] All not collectively, that is, all is put for per‐
    individuals, but distributively, all of all sorts, Christians son, bowing
    of all sorts; or the generality, most Christians, as 2 Tim. of the knee a
    4.16. bodily
    ceremony to
    Seeke their own] 1. Honour and advancement, 2. expresse
    Gaine, 3. Pleasures, 4. Ease and safety, 5. inward
    Satisfaction. subjection.
    Estey.
    Their own] Not properly, Hag. 2.8. Hos. 12.9. but first
    because they have a civill right unto them, secondly, Non dicit A‐
    because in the opinion of the world, they are their own. postolus
    nudè [...] in
    Not the things which are Iesus Christs] That is, the
    quit
    things of the Church. First, because the Church is the
    Chrysosto‐
    Spouse of Christ. Secondly, because he hath
    mus s [...]d
    purchased it with his bloud. 3. Because of the love he
    [...] id est (ut
    beares to it. They seeke not the preservation, and
    ipse
    propagation of Christs Kingdome; more particularly,
    interpretatur)
    First, the pure preaching of the word, and right
    accuratè
    administration of the Sacraments. Secondly, the truths
    magnoque
    of Christ. Thirdly, the worship of Christ. Fourthly, the
    cum studio
    government of Christ. Fifthly, the Ministers of Christ.
    operamini.
    Syrus magis
    Vers. 24. But I trust in the Lord] The word signifies an
    operamini
    assured confidence, and is seldome or never used, but
    opus vitae
    when the thing followeth, which thus is trusted.
    vestrae.
    Vers. 29. Hold such in reputation] Have them in high
    honour and estimation; for so the word here used in the Duae sunt
    originall signifieth. praecipuae
    partes in
    Vers. 30. Not regarding his life ] yriacke explaines it agendo,
    thus, despised his own soule; Calvin exposing his voluntas &
    soule to danger. potentia
    effectus;
    utramque in
    solidum Deo
    asserit; quid
    amplius
    nobis restat
    in quo
    gloriemur?

    CHAP. III. Nec dubium


    est quin

    Vers. 2. BEware of Dogs] The Greek word signifies to perinde

    see, so 2 Col. 8. so the Latines use, video pro caveo. valeat haec

    Seducers and false Teachers are called dogges. First, partitio, ac si

    because they make a great spoile among the flockes, Paulus uno

    where they are let loose, Ezech. 22.25. Acts 20.29. verbo totum

    Secondly, they are fawning crouching creatures, they dixisset;

    come in a specious way; pretending much humility, and voluntas

    in offensivenesse, 2 Tim. 3, 4.5. Rom. 16.18. Thirdly, in enim

    respect of their indefatigable industry; the dogge will fundamentu

    compasse much ground in the prosecution of his prey; m est;

    so these Sea and Land, to make a Proselyte. The effectus,

    Apostle termes such Jewes here dogges which absoluta

    revolted from Christianity to Circumcision. aedificij


    superficies.
    Beware of the circumcision] By this word beware thrice Ac multo plus
    repeated, the Apostle signifies, that he would have the expressit,
    Philippians diligently know and distinguish false quam si
    teachers from true; and to take heed of the one, and Deum initij &
    highly esteeme the others. Zanchie. finis
    authorem
    Concision] By an allusion to the circumcision of which dixisset; tunc
    they boasted, when they did nothing else but rend the enim
    Church. Calvin. cavillarentur
    Sophistae,
    Vers. 3. We are the circumcision] That is, truly aliquid
    circumcision, viz. in heart, not those which yet continue medium relin‐
    in the externall circumcision now abolisht. See Rom. qui
    2.19. hominibus,
    nunc autem
    Rejoyce in Christ Jesus] That is, Place the whole
    quid omnino
    confidence of Salvation in Christ; and confesse this
    proprium
    openly, when there is need.
    Vers 5. An Hebrew of the Hebrewes ] That is, excellent nobis
    or famous among the Hebrewes, Vide Drusn observat. reperient?
    l. 4. c. 20. Of those first most laudable and ancien [...] Calvinus.
    Hebrewes, Abraham, Jsaac and Iacob. à Lapide. See
    Zanchius. Zanchius.

    Verses 8. and 9. Yea doubtlesse, and I count all things Deut. 32.5.
    but losse, for the excellency of the knowledge of
    Christ Iesus our Lord: for whom J have suffered [Page] Heb. 13.16.
    the losse of all things; and doe account them but dung, Vide Bezam.
    that J may win Christ: And be found in him not having,
    &c. That is, not barely to know these things, or to
    [...] hic posi‐
    beleeve them by faith; but to have the experience of tum pro multi,
    the vertue of his resurrection, in raising him from the Sua agunt
    death of sinne to holinesse, and newnesse of life; plerique
    hominum.
    giving him a full conquest over his corruptions, and Grotius:
    spirituall life and strength to serve God in some Quod omnes
    perfection. dicit, non
    urgenda est
    particula
    The Apostle speaketh of two kindes of righteousnesse, universalis,
    the one which is a mans own, not having mine own ut nullam
    righteousnesse, the other which is anothers; and that is exceptionē
    admittas;
    Gods or Christs. The former he calleth the erant enim
    righteousnesse of the Law, viz. Whereby a man alij quoque,
    qualis
    through observation of the Law, is accounted righteous, Epaphroditus
    and in this Paul would not be found: not that he would , sed pauci:
    not be found fruitfull in good workes, but he would not verum
    omnibus
    be judged by them; they being in comparison of the tribuit quod
    Lawes purity and perfection a stained Clout; the latter passim erat
    vulgare.
    in which Paul would be found, that he might find Calvinus.
    acceptation in the sight of God, is not his own, but Omnes dixit
    anothers. 2 Not obtained by any, even the best workes pro eo quod
    Latinè
    but apprehended by faith; which cannot be said to lay dicimus,
    hold on any thing within us; but something without us. plerique
    omnes, id
    3. It is of God through faith, that is, such a one as God est, plurimi,
    valde multi.
    freely through his Christ giveth us, and maketh ours; Estius.
    not by putting it into us as other graces; but by imputing
    it into us, and by this meanes acquitting us; and Syriacus, in
    secondly of such a person that is God, as well as man. honore
    habeto. sic,
    Vers. 10. That I may know him] Two things are Theodorerus,
    comprized in it. 1. Have the experience within himselfe,
    Ambrosius.
    of the things he knew. 2. A further degree of know‐ Calvinus,
    ledge; both Theoreticall and Practicall. Beza. In
    pretio
    And the power of his resurrection] That is, that he might
    habeto; [...]
    feele in himselfe that power whereby Christ was raised
    enim utru
    from death to life; to raise him also from the bondage of
    [...]quo
    his sinnes, to a new life. Perkins.
    significat.

    Being made conformable] Or as Beza reads it, whiles I Zanch.

    am made conformable. Vnto his death, that is, unto


    Christ being dead. Beza &
    Steph. non
    Vers. 11. Vnto the resurrection of the dead] That is, by habita vitae
    a Metonymie of the subject for the adjunct, that ratione.
    perfection of holinesse which accompanieth the Estate Ambrosius
    of the resurrection. Graecam voc
    [...]m propius
    Vers. 13. Forgetting those things which are behind] viz. expressit in
    The former part of his care in the way of godlinesse, as interitum
    Caesar in warlike matters, proceeding still forward. tradens
    animam
    Nilque putans factum dum quid superesset agendum.
    suam;
    graecum
    And reaching forth ] Greek, bending or stretching
    verbum
    forward, as if he threw himselfe forward like a dart, v.
    significat
    13. After that Christian perfection, unto which he had
    malè
    not yet attained. See Doctor Airay in loc.
    consulero &
    Vers. 14. I follow hard (or presse wieh an eager non habere
    pursuite (for so doth the word emphatically import) after rationem
    the mark) as by levelling at the mark for) or unto, that alicujus, non
    is, to attaine unto. quod Faber
    putat, sporte
    The price of the high calling] That is to the heavenly consultoque
    glory, to which God calls all his Elect in Christ. [...], tradere.
    signifies praemium certantibus propositum. Sentit enim
    Paulus illum
    V. 16. Let us walke by the s [...]me rule] Or as some not ope divina
    unfitly translate it, let us proceed by one rule, for the servatum
    word properly signifies to goe on in order; it is a Military fuisse: alioqui
    word borrowed from the marching of Souldiers unto the ipse se
    Battell; whose manner it is to keep their rancke, and praecipi
    without any outraying to march along after the prescript taverat in
    rule of their Generall, or Leader. Incedamus quasi exitium vitae.
    milities in acie ordine & gradu nostro, Gal. 5.25. & 6.16. Eras. Vide
    à Lapide. Bezam.

    Let us minde the same thing] The phrase of speech


    Habet
    here used, signifies to be of one minde, of one
    Emphasim
    judgement, of one affection one toward another; so that
    quod [...]on
    nothing be done through contention amongst us. See
    simpliciter ait
    2. Chap. 2. v. and 4. Chap. 2. v. [...] idem sapere, id
    cavete
    est, sapiamus, as the words before in the Greek are to
    canes, sed
    walke in the same rule. The Infinitives are put for the
    addit
    Imperative, after the manner of the Hebrewes▪ à
    articulum,
    Lapide. Unlesse it be an Elliptick phrase, in which
    istos canes,
    some word is to be understood. See Vorstius.
    istos malos
    Vers. 20. For our conversation is in Heaven] Our City operarios;
    conversation, our trading and trafficking. The Greeke voluit omnino
    word comprehends two things. 1. The State of a cor‐ digito
    poration, City, or body Politique; and the Lawes monstrare
    whereby they that are so embodied are regulated. 2. illos falsos
    The wayes, indeavours, and aimes of such, in relation Doctores qui
    to such a State. In the first sense the meaning is, we erant
    are free of the City of God, naturalized; in the second Philippis.
    sense the meaning is, we live as those of the City of
    God; our actions and wayes savour of heaven. Duae sunt
    causae cur
    Vers 21. Who shall change our vile body] An allusion to hos doctores
    those who changing old and broken vessels, desire to ex
    have them wrought in the best and newest fashion. circumcisione
    vocarit
    concisionem:
    una quia sua
    doctrina de
    carnali
    circumcisione
    , ape [...]te se
    nondum esse
    verè
    circumcisos,
    nempe
    corde, sed
    tantùm
    corporis
    particula
    concisos
    declarabant:
    altera quia
    dum illam
    carnalem
    circumcisione
    m urgebant,
    corpus
    Ecclesiae
    scindebant
    atque

    CHAP. IV. perdebant.


    Zanch.

    Vers. 1. MY brethren, dearly beloved, and [Page]


    longed for] with fair compellations he insinuates Whereby he
    into their affections, which yet come not from flattery, argues the

    but sincere love. ancientnesse


    of his stock
    Vers. 2 Of the same mind in the Lord] That is, of one and linage,
    mind, and one judgement in the things of the Lord, as being
    betwixt themselves, and with the Church. continued
    from
    Vers. 3. True yoak-fellow] some speciall man that Abraham
    preached the Gospell purely and sincerely there with called the
    him at Philippi. Calvin will not determine whether he Ebrew, or
    speaks to a man or a woman. See Beza. from Eber of
    whom the
    Which laboured with me] That is, when the Gospell was Jewes were
    first preached by him at Philippi, they laboured yea and called
    even strove, for so the word signifies, putting them‐
    Ebrewes;
    selves in hazard for the defence of the Gospell. which was
    Significatur certamen quale est athletarum, id est, before the
    vehemens ac laboriosum. Estius. confusion of
    tongues, at
    In the Book of life] whereby he meaneth that their life
    the building
    was as certainly sealed up with God, as if their names
    of Babell.
    had been written in a book to that purpose. See Exod.
    Doctor Airay.
    32.32. vide Grotium. Vorstius thinks it a speech taken
    Gen.
    from the custome of Souldiers or Cities, in which the
    14.13.20, 21,
    chosen Souldiers or Citizens are by name written in a
    25.
    certain booke.

    Vers. 4. Rejoyce in the Lord alway, and again I say Dung] Or


    rejoyce] As if he should say, I will not cease to exhort dogges meat.
    you that alwaies, and so in all things which are from the Vide Bezam.
    Lord you rejoyce but in the Lord, he doubleth the [...] dicuntur
    mandate to shew the necessity of the duty. quasi [...]. m
    [...]cae quae
    Vers. 5. Let your moderation be known unto all men] canibus
    He saith not, be ye moderate, but let your moderation projiciuntur.
    or lenity, as the Syriack, be known, and not simply to Vide à
    men, but to all men: That is, not onely the faithfull, but Lapide.
    Infidels and Heathens; not for vain-glory, but for the
    edifying of your neighbour▪ the glory of Christs name, Vide Bezam.
    and the Gospell, as Matth. 5. Let your light so shine &c. ut perfectiè
    Observe three degrees of this moderation toward our cognoscam.
    neighbour: 1. To tolerate faults which are not erroneous Jerome.
    nor punished by the Laws, as anger, covetousnesse,
    frowardnesse. 2. To interpret doubtfull sayings, or That is, to
    deeds the best way. 3. That we correct greater faults have beene
    where there is not obstinacy, either gently or severely, as perfect as
    as the thing it selfe requires. The Apostle speaks the glorified
    properly of the moderation which is necessary for every persons in
    Christian, that he deale not rigorously with his the day of
    neighbour. judgement.

    The Lord is at hand] three waies. 1. In respect of his


    Alludit ad
    Deity, by which he raignes in the midst of his enemies.
    cursores qui
    2. By the efficacy of his Spirit, by which he dwels and
    nusquam
    works in us. 3. By his comming visibly to judgement. He
    deflectunt
    is ready to help his, as Psam [...]45.11. Calvin. Estius.
    oculos, ne

    Vers. 6. Be carefull for nothing] With a care of celeritatem

    diffidence. The Apostle comprehends all kind of prayer cursus sui

    under these words, retardent


    Calvinus.
    But by every thing by prayer and supplication with Vide Bezam
    thanksgiving, let your request &c.]
    Graece [...],
    quod
    1. [...], prayer, whereby we aske of God temporall magnam
    or eternall blessings. habet
    2. [...], by which we deprecate all evils. Emphasim:
    3. Thanksgiving for benefits received, as though significat
    God took no notice of their prayers, that do not enim manus
    withall give thanks. totúmque

    Requests] This is the generall, and by it is meant any corpus

    prayer made unto God, for the obtaining of that which protendere

    is good, or avoyding that which is evill. The Apostle ad scopum,

    annexeth a promise to the precedent exhortation. ut eum


    apprehendas
    Vers. 7. The peace of God] So called, 1. because it antequam
    hath God for its object; 2. Because God by his Spirit is pedibus eum
    the Authour of it, it is peace from God. attigeris:
    quod faciunt
    Which passeth all understanding] viz. Created, stadiodromi,
    because the understanding of man cannot sufficiently qui cum
    conceive it. 2. Cannot sufficiently esteem or prize it extremo nisu
    according to the worth of it. conantur,
    maximè dum
    Shall keep] as with a Garrison; vide Bezam. Keep all in metae &
    their office. victoriae
    vicinae sunt,
    Your hearts ] That is, your affections to obey.
    ut

    Mindes] Greek, reasonings or imaginations. That is, antagonistam

    understanding in a readinesse to direct their whole aequis penè

    soules. The peace of God shall keep you so that you passibus

    shall not fall from God, neither in wicked thoughts nor currentem

    desires. praevertant,
    caput
    Vers. 8. Whatsoever things are true] in opinion, that totumque
    they may be free from errours in word, that they may be corpus &
    free from leasing; in deed, that they may be free from vires exerunt,
    all hypocrisie, and dissimulation. ac
    Whatsoever things are honest] Or, as the word rather praecipites
    signifies, whatsoever things doe set them out with an ad scopum
    holy gravity; whatsoever things are grave and comely ruunt, ad
    for their persons, they may say and doe. eúmque
    summis
    Iust] That every man may have his right of them, and manibus eum
    that which is due unto them, so that we deceive and prebenfuri se
    hurt none. extendunt.
    Jta Chrysost.
    Pure] That in their lives they may be unspotted, and in Et Theoph. à
    their words and deeds undefiled. Lapide in loc.

    Whatsoever things are lovely] Or may make [Page]


    It is the same
    them lovely, and win them favour with God and
    word that sig‐
    men.
    nifies to
    Whatsoever things are of good report] That by such persecute
    things they may purchase to themselves a good report because the
    amongst men. earnestnesse
    of his Spirit in
    If there be any vertue] That is, any thing which hath in it pressing
    commendation of vertue. toward the
    mark now is
    And if there be any praise] any thing praise worthy with the same,
    good men. that it was in
    the
    Thinke] It signifies a diligent consideration; a love and
    persecution
    desire of the mind after such things.
    of those that
    pressed
    Vers. 9. And the God of peace shall be with you] That
    toward the
    is his favour and love in Christ shall embrace you, and
    marke
    all that outward prosperity and successe, as his
    before. Mr.
    wisdome shall think meet for you.
    Burroughes.
    Vers. 10. Flourished] The word is borrowed from Herbs As good
    or Trees, which seeming in Winter to be dead and runners when
    withered, in the Spring grow green again; so their care they come
    which for a time languished now again revived. neer unto the
    mark, stretch
    Vers. 11. For I have learned] I am instructed and out their
    religiously taught; or taught as in a mystery, or entered head and
    in this high point of Christian practise; so the word hands, and
    signifieth. I have not this by nature, I am taught it, and I whole body
    see it is a mysterie. to take hold
    of them that
    In whatsoever state I am] The word state is not in the run with
    originall, but in what I am; that is in whatsoever them, or of
    concerns or befals me, whether I have little or nothing the mark that
    at all. is before
    them; so he
    Therewith to be content] Or self-sufficient, it is properly
    in his whole
    attributed onely to God. See 1 Tim. 6.6.
    race so

    Vers. 12. I know how to be abased] [...], even to be laboured

    trampled under feet. Hoc est, patienter ferre unto that

    humilitatem. Calvinus. which was


    before, as if
    Every where, and in all things] [...], in every place, in he were still
    every time, in every thing; the words will beare all this. stretching out
    See Estius. his Armes to
    take hold of
    Vers 13. I can doe all things through Christ which it. Doctor
    strengthneth me] That is, which belong to his calling. q. Airay.
    d. without Christ strengthning me I can doe nothing.
    [...] dicitur
    Vers. 18. An odour of a sweet smell] The Apostle
    ordo in acie à
    calleth the gift which the Philippians sent him lying in
    fronte ad
    prison, an odour of a sweet swell, in an Hebrew
    extremum
    phrase; that is, a most sweet or fragrant odour; for as
    agmen por
    sweet odours are a refreshing of the sences, so our
    [...]ectus.
    refreshing of the Saints bowels, is in a manner
    Thucid. l. 4.
    refreshing of Gods own senses and spirits. A term
    The word sig‐
    borrowed from the perfumes which were made upon
    nifies our
    the Altar of Incense. See à Lapide.
    Charter and,

    Vers. 20. Now unto God and our Father] The our munici‐

    conjunction and is here exegeticall not copulative. Our pall Lawes,

    God in respect of our creation, and our Father in we live by the

    respect of our regeneration; our God in respect of same Lawes,

    temporall blessings, Our Father in respect of spirituall as the Saints

    graces, and eternall in the Heavens. and Angels in


    heaven doe.
    Vers. 22. All the Saints salute you] viz. All the rest of Pro
    the Saints, that labour not in the Gospell. conversati‐
    one, Grae
    Chiefly they that are of Caesars houshold] Piety is rare [...]è est, [...],
    in Princes Courts; yet even in Neroes Court there were quae vox
    some Saints. That which some imagine, that Seneca is significat
    here designed among the rest, hath no colour saith conversation
    Calvin] for he never by any signe saith he] shewed em civilem, id
    himselfe a Christian, neither was he of Caesars est, civium
    household, but a Senatour. See Estius. intet se:
    tanquam
    dicat aposto
    [...]us, civitas
    nostra in qua
    ut cives
    conversam
    [...], in coelis
    est; Jtaque
    nos non
    terrena s
    [...]pimus sed
    coelestia.
    Estius. [...]
    ANNOTATIONS UPON THE Epistle of PAUL the
    Apostle, to the COLOSSIANS.
    [Page]
    CHAP. I.
    His Epistle was written by St. Paul when he was
    prisoner at Rome. The occasion of the writing of it was
    T a report brought unto him concerning the estate of the
    Church at Colosse, that after they of the
    Omnes
    Church had been converted by Epaphras
    Epistolae
    to the faith of Christ, and instructed in the truth of
    Pauli
    Religion, according to the doctrine of the Apostles, they
    egregiae
    were in danger to be seduced by false Teachers, raised
    sunt: sed
    up by Satan, who sought to impose and thrust upon
    omniū
    them the observation of circumcision, and certaine rites
    imprimus
    of the ceremoniall Law, abolished by Christ, and to
    quae Româ
    entangle them with many philosophicall speculations;
    ex vinculis
    and to bring in the worship of Angels, and many other
    missae sunt.
    sorts of will worship devised by themselves. The
    Harum
    Apostle hearing of this eminent danger like to fall upon
    primam
    them, was induced to write this Epistle unto them, as a
    temporis
    remedy against these evils. The summe and substance
    ordine
    of this Epistle is, that the Colossians ought to continue
    arbitror fuisse
    constant in the doctrine of the faith delivered unto them
    illam ad
    by Epaphras; and to avoyd the corruption of flattering
    Philemonem;
    novelties and deceivers. The materiall parts of it
    Nam tunc
    besides the Proem and conclusion, are two. The first is
    adhuc cum
    concerning Christian doctrine, in the two first Chapters;
    ipso erat
    the second concerning Christian life and conversation
    Epaphroditus
    in the two Chapters following.
    qui &
    Epaphras:
    Vers. 9. That you might be fulfilled with the knowledge
    alteram ad
    of his will, in all wisdome and spirituall understanding]
    Philippenses,
    The words are better translated by Tremelius and
    ubi
    Calvin; wisdome and prudence. To see truths and the
    Epaphroditu
    reason of them, this is wisdome; to be cunning in
    m remittit ad
    practise, that is prudence. Ephes. 1.8. in wisdome and
    prudence. The opposite to wisdome is folly, the Ephesios; &
    opposite to prudence is blockishnesse in a mans whole eodem prope
    course. tempore
    hanc ad
    Vers. 10. That ye might walk worthy of the Lord] Colossenses,
    Walking is an ordinary metaphor in the Scripture for the cùm adhue
    conversation of Christians, commonly used for the quae ad
    outward conversation, here for outward and inward too; Ephesios
    because worthy and well pleasing is added. scripserat, in
    animo
    Worthy] is taken in a legall and strict sense; so the haererent:
    Angels can do nothing which deserves Gods postrema
    acceptance and regard. 2. In an Evangelicall and verò omnium
    comparative sense, 2 Thess. 1.11. ea quae
    posterior est
    Of the Lord] The word God alone ordinarily signifies the
    ad
    Father, the word Lord alone usually Christ; behave your
    Timotheum.
    selves answerably to his wisdome, authority, holinesse,
    Grotius.
    example.

    Unto all pleasing] Not in one thing onely, but that Ad


    whatever we doe may be acceptable to him; there are sapientiam
    divers notes of Universality, vers. 9. and twice here, pertinet uni‐
    and vers. 11. versalis
    mysteriorum
    Unto all patience] notes 1. totum subjecti, the man all speculatio,
    patient; that is patient in tongue and in heart. 2. Totum ad pruden‐
    ipsius quantitatis, a totality of the very grace of pa‐ tiam
    tience, pure patience without mixture of passion. 3. A mysteriorum
    totality in reference to condition, a heart so principled, cognitorum
    so compos sui, master of himselfe, that no evill can ad actiones
    make evill, not the greatest evill the least impression of applicatio.
    evill. 4. A totality in reference to time, totum temporis Estius.
    such a patience as dies not till the man die.
    Vers. 12. Made us meet] It is not said, that he [Page]
    Sicut decet
    hath made us worthy, as the Rhemists translate it; but
    Christi fideles
    onely fit or meet, as both the Greek signifies, and the
    ac discipulos;
    interlineall and Syriack have translated it; therefore
    ita ut ipsi per
    merit cannot be drawn hence.
    omnia
    placeatis.
    Vers. 13. Who hath delivered us] The word signifies by
    Estius.
    fine force to deliver or pluck away, even as David pulled
    the Lambe out of the Beares mouth. It signifies such a
    deliverance as (in respect of them that are delivered) is Lockyer.

    never deserved by them, nor desired of them; but is (as


    it were) a drawing and haling, as the pulling of a beast, C [...]rtwright.
    or rather a dead wight out of a pit: And in respect of the See Estius.
    deliverer it signifies such a deliverante as is wrought by
    his Almighty power, by the power of his Spirit. Elton.

    And hath translated us] A word taken from those that plant Colonies,
    and cause the people to goe out of their native soyle to inhabite a
    new Countrey.
    Transtulit] vi‐
    detur hoc
    Vers. 14. In whom we have redemption] a full and
    verbum ab iis
    perfect redemption; It is not [...], but [...].
    desumptum,
    Through his blood] So also it is, Ephes. 1.7. These qui Colonias
    words are wanting in six ancient Copies, and are not deducunt &
    read by Chrysostome or his Epitimator Theophylact, populum
    nor by the Vulgar and Syriack. migrare
    cogunt ex
    Vers. 15. Who is the Image of the invisible God] Christ natali solo, ut
    is called so because of his equality every way, and novam
    likenesse to his Father; by him God, otherwise invisible, aliquam
    is manifested to us. regionem
    incolant.
    The first-born of every creature] The first-borne is used Episc. Dav.
    two waies; 1. Properly for him that was born before all
    others like to himselfe; so Christ is not the first-born, so he should be
    a creature. 2. Improperly, for him who is Lord and heire of all his Fa‐
    thers goods; so here the first-born of every creature is the Lord of all
    creatures.

    Vers. 16. Whether they be Thrones or Dominions or


    Angelos iis
    Principalities or powers] The first two Thrones,
    ornat
    Dominions, respect things in invisible or things in
    nominibus,
    Heaven; the latter two Principalities, Powers, things on
    quae
    earth; for he seemeth to illustrate each part of the
    terrenorum
    distribution by the particulars inferred, as Ephes. 1.21.
    Magistratuum
    see Bayne. Others interpret all these of the good
    & Politicae
    Angels. Augustine saith, what difference there is
    authoritatis
    between these four words, let them tell us that are able,
    propria sunt.
    so they prove what they tell us; for my part, saith he, I
    Glassius.
    confesse I know it not.

    And for him] That is, to seve for his glory and praise. M. Perkins.

    Vers. 18. He is the head of the body] The head for influence,
    dominion, direction.

    The first borne from the dead] He hath this dignity and priviledge, to
    rise to eternall life, and glory, the first of all men. Lazarus and others
    rose before him; but to live a mortall life, and to dye
    Vide Bezam.
    againe. By vertue of his resurrection, he is the cause of
    Mr. Perkins.
    the resurrection of all his Members; as the first borne
    Caput seu
    among the Jewes did communicate his good things to
    princeps ac
    his brethren. See Rom. 8.29. For these two reasons,
    Dominus
    he is called the first borne among the dead. See 1 Cor.
    mortuorum.
    15.20. Elton.
    Dilher.
    Primogenitus
    Vers. 20. And by him] That is, by Christ, not as an
    ex mortuis
    Instrument as the Papists say; but as a ministeriall, and
    dicitur non
    meritorious cause of reconciliation, 2 Cor. 5.19.
    To reconcile all things unto himselfe] To reconcile, is to modo quia
    set at one, and to make of enemies friends. primus
    resurrexit,
    Both the things in earth] That is, the Elect living in this sed qui [...]
    world; And the things in heaven] That is, the holy and restituit etiam
    Elect Angels, 1 Tim. 5.21. The Angels have need of a aliis vitam.
    mediatour for confirmation in goodnesse; and that they Calvinu [...].
    might againe be knit together with the Elect,
    under one and the same head Christ Jesus, [Page]
    Hoc ad
    Ephes. 1.10. angelos
    bonos
    Vers. 23. Grounded] The word in the originall signifies,
    propriè non
    except you be so built as a house is built upon a sure
    pertinet, sed
    foundation; as a tree that is soundly rooted, and setled]
    ad animas
    A metaphore from the sitting of the body, which is then
    piorum, qui
    most firme.
    tunc, quum
    Paulus illa
    The hope of the Gospell] viz. Those sweet promises of
    scriberet,
    life, which are the very matter of the Gospell.
    mortui erant,
    And which was Preached to every creature, which is & quorum
    under heaven] That is, so and in such sort, as every animae erant
    man living might have heard and knowne; had not the tunc in coelis
    fault been in their own carelesnesse. per Christi
    sanguinem
    Vers. 24. Fill up that which is behind of the afflictions of Deo
    Christ in my flesh] He meaneth not the passion of reconciliatae
    Christ, but the sufferings of the body of Christ, that is, ac receptae.
    the Church whereof Christ is the head. Daneus.

    For his bodies sake which is the Church] Because they Vide Bezam.
    confirme the faith of the Church. & Estium.

    Vers. 26. The mystery which hath been hid from ages]
    Vide Bezam.
    That is, of the Gospell.
    Perkins. See
    But now is made manifest to his Saints] The Gospell Acts 9.4.
    was revealed to all the world, they might have a literall
    knowledge of it; but the Saints onely a spirituall know‐ Non pro illis
    ledge. The common truths which others see with a redimendis
    rationall eye, they see with a siduciall eye. aut expiandis
    sed pro illis
    confirmandis,
    et
    aedificandis
    in doctrina
    Evangelica

    11 Matth. 25.
    and 13.44 2
    Cor. 4.3.
    CHAPT. II.
    Vers. 5. BEholding your order] That is, your outward beauty.
    Ordinis
    And the stedfastnesse of your faith in Christ] [...], the
    nomine tam
    firmament of your faith, so the vulgar renders it; it is as
    consensum,
    firme as the firmament it selfe. See 1 Pet. 5.9.
    quam mores
    Vers. 7. Rooted and built up in him] He alludeth to a ritè
    tree well rooted in the ground; and to an house well set compositos,
    upon a good foundation. Calvin and others. He signifies & totam
    that Christ is the root, in which he would have them disciplinam
    firmely rooted; and the foundation upon which he would intellige.
    have them built. Calvin. vide
    Bezam.
    Vers. 8. Spoile you] [...], That is, make a prey of you.
    The Speech is taken from theeves, who come secretly Duplex me‐
    to carry away a sheep out of the fold; to whom the taphora est;
    Apostle compareth vaine teachers. Doctor Taylor. altera à
    plantis bene
    Through Philosophy] The Apostle speakes not radicatis,
    absolutely of Philosophy, but of vaine deceiving by altera à
    Philosophy as the Text implies. Omnes adulterinae domo bene
    doctrinae quae nascuntur ex humano capite, fundata.
    qualemcunque habeant rationis colorem. Calvinus. Estius. vide
    Some say vaine deceit is here added interpretatively. Bezam.

    Vers. 10. And ye are compleat in him, which is the


    Verbo utitur
    head of all principality and power] As though he had
    admodum
    said, because in himselfe he hath the wel-head of glory
    proprio; a
    and Majesty; the which becommeth ours in that he is
    [...]ludit enim
    also the head of his Church.
    ad
    praedones,
    Vers. 11. In whom] That is Christ, of whom vers. 8, 9, qui dum
    10. Yee] That is all you Colossians and others that violenter
    have truly beleeved in Christ. rapere
    gregem
    Are circumcised with the circumcision] That is, made nequeunt,
    partakers of the spirituall good whereof circumcision fraude
    was anciently to the Jewes a signe and seale. abigunt
    pecudes.
    Made without bands] That is, not performed by any Calvinus.
    externall act of any man upon the body, but spiritually Estius.
    upon the soule; by a spirituall and inward act of
    Gods Spirit. [Page]
    Non verum
    usum
    In putting off the body of the sinnes of the flesh] That is,
    syncerae
    which inward circumcision consists in this, that a man is
    philosophiae,
    inabled to cast aside, mortifie and overcome those ma‐
    sed abusum,
    nifold corruptions, and disorders of the soule, which
    qui est
    come unto us by our fleshly generation; and doe shew
    confusio
    themselves in our flesh, our outward man.
    philosophia
    By the circumcision of Christ] By merit and vertue of all cum
    those things which Christ hath done and suffered in his Evangelio
    humane nature; among which this of his circumcision prohibet, vel
    was one. potius
    Sophisticen
    Vers. 13. Having forgiven you all trespasses] The word illam rejicit,
    imports, that he hath freely forgiven us all our sinnes. quam falsò
    Rom. 3.4. The word rendred trespasses usually, is aliqui
    understood of actuall sinnes, either it is a Synecdoche, Philosophiae
    and so one sort of sinnes is named instead of all; or titulo
    else he speakes according to the feeling of many of the venditant,
    godly, who even after forgivenesse are troubled with a cum sit (ut eo
    wicked pronenesse to daily sinnes. ipso loco
    Apostolus ait)
    inamis
    Vers. 14. Blotting out the hand writing of Ordinances] quaedam
    Beza and Calvin understand it of the ceremoniall Law; deceptio.
    it is meant not onely of that, but of the morall Law as a Pezel tract.
    Covenant of workes, say Chrysostome, Oecumenius, de coena
    Ierome; this is spoken (saith Zanchie) to comfort the Domini.
    Colossians, who were never under the ceremoniall
    Law. In Graeco
    una
    Vers. 17. Which are a shadow of things to come] composita
    Ceremonies are called shadowes, because that as the dictio est,
    shadow carries though a dark, yet some resemblance [...]. Estius.
    of the body, whose shadow it is, so Ceremonies of
    Christ. There were
    many
    Vers. 18. Beguile you, of your reward] It referres to
    ceremonies
    prizes in the Olympick games, as that in 8. v. to spoiles
    in Baptisme
    in warre. He meanes their salvation.
    used in the
    Primitive
    In a voluntary humility, and worshipping of Angels] The
    Church, viz.
    worshipping of Angels which Paul condemnes arose
    Putting of old
    from a pretence of humility. For such making a shew of
    clothes, dren‐
    humility, that they could not goe directly to God neither
    ching in
    were they worthy to goe by Christ, therefore they
    water, so as
    taught that they must use the mediation of Angels; so
    to seeme to
    Chrysostome, Theodoret, Theophylact, and the Greeke
    be buried in
    Scholiast in loc.
    it; putting on
    Vers. 21. Touch not] A woman, 1 Cor. 7.1. Taste not] new cloathes
    Meat; handle not] Money, meddle not with secular at their
    contracts. Doctor Sclater. comming out,
    to which Paul
    Some observe that the rest of the words without alludes in
    copulatives, notes their eagernesse, in pressing these these two
    things, and perswading men to the care of them. verses, 11,
    and 12. and
    Vers. 22. Which all are to perish with the using] The 3 Col. 9, 10.
    words signifie, are to corruption in the use.] That is they and Rom.
    come to, no such use or end as is aimed at in them; 6.4, 5.
    those were such observances (as Zanchie sheweth) as Thornedikes
    men devised or used with an estimation of worshipping discourse of
    God in them ex se as of themselves. the Right of
    the Church in
    a Christian
    State. Chap.
    4.

    [...].

    [...].

    Vehementius
    obligat
    syngratha
    autographo,
    There are
    two wayes of
    cancell [...]ng
    a bond,
    laceratione &
    litura; here it
    is blotted out
    and can be
    read no more
    then if it had
    never been;
    the obligatory
    power of the
    Law, as a
    Covenant is
    taken away.

    CHAP. III. Glassti.


    Rhetor. Sac.

    Vers. 1 SEeke those things which are above] It implies, Vide Bezam.

    1. An act of the understanding minde, and contemplate


    on the things that are above. 2. Of the will; long for, See 23. v.
    favour and affect them. This the Pa‐
    pists due, as
    Set your affections on things which are above, and not though it
    on things which are on earth] He repeates what he had were too
    said in the former verse, to shew our dulnesse of much
    capacity in conceiving, and backwardnesse in practise, boldnesse, to
    and the necessity and excellency of the duty. goe, directly
    to Christ.
    Vers. 3. Your life is hid with Christ in God] A happy and Vide Calvi‐
    glorious life, hid chiefely in respect of security, and also num.
    in respect of obscurity, that your selves sometimes can
    not find it; not onely hid from the eyes of the [Page] Extra pericu‐
    world, but also from our owne eyes, in respect of the lum est vita
    fulnesse, and perfection of it. nostra etsi
    non
    Vers. 5. Mortifie] or put to death, He alludeth unto the
    appareat.
    ancient sacrifices, whereof so many as consisted of
    Nam & Deus
    things having life, were appointed to be slaine by the
    fidelis;
    Priest afore they were offered upon the Altar; as a type
    [...]ideóque
    of our killing the old man, before we can become an
    non
    acceptable sacrifie unto God.
    abnegabit
    depositum,
    Your Members which are upon the earth] That is lusts,
    nec sallet in
    called Members, 1. Because the whole corruption of
    susceptu
    our evill nature, is compared to a mans body; and
    custodia: &
    called the body of death. 2. Because they are as
    Christi
    naturall to a carnall man; and as well beloved as his
    societas
    Members, Marke 9.43. 3. Because they doe dwell and
    majorem
    worke in our Members, Rom, 7.23. Iames 4.1. Vpon
    earth, first because they are exercised upon things of etiamnum
    this earth, as their proper object, secondly because securitatem
    they will continue with us during our naturall life, and affert.
    abode upon the earth. The sinnes here reckoned up Calvinus.
    are sinnes either against the seventh Commandement,
    viz. fornication, uncleanesse, inordinate affection; or It is called
    against the tenth Commandement, evill concupiscence; mortification
    or the first, covetousnesse which is Idolatry; to shew that
    there is a
    Inordinate affection] In the originall, it is but one word, great deale
    [...], any violent strong passion, that chiefely which we of misery and
    call being in love. Some thinke it meanes the burning paine in it. A
    and flaming of lust though it never come to action; or Father saith
    the daily passions of lust, which arise out of such a this is the
    softnesse, or effeminatenesse of mind as is fired with hardest Text
    every occasion, or temptation. in all the
    Bible; and
    Vers. 11. But Christ is all and in all] Christ is all in a
    the hardest
    twofold relation, of God and man; looke what God can
    duty in all
    require for his satisfaction, or we desire for our per‐
    Christianity,
    fection, is so compleatly to be found in Christ, that it
    that we can
    need not be sought else-where.
    goe about.
    Mr. Fenner.
    In all] Men or things; it may be read either way; he is all
    things in all persons; or all things in all things.
    Some of
    Vers. 12. Put on therefore as the elect of God bowells which he
    of mercies, kindnesse, humblenesse of mind, nameth after‐
    meeknesse, long-suffering] He wisheth them as they ward.
    would be sure of their election, to have a sound note of
    their holinesse, and that God loved them, so to put on Mollities verti
    the bowels of mercy; let these be your robes and solet. Ab hac
    coverings, weare them as you weare your garments; Pathici &
    and let them be as tender and inward unto you, as your Molles dicun‐
    own principall and most vitall parts. Such a measure of tur: quales
    pitty and compassion, as maketh the inward bowels to fuerunt
    yearn; and mercies of divers kinds, it is in the plurall Heliogabalus,
    number. & ipsius
    foedissimi
    Kindnesse] This vertue extendeth further then the asseclae.
    former; for pitty and compassion is proper to those Pareus.
    which are in some affliction and misery; but kindnesse
    reacheth to all whether in prosperity or adversity; it is a Hoc est,
    sweet and loving disposition of the heart, and a Christus
    courteous affection to all, shewing it se [...]fe in solus proram
    pleasing and good speech. & puppim (ut
    aiunt) prin‐
    Humblenesse of mind] A meane esteeme of our selves.
    cipium &
    finem tenet.
    Meekenesse] A quiet and calme disposition of heart,
    Calvinus.
    neither prone to provoke, nor easily provoked to anger
    by an injury.
    Qua
    Long-suffering] A further degree of meeknesse, a locutione
    continued quietnesse of minde, after many wrongs serium, &
    offered. quasi
    visceralem
    Vers 14. And above all these things, put on charity miserecordia
    which is the bond of perfectnesse] Above all] Because e affectum
    love is the root of all, he doth by this phrase compare notat.
    charity to the most precious garment which is put upon Calvinus.
    all others.

    The bond of perfectnesse] That is, the most perfect bond which is
    among men to unite them together: for according to the
    Bishop
    Hebrew phrase which is usuall in the writings of the
    Down. Of
    Apostle] vinculum perfectionis is vinculum
    Justification,
    perfectissimum, quo plures inter se colligantur: for it is
    l. 5. c. 7. See
    not [...], but [...], That is, as Cajetan speaketh, vinculum
    Bifield.
    conjungeus amantes, or as Iustinian, perfectissimum quoddam
    vinculum.

    Vers. 16. Dwell in you ] That is, let it not come as a


    Vult doctrinā
    stranger, but let it be familiar with you, Richly] be [Page]
    Evangelij illis
    not content to know one part of the word, but know it
    esse
    throughout, have a high esteeme of the Gospell. [...]
    familiarem.
    notes two things, 1: The measure and so it is well
    Calvinus.
    rendred plenteously. 2. The worth of the knowledge of
    the word; and so it is rendred richly.

    In all wisdome] A Childe may be able to say much by


    By daily me‐
    heart, and yet not have it in wisdome. Vt jnde scilicet
    ditation of the
    edocti sapiamus quod oportet. The word of God is a
    Commande‐
    rule for all the virtues before mentioned, and the study
    ments,
    of that will fit us to the duties of our severall relations
    promies, and
    after rehearsed.
    threatnings
    revealed in
    Teaching and admonishing one another in Psalmes,
    and Hymnes, and spirituall Songs] See Ephes. 5.19. In the same.
    both which places, as the Apostle exhorteh us to
    singing, so he instructeth what the matter of our Song should be, viz.
    Psalmes, Hymnes, and spirituall Songs. Those three
    Mr. Cotton of
    are the Titles of the Songs of David, as they are
    singing of
    delivered to us by the Holy Ghost himselfe; some of
    Psalmes, c.
    them are called Mizmorim Psalmes; some Tehillim
    4. and on 1
    Hymnes; some Shirim Songs, Spirituall Songs.
    Cant.
    Psalmus est
    Psalmes] Were sung on the voyce, and Instrument
    in quo
    both, Psal. 108.1. Dan. 3.7.
    concinendo
    Hymnes] Were Songs of thankesgiving, for a particular adhibetia
    benefit received, Matth. 26.30. musicum
    aliquod inst
    [...]umentum
    Songs] Wherein we give thankes for generall blessings; praeter
    as when David praiseth the Lord for the workes of linguam.
    creation, Psal. 104 3. Hymnus
    propriè est
    Singing with grace in your hearts to the Lord] Psal. laudis
    103.1. That is, (say some) with a comely and reverent canticum,
    gesture; a decent and sweet Tune, rather with sive alta
    understanding and feeling hearts, 1 Cor. 14, 15. voce, sive
    aliter canatur.
    Vers. 17. And whatsoever you doe] If you would have Oda non
    God to accept of it. laudes
    tantum
    Doe all in the name of the Lord Iesus] To doe any thing
    continet, sed
    in anothers name, imports three things, 1. To doe it by
    paraeneses
    some Warrant or Commission from another. 2. To doe it
    & alia
    for his sake and service. 3. By the assistance of
    argumenta.
    another. That is, to be authorized, and allowed by
    Calvinus.
    Christ, what we speak or doe, to doe it for Christs glory,
    and likewise for his sake, and by his strength; do it in
    Gratiam hoc
    this perswasion; that through Christ God is well
    in loco
    pleased with you. Hildersam.
    nonnulli
    Verses 18.19. Wives submit your selves unto your own exponunt
    husbands, as it is fit in the Lord. Husbands love your animi
    wives, &c.] The Apostle begins first with the duties of gratitudinem,
    married persons, as Ephes. 5.22.25. and so sive
    proceedeth to the duties of Children and Parents, of gratiarum
    Servante and Masters, as Ephes. 5.20, 21. and 6.1.4. actionem;
    First, because this society is first in nature, and vocabulum
    therefore in order. Secondly, this is the fountaine from [...] aliquoties
    whence the rest flow, Psal. 120.3. and 127.3. Prov. hoc sensu
    5.15.16. And of them he begins first with wives; accipitur, 1
    constantly observed both by Peter 1 Pet. 3.1. and Paul Cor. 15.57. 2
    Ephes. 5.22. First to shew the inferiority of the wife in Cor. 2.14. alii
    regard of the husband; for the Apostle begins ever with exponunt in
    the duty of the Inferiours, Ephes. 6.20.22. and 4.1. dexteritate
    Secondly to shew where duty is to begin, at the quadam
    Inferiour, and so to ascend to the Superiour. gratiosa,
    quae &
    Wives submit your selves unto your owne husbands] jucunditatem
    That is, yeeld your selves unto the will, direction, and & utilitatem
    discretion of your husbands. afferat
    auditoribus;
    As it is fit] The originall word is rendred three wayes, 1. in hunc etiam
    Vt oportet as ye ought, and so is a reason from Gods sensum
    institution. Yee must doe it. 2. Vt convenit, as it is meet. quandoque
    3. Vt deeet, as it is comely; women delight in capitur voca‐
    neatnesse. It is meet or comely, in regard, 1. Of the bulum [...] ut
    Law of nature. 2. Of Gods Institution after the fall. 3. infra 4.6. &
    The Husbands headship. 4. womanly infirmities. ad Ephes.
    4.29. Episc.
    In the Lord] It may be taken as a note of direction,
    Dav.
    prescribing the ground and mannor of this submission;
    that it be done in obedience of God, and the command
    Mr. Gataker.
    of God; in conscience of the order, and ordinance of
    God; so it is used Ephes. 6.1.2 As a note of limitation,
    1 Pet. 3.5.
    describing the bounds and limits of this submission,
    reverence and obedience, that it extend not it selfe to
    any thing against the will and word of God. So it is used [...].

    1 Cor. 7.39. [Page]


    Mr. Gataker.
    Vers. 19. Husbands love your wives] That is, carry in
    your hearts a kind and loving affection toward them, Sic placeat
    and shew it forth both in word and deed. uxor voluntati
    conjugis ut
    And be not bitter against them] A metaphor taken from non
    such things as are bitter in the taste; as Gall which displiceat vo‐
    when it is mingled with sweet things makes them di‐ luntati
    stastefull: so if the husband shall be bitter and fierce in conditoris.
    his authority, reproofes, and commands, things in Gregory.
    themselves wholsome, the wife will neither brook nor
    digest them. Among the Heathen the Gall of the A man loves

    Sacrifice that was slain and offered at Weddings was his childe,

    thrown out of doores, to signifie that married folkes tanquam

    should be as Doves without Gall. aliquid sui;


    his wife,
    Vers. 20. Children] Greek [...], whereby is signified unto tanquam se.
    us a mans whole progeny. So that sonnes and
    daughters are not onely to be understood here, but See Ephes.
    likewise grand-children. 4.3.

    Your parents] Under which word both fathers and Mr. Gataker.
    mothers are equally comprehended; the child takes his
    originall from both. Olim apud
    eas gentes,
    Vers. 22. In all things] That is, in all lawfull and bodily
    quae falsos
    things, in all outward things which are indifferent.
    deos
    Ephes. 6.1.
    colebant, qui

    Your masters] All masters indifferently, without Junoni

    difference of sex, 1 Tim. 5.14. or of condition. nuptiali seu


    pronubae
    Not with eye service] Not with eye-services, in the sacrificabant,
    Greek, [...], Not onely when their eye is upon you. ii fel cum
    reliqua non
    Vers. 23. Doe it] Work it; so the word properly signifies. conficiebant
    victima, sed
    Heartily] The originall word signifies from the very
    exemptum
    soule. The obedience of servants should be a hearty abjiciebant
    obedience. apud altare:
    quo instituto
    legis autor
    obscurè
    intuebat à
    conjugio
    semper

    CHAP. IV. debere bilem


    iramque

    Vers. 1. GIve] The word properly signifies exhibite or abesse;

    yeeld. cujus rei


    testis est
    Iust] That is, feed them, govern them, protect them, Plutarchus.
    reward them. Drus. Prov.
    Class. 2. l. 4.
    Ye also have a Master in Heaven] That is, one which
    exerciseth the same authority over you, and will doe Prov. 23.22.
    the same things that you doe to your servants, viz. & 15.20.
    oversee you, punish you, call you to account. Levit. 19.3.

    Vers. 6. Seasoned with salt] Yea, as in meats, the more


    Ex anime.
    subject they are to putrefaction, the more need they
    have of powdering; so in the matters of speech, the
    readier we be in vulgar and ordinary matters to forget
    Sal optimum
    our selves, the more need have we the more throughly
    & utilissimum
    to season them with that holy Salt.
    est ciborum
    condi‐
    Vers. 12. Alwaies labouring fervently for you]
    mentum, si
    Compleat] or filled; the Greek word is a metaphor from moderatè
    a ship with sailes with the help of Winds; when a man adhibeatur:
    is filled with the commandement as the saile of a ship is transfertur
    filled with winde. autem ad
    sapientiam
    Vers. 13. I beare him record] or witnesse with him; I significanda
    yeeld him my testimony. m, utpote
    qua nihil est
    Vers. 14. Luke the beloved Physitian] Beloved, hominibus
    because of the good he brought to the Church by the utilius in vita.
    skill of Physick. Physitian, to distinguish him from Luke Estius. vide
    the Evangelist; for if it had been him, he would have plura ibid.
    given him the title. Calvin and Elton go this way. [Page]
    Hisce verbis
    Estius saith it was Luke the Euangelist, and that
    declarat
    he was a Physitian, and so stiled here peradventure,
    qualis fuerit
    because hereby his Physick was very helpfull to the
    haec
    faithfull.
    praecatio
    Vers. 16. And when this Epistle is read amongst you, Epaphrae pro
    cause it to be read also in the Church of the Colossensibu
    Laodiceans] Here is warrant for the publique reading of s; assidua
    the word. See 1 Thess. 5.27. nimirum &
    etiam fervida;
    Vers. 17. Take heed] The originall is, see to the assiduitatem
    ministery. So the Greek word is used 2.8. Matth. 8.25. vocabulum
    and 12.38. 1 Cor. 8.9. the meaning is, Carefully look illud [...]
    into the Office and function, and diligently weigh and indicat,
    consider what it is, the weight of it, and what belongs to vehementiam
    that pastorall duty. verò &
    fervorem
    That thou hast received in the Lord] That is, from the ostendit
    Lord, which he of his grace and mercy hath committed verbum illud
    unto thee. [...] quod
    innuit
    That thou fulfill it] The word is metaphoricall, borrowed
    certamen &
    from a Vessell that ought to be full of liquor, or the like
    quasi luctam
    matter, and is not; and it is as much as if he he had
    cum Deo
    said, that thou fill up that Vessell of thy ministery, as it
    ipso. Episc.
    ought to be filled, and leave no empty place in it; do it
    Dav.
    not to the halves, or in some part, but perform it in
    every respect, as it ought to be performed, accomplish
    Bifield
    all the parts of that Office and Ministery.
    enclines to
    this opinion.

    See Act.
    15.21.
    ANNOTATIONS UPON THE First Epistle of
    PAUL the Apostle, to the THESSALONIANS.
    [Page]
    CHAP. I.
    He order of Pauls Epistles is according to the dignity of
    the Cities; therefore those which are
    T directed to particular persons are put in
    the last place. Chrys [...]stome, and some
    Inter Novi Te‐
    stamenti
    libros
    of the Ancients say that both the Epistles
    Epistola ad
    to the Thessalonians are among the first which Paul
    Hebraeos
    wrote; which is most true (saith Grotius) of the second
    quasi
    Epistle.
    Paulina, & A‐
    pocalypsis
    Thessalonica ( [...]) was the Metropolis or mother-City
    quasi
    of Macedonia, anciently called Thermae, new built by
    Johannis,
    Philip King of Macedon after his conquest of Thessaly,
    ultimum
    for monument of which it was so re-edified and
    acceperunt
    enlarged, and obtained that name. In this City God was
    locum, quia
    pleased by his ministery to collect a Church. See Acts
    eorum
    17.1.
    librorum
    Vers. 3. Your work of faith] All good Offices and fruits authoritas diu
    which proceed from it toward God, our neighbour, our in obscuro,
    selves. aut
    controverso
    And labour of love] That is, laborious love, Heb. 6.10. a fuit. Haec
    labour undertaken out of love. Epistola ideo
    prior dicitur
    Vers. 5. But also in power, and in the holy Ghost] That quod ante
    is, in the power of the Holy Ghost. alteram jam
    locum suum
    Vers. 6. Having received the Word in much affliction]
    occupasset
    He doth not mean that they received the word when
    in
    they were afflicted, that is, poore or otherwise
    Epistolarum
    distressed, (that is, a kind of advantage to the receiving
    Paulinarum
    of the Word) but afflicted in or for receiving the Word.
    volumine;
    Vers. 8. For from you sounded forth the Word of the scripta est
    Lord, &c. ] An elegant metaphor which signifies, that non multo
    their faith was so lively, that with its sound as it were it postquam
    stirred up other Nations. The Greeke word [...] is with Thessa‐
    the sound of a Trumpet or loud voice of a Cryer to lonicae
    make a sound far off. Paulus
    fuerat, non
    sanè Athenis,
    ut quidam
    Epistolae fini
    adscripsere,
    sed Corinthi.
    Grotius.

    See Chap. 2.

    Graecè [...],
    id est reso‐
    nuit quasi
    eccho, &
    exsonuit
    quasi tuba,
    ait Theoph.
    Vatablus, A
    vobis
    ebuccinatus
    est sermo
    Domini.
    Syrus. A
    vobis
    manavit fama
    sermonis
    domini, id
    est, praedi‐
    cationis

    CHAP. II. Evangelicae.


    a Lapide.

    Vers. 3. FOr our exhortation was not of deceit] That is,


    our preaching; a Synecdoche, because exhortation is a chiefe part of
    preaching. See Acts 13.15. 1 Cor. 14.3.
    Exhortatio
    Tremellius &
    Vers. 5. For neither at any time used we [Page]
    Boderianus;
    flattering words as ye know, nor a cloak of cove‐
    consolatio
    tousnesse, God is witnesse: The Apostle professeth
    Syrus &
    against flattering words, and appeals to them who had
    Arabs; [...]
    heard him concerning that; but he might carry his
    vox ambigua
    covetousnesse so closely that they might not discern it,
    est, ut nunc
    therefore he appeales to God for his freedome from
    pro
    that sinne. See Estius.
    exhortatione,
    Vers. 6. When we might have been burdensome, or as nunc pro
    the Apostles of Christ] [...] hath a twofold signification; consolatione
    one to be burdensome, viz. that Paul as an Apostle sumitur. de
    could have demanded necessaries from the Dieu in loc.
    Thessalonians, but he would not. This signification
    agrees with that which goes before Vers. 5. nor a cloak As all sinnes
    of covetousnesse; and with that which follows Vers. 9. have
    Beza and others. 2. To be in authority, viz. Paul as an cloakes,
    Apostle of Christ could have shewed more gravity and John 15.22.
    authority, but he would not; this agrees with what went so especially
    before, I sought not the glory of men. Chrysostome, the covetousnes
    Syriack, Calvin, and others follow this signification; vide se.
    Bezam. The Hebrew Cabad signifies tam onerare
    quam honorare. Exod. 20.12. honor est onus quoddam. Nec iis qui ad
    gravitatem A‐
    Vers 7. Even as a nurse cherisheth her children] That postolicae
    is, the mother which is a nurse tenderly handleth them, praestantiae
    aut
    but suffereth them not to harm or mischiefe dignitatem,
    themselves. See Esay 49 33. Num. 4.12. cum Erasmo;
    nec re‐
    Vers. 8. Being affectionately desirous of you] centioris, qui
    Covetously or lustfully desirous, as the originall words ad sumptus
    signifie, which note the most swaying heart-passion. Ecclesiarum
    id referunt,
    Were willing to have imparted unto you our own soules] quibus
    That phrase signifies the effectuall affection (say some) gravem se
    wherewithall he delivered the word unto them. By an fuisse neget
    usuall Metonymie, our lives; whether by pains in Apostolus,
    preaching, or persecution; the latter is resolved by assentiri
    interpreters. Dr. Sclater. possum.
    Cum primò
    Vers. 9. Our labour and travell] The first Greek word [...]
    manifestè
    is not simple labour, but labour joyned with greatest
    neget ullam
    care and solicitude; [...] travell addes something more,
    se
    for it is a labour not onely having solicitude, but also
    adulationis
    wearinesse joyned with it, for when one hath wrought
    aut avaritiae
    long and much, he is wont being oppressed with the
    suspicionem
    burden of the labour, to be wearied. The Apostle
    praebuisse,
    therefore by these two words signifies, that he did not
    adeo ut ne
    lightly, but diligently labour among them, even to
    rumoribus
    wearinesse, and that day and night. Zanchy. Vide
    quidem
    Bezam.
    ejusmodi de

    Vers. 16. VVrath is come upon them to the utmost] [...] se

    untill the end, wrath is come upon them finally, so as it occasionem

    shall never be removed; so some interpret it dederit: ut


    nec contra
    Vers 18. But Satan hindered us] By casting a necessity nimiae
    on him of disputing often with the Stoicks and Epicures severitatis
    which were at Athens. accusari
    posse,
    quemadmod
    Vers 19. For what is our hope, our joy, or crown of um illi qui
    rejoycing? Are not even ye in the presence of our Lord ambitiosè
    Jesus Christ at his comming] Paul tels the hoc agunt, ut
    Thessalonians that they are his hope, that is, the thing hominum
    hoped for; joy, that is, the thing wherein he shall joy; gloriam
    and crown, that is, the thing for which he shall be venentur;
    crowned. quin potiùs
    cùm ita ut
    Apostolus
    Christi agere
    potuerit,
    mitem ac
    mansuetum
    fuisse, neque
    aliter cum iis
    quam
    nutrices cum
    alumnis,
    quos
    tenerrimè
    fovent,
    egisse.
    Heinsius.

    See Dr.
    Sclater.

    Whether
    satan
    hindered by
    sicknesse, or
    by
    imprisonment
    , or tempests
    at sea, who

    CHAP. III. can resolve?


    Dr. Sclater.

    Vers. 1. WHerefore when I could no longer forbeare] As


    if he had said, my love toward you was such, and so B Lake. Vo
    strong within me, that it was like a fire in my breast, I [...] estis
    could no longer keep it; and from thence it was that I spes mea,

    sent Timotheus our brother to establish and comfort gaudium

    you touching your faith. meum, &


    corona mea,
    Vers. 5. No longer forbear] A desire both of knowing non formalis,
    your faith and affaires. sed objectiva
    sive
    Vers. 8. We live] That is, lead a merry life, so the materialis,
    Hebrewes use this word, Psal. 22.27. and the Greekes quia estis
    and Latines also so use it. materia &
    objectum
    Jf yee stand f [...]st in the Lord] A Speech borrowed
    spei, gaudii,
    from them that stand upon their guard or watch, or in & coronae
    their ranck, wherein they are set, See Rom. 5.2. 1 Cor.
    meae. à
    16.13. 1 Phil. 27. and 4.1.
    Lapidè.

    [Page]
    See 2d Ch.
    8.11 Cum
    desiderium
    vestri n [...]n
    ferrem
    diutius, nec
    tam [...]n
    aditus ad vos
    daretur,
    visum fuit
    adventum &
    praesentiam
    meam per

    CHAP. IV. alium mihi


    conjunctissim

    Vers. 4. KNow how] There is a peculiar mystery in um, ac velut

    every branch of Christianitie; I have learned, saith the alterum me,

    Apostle how to want and abound. to possesse his ves‐ suppleri.

    sell in sanctification and honour] That is, his body Estius.

    which is the instrument of the soule, and containing it


    as in a vessell. The Hebrewes call all Instruments Jllud verbum

    vessells. As if he had said, that is indeed true [...] propriè

    sanctification agreeable to the will of God, and pleasing significat

    to him, that is throughout; outwardly in the body, continere se

    keeping that pure and undefiled; and inwardly in the seu onus

    heart, rooting from thence the lust of concupiscence. sustinere.


    Significat
    Vers. 5. Not in the lust of concupiscence] That is, not in ergo
    the inward burning lust stirring up to filthinesse, Apostolus
    comming from inward concupiscence. desiderium
    quo
    Vers. 11. And that ye study ] The Greeke signifies to tenebatur
    contend as it were for honour. videndi & in
    tot
    To be quiet; the Greeke word signifies to rest, and live
    calamitatibus
    in silence; and to doe your own businesse] That is, doe Thessalon
    the necessary workes of your callings that belong to
    [...]censes
    you. Perkins.
    consolandi,
    cum non
    He forbids two vices, which for the most part goe
    posset
    together, idlenesse and curiosity.
    praestaere

    Vers. 12. And that ye may have lack of nothing] Or of quod

    no man, that is not need reliefe and help of any man, or cupiebat

    of any thing. propter


    Satanae
    impedimenta,
    Vers. 13. Sorrow not as those that have no hope] As if fuisse sibi
    he had said, sorrow if you will; but do not sorrow as onus grave.
    they that have no hope. That is a sorrow with nothing zanch.
    but sorrow; from which they have no hope of
    inlargement or freedome. Vivimus, hoc
    est rectè val
    Vers. 16. With a shout] The word which the Apostle [...]mus.
    useth here, signifies properly the encouragement, Calvinus.
    which Marriners use one to another; when they all
    together with one shout put forth their Oares, and row Doctor Airay.
    together. It is called a clamour, a vociferation, a shout, Significatio
    and varied by our Translators, and Expositors, est ingentis
    according to the originall of the word to be clamor gaudij, quod
    hortatorius, suasorius, and jussorius. The voyce of the ex ijs quae
    Archangell is added (saith Calvin) by way of exposition, Timotheus
    shewing what that shout shall be; the Archangell shall nunciaverat,
    exercise the office of a cryer, to cite the living and dead percepit.
    to Christs Tribunall. Estius.

    à Lapide saith that these words with those following,


    1 Sam. 21.5.
    And with the trump of God] are a figure called
    2 Cor. 4. 1
    Hendyadis. With the voyce of the Archangell, which is
    Pet. 3.7.
    the Trump of God; so called, 1. By an Hebraisme, that
    Sane
    is great and loud, so as to be heard throughout the
    meretrix
    world. Secondly, because it shall goe before God the
    vulgari
    Judge. 3. Because it shall be terrible such as becomes
    dicterio vas
    the divine Majesty.
    fractum
    appellatur.
    Drus. Adag. l.
    4. Class. 1
    Prov.

    Graecum
    verbum
    significat

    CHAP. V. eniti;
    quomodo

    Vers. 1. TImes] The Greeke word signifies space of legit

    time in generall. Seasons] The opportunities of doing Ambrosinus,

    things. See Acts 1.7. Touching the yeere, or moneth or id est, magno

    age; when the Sonne of man shall come, it is as much conatu

    unrevealed, as the season. quippiam


    agere,
    Vers. 3. As travaile upon a woman with Childe] The translatum à
    Scripture useth this similitude, Psal. 48.6. Ier 6.24. and more
    49.24. and 50.43. He signifies that the evill is 1. hominum
    Certaine. 2. Sodaine. 3. Inevitable. ambitiosorum
    , qui summo
    Vers. 9. But to obtaine salvation] Or to the purchased studio &
    possession; so the same word is rendred 1 Ephes. 13. animi
    and so it may be rendred 2 Thes. 2.14. contentione
    nituntur ad
    Vers. 12. Know them which labour among you] That is, honores.
    both in heart acknowledge them the Ministers of Christ Estius.
    and in affection love them as his Ministers.
    Perkins.
    Which labour among you] That is, which painefully, and
    earnestly labour among you till they be weary; Ministers
    Grace
    must be labourers not loyterers.
    destroyeth
    Vers. 13. And to esteeme them very highly in love] not nature
    Have them in singular, or abundant; or more abundant but rectifyeth
    love, for their workes sake. it. Mr. Fenner
    on 2 Lam.
    Vers. 14. Warne them that are unruly] Which keep not 57.
    their station. If we see any man disordered in his
    carriage, we must not thinke he is an unruly [Page]
    Graecè [...],
    fellow, and so let him goe; but admonish him, that is a id est,
    duty of charity, as well as the next following. hortamen
    Support the weake] hold up as a crutch doth a body appellant
    that is lame; or a beame a house that is ruinated, 1. quod praec
    Beare with their wants, and weaknesses. 2. Put under [...]puè apud
    thy shoulder, to helpe to beare their necessities, Rom. nautas est
    12.13.3. Help his burden of sinne from off him by quasi
    admonishing, reproving, exhorting and praying. Doct. solemne, ut
    Taylor. uno veluti
    concentu
    [...], est propriè, nitentem & conantem, sed non remos addu‐
    sufficientem, nec sat virium habentem adjuvare. à cant. Beza.
    Lapide. 17. vers.
    Electi (inquit
    Vers. 17. Pray without ceasing] Ephes. 6.18. That is, on Cajetanus in
    all occasions, every day. The originall word signifies loc.) qui relin‐
    such a performance of this duty that you do not cease quimur non
    to doe it at such times as God requires it at your hands; moriemur,
    the same word is used, 2 Tim. 1.3. 2. A man must ever sed de vita
    be praying habitually; a true Christian hath alwayes a corporali
    disposition to pray, though not the liberty, 2 Sam. 19.13. transferemur
    3. There is a vitall prayer as well as an orall, semper in vitam
    orat qui bene semper agit. 4. We must blesse and immortalem.
    sanctifie every thing to us by prayer. 5. Pray in all Vide Bezam.
    Estates, in prosperity and misery.
    Est ea
    Vers. 18. In every thing] That is, in every condition, or
    humani
    with every duty.
    ingenij
    For this is the will of God in Christ] The acceptable will curiositas ut
    of God in Christ. quae maximè
    latent, ea
    Vers. 19. Quench not the Spirit] That is, say the maxime scire
    Anabaptists, hearken to the suggestions of the private cupiat. Sic
    Spirit. The word Spirit is not taken essentially for the multi ea
    three persons in Trinity, nor hypostatically for the third aetate scire
    person, but Metonymically for the fruits of the Spirit. cupiebant,
    The Spirit is quenched two wayes as fire, 1. By quando
    throwing on water; all sinne is as water; sinnes doe venturum
    quench the Spirits operations. 2. Fire may be quenched esset illud
    and put out by with-drawing of wood and fewell; all judicium. [...]
    negligent using of the word, Sacrament, Prayer, sunt majora
    Meditation, holy conference, and communion of Saints, temporum
    doe much quench the Spirit. spatia, ut
    anni: [...]
    Vers. 20. Despise not prophesyings] The Greek word minora, ut
    signifies, account it not a thing of nothing, account it not menses ac
    a slight matter. dies. Habes
    haec sic
    This [...] implies highest reverence and esteeme, this distincta Dan.
    sentence is fitly added to the former, as if the despising 7.12. in
    of prophecying were a quenching of the spirit. Graeco &
    Act. 1.7.
    Verse 21. Prove all things] The Greeke word betokens
    Grotius.
    such a triall, as Goldsmiths use touching Mettall, for the
    discerning whereof they have a touch-stone, at which
    agnitio
    that which will not hold is rejected, and laid by as
    potissimum
    counterfeit.
    consistit in
    Vers. 22. Abstaine from all appearance of evill] That is, obedientia,
    doe nothing wherein sinne appeares, or which hath a reverentia &
    shadow of sinne. rerum ad
    vitam neces‐
    Vers. 23. And the very God of Peace sanctifie you saria [...]ū
    wholly] One would rather have thought, he should have prompta ac
    been stiled the God of grace, but God will not be a God liberali su [...]
    of peace with us, till we be throughly sanctified. He is ministratione.
    called the God of peace, because he hath the fountaine Estius. [...]
    of peace in himselfe, peace is in him as a fountaine. 2. hic est, non
    As the authour and communicatour of all peace unto us simpliciter
    in all kinds, externall, internall, eternall. cognoscere:
    sed
    The whole man is sanctified throughout, when the spirit agnoscere:
    thinkes nothing, the will affects nothing, the body hoc est, pro
    effects nothing contrary to the will of God. Our san‐ nostris
    ctification is perfect in parts, but not in measure, nor pastoribus ac
    degrees; as a Childe is a perfect man in all the parts of patribus
    a man, but not in quantity. reverenter
    amplecti,
    Your whole spirit soule and body] By spirit he meaneth honore que
    the understanding and will, the reasonable and highest debito
    faculties; by soule the sensitive powers, the affections afficere.
    and the appetite. By body the outward man, the Zanchius.
    Instrument of the Soule.
    Some thinke
    Vers. 24. Who also will doe it] That is, he will finish and
    it is a
    perfect his gracious work begun.
    metaphore
    borrowed
    from the cu‐
    stome of war,
    wherein
    every
    Souldiour
    hath his
    station and is
    assigned to
    his ranck,
    from which
    when he s
    [...]arve, he
    becomes
    inordinate.
    Metaphora
    sumpta à
    militibus
    sparsis &
    ANNOTATIONS UPON THE Second Epistle of
    PAUL the Apostle, to the THESSALONIANS.
    [Page]
    CHAP. I.
    Rotius thinkes this Epistle in order of
    Hanc Eposto‐
    writing was before the former; but the
    G order was inverted by those which
    gathered, and digested the Epistles.
    lam, inter
    Paulinas
    ordine
    temporis
    Vers. 5. Counted worthy ] Some translations formerly
    secundam
    had it make worthy. This is of Gods free acceptance of
    esse, utpote
    grace, and not of the merit of our constancy; and it is
    proxime
    so likewise fitly translated, 11. v. But because the
    scriptam post
    making worthy is referred to God, the translators were
    p [...]o em ad
    not so carefull of the terme, seeing it might be
    Thessaloni‐
    understood that God by his grace makes us worthy in
    censes, recte
    his account. And the Rhemists have falsely translated
    censent
    their owne Latine Text, which is dignetur, that our God
    eruditi: De
    would vouchsafe, or accept as worthy; and not to make
    loco minus
    worthy as they have wilfully corrupted the Text to make
    inter eos
    it serve their heresie. Doctor Fulke.
    convenit.
    Vers. 8. In flaming fire] In the fire or burning of flame, Estius.
    that is flaming, [...], by an Hebraisme, in igne
    flammante. See 2 Pet. 3.10. Loquitur hic
    apertè non
    Vers. 10. To be admired in all them that beleeve] The de merito,
    Saints of God know most of Christ and his riches, yet sed de
    then they shall admire him; admiration is the overplus dignatiene
    of expectation. Admiratio oritur ex rerum novarum & gratuita: Quis
    magnarum intuitus. Zanchius. enim meritus
    est vocari?
    Pareus. The
    proudest
    linguist in
    Rome, can‐
    not give one

    CHAP. II. instance from


    any

    IOhannes scripsit Antichristi Mysterium, Paulus Classicall

    Commentarium. John in his Revelation, doth write of Author Divine

    Antichrist obscurely as it were in a mystery; Paul in this or Prophane,

    Epistle speaketh of him plainely, as it were by way of where [...]

    Commentary. signifies
    other then
    Vers. 1. Now we beseech you brethren, by the dignari. In
    comming of our Lord Iesus Christ, and by our gathering our English
    together unto him] The meaning is this, you know that to vouchsafe,
    Christ will come with a company of Saints; and as you to account,
    hope and desire that your selves shall be added to that esteeme, or
    company; even so we beseech you brethren by our accept as
    gathering together, that you be not moved from the worthy.
    truth by any seducers. Doctor
    Sclater.
    Vers. 2. That ye be not soon shaken in mind, or be
    troubled] Their terrour is exprest by a double metaphor, In igne flam‐
    1. from a Sea-storm, Elegans metaphora à fluctibus mae, id est
    marinis sumpta, Vorstius. Shaken in mind, yea from Flammante
    their mind, so the originall; their mind or understanding sive in
    seemed to be torn from them through the feare of the flammato.
    day of judgement, as a storm forceth a ship riding in Atque ita legit
    the road to cut cable. 2. From Souldiers frighted by a Ambrosius.
    sudden alarm; the Greek word is metaphora à clamore Scire autem
    tumultuantium, Vorstius. a word taken from the noyse licet apud
    and cry of men in an uprore. Squire. It imports such vulgatum
    perturbation as ariseth from rumour, Marke 13. or interpretem
    relation of something troublesome. esse in
    flamma ignis.
    Either by Spirit] That is, pretence of inspirations,
    Quomodo
    revelations, immediate and extraordinary from the Spirit
    sanè
    of God. There were some which had revelations from Tertullianus
    Satan, but delusions, pretended to speak to the people legit
    of God in the name of God. See Micah 2.11. 1 Iohn 4.1. adversus
    Marcionem l.
    That the day of Christ is at hand] Nempe hoc anno, 5. c. 16. Ego
    nam [...] hic dicitur de re praesenti, ut Rom. 8.38.4.4. parum referre
    Heb. 9.9. Grotius. arbitror utro
    modo legatur.
    Vers 3. Except there come a falling away first] The Nam si [...]e
    word here used signifies the shrinking of Souldiers from illud sive h
    their Generall to the enemy; now it is by proportion [...]c dicas,
    drawn from hence to signifie an apostasie and sententia in
    backsliding from the profession of Christ to the contrary idem recidit.
    part, that is to Antichrist. The articlesheweth that he Ignis
    speaks of a famous apostacie There is a twofold flammae
    defection, one civil, from the Roman Empire; so legitur Jesa.
    Ambrose, Jerome, Tertullian, interpret it; the other 4, 5. & Thren.
    Ecclesiasticall, from the true worship of God to Idolatry, 2, 3. flamma
    defectio à side; so Chrysostome, Oecumen, ignis Jesa.
    Theophylact, and Theodoret expound it. Austen de 29.8. Drus.
    civitate Dei saith this is the more probable, and so Paul Observat.
    useth the word Heb. 3. 1 Tim. 4. Some expound Sac. l. 16. c.
    apostasie by a Metonymie of the adjunct, and 13. Vide
    understand by it Antichrist himselfe the Apostate. Zanchium &
    G [...]otium in
    And that man of sinne be revealed] Antichrist is called
    loc.
    [...], the man of sinne, because he amongst men is the
    most sinfull, either from his personall sinne, or
    Antichristum
    corrupting others. An Hebraisme, merum scelus, Beza.
    typicè adum‐
    The sonne of perdition] A man devoted to destruction.
    bravit Daniel
    See John 17.12.
    c. 7. &
    Vers. 4. Who opposeth] Or is an adversary, or opposite, sequentibus.
    [...], another Satan, he is a divellish adversary. The Topicè
    posteà
    article is not alwaies restrictive, restraining the name to delineavit
    an individuum. Matth. 1.35. Luke 4.4. planius
    Paulus, 2
    And exalteth himselfe above all that is called God] That Thess. 2.
    is, all those to whom the name of God is plenius
    communicated. Angels in Heaven, Psal. 8.5. compared Johannes in
    with Heb. 2.7. and Magistrates on earth, Exod. 22.12. Sigillis, Tubl
    [...] & Phialis
    Or that is worshipped] Any thing that is worshipped as Apoca‐
    God, or wherein God is worshipped. See Acts 17 23. lypticis, una
    So in the Church of Rome are the Host, the Crosse, the cum capitis
    Saints, and their Images and Reliques. The Pope 13. & 17.
    advanceth himselfe above Angels, Kings, and Princes, vivacissimis
    who are called Gods; above the Saints, the Host, the descriptionib
    Crosse, and whatsoever [...] is in the Church of Rome, us. Doctor
    and yet requireth them all to be worshipped. Prid.
    Lectione de
    So that he as God sitteth in the Temple of God] To sit,
    Antichristo.
    either absolutely or transitively to set himselfe.
    [Page]
    The Temple] Not of Jerusalem, that was In all brother‐
    destroyed, and never to be restored: but the company ly love, we
    of them which professe the name of Christ, who are beseech you
    called the house and Temple of God, 1 Pet. 2.5. Heb. to beware of
    3.6. Ephes. 2.20, 21. 1 Cor. 3.16, 17. 2 Cor. 6.16. Rev. seducers. [...]
    3.12. The Apostle speakes here of Antichrist, and saith, from [...]
    he sitteth in the Temple of God as God; those words as signifying
    God, evidently shew that he speakes not of a corporall love. [...], a
    sitting in a materiall Temple, according to the grosse brother
    imagination of the Papists, (for so God doth not sit) but derived from
    of the dominion of Antichrist in the universall Church, [...] a wombe,
    and the usurpation of supreame power over all a wombe-
    Christians. Sitting is raigning Psal. 9.5. & 29.10. & brother being
    110.1. compared with 1 Cor. 15.25. Zach. 6.12. and properly
    whereas other Kings and Princes are said to raigne uterinus, the
    some moneths or yeeres, the Pope of Rome is said to fruite of one
    sit so long: so Rev. 17.11, 15. & 18 7. wombe; this
    shewes that
    As God] Challenging to himselfe supreame, universall, he tendred
    and divine power in the Church, and equalling himselfe the
    to our Lord Christ, blessed for ever. He shall rule and Thessalonian
    raigne as if he were a God. s as he did
    his Mothers
    Shewing himselfe that he is God] The Greek word wombe or his
    rendered shewing, as Beza observeth, is answerable to own bowels,
    the Hebrew Moreth, faciens se apparare, prae se as brethren.
    ferens; or as we say, taking upon him as if he were
    God.
    1 Cor. 3.21.
    Gal.
    Vers. 7. For the mysterie of iniquity doth already work]
    That is, Antichristianisme; it is iniquity, but mysticall,
    [...] tam in
    that is, palliated with the name of piety; so the ordinary
    sacris literis
    Glosse. It is a divellish opposition unto Christ,
    Act. 21.21.
    cunningly cloaked under the profession of Christ.
    Heb. 3.12.
    He who now letteth] [...]. This is expounded two waies, quam in
    which come both to one: qui obstat, so Chrysostome, Theologorum
    and after him Oecumenius, so Beza and we; or qui scriptis,
    tenet imperium, sive imperat, so Austen; For the defectionem
    Emperour by holding the Empire at Rome, did let or à Deo
    hinder the revelation of Antichrist. Down. de Antich. denotat,
    ejusque fide,
    Vers. 8. Shall consume with the spirit of his mouth] vel religione,
    That is, the preaching of the Gospell in the mouthes of quam semel
    his Ministers. Damascene by the spirit of his mouth quis pro‐
    here understands the Word of God, and the Chaldee so fessus fuerat.
    interprets Esay 11.2. The Greek [...] signifies the same Quam esse
    with the Latine consumere, to consume, whether it be sinceram
    done by degrees or together. Graecae
    vocis
    And shall destroy with the brightnesse of his comming] proprietatem,
    The Apostle means either the light of the Gospell, or Suarez
    the second comming of Christ to judgement, or some fatetur. Atque
    other notable manifestation of Christs presence in ita seipsum
    waies of power and justice, and shaking the earth. postea
    exponit
    Vers. 9. Lying wonders] Or, as the words are [...], Apostolus.
    signes and wonders of lying; that is, most lying signes Clarius verò
    and wonders. B Down. of Antichrist. 1. In their originall 1 Tim. 4.1.
    they proceed from the Divell the father of lies. 2. In their eandem
    matter, lies, appearances, juglings, Rev. 13.13. 3. End, Apostasiam
    lying and seduction, confirming lies. Rev. 13.14. Dr. praedicens.
    Taylor. See Beza. Patres verba
    Apostoli de
    Vers. 10. And with all deceivablenesse of spirituali
    unrighteousnesse] An Hebraisme, they call falshood apostasia
    unrighteousnesse; they deceive by their relickes and interpretantur
    miracles. Rev. 13.14. [...] the out path leading to . Down.
    wickednesse. Diatrib. de
    Antichrist l. 3.
    Because they received not the love of truth] that is,
    c. 1.
    wilfully despised grace offered, those doctrines of truth
    concerning God; and our duty to him, and our [Page]
    [...] insignis
    salvation.
    quaedam &
    Vers. 11. And for this cause God shall send them quasi
    strong delusions] efficacy of delusion. Catholica
    apostasia.
    That they should believe a lie] That lie, viz Antichrist. Episc. Down.
    Quanquam
    Vers. 12. That they all might be damned who believed patres aliqui
    not the truth] that is, that shall not have believed the hunc locum
    truth, Qui non crediderint veritati. But had pleasure in de defectione
    unrighteousnesse] But shall have delighted in iniquity, à Romano
    Sed acquieverint in injustitia. See Mark 16.16. Imperio
    Vers. 13. And beliefe of the truth] This hath reference to interpretantur
    salvation, that is, he hath appointed us to salvation, , ut
    which is to be had by this means. Ambrosius,
    Sedulius,
    Vers. 14. Whereunto he hath called you by our Gospell] Primasius,
    That is, the Gospell discovered in my preaching. Tertullianus &
    Hieronymus;
    To the obtaining of the glory of our Lord Jesus Christ] &
    See 1 Thess. 5.9. Bellarminus
    ait hanc esse
    Vers. 15. Therefore brethren stand fast, and hold the
    valde
    traditions which ye have been taught, whether by word,
    probabilem
    or our Epistle] The traditions which the Apostle
    sententiam:
    recommendeth to the Thessalonians were no other but
    tamen
    such as he mentioned to the Corinthians, according to
    constat hanc
    the Scripture. The Apostle by those words hath
    defectionem
    reference to those things which are written elsewhere.
    non intelligi.
    The disjunctive whether doth not alwaies distinguish
    Nam loquitur
    between documents or precepts in respect of the
    Apostolus de
    substance or thing it selfe, but onely insinuates the
    illa [...] quae
    divers manners by which one and the same doctrine is
    futura erat
    delivered by one and the same Teacher present.
    per

    The traditions] The doctrines delivered unto you; which Antichristum:

    you have been taught, whether by word] By lively at

    voyce in the ministery of the word preached, which you Antichristus

    heare; or by our Epistle] Or by the holy Scripture which fidem &

    ye reade. religionem
    oppugnaturu
    s erat, non
    politiam,
    Christo se
    non
    Imperatori
    oppositurus:
    Ecclesiae &

    CHAP. III. religionis,


    non

    Vers. 1. MAy have a free course] That is, a speedy and Regnorum &

    uninterrupted passage; and be glorified] That is, purely Rerumpublic

    and powerfully preached. arum statum


    mutaturus.
    Vers. 2. Vnreasonable] Absurd, [...]. Whitakerus
    de Ecclesia
    And evill men] [...], men desirous of trouble. cont. 2. q. 3.

    Vers. 3. Who shall stablish you, and keep you from


    Sedere for
    evill] Stablish you in the faith, lest you fall from it; and
    cathedratica
    keep you from evill, viz. the divell, lest he subvert your potestate
    faith by evill men, as the instruments of his art. Estius.
    praesidere.
    Or it may be taken more generally here for any evill. à Estius. As
    Lapidè.
    the use of the
    word is frequ
    Vers. 5. And the Lord direct your hearts] The word
    [...]nt in
    signifies, by a right line to direct one to somewhat.
    Greeke and

    Into the love of God] we cannot waite on the Lord Latine

    Jesus Christ except we first love him. authors. see


    Matth. 13.
    Vnto the patient waiting for Christ] That is, to endure in Act. 18.11.
    waiting for Christ, [...] sustinentia, patiens expectatio rei Downam.
    desideratae. Diatrib. de
    Antichristo. l.
    Vers. 6. That walketh disorderly] Either without a 1. c. 3. The
    calling, or idly and negligently in his calling. He chiefe place
    explicates this in the subsequent words. of the Popes
    dominion is
    And not after the tradition which he received of us]
    called his
    What the Tradition was is expressed by and by after,
    Sedes, that
    Vers. 10. He which will not labour must not eate. This
    doctrine was written before when God commandeth is, See or
    every man to labour in his vocation. seat.

    Vers. 9. Not that we have not power] [...], right, title, The Pope of
    lawfull authority to take maintenance from his Auditors. Rome ruleth
    over the
    But that we might make our selves an example, &c.]
    Church as if
    [...], as 1 Tim. 4.12. when applied to denote what tends
    he were a
    to exemplary, it signifies the liveliest expression, and as
    God upon
    I may term it, effigiation of that vertue or vertuous
    earth. The
    practice which we desire to exemplifie. Dr. Sclater.
    Canonists
    call him
    Vers. 10. If any would not worke] viz. in some speciall
    Dominum
    and warrantable calling.
    Deum
    Vers. 11. That there are some] He chargeth not the nostrum
    crime upon the whole Church, he saith not at all, or Papam. See
    most of you, but some; loquitur quam fieri potest Downam of
    parcissime. 2. He speakes indefinitely. Antichrist, ch.
    5. & 6.
    Which walk among you disorderly] Not labouring but
    being busie bodies, living without a calling, or Hoc est
    neglecting their calling, and going trifling up and down occulta
    here and there, twatling and talking of what pertaines quedam
    not to them. The word being military signifies one out of iniquitas,
    his ranke, one that is not in file to fight against his alta, pro‐
    enemy. funda &
    numeris
    Working not at all, but are busie-bodies] There is an omnibus ab‐
    elegant Paranomasia in the Greeke, [...], which other soluta, nam
    languages cannot expresse; not working, but over ea vis est
    working; not working at home, but overworking abroad. ejus
    Idlenesse and curiositity goe together. locutionis
    apud alios
    Vers. 12. And eat their own bread] That is, the bread auctores.
    which is procured and deserved by his own just and Causab.
    honourable labour. As if he had said, He that doth
    nothing hath right to nothing, he hath no bread of his Romae enim
    own to eat. Dominus qui
    potuit esse
    Vers. 13. Be not weary in wel-doing] Giving over and Antichristus,
    fainting, because he findeth not such successe and quam, diu R
    encouragement from men as he should. [...]mae
    dominatus
    Vers. 14. Note the man] judicially, that all may avoyd
    est Impe‐
    him; that is, excommunicate him. vide Bezam. Some
    rator? Latinè
    rather render notice, or signifie him: the word signifies
    interdum
    both. Note him with a brand of infamy, or notice him as
    tenere
    infamous to the Church, that all may avoyd him. See
    dicuntur, qui
    Dr. Sclater in loc.
    rerum
    potiuntur.
    And have no company with him] Greeke, be not
    Down. ib.
    mingled with him, in intimate familiarity. See 1 Cor. 5.9,
    11.
    Quibus
    verbis
    putamus
    duos gradus
    distingui
    destructionis
    Antichristi,
    nimirum
    inchoatae &
    perfectae.
    Haec tum erit
    demum cum
    Dominus
    illustris
    appare [...]it,
    ANNOTATIONS UPON THE First Epistle of
    PAUL the Apostle, to TIMOTHY.
    [Page]
    CHAP. I.
    He Epistles of the Apostles, were directed either to
    Churches in generall as the Romans, Corinthians,
    T Galatians, Philippians, or persons in particular, either
    publicke, as Timothy, Titus, or private as Philemon.
    Pauls two Epistles to Timothy, and to Titus, are alike in
    their argument; for they instruct a Minister, and shew the speciall
    parts of his Office; although it be done more fully in this first Epistle.

    Timothy signifies the honour of God, or precious to God; he


    honoured God, and was precious to him.
    From [...]
    honoro & [...]
    Paul wrote this Epistle to Timothy, to shew him how to
    Deus q.d.
    carry himselfe in the house of God.
    Cultor Dei vel
    Vers. 2. Grace, Mercy, and Peace] See 2 Tim. 1.2. honorans
    These three are joyned together only in the Epistles to Deum. Pasor.
    Timothy, and Titus, as Theophylact hath observed out Sic [...] a ver‐
    of Chrysostome. Grace signifies the free good will, and bo [...] magni
    favour of God towards us. Mercy the free pardon of our aestimo, [...]n
    sinnes, and restoring of the Image of God. Peace preti [...]
    tranquillity of conscience, and joy from the sense of habeo,
    Gods favour. honoro.

    Vers. 3. Teach no other doctrine] The word may be


    [...]. Vide
    extended both to matter (as some) to teach no other
    Bezam.
    thing; or to manner, (as others) to teach no other way;
    Verbum
    not to teach nova, no nor yet novè.
    Graecum quo
    usus est
    Vers. 5. Charity] That is love both to God for himselfe,
    Paulus, est
    and man for God.
    compositum:
    Intellige charitatem erga Deum simul & proximum. ideóque tran
    Vorstius. [...]ferri
    From a pure heart] That is, a sincere heart, 1 John potest, vel
    3.18. secus
    docere, ac
    Vers. 6. From which some having swerved] or missed novo modo:
    the marke. A metaphore taken from bad shooters, say vel tradere
    Chrysostome, Theophylact, and Oecumenius. See Gal. diversam
    6.16. doctrinam.
    Paulus eos
    Vers. 8. But we know that the Law is good] 1. In intelligit qui
    respect of the matter of it therein contained. 2. In ambitionis
    respect of the authority stamped upon it by God, causa novam
    whereby it becomes a rule unto us. 3. Instrumentally as doctrinam
    used by Gods Spirit for good. 4. In respect of its san‐ ingerebant.
    ction; for it is accompanied with promises temporall, Non vocatur
    Command fifth; and Spirituall, Command second. 5, In alia doctrina
    respect of the Acts of it. 6. In respect of the end of it, tantùm quae
    Rom. 16.7. In respect of the Adjuncts of it. 8. In respect palàm cum
    of the use of it. Mr. Burgesse in loc. pura Evange‐
    lij doctrina
    Jf a man use it lawfully] There is an allusion in the
    pugnat, sed
    words, the law lawfully, [...]. 1. To discover his sins, that
    quaecunque
    he may be kept low in his own eyes▪ Vt [...]estia ista
    parum.
    justitiae propriae occidatur. 2. When by the precepts
    Evangelium
    and curses of the Law, one is brought to set a higher
    vel corrumpit
    price on Christ. 3. When one delights in it, Rom. 7.22.
    novis &
    The Law is good in it selfe, but it shall not be good to
    adventitijs
    thee, if thou use it not lawfully.
    figmentis, vel

    Vers 9. Knowing this, That the Law is not made for a profanis

    righteous man] This place seemes to make for the speculationi‐

    Antinomists. There is no law to the righteous man to bus obscurat.

    condemne him, being a person justified; no law to Calvinus. Si

    compell him, because he is a voluntier, and doth quis aliter

    willingly yeeld obedience to the law without constraint, docet, vel si


    quis aliena
    but a law to command guide, and direct him. Doctor docet. Gerh.
    Taylor. in c. 6. v. 3.

    Some interpret it thus, the law (viz. in the threatenings [...] à scopo
    of it) is not made for a righteous man. The law was not aberrantes.
    set to bring any of the punishments which are here Quae vox
    threatned upon the righteous and holy. sumpta est à
    jaculatoribus;
    Vers. 13. Because I did it ignorantly in unbeliefe] The
    diciturque de
    words are rather thus to be read notwithstanding, or
    ijs qui
    although J did it ignorantly, not for I did it ignorantly, or
    carentes arte
    because I did it ignorantly by way of excuse. He was
    jaculandi &
    not converted because he did it ignorantly; then all
    collimandi in
    those which sin ignorantly should be converted; [...] is
    scopum, ab
    rendred although Luke, 23.40 the same Greeke word
    eo aberrant,
    that is here used. The words are brought in by way of
    & in aerem
    aggravation, did it ignorantly in unbeleefe, an ignorance
    alióve sua
    of p [...]ave disposition. Some say his ignorance left a
    tela
    capacitie in the subject, not in the sinne; else he had
    conjiciunt.
    sinned, committing it so maliciously against the holy
    Cornel. à
    Ghost. Mr. Bridge on 106. Psa. 8
    Lapide.

    Vers. 14. And the grace of our Lord] That is, [Page]
    Lex est bona;
    Christ.
    ut pote à
    Was exceeding abundant] [...], was over full, bono Deo
    redundant, more then enough. Superabundavit, plus profecta, &
    quam abundavit. Gerh. Supermultiplicata est, nihil
    supercrevit, exuberavit, superabundavit à Lapide. praecipiens
    nisi quod bo‐
    Vers. 15. And worthy of all acceptation] The Apostle in num est;
    this word (saith P. Fag. in Deut. 5.27.) hath respect to Denique
    the Jewish Cabala, that which is authentique, certaine bona quia
    and undoubted is called Cabala, we must not doubt of servata vitam
    this truth. praestat.
    That Christ Iesus came into the world to save sinners, Loquitur
    of whom J am chiefe ] Some say Paul calls himselfe autem
    the chiefest of sinners, because his sinnes were more praecipuè de
    generall then others; his persecution against the whole lege morali,
    Church. See Vorstius. 2. Peccatorum salvato [...]um quae
    primus Aquinas. Not absolutely a greater sinner then continetur
    the Pharisees, who sinned against the holy Ghost; but decalogo, ut
    the greatest sinner of all that should be saved, for he patet ex
    sayes in the same verse, Christ came to save sinners, peccatis &
    of which saved sinners I am the chiefe. 3. Others contrariis
    interpret it thus, Paul was so in his own apprehension, quae mox
    he esteemed himselfe the greatest sinner; so Estius, à enumerat.
    Lapide. Estius.

    By these words we are admonished (saith Calvin) what See Mr.


    a great and hainous crime infidelitie is, especially Pemble of
    where obstinacy and cruelty is joyned with it. Justificat.
    Sect. 5. c. 2.
    Vers. 17. To the onely wise God] God is said to be
    p. 183.184.
    onely wise, because he is of himselfe, perfectly and
    and à Lapide.
    immutably wise. See 16. Rom. ult.
    Augustinus,
    Be honour and glory]
    Thomas,
    Vers. 19. Holding faith and a good conscience, which Glossa
    same having put away, concerning faith have made ordinaria
    shipwrack] He compareth our conscience to a ship, our slatuunt
    Religion and faith to our treasures laid in it; as a hole in mentione
    the Ship looseth the treasures by sinking the Ship: so ignoran
    crack the conscience, and the treasures of Religion [...]iae
    suffer shipwrack. Having not expelled, but repelled; or peccatum
    put from them a good conscience, That is, not caring to Pauli exag
    keepe a good conscience. gerari. sic
    particula o
    [...]i hoc loco
    Concerning faith have made Shipwrack] That is, non causa‐
    became Heretikes; he meanes not the gift of faith liter sed
    whereby we doe beleeve, but the doctrine of faith, adversativè
    which we doe beleeve, 2 Tim. 2.18. est
    accipienda ut
    Vers. 20. Whom I have delivered unto Satan] By Act. 1.17.
    excommunication, whereby for their Heresie and quanquam
    blasphemy I have cast them out of the Church. Estius. ignorans feci.
    Tertull. in Apol. c. 39. calls this excommunication Gerh. in loc.
    divinam censuram, a divine censure. Cyprian Epist. 62. Non causam
    gladium Spiritualem, a spirituall sword. Ierome Epist. adfert cur ipsi
    13. virgam ferream an Iron rod. Chrysostome thinkes ignosci de‐
    that those which were excommunicated by Paul, were buerit, sed
    also corporally vexed by Satan, 1 Cor. 5.5. but that cur Deus ipsi
    doth not plainly appeare saith Estius. Calvi [...] potius quàm
    compares this place with Cor. 5.5. and expoùnds it of aliis ignoverit.
    excommunication; for since Christs kingdome is in the Grotius.
    Church, out of it Satan raignes.
    [...]
    Therefore he that is cast out of the Church, must
    acceptatione
    necessarily live so long under Satans Tyranny, till being
    m&
    reconciled to the Church, he returnes to Christ. Chry‐
    approbatio‐
    sostome, Theophylact, Oecumenius, à Lapide,
    nem n [...]tat,
    Vorstius, with Doctor Hall, interpret it also of
    quo sensu Sy
    excommunication.
    [...]us redd
    [...]d [...]t,
    Fidelis est
    sermo &
    dignus qui re‐
    cipiatur.
    Gerh. in loc.
    See C
    [...]jetane.
    [...], I am the
    CHAP. II. fi [...]st of
    sinners, so it
    Vers. 1. FIrst of all] Not afore all other ordinances. is in the
    Greeke.
    Supplications] Under which word he comprehendeth
    Primus non
    confession of faith, and craving pardon for them.
    tempore sed
    malignitate.
    Prayers] That is, Petitions for blessings of all kindes
    that we stand in need of.
    [...] honor est
    Intercessions] By which he meaneth deprecations of ipsius
    those evills and judgements which we see cause to majestati [...]
    feare. Dei
    excellentia,
    Vers. 2. For Kings and all that are in authority] Greeke splendor, a
    in dignity or eminency. That charge was given by Paul, miratio &
    even then when Caesar was a persecutor of Christian virtus: [...]
    Religion. Heron. verò seu
    gloria illius
    Tertullian in his Apologie, c. 39. speaking of those tantae virtutis
    things which were done by Christians in their praedicatio,
    assemblies saith, Oramus etiam pro imperatoribus, pro praeconium
    Ministris eorum & potestatibus, prostatu saeculi, pro & celebratio,
    rerum quiete. quae sit o
    [...]e
    Vers. 4. Who will have all men to be saved] 1. All kinds
    hominum vel
    of men, some of all sorts, Jewes, Gentiles, rich, poore;
    Angelorum.
    some of all ages, sexes, conditions, nations, callings. 2.
    Danaeus in
    Such as come to the knowledge of the truth. 3. q. d. No
    loc. Vide
    man is saved, but hee whom God will have saved, as
    Estium.
    when a publique Schoole-master teacheth children in
    such a City, we are wont to say, that he teacheth [Page]
    Fides est ut
    all the boyes of that City, not simply all, (for many
    navis: vita
    are not taught) but all that are taught.
    Vers. 5. And one mediatour between God and men] In pura velut
    the Greek it is, one mediatour of God and men; which guberna‐
    may referre either to the two parties betwixt which he culum.
    deales, pleading for God to men, and for men to God; Gubernaculo
    or to the two natures, mediatour of God, having the abjecto non
    divine nature, and of men having the humane nature mirum si
    upon him. The Papists say Christ is our onely navis in
    Mediatour of redemption; but the Saints are Mediators scopulos
    of intercession. But the Apostle speaketh so plainly of impacta
    Prayer and intercession, as that distinction will not frangitur.
    serve; the office of intercession pertaineth unto Christ, Grotius. vulg.
    as part of his Mediation, Heb. 7.15. Barbarè,
    naufragaveru
    Vers. 8. I will therefore that man pray everywhere] nt.
    When God had not now limited Prayer to any place, Metaphora
    had ruined the set place for Prayer at Ierusalem. See 4. sumpta est à
    Iohn 21. me
    [...]catoribus,
    Lifting up holy hands] which are not defiled with bloud quorum
    and sinnes, Esay 1.15. merces
    naufragio
    Without wrath and doubting] Wrath against men, and
    pereunt, vel
    doubting in respect of God; faith and charity are
    potiûs à
    required in Prayer.
    navigantibus

    Vers. 11. Let the woman learn in silence with all in naufragio

    subjection] The Apostle here speakes of the order, and submersis.

    comlinesse of publicke Ecclesiasticall Assemblies, Geth. in loc.

    wherein women were not allowed to take upon them Translatio

    any power, or function of teaching, for three reasons sumpta

    here propounded. 1. From their condition, which is to videtur [...]on

    be obedient unto man; and therefore in mans a

    presence, they must not usurpe the authority of navigantibus

    teachers. 2. Their function which is to serve men; for (non enim

    Adam was first created, and Eve for Adam. 3. From the dicit
    weaknesse of their sexe, which lies more open to Apostolus
    Satans seducement. Vide Grotium. ipsos
    periisse) sed
    Vers. 13. For Adam was first formed, then Eve] à
    Therefore Adam must be superiour; by that reason mercatoribus
    (may some say) Birds and Beasts should be preferred quorum
    before both. The Apostle speaketh of the same kind, merces
    and not of divers kinds. Doctor Taylor. naufragio
    pereunt.
    Vers. 14. And Adam was not deceived, but the woman Estius.
    being deceived, was in the transgression] To be
    deceived, is to erre and mistake in judging. Adam did
    Quod Beza &
    not eat out of errour as Eve; for he did not perswade
    P [...]scat.
    himselfe, that he should get more knowledge by it, but
    per ex‐
    alone was drawn to follow his wife by her intreaty, as
    communicati
    not thinking that death could follow the eating of the
    onem factum
    fruit, when he saw that his wife (who had eaten
    volunt. Sed
    already) was not dead, but as healthy as before. Yet
    quod pace
    Adam sinned more then Eve, because he received the
    tantorum
    Commandement from the Lord; he had more wisedome
    virorum dixe‐
    and strength, and had a greater measure of
    rim, multum
    knowledge. Therefore this place here (saith Paulus
    differt [...] ab
    Fagius on third of Gen. 19.) is to be understood of the
    excommunic
    weaknesse of women, not of the greatnesse of the
    atione, quan‐
    sinne.
    quam in
    finibus
    Vers. 15. Notwithstanding she shall be saved in Childe-
    aliquatenus
    bearing] [...], by bearing of that childe viz. Jesus Christ,
    conveniant.
    which words are to be understood (saith one) as those
    Nam
    of Gal. 3.16. by the childe-bearing of one of that sexe,
    Satanae
    woman kinde shall be restored into a capacity of
    tradere est
    heavenly blisse; or in, that is thorough, or by Child‐
    aliquem
    bearing. Non causam cur salvabitur, sed statum in quo
    impoenitente
    salvabitur designat. Rivetus.
    m
    It is added, if they shall continue, which it is not to be flagitiosum,
    understood of the children but of the woman, that is to qui sam
    say the sexe which being a word collective, signifying a excommunic
    multitude, is joyned to a verbe of the plurall, as turba atus est, aut
    ruunt. excommunic
    ari moreretur,
    in Diaboli
    potestatem
    tradere, ut
    eum corporali
    quoque
    cructatu
    affligat, quo
    melius ad
    poenitentiam
    adducatur, &
    a tam enormi
    scelere
    terreatur, quo
    saltem anima
    ejus salva
    maneat. Fuit
    haec
    potestas
    quaedam
    peculiaris, à
    Domino unà
    cum dono mi‐
    raculorum
    Apostolis
    suis
    concessa: ut
    ita operâ
    Satanae aut
    alio quodam

    CHAP. III. modo


    possent

    Vers. 1. IF a man desire the office of a Bishop] This affligere,

    Greeke word signifies an earnester desire then the etiam

    other following, because the same thing (say Estius, absentes

    and Gerhard) by the name of Episcopacy, is more cum essent,

    ardently desired, then by the name of work and duty. enormiter


    flagitiosos, ut
    Vers. 2. A Bishop then must be blamelesse] viz. In videre est
    respect of his life and outward conversation. Act. 5.10. &
    13.2. Itaque
    The husband of one wife] Because in the East non
    particular men had sometimes more wives; as now the congregatio
    Jews and Turks have, say some. But he means it at ecclesiae sed
    one time, as Ch. 5. v 9. though he have been married Apostoli
    more then once. The godly ancient fathers accounted tradebant
    him to be Bigamus that had two wives at once, and not Satanae,
    him that had been twice married. etiam ab
    entes 1 Cor.
    Vigilant] That diligently attends his flock, Vulg. Sobrium, 5.5. Haec
    Estius and Gerhard say both significations agree. potestas tunc
    Sober] [...]. The Greek word properly signifies a man of temporis
    a sound mind, that is, prudent and circumspect. Some ecclesiae
    have rendred it prudentem, others pudicum, others impense suit
    temperantem; the Greek word signifies all these, saith necessaria
    Estius, and Gerhard after him. ad
    coercendos
    Of good behaviour] Or, neate. [...]. In countenance,
    contumaces.
    gate, speech, and whole habit of the body, well and
    Nondū enim
    decently composed.
    erant

    Given to hospitality] [...]. A lover of strangers; who Magistratus

    willingly entertaines and receives Christians, especially Christian [...],

    Ministers. quorum
    Apt to teach] [...], furnished with gifts of teaching. auxilio hic
    ecclesia uti
    Vers. 3. Not given to Wine] That is, to be a common potuisset.
    tipler , and one that loves to sit by the Wine, morning Scultetus in
    and evening, day by day. loc. Tradidi
    Satanae)
    No striker] Cognata vitiae sunt vinolentia & violentia. nempe
    Non opor [...]et Episcopum esse percussorem. morbis
    cruciandos ut
    Nor greedy of filthy lucre] When one by unlawfull
    1 Cor. 5.5.
    means heaps up riches, and is more tenacious of his
    explica
    Goods then fit, [...] est turpis lucri sectator. It may be re‐
    vimus.
    ferred to the object, that one should not gaine by any
    Grotius in
    base thing; and to the manner, that one should not
    loc.
    filthily affect gaine from an honest thing Gerh. in loc.
    This seems redundant, for it follows after not covetous.
    à Lapide. [...] Nero then
    ruled.

    But patient] One that will depart from his own right for Vide
    Calvinum
    peace sake. Estium, à
    Lapide in loc.
    Not a brawler] [...], alienus à pugna.
    Genera
    Not covetous] Not a lover of silver, [...]. Munster in the singulorum
    third Book of his Cosmography hath a terrible example non singula
    of covetousnesse, in Hatton Archbishop of Mentz, generum. De
    which calling the poore Mice, and suffering them like hominum
    Mice to perish with hunger by the just judgement of generibus,
    God, was invaded by Mice, which fled to his Tower, non singulis
    (which is yet to be seen on the River of Rhene) and personis
    there devoured him. sermo est.
    Nihil enim
    Vers. 6. Not a novice] Paul saith not [...], but [...]; it is aliud intendit,
    not meant of young in yeeres, but in faith; one newly
    quàm
    converted to the Christian faith; as it were a tender and
    principes &
    young plant in Christianity. Such a one is apt to be extrancos
    proud especially if a Minister. populos in
    hoc numero
    He fall into the judgement or condemnation of the includere.
    divell] That is, into the same condemnation with the Calvinus.
    devill.
    [Page]
    Vnus etiam
    Vers. 8. Likwise] Simil [...]er, Vulg. In the Greek it is not
    mediator Dei
    [...], but [...], which signifies itidem, in like manner.
    & hominum.
    Beza. Vulg.
    Must the Deacons be grave] [...]. id est, Prae gravitate
    Mediator Dei
    reverendus, to be reverenced for his gravity. Chap.
    dicitur, quia
    4.12. & Titus 2. ult.
    Deus ipso
    Vers. 13. For they that have used the office of a tanquam
    Deacon well] Some would have it rendered, they which internuncio &
    have discharged the office of a Deacon well, and finde sponsore
    fault with the Genevah for rendring it, those which have utitur apud
    ministred well, purchase to themselves a good degree. homines:
    Some would have it rendered, prepare unto themselves Hominum
    a fair step since [...]; properly signifies a stair or a step, autem quia
    as Acts 21.35. Doe justly obtaine the favour and ho‐ pro
    nour to be preferred to the higher offices in the Church. hominibus
    Dr H [...]lls Paraphrase. apud Deum
    intercedit,
    Vers. 15. The Church of the living God, the pillar and ipsosque sua
    ground of truth] In old time the Gentiles used to write morte Deo
    their Laws in Tables, and so hang them upon pillars of reconciliat.
    stone, that the people might read them, as Vorstius.
    Proclamations are nailed to posts in Markettownes;
    they had other pillars also like the Pasquils in Rome, Vide Estium
    whereupon whosoever listed hung their Epigrams or in loc.
    Libels which they would have known. The Apostle
    describing the Church, likens it to one of these pillars, Pa [...]es
    whose use was to shew what hung thereon. This constanter
    Church here is not the Church which the Papists make puras manus,
    to be the Judge of controversies; neither the Church non aqua
    representative which is a generall Councell; nor the lotas (sc.
    Church virtuall, which they imagine to be the Pope: but lustrali, ut
    the Church essentall, the Congregation of all believers, Baronius)
    the House of God, as he calleth it. sed sanctas
    & purgatas
    These words, the pillar and ground of truth, may have ab omni
    reference, not to the Church, but to Timothy, that thou iniquitate
    mayst know how to behave thy selfe as a pillar and interpretantur
    ground of truth in the Church of God, which is the . Sic
    House of the living God; for having called the Church a Chrysostomu
    house, it may seem somewhat heterogeneous to call it s,
    a Pillar. 2. The Church which here Paul speaks of, was Theodoretus,
    that in which Timothy conversed; and that was the Oecumenius,
    particular Church, and not the Romane. 3. If he speake Lyranus. [...]
    of the Universall Church, this shews us what it should significat
    be, not alwaies what it is; as that, You are the Salt of sanctum
    the earth, said Christ to his Disciples, because it was Heb. 7.26.
    their office to be so. 4 By truth here is meant all Apoc. 15.4.
    necessary to salvation, not all profitable truth, etiam
    absolutely and simply All. profanis
    scriptoribus;
    Vers. 16. Great is the mystery of godlinesse] The praestat igitur
    Gospell is so called. because as it is a doctrine made cum Luthero
    for the honour, dignity, and promotion of godlinesse; so sanctas
    it is a doctrine which consists of such truths and manus, quam
    connexions of things that are farre remote from the cum vulgata
    common thought, reasons, and understandings of men. puras
    vertere.
    Scultetus.

    Quod signum
    eminentioris
    in viro

    CHAP. IV. dignitatis, 1


    Cor. 11.8.

    Vers. 1. EXpressely] [...] disertè Beza apertè significat. Grotius. Vide

    Grotius in so many words. Calvinum.

    In the latter times] viz. Under Antichrist. The Scripture Mirum quàm
    speakes of the latter times, the times of Antichrists rise se hic antiqui
    and discovery, when the Apostasie shall overspread all torserint.
    the Christian Churches, 2 Thess. 2.8, 10. and the last Ephiphanius
    times, 2 Tim. 3.1. the times of Antichrists destruction, hae [...]. 49.
    Rev. 106. Jun. paral. l.
    2. p. 47.
    Some shall depart from the faith] That is, from the Calvin. Beza,
    doctrine of faith, which in generall is the holy Scripture, say, Adam
    in speciall the Gospell, called therefore the word of was not first
    faith, Rom. 10.8. and the law of faith, Rom. 3.27. deceived, as
    13. verse.
    Vers. 2. Having their consciences seared with is hot Chrysostom
    Iron] [...], is to cauterize, to seare with an hot Iron, or saith he was
    cut off with searing, as Chirurgeons doe rotten Mem‐
    not properly,
    bers: Now that which is seared becomes more hard nor
    and brawny, and so more dull, and not so sensible in immediately
    feeling as otherwise; in this sense [...] signifies those
    deceived
    who have a hard and brawny conscience, which hath
    from the
    no feeling in it: in the other sense, as [...] is to cut off by Serpent, but
    searing, it must signifie those who have no conscience occasionally.
    left; there is not much difference, but I follow the first, a
    Mercer that
    hard and unfeeling conscience. vide Estitum. he was not
    deceived but
    Vers. 3. Forbidding to marry, and commanding to
    enticed.
    abstaine from meats, which God hath created to be
    Ierome, and
    received with thanksgiving] It was the very purpose and
    Drusius, that
    intent of else Creatour of all things, when he made the
    he was not
    food wherewith we sustaine our selves, that the use of
    it should be joyned with giving of thanks, whereof we deceived by
    have example in Christ and Paul. Who forbid marriage the Serpent,
    and meats but the Papists? They forbid marriage to but by Eve.
    some men at all times, and certain meats to all men at Theophylactu
    some times, and that for religions sake: esteeming of s mulierem à
    marriage in their Clergy worse then adultery, or cupiditate,
    Sodomy; and eating of flesh in Lent, or other forbidden virum à
    times, as a mortall sinne. Downam of Antichrist, l 1. c. multere
    4. seductum ait.
    Non
    Which believe and know the truth] As if those that deceptus est,
    wanted faith and saving knowlede did but usurpe the nempe à
    bread they eat. serpente.
    Grotius. vide
    Vers. 4. And nothing to be refused] viz. Out of religious Estium & à
    respect of conscience to Gods word. Lapide.

    Vers. 5. For it is sanctified by the Word and [Page]


    Pro desiderat
    prayer] Sanctified] that is, made holy and lawfull
    in Graecu
    for us to use. By the Word] Certifying us of Gods will,
    non est unum
    that we may use them. And prayer] Whereby we crave
    idemque
    his particular good liking for our use of the creatures,
    vocabulum,
    with praising him.
    sed priori
    Vers. 8. Having promise of the life that now is] That is loco [...],
    of earthly blessings, and riches; Eternall blessings appetit, unde
    onely are promised absolutely, and temporall with [...]
    restraint, viz. if they serve for Gods glory, and the good appetentia,
    of his children. praesertim
    cibi
    Vers. 10. Who is the Saviour of all men, specially of vehementior,
    those that believe] It is meant of Gods generall vocabulum
    providence; or, if of his speciall mercies, that they are etiam Latinis
    offered to all. authoribus
    usurpatum
    Vers. 12. Let no man despise thy youth] Though young, Posterius
    yet so carry thy selfe in thy ministery, that they may verbum est
    reverence and feare thee for thy gravity therein. [...] cupit,
    defiderat;
    In word] That from his mouth they might be instructed utitur autem
    in the wholsome word of truth. in priori loco
    vehementiori
    And in conversation] That in his life they might see that s signi‐
    integrity which becommeth Saints. It is all one (saith ficationis
    Calvin) as if he had said, Dictis & factis, adeoque tota vocabulo;
    vita. quod
    eadenires
    Vers. 13. Till I come give attendance to reading, to
    nomine
    exhortation, to doctrine] As if he should say, that thou
    Episcopatus
    mayst be able to exhort and teach, study hard. Marke
    desideretur
    the order, he preposeth reading; for the Scripture is the
    ardentiùs
    fountaine of all wisdome, whence Pastors ought to
    quàm nomine
    fetch what they utter to their flock.
    operis &

    Vers. 14. Neglect not the gift that is in thee, which was officij. Estius.

    given thee by Prophesie] As if he should say, suffer it


    not by idlenesse to decay, but stir it up, nourish and The Apostle
    increase it. requires six‐
    teen
    Vers. 15. Give thy selfe wholy to them] [...] be in them; conditions
    which phrase implies much intention and Industry in from a
    our studies. Sic Horatius: totus in illis. Bishop; ten
    affirmative,
    That thy profiting may appeare to all] As if he should six negative.
    say, strive so to teach as it may appeare thy gifts
    increase daily. Gerh. in loc.
    Scultetus.
    Vers. 16. Take heed unto thy selfe, and unto thy
    Vide Bezam.
    doctrine] Luke 14.7. Take heed unto thy selfe how thou
    See Titus
    1.6.
    sinnest, and to thy doctrine what thou teachest. See Polygamia
    Acts 20.28. hic
    nominatim in
    Episcopo
    damnatur
    quae tunc
    apud Iudaeos
    pro lege ferè
    obtinuerat.
    Gerh.

    See Vers. 12.

    [...]. Perinde
    est, sive
    sobrium, sive
    vigilantem
    vertas.
    Quanquam
    hoc posterius
    ad
    proprietatem
    verbi magis
    quadrat.
    Vorstius.

    [...] vinosus,
    q.d. vino
    assidens,
    scilicet ad
    perpotandum
    . Gerh. in loc.
    Non tantùm
    ebrietatem
    hoc verbo

    CHAP. V. notant
    Graeci, sed

    Vers. 1. REbuke not an Elden] Doe not handle him quamvis

    roughly, and as it were strike him, as the Greek word intemperiem

    signifies. in vino
    ingurgitando.
    Vers. 3. Honour widdows that are widdows indeed] He Calvinus.
    alludes (say Calvin, Estius, à Lapidè, ) to the Greek
    name for a widdow which comes of a Verbe that Chrysostome
    signifies to be destitute and deprived. Those widdows . Nuper im‐
    which were destitute of humane help and comfor, the plantatum,
    would have sustained at the publique charge of the qui à falsa
    Church, which is termed honour because they terrified religione
    thereby the vertues of those so sustained. nuper ad
    veram
    Vers. 4. Any widdow] Any mother or father. transiit. Gerh.
    in loc. Vide
    Have children] That is, those which come immediately
    Bezam.
    from their own bodies.
    B. Barlow in
    Nephews] Grandchildren or great-grandchildren.
    his Sermon
    Shew piety] To perform duty to parents is pious. on Act.
    20.28. Id est,
    And to requite ] That is, doe one good turn for another. qui
    diaconatus
    For it is good] That is, morally, a commendable vertue. officio bene
    functi fuerint,
    And acceptable before God] pleaseth God wonderfully.
    viam sibi
    parabunt ad
    Vers 6. But she that liveth in pleasure] That makes it
    gradum
    her element, all her businesse is to take delight; so
    majorem &
    Iames 5.
    honoratio‐
    rem, nompe
    Is dead while she liveth] That is unprofitable; a life led presbyterii
    in pleasures is a death. The Ancients call idlenesse a vel etiam
    buriall of a living man. Episcopatus.
    Estius.
    Vers. 8. He hath denied the faith] He takes not
    faith in a full latitude; in that particular he shews [Page] See Par on
    himselfe to be no believer. 12. Rom. 8.
    p. 257.
    And is worse then an Infidell] He that is worse then an
    Infidell is neere to the divell; there is no worse thing
    Id. ib.
    then an Infidell. But the Apostles meaning is, he
    Graedum sibi
    commits a sinne greater in some respect then they doe
    honestum
    which remain in infidelity. He is worse then an Infidell in
    faciunt.
    this point, because he by the very light of nature knows
    nempe ad
    this to be a duty. Hac parte fidelis, si curam suorum non
    presbyterium.
    habeat, infideli deterior est; absolute deteriorem esse
    It [...] enim
    non est necesse. Estius. Gerhard.
    mos erat
    illorum
    Vers. 9. The wife of one man] A woman which hath not
    saeculorum,
    had two husbands at once; having so been wife of one
    ut ex optimis
    husband, as that she hath not upon his repudiation
    de Christiana
    married to another. Dr. Halls Paraphrase.
    plebe dia
    Vers. 10. If she have brought up children] Nourished [...]oni fie
    her children; or word for word, if she have fed her [...]int, ex
    children. diaconis
    optimis pres‐
    Vers. 12. Having damnation] That is subject to the byteri, ex
    censure of the Church, say some. Calvin saith Paul presbyteris
    terrifieth them with the damnation of eternall death. optimis
    praesidente
    Because they have cast off their first faith] That is, [...]. Grotius.
    either the faith and promise which was made to God in vide
    their Baptisme, or the faith and promise of service and Calvinum.
    releife, to be performed to the poore.
    Vers. 13. And not onely idle, but tatlers also, and busie
    The Apostle
    bodies] The Apostle coupleth these two together, idle
    here speaks
    and busie bodies; those which are idle in their own
    of a pillar not
    duties, are most busie bodies in other mens.
    more
    architecto‐
    Three things (saith Calvin) are here fitly joyned
    nico, under‐
    together by Paul; idlenesse, curiosity which proceeds
    standing by it
    from that; and garrulity, which is the fruit of curiosity.
    some
    Percontatorem fugito, nam garrulus idem est. Horace.
    essentiall
    Vers. 17. Let the Elders that rule well, be counted piece of the
    worthy of double honour, especially they who labour in building: but
    the word and doctrine] Some learned and late writers more forensi,
    conceive that this place makes for the Lay-Presbyters; for such a
    others say here are not two sorts of Elders, one to post or pillar
    governe, the other to teach, but two duties of each on which
    Presbyter, viz to teach and governe. The illation of t Tables and
    [...]e former is this, there were elders that ruled well, Proclamation
    and laboured besides in the word of God; therefore s are wont to
    there were Elders that ruled, and laboured not. hang. Dr.
    Preston.
    It is imagined that two kind of Presbyters, as well as
    two parts of their Office are expressed; one of Ministers Dr. Chaloner
    of the Church, another of the people; one perpetuall, [...]
    the other ambulatory for their time; both alike Columnam
    interessed in the government of the Church, the office Gal. 2.9. [...].
    of Preaching charged upon the one. How little of this is generaliter
    set down in the words of the Apostle, were the sense of susten‐
    them that which is pretended, let all the world judge. ticulum &
    But of this, See vindication of Presbyteriall government quasi sedem,
    p. 37. &c. aut id cui res
    quoquo
    Be counted worthy of double honour] By which he modo
    meaneth maintenance, as appeareth, vers. 18. It innititur,
    should be such maintenance, so free, so liberall, as
    may testifie that you honour him in your hearts; such as significat.
    may keep him from contempt. Mr. Hildersam on 51. Gerh. in loc.
    Psal. the honour of countenance, and maintenance,
    Dike on Philem. Chillingworth.

    Peradventure the Apostle hath respect to the Law of Vide


    the first-born, Deut. 21.17. in which a twofold portion is Cameronis
    commanded to be given to him. The first borne was the my
    chiefer, more excellent and honourable person of all [...]othecium
    the family, whence Elisha as the chiefest of all the Evangelicum,
    Prophet Eliahs disciples desired a double portion of the & Scultetum
    Spirit, 2 Kings 2.9. To the same purpose, the Apostle in loc.
    here seemes to declare that those who rule well, as the
    first borne, and the most excellent, are worthy of a Mysterium q
    double portion of honour and reward. De Dieu in loc. [...]od quae
    that is ample maintenance, & officii & doctrinae ea d
    Jerome. duplex, & reverentiae & subsidii. Aquinas, sibi [...]sciplina
    & suis saith another; double not in comparison with any traduntur
    Lay-governours, but in regard of widdowes and cognosicada,
    Deacons. naturae lace
    comprehendi
    Especially] Sheweth not divers persons, but parts of
    n [...]qu
    their callings saith one.
    [...]ant;

    Vers. 19. Against an Elder, receive not an accusation] mysterium

    By an Elder understand Ministers, civill governours, verò pietatis,

    and all superiours; and if we must not receive, quod eadem

    muchlesse may we frame an accusation against them. illa

    Perkins. (quaecunque
    tandem sint)
    Vers. 20. Them that sinne] That is, openly and with agnita semel
    scandall. & credita
    excitent
    Rebuke before all] The whole Assembly of the Church, admirab
    Matth. 18.17. 2 Cor. 2.6. [...]les
    Vers. 21. Doing nothing by partiallity] The Apostle affectus
    chargeth Timothy, that he doe nothing [...], that is, by pretalis.
    titing the ballance of one side. Cameron. [...]
    saepe
    Vers. 22. Lay ha [...]ds suddenly on no man] By a part vocatur
    is here manifested the whole Act of ordination, because Evangelium,
    hands were imposed upon them. non modo
    quia tamdiu
    Neither be partaker of other mens sinnes] This is latuit, verum
    diversely interpreted. First, as if this were the meaning, etiam quia
    there are many will ordaine rashly, doe not thou fall into humanâ
    such mens sinnes, so as to be like them. Secondly, industriâ ne‐
    there are many that will importunately desire such to be qu [...]t
    ordained, who may please their humours; but doe not reperiri.
    thou yeeld to such importunity, least thou partake of Matth. 16.17.
    their sinnes. But thirdly it may have reference to the Grotius.
    persons ordained, that if Timothy were not
    diligent to examine them, both for their doctrine, [Page]
    Appellatione
    and conversation; all the wickednesse these Ministers
    [...] intel
    should afterward commit in the discharge of their duty,
    [...]igitur to‐
    would be accounted as his; and he should answer for
    tum illud tem‐
    them.
    poris
    spacium, quo
    Keep thy selfe pure] That is from sinnes, that thou
    inter primum
    beest without blame.
    & secundum
    Vers. 23. Drinke no longer water] There are but two Christi
    words in the Greeke, [...], Paul [...] doth wholly forbid adventum
    Timothy to drinke water, but to drinke it onely, for so [...] intercedit.
    signifies. Luc. 8. v. 8. 2
    Timoth. 3. v.
    Vse a little wine] That is, but a little wine; we sold the 1. 2 Pet. 3. v
    land for so much, that is, but for so much, Act. 5.8. 3. 2 Johan. 2.
    drinke wine, sed modice, hoc est medicè to cure thine v. 18. Jud. v.
    18. Gerh. in
    infirmities, not to cause them, pro remedio parcis, non loc.
    pro delicius redundantius. Ambrose. Novissimus
    dies dicitur in
    Paul prescribes Timothy to drinke a little wine for his Scripturis
    stomacks sake, and often infirmities; yet he never quadrupliciter
    prescribed him but a little preaching, nay though a . Primò, pro
    weake sickly man; yet he charges him before the multo seu
    Judge of quick and dead, to preach in season, and out longo
    of season. Dike. temporis
    post. Gen.
    Vers. 24. Some mens sinnes are open before hand ] 49.1. Deut.
    Some there are who offer themselves to ordination, 4.30. Dan.
    whose scandals are known before hand. 2.28.29.
    Secundò, pro
    And some men they follow after] Others offences they
    temporibus
    are not known, till after they be ordained.
    Novi
    Testamenti;
    hoc est, initio
    adventus
    Christi seu
    Messiae, Isa.
    2. v. 1. Mich.
    4.1. Act.
    2.16. Tertiò,
    pro omnino
    novissimo ac
    extremo d
    [...]e mundi
    ac judicii
    universalis.
    Joan. 6.54. &
    11.24. &
    12.49,
    Quartò, pro
    antecedente,

    CHAPT. VI. 2 Pet. 3.4.


    Judae v. 8.

    Vers. 3. ANd to the doctrine which is according to Atque ita

    godlinesse] That is, the Gospell by a Periphrasis. See etiam in loco

    the 3. Chap. 16. and Titus 1.1. because the nature, isto Pauli

    constitution, and composure of it is such, as if he that secundum

    framed it had intended the exaltation of godlinesse by it expositionem

    in the world. ipsorum


    Papistarum,
    Vers. 4. But doting about questions] In Greek, sick Lyrae,
    about questions. He means not such questions as are Cajetani,
    profitable, but which are raised, ad ostentandum Espensaei,
    acumen, so that one question begets another. Salmeronis,
    & aliorum.
    And strifes of words] [...], word bates. Laurentii
    Grotius
    Vers. 5. Perverse disputings of men ] In the originall, Papizans.
    galling one another with disputes.
    Medes
    Vers. 6. But godlinesse with contentment is great
    Apostasie of
    gaine] Godlinesse with selfe-sufficiency, for so it is
    the latter
    word for word in the originall. It restores us our primitive
    times. Al [...]i
    right and interest in the creatures; a godly man in his
    putant alludi
    wants may claime the promise, and live upon God. 2.
    ad Cauterium
    He is sure of the best supply, and in the best way. 3.
    quo sig‐
    Every creature and blessing shall be sanctified to him.
    nabantur
    4. It produceth gracious effects. 1. True contentation of
    equi &
    mind, 37. Psalm. 2. Makes him thankefull in the want of
    mancipia in
    these things as Job. 3. He lookes on common favours
    fronte, ut ex
    as fruits of speciall love and pawnes of a heavenly
    nota inusta
    inheritance. 4. It makes such an impression on his
    cognosci
    heart, as was in God in the bestowing of them; as God
    possent;
    hath shewed love to him, so will hee to the Saints.
    alludit
    Vers. 7. For we brought nothing into this world] Greeke, Apostolus ad
    this new world. instrumentum
    Chirurgicum
    And it is certaine we can carry nothing out] He doth not quo re‐
    say as it is, Iob. 1.21. we brought nothing into the secantur
    world, and shall carry nothing out; but as if men ustione
    affirmed some such thing in their own hearts, that their partes malè
    riches should goe out of the world with them, or could sanae à
    profit them when they are dead; he saith it is certaine corpore
    we can carry nothing out. humano ▪
    Alsted
    Vers. 8. And having food and rayment, let us therefore paratir. vide
    be content] That is, if wee have food and rayment Gerh. in loc.
    necessary for us and ours, we ought to quiet our
    hearts, and have no further care. The word signifies let
    Aliud est
    us have enough, let us count it enough.
    damnare
    nuptias &
    Vers. 9. But they that will be rich] The Apostle saith not
    cibos, quod
    those that are rich, but these which inordinately desire
    Marcionitae,
    to be rich, or such as referre the labour of their callings
    Taliani &
    to the gathering of wealth; where the Apostle doth not
    Manichaei
    simply condeme a rich estate, but rather the desire to
    fecerunt;
    be rich, that is a desire to have more then is necessary
    aliud
    for the maintaining of a mans estate.
    prohibere;
    Fall into temptations] That which we pray daily against, quod faciunt
    are overcome by them. Pontificii.
    Down.
    And a snare] viz Of Satan, the vulgar addes the Devill, Diatrib. de
    but it is not in the Greeke and Syriack. And into many Antich. part.
    foolish] Absurd and sordide. 1. l 3. c. 2.
    See Fulke on
    Hurtfull] And damnable to the soule. the Rhem.
    Test. Nota
    est Antichristi
    Which drowne men] Like one that hath a Milstone prohibere
    about his neck, and is throwne into the bottome of the nuptias.
    Sea. [...], propriè est in profundum demergere. Hieron. *
    Adversarii
    In destruction and perdition] That is, destroying dicunt
    perdition. He useth two words to signifie the Montanum
    greatnesse, and certainty of the destruction; or to note hoc in loco
    a double destruction, Temporall, and Eternall. Estius intelligi. At
    and others. nos dicimus
    illos à
    Vers. 10. For the love of Money] The preposterous in Montano hoc
    ordinate love of it. accepisse.
    Whitakerus
    Is the root of all evills ] He saith not that it is the cause,
    de Eccles.
    principle, originall, but the root, not of a few, many or
    vide
    very many, but of all evills, the covetous man will be
    Calvinum.
    ready to commit any sinne. Quid non mortalia pectora
    cogis Auri sacra fames.
    Graecè
    Pierced themselves thorough] One every side, promissiones
    circumcicra perforant, as if one were stabbed all over, numero
    from head to foot. plurali,
    videtur enim
    With sorrowes] Such as women in travell are subject apostolus
    unto. significare
    quod in
    Vers. 11. But thou O man of God, flee these things] Not sacris literis
    onely because it was exceedingly unbecomming him, multae extant
    but because even he is inclinable to it. That is, thou hujusmodi
    who art to have office in the Church by ordinary calling, promissiones
    as the Prophets and men of God of old had by . Estius.
    extraordinary; thou who after a speciall manner art to
    be Gods peculiar, by reason of thy function, 1 Sam. Vide Calvi‐
    2.27. 2 Tim. 3.17. num.
    Fly these things] That is, preserve thy selfe from these
    Nolo te talem
    noysome lusts, the breeders of most filthy and
    exhibeas, ut
    detestable cogitations and practices.
    possis ab
    aliquo meritò
    And follow after righteousnesse] That is, deale justly,
    contemni,
    give every man his owne.
    Hieron. Epist.
    Godlinesse] Covetousnesse is Idolatry; practise thou ad Titum.
    piety which is great gaine. See Titus
    2.7. 1 Pet.
    Faith] This is a maine fruit of godlinesse; follow it and 5.6. Fac ut
    thou shalt not distruct Gods providence. morum
    gravitate
    Love] To men a fruit of faith; selfe-love occasions tantum
    covetousnesse. reverentiae
    tibi concilies,
    Patience In adversity.
    ne quid aetas
    tua juvenilis,
    Meeknesse] Waiting and expecting Gods comming, to
    quae alioqu
    the supply of our want.
    contemptui
    Vers. 12. Fight the good fight of faith] That is, strive by obnoxia esse
    faith, patience and Prayer, against all these lusts of solet, tua
    infidelity, distrust, earthly-mindednesse. authoritate
    minuat.
    Lay hold on eternall life ] Being call'd by faith, and Calvinus.
    hope, lift up thy heart and affections to a heavenly
    conversation, so some, That is, so strive in this course Exhortation]
    that thou maist obtaine eternall life. or
    consolation
    Vers. 14. That thou keep this Commandement without [...] rather the
    spot] That is, so keepe this Commandement, that thou first here, as
    looke for Christ daily; and so that if thou shouldst live Lavater
    untill that time, thou remit nothing of thy study and care. Estius.
    Some interprete it in generall of all the [Page]
    Hildersam.
    commandements given by the Apostle to Timothy;
    Vide
    some in speciall of the Commandements, in 11. and
    Scultetum.
    12. verses, some of the Commandement of love; Calvin
    goes the second way.
    Attende tibi

    Vers. 15. The onely Potentate] Because he is ipsi, ut rectè

    essentially, and independently potent, yea omnipotent. vivas;


    attende etiam
    Vers. 16. Who onely hath immortality] viz. Perfect and doctrinae, ut
    independent; the Angels are immortall, not of their own alios rectè
    nature, but by Gods grace. instituas.
    Estius.
    Vers. 17. Charge them that are rich in this world] This is
    added by way of extenuation, the world is brittle and all Ne rigidè
    things in it; those are world-lings in heart, as well as in eum tractate,
    estate; there are other riches besides those of this & quasi
    world Matth. 6.20. and 19.21. plagam ei
    imponite.
    That they be not high minded] He bids rich men take
    Vorstius.
    heed of two things, first Pride here, and secondly
    vide. Cornel.
    deceitfull hope in the next words.
    à Lap.

    Nor trust in uncertaine riches ] Yea to uncertainty it


    Alludit ad ety‐
    selfe, so it is in the originall; some render it unevidence
    mon [...],
    of riches, they evidence not Gods love.
    quod est à
    But in the living God] This Epithete is added either to [...], id est,
    distinguish him from false Gods, or to declare the destituo,
    certainty of hope which is placed in God, who lives al‐ desolor, arbo;
    wayes, and immutably. sic & Latinè
    vidua à
    Vers. 18. That they doe good, that they be rich in good viduando
    workes, ready to distribute, willing to communicate] All dicitur. Vide
    is but beneficence, expressed in the variety of four V. 5. à
    Epithetes. Lapidè.

    To doe good] Imports all good whatsoever belongs to a [...] vicem


    Christian life; the other two, distribute, and rependere, in
    communicate, that good which properly is expected praebendis
    from rich men, that none else can doe. sc. alimentis.
    Gerh.

    [...]
    significatione
    m habet
    pruritus. Est
    ergo lasciva
    & procax.
    Iac. 5.5. Aug.
    quae in
    delitiis agit.
    Cyprian.
    Quae
    delicata est.
    Gerh.

    Hoc est,
    quae sua
    culpa non
    transierit ad
    secundas aut
    tertias
    nuptias, puta
    per divortium,
    aut repudium
    aliquod
    ANNOTATIONS UPON THE Second Epistle of
    PAUL the Apostle, to TIMOTHY.
    [Page]
    CHAP. I.
    Here is the same Argument generally of this Epistle
    with the former.
    T Vers. 3. Whom I serve from my
    Exordium po‐
    steriosis
    Epistolae ad
    forefathers] or Progenitors: so Calvin.
    Timothum
    Some say Abraham, Isaac, and Iacob; others his
    rectè dixeris
    naturall parents.
    Exordium
    With pure conscience] That is, a conscience purified Epistolae ad
    from the guilt of sinne by the sprinkling of the blood of Romanos
    Christ. 2. A conscience purified from self-ends and re‐ contractum.
    spects. Sincerely and without hypocrisie. Scultetus.

    Without ceasing I have remembrance of thee in my Latini certè


    prayers night and day] We cannot think that Timothy progentorum
    was never out of his thought; but the meani [...]g is, nomine, ut
    when he did call upon God from day to day, he still Graeci [...]
    remembred him. 1 Thess. 5.17. vocabulo,
    complectuntu
    Vers. 6. Stir up the gift of God which is in thee] That is, r non
    as man preserves the fire by blowing, so by our parentes
    diligence we must kindle and revive the gifts and modò
    graces of God bestowed on us. Therefore some thinke proximos,
    it is a metaphor taken from a sparke kept in ashes, sed
    which by gentle blowing is stirred up till it take a flame; superiores
    so Calvin, Barlow, and others. But it is better (saith quoque, qui
    Gerhard) to refer it to the Type of the Priests of the old nominibus
    Testament, by whose daily and continuall ministery the carentes,
    fire comming from Heaven was maintained: so Timothy eisdent
    is commanded to stir up and preserve the gifts of the majores
    Holy Ghost received, and cause them to flame and vocantur.
    burn in him. 1 Thess. 5.19. 1 Tim 4.14. Not those gifts Espencaeus.
    common to all the faithfull, faith, hope, and charity, but
    the particular gifts of the Spirit, as the gift of teaching in [...] aliqui
    the Schools, the gift of exhorting in the Church, and majores,
    perswading men the faith of Christ; the gift of Tongues. nempe
    In calling it a gift he signifies an extraordinary grace of Abrahamum,
    that time; but in willing him to stir it up, and not to Isaacum &
    neglect it, he sheweth that it was in him to procure it at Jacobum, &
    Gods hands, by reading teaching, and praying, and the alios
    like means. deinceps à
    quibus ortus
    By putting on of my hands] The ceremony of laying on est
    of hands hath been used of parents in blessing of their intelligunt;
    children Gen. 48.14. in Sacrifice Levit. 1.4. in healing of ego
    diseases, Acts 28.8. in conferring the excellent gift of progenitores
    the holy Ghost, Acts 8.17. and in making of Ministers; proximos
    to which time these words have reference, 1 Tim. 4.14. significari
    puto.
    Vers. 9. Who hath saved us, and called us with an holy Scultetus.
    calling] In calling he is said to save us, to set us after a Gratias ago
    sort in possession of salvation, when he cals us voca‐ Deo meo,
    tione sancta, id est sanctificante, making us holy quòd quoties
    ad eum
    Not according to our works] That is, not for the fore-
    preces fundo,
    knowledge of mans faith or works; marke the exclusive,
    toties tui sum
    when, before the world was; therefore this grace
    memor, ac
    whereby we are saved, cannot be any gift of grace
    pro te oro.
    infused into us, unlesse it could be infused before the
    Estius.
    world was, or we were in it.

    Vers. 12. Neverthelesse I am not ashamed] There is [...] qui


    confidence; I know and am perswaded] there is faith; sopitos su‐
    That he is able to keep] there is a sure preserver; That scitat ignes;
    which I have committed] there is the pledge of Est hoc
    salvation. verbum
    Genes.
    45.27.
    Th [...] Apostle saith he committed to Gods custody a suscitatur
    pawn or pledge, or that which he intrusted him withall; autem
    and what that is Interpreters differ. One faith his soule, spiritus ille
    another (which is all one) himselfe; his works, saith a precibus dil
    third; a fourth addeth his sufferings; a fifth his salvation. [...]genti
    He committed to God his soule, himselfe, his doings, meditatione
    his sufferings, to be rewarded with life and salvation. & jugi pia
    operatione.
    Vers. 13. Hold fast the form of sound words] Or, Grot.
    wholsome words, such as have a healing property in Scultetus in
    them, as the word signifies. Principles of Religion loc.
    grounded on Gods Word are called sound, wholsome,
    or healthfull words, both in regard of their matter and Thorndikes
    substance, and also in regard of their effect, they cause Service of
    and preserve good, sound and spirituall health. Form] God at
    or pattern. A metaphor, say some, from a Carpenter religious As‐
    that worketh by rule. Hhora foramina, a speech semblies. c.
    borrowed from Merchants who have severall boxes or 5.
    holes wherein the put their severall sorts of
    money. [Page]
    Ordinatio
    vocatur
    In faith and love which are in Christ Iesus] That is,
    manuū im‐
    sound doctrine is contained in those two heads, faith
    positio, quia
    and love, both which have reference to Christ. Neither
    fit cum
    Protestant nor Papist , Calvinist nor Lutherane,
    ceremonia
    Conformist nor Unconformist, but faith and love in
    impossionis
    Christ Jesus is all in all.
    manuum.
    Estius.
    Vers. 16. For he oft refreshed me] This is another word
    in Greek then is used Philem [...]n 7. A metaphor taken
    from those who being almost overcome with heate, According to

    finde some cooling; to shew how acceptable and his purpose

    comfortable Onesiphorus his reliefe was unto him. and grace]


    That is, not
    moved by our
    Vers. 17. But when he was in Rome, he sought me workes, but
    diligently and found me] Therefore Paul was a prisoner by his
    at large. Found m [...]] That is, came where I was. The purpose and
    difference between Invenire and Reperire is this; when grace, that is
    we goe on a thing, it is invenire; when a thing comes on fore-purpose.
    us we doe reperire.
    Here the
    Apostle cals
    his own soule
    [...], because
    committed to
    God to keep
    to glory; in
    the 14 Verse
    the Gospell is
    called [...]
    because
    committed to
    us, to our
    keeping.

    Ea doctrina
    quae nihil in‐
    salubre habet
    admixtum
    qualia multa
    erant in
    doctrina
    Rabunorum
    &
    Philosophoru
    m. Grotius.
    Weemes out
    CHAP. II. of Iunius. [...]
    quidam
    Vers. 2. AMong many witnesses] Per multos testes, by vortunt
    many witnesses; so the Vulgar, and the French also, expressam
    inter multos testes, so Beza and we accordingly, that is, formam,
    many being present which can testifie of these things. quidam
    That is, the better version. Gerhard. imaginem &
    delineatione
    Vers. 4. Entangleth himselfe] [...], is entangled. It is a
    m, quidam
    comparison which St. Paul borroweth from the custome
    informatio‐
    of the Romane Empire, wherein Souldiers, as they
    nem. Gerh.
    were exempted from being Tutors to mens persons, or
    Curators to their estates, so they were forbidden to be
    Mr. Ward.
    Proctours of other mens causes, to undertake
    See Gal 5.6.
    husbandry or merchandize.
    Ephes. 6.23.

    Vers. 5. Strive for masteries] The Apostle hath respect 1 Tim. 1.14.

    to the manner of the Grecian combates, in which those These two

    that were conquerers had a crown or garland of Herbs were figured

    given them. A metaphor borrowed from Wrestlers, by the Vrim

    Justers. and
    Thummim.
    Vers. 15. Rightly dividing the word of truth] Or, word for
    word, rightly cutting into parts the word of truth] It is a Dike.
    metaphor (say Gerhard, Perkins, and others) taken Translatio
    from the Levites who might not cut the members of the sumpta ab
    sacrifices without due consideration. The umbra aut
    righteousnesse respects not onely, or not so much the ventulo in l
    subject or word divided, as the object or persons to [...]cis aest
    whom the division is to be made, in giving every one [...]osis.
    his portion, or food convenient for him; as some parts Grotius.
    of the Sacrifices were given to the Priests, others to the
    people. [...].
    Vers. 16. Increase] The Greek word signifies to cut a
    Par plusieurs
    thing before to make a passage for other things, as in
    tesmoius. Fr.
    some Countries they cut a passage for their sheep
    Bib. Vide
    because of the yce.
    Bezam.

    Vers. 17. And their word will rot as doth a canker]


    Estius defends this translation. Calvin and others would Thorndikes

    have it rather translated a Gangrene. Seu titus, Calvin Right of the

    and Grotius shew that they are not the same disease. Church in a

    That it hath its name in Greek from eating. Physicians Christian

    say that if it take hold of any member in the body, State. Ch. 5.

    unlesse speedy remedy be found, it fretteth the [Page]


    flesh, blood, bones, never ceasing till the whole Intangle
    man be destroyed. Errour is exceeding infectious and quasi in
    hurts the soule, unlesse daily prevented, (as a angulum, &c.
    Gangreen or running-tetter the body) 1. speedily, 2.
    incurably. 3. mortally. Vide Calvinum, Estium, Gerh. in Verbum [...]
    loc. ex quo
    athletae dicti,
    Of whom is Hymeneus and Philetus] It is not certaine significat
    who this Philetus was; the Apostle speakes of certare
    Hymenaeus, 1 Tim. 1.20. They are Greek names, as quocunque
    many others in the Cities of Asia built by the Grecians. certandi
    The one by interpretation is a love or wedding-song: genere, quod
    the other, amiable, or affected. corpore
    exercetur,
    Vers. 18. Who concerning the truth have erred] velut lucta,
    Swerved, missed the marke; Qui a veritatis scopo cursu,
    aberrarunt. Gerh. The Apostle useth this word thrice in pugnis,
    these two Epistles to Timothy, by which not every disco, saltu.
    errour in Religion is signified, but an errour of that kind Estius. Gerh.
    wherein the foundation is not retained. in loc.

    Saying that the resureection is past already] Denying,


    viz the resurrection which is to be of mens bodies at the last day, and
    turning it into the resurrection onely of the soule from
    Similitudo
    sinne.
    ducta à victi‐
    mis quae
    And overthrow the faith of some] Not the grace, but the
    certo ritu
    profession of faith, or else the doctrine of faith which
    secari de‐
    these did hold; they were runne into errours and here‐
    bebant. Est
    sies. It is in the present tense in the Greek, by which
    autem &
    the Apostle signifies that they doe not onely persist in
    Evángelii
    their errour, but also in a perverse study of propagating
    annuntiatio
    it. There is an Emphasis in the word subvert or
    sacrificum &
    overthrow, because the faith of the resurrection being
    quidem egre‐
    taken away (as the fountaine of all Christian Religion)
    gium.
    presently the whole fabrique of Christian Religion falls
    Grotius. Vide
    to the ground, 1 Cor. 15.13.
    Bezam. Ex
    Vers. 19. Neverthelesse the foundation of God sectione
    standeth sure, &c.] That is, the decree of Gods election sacrificataru
    stands firm and sure, so as those who are elected by m carnium
    him shall never fall away. This he declareth by a double metaphoram
    similitude; he saith the election of God is like the derivasse
    foundation of a house which standeth fast though all Apostolum
    the building be shaken. The Church of God is ad
    compared to a building, election to the foundation; A concianotore
    foundation is first in order of the building. 2. Highest in s verbi Dei,
    honour, Christ is called the foundation of foundations, existimant
    Esay 28.16. 3. Is the stability of a whole building. nonnulli. Sed
    Secondly, he saith that election hath the seale of God, veriùs puto
    and therefore may not be changed. Having this seale, sumptam
    the Lord knoweth them that be his] Or who are his, not esse
    onely how many are elected, but who they are, who be metaphoram
    the very numericall persons. A seale is for two ends, à nutrieibus
    secresie and safety; things which are sealed are made cibos in
    sure and authenticall; this seale hath two parts: the first particulas &
    concernes God in that every mans salvation is written ofsulas
    secantibus,
    in the book of life, and God knoweth who are his. ut commodiù
    Secondly, a second part of the seale which concerns [...] eas
    man, and is imprinted in his heart and conscience, glutiant
    which also hath two branches, the gift of invocation, parvuli quos
    and a watchfull care to make conscience of all and educant.
    every sinne, in these words, And let every one that Menochius
    nameth the name of Christ depart from iniquity] de Republica
    whereby he signifieth that those which can call upon Hebraeorum.
    God, and give him thanks for his benefits, and withall in l. 2. c. 10. In
    their lives make conscience of sinne, have the seale of Graeco est
    Gods election imprinted in their hearts, and may assure [...] rectè in
    themselves they are the Lords. Mr. Perkins. partes
    secantem &
    Vers. 21. He shall be a vessell unto honour] That is, dividentem;
    known or declared that he is so. m [...]taphora
    à structoribus
    And prepared unto every good worke] The word in the sumpta,
    originall signifieth when a man is fashioned as a quorum
    Vessell is fashioned and the meaning is, that then a munus est ex
    man is good, when his heart is fitted to good works. ipsorum artis
    praescripto
    Vers. 22. Flee also youthfull lusts] There are lusts
    integras verbi
    peculiar to that time of life, sensuality, abuse of selfe,
    gratiâ aves,
    creatures, headstrongnesse.
    aut alias

    Vers. 24. But be gentle unto all men, apt to teach] carnes in

    Where the Apostle seemeth to conclude him not to be frusta ex

    apt to teach who is not inclined to a gentle and meek cutere, &

    disposition. partem
    cuique suam
    Patient] The Greek word properly signifies Tolerantem apponere.
    majorum, one that beares evill. [...], evill persons rather Nec aliunde
    then evill things. Estius. Gerh. quam à
    partibus con‐
    vivalibus
    Vers. 26. And that they may recover] Or awake sumpta
    themselves; Syriack, that they may be mindfull of videtur
    themselves. metaphora
    illa, qaa usus
    Out of the snares of the divell] Greek, snare of the est Christus
    divell; that is, pleasures, which make men as it were Dominus
    drunke; we are freed from these by Christ, Esay 42.7. Luc. 10.42. &
    illa qua usus
    Who are taken captive] [...], taken alive, as souldiers in est David,
    the warres, or beasts in a toyle. The Greek word is Psal 15.5.
    properly a warlike word, but is more largely used, as we sumpta
    may see Luke 5.10. metaphora à
    symposiarchi
    s qui
    quantum vini
    esset
    hauriendum
    praescribeba
    nt, atque ita
    calicis
    partem
    assignare
    videbantur.
    Idem ibid. l.
    6. c. 3. Vide
    Fulleri
    Miscel. Sac.
    l. 3. c. 16.

    Nuptialis,
    nomen
    haeretici
    negantis
    carnis
    resurrectione

    CHAP. III. m à themate


    [...], pellicula

    Vers. 1. IN the last daies ] That is, all the time from seu

    Christs first to his second comming. Perilous times] membrana

    Vulg. tempora periculosa. The Greek is properly difficult virginitatis

    times, in which it is hard to consult, or to carry ones index quae

    self. primo coitu


    rumpitur.
    Vers. 2. For men shall be lovers of their own selves] Pasor.
    Self-love is the root of these 19 vices here mentioned. Hymenaeus
    The Apostle begins with self-love, and concludes with à nuptiarum
    love of pleasures; men alwaies abound with self-love, Deo: Philetus
    but it shall then prevaile more then in times past. nomen quasi
    Optatus,
    [...] Desideratus

    Truce-breakers] Or promise-breakers, for it needs not apud Latinos.

    be confined to the leaving of those Covenants of Grotius.

    Cessation from Armes betwixt enemies which we call


    truces, but may be understood generally of any Monstrat
    promise or compact whatsoever. digito pestes
    ipsas, ut sibi
    Vers. 4. Traytors] Such as betray those who put their ab illis omnes
    confidence in them. caveant.
    Calvinus.
    Heady] Such as flye before they should; [...].
    Estius.
    High-minded] Such as are puffed up with pride, shew it
    Gerhard.
    outwardly [...].
    [Page]
    Lovers of pleasures more then lovers of God] Singula

    There is an elegant paronomasia in the Greeke, [...]. verba pondus


    habent;
    Vers. 6. For of this sort are they which creep into certitudo
    houses] Syriacke creepe like Ferrets, or Weesils. haec nititur,
    Vers. 8. As Iannes and Iambres withstood Moses, so Primo,
    doe these also resist the truth] The series of the fundamento.
    speech seemed to require that he should say, as Secundo,
    Iannes and Iambres resisted Moses so doe these also non
    resist us. But he alters his stile, and saith more quocunque
    emphatically they resist the truth, that he may shew sed firmo.
    that their opposition is not so much against men Tertio, non
    preaching the truth of the Gospell, as against truth it hominis sed
    selfe; and therefore against God who is the first truth: Dei. Quarto,
    Estius and Gerh. in loc. It is likely they were therefore non
    two (saith Calvin) because as God raised up Moses vacillante sed
    and Aaron as two Captaines for his people, so Pharaoh stante idque
    would have so many Magicians to oppose them. obsignato,
    idque notitiâ
    Vers. 12. Yea and all that will live godly in Christ Iesus, Dei, non
    shall suffer persecution] There is a kind of godlinesse, simplicis
    which may be free from persecution; but if one will live tantum
    godly up to the rule and principles which Christ hath inspectionis,
    given, he shall be subject to persecution. sed
    discernente
    Vers. 13. But evill men and seducers shall wax worse suòs à non
    and worse] That is, evill men who are seducers, or suis. Dr. Prid.
    among all evill men, especially seducers.
    Standeth su
    Vers. 15. And that from a Childe, thou hast known the
    [...]e] Abideth
    holy Scriptures] [...], from his Child-hood, yea from his
    firm, stable,
    infancy as the word properly signifies, from thine in‐
    constant,
    fancie say the Rhemists who yet cannot endure that
    without
    Children should be put to the reading of the Scriptures.
    change or al‐
    See Estius.
    teration. Our
    Here is a large praise of the knowledge of God; in the English word
    commendation we have sure comes
    from the He‐
    1. Of whom: Timothie, a Child: brew [...]zur a
    2. For what Rock.

    1 Act, knowledge. Barlow.


    Numerus
    2. Subject, Scripture, set out by the adjunct
    holy; effect, make wise to salvation. certus non
    solum quoad
    Vers. 16. All Scripture is given by inspiration of God] numerum nu‐
    [...]. Because he had exhorted Timothy to the reading
    merantem ut
    of the Scripture, therefore he here commends it, 1. suggerunt Ar‐
    From the authority. 2. From the profit of it, not onely the
    mimati, sed
    sentences, but the severall words, and the order, and quoad
    the whole disposition of them is from God, as speaking
    numerum
    or writing by himselfe; this is to be divinely inspired numeratum
    saith Estius.
    ut orthodoxi
    tenent.
    Is profitable.] Shewing that the word of God must never
    be medled withall but for some profit. Then particularly
    Dr. Preston.
    he sheweth wherein the profit consists.

    For doctrine] That is, to teach men what to know, and Dr. Taylor on
    beleeve. Titus. Neque
    enim
    Reproofe] Of errour and false opinions. doctrinae
    locus erit nisi
    Correction] Of ill behaviour. adsit
    moderatio &
    And instruction] In good behaviour.
    a quabile

    Vers. 17. That the man of God] Meaning not any man, quoddam

    but the Minister, 1 Tim. 6.11. 1 Cor. 4.1. Yet not one temperament

    particular person, but the whole calling. um. Calvinus.

    May be perfect, thoroughly furnished] That is, [...] lenem,


    sufficiently instructed to execute all the parts of his placidum
    office. mansuetum
    humanum
    erga omnes;
    Bellarmine, and Andradius, make themselves merry [...]. propriè
    here, and say that the word profitable never notes significat
    sufficiency; but the same Greek word is used, 1 Tim. drcendi donis
    4.8. for sufficient. instructum,
    idoneum ad
    The Scripture is so profitable, that a Doctor of the docendum.
    Church may thence confirme the true doctrine, and Gerh.
    confute false; may instruct and mend his manners, and
    be made wise to obtaine salvation; therefore it is [...] propriè è
    perfect. That which containes all things necessary, vino ad se
    containes a sufficient doctrine. Classicus hic locus est, redire, per
    ex quo Scripturae perfectio contra Pontificios translationem
    demonstratur. Gerh. in loc. usurpatur ad
    liberationem
    But Estius saith the Apostle here speakes onely of the
    ab omnibus
    old Testament; for Timothy could not from his Child-
    rebus aliis
    hood know the Bookes of the New Testament, since
    quae
    they were not then extant. To that we answer with
    mentem
    Calvin, that for the substance there was nothing added;
    turbant, ut
    for the Apostles writings are but an explication of the
    videre est
    Law and Prophets, together with an exhibition of the
    Abac. 2.7. 1
    things. And if the Old Testament alone were profitable
    Cor. 11.34.
    for all these ends, then much more now is the whole
    Grotius. The
    Scripture, the new being also added.
    Apostle
    alludeth to
    one that is
    asleep or
    drunk, who is
    to be
    awaked, and
    restored to
    his senses.
    Barlow.
    [Page]
    Comprehendi
    CHAP. IV. t universum
    Christianae
    Vers. 1. I Charge thee therefore before God and the Ecclesiae
    Lord Iesus Christ, who shall judge the quick and the statum.
    dead at his appearing] As if he should say, Thou canst Calvinus. [...]
    never answer it unto God, and unto Jesus Christ at the tempora
    day of judgement, if thou doe it not. molesta.
    Tribuuntur
    Vers. 2. When the Apostle foretelleth, that in these
    tempori
    latter times men should have itching eares, he
    istiusmodi
    prescribeth to Timothy this remedy to cure it, preach
    epitheta
    the word, be instant in season, out of season, reprove,
    metonymicè,
    rebuke, exhort with all long suffering and doctrine, as if
    propter ea
    he should say, teach diligently, zealously, profitably;
    quae in
    using not onely doctrine, but application, grounding thy
    tempore
    exhortations, and reproofes, substantially upon sound
    contingunt
    doct [...]ine. Hildersam.
    maximè
    propter
    Preach the word] It is not onely a toleration, but a
    horum mores
    peremptory command.
    ac studia.
    Be instant] The Greeke word signifies, to stand to or Estius.
    over a businesse; our English word expresseth it fully;
    to be instant in a businesse, imports two things, [...], foe
    earnestnesse, and diligence. difragi, infidi.

    In season] May be understood two wayes, 1. It may be [...], pro‐


    taken for the ordinary set time appointed, and set apart ditores,
    for this exercise, the Lords day, Marke 6.2. Luke 4.16. amicitiae
    Act. 13, 14. and 20.7. 2. At such times and seasons, desertores.
    when the word may be most acceptable, most
    profitable unto the hearers. Vide Fulleri
    Miscell. Sac.
    Out of season] Not in it selfe or in truth, but in the l. 3. c. 14. &
    Bezam.
    opinion of men.
    Vulg. ex his
    enim sunt qui
    This duty of the Ministery, is twice pressed upon them, penetrant
    reprove, rebuke. See 58. Esay. 1. domos.
    Graecum [...],
    hîc idem est
    Rebuke, exhort with all long-suffering] Titus 1.13. There quod [...], pe‐
    is a precept to reprove sharply. Some consider the nicus seu in
    persons to whom the Apostle writ these things, the one profundum
    ingredi, in
    was Timothy who (they say) was severe and austere, penitiorem
    and therefore is exhorted to patience and meekenesse: recessum se
    abdere.
    the other Titus, who was gentle and meek of nature; Ambrosiaster
    and therefore spurred unto sharpnesse and severity. legit, qui
    Others draw the difference from the people, over whom irrepunt in
    domos.
    they were set; the Cretians were hard and refractary, Locus
    full of bad qualities the Ephesians among whom parralleis,
    habetur, Tit.
    Timothy was sent, were of some better temper, and 1. v. 11.
    disposition: and therefore were to be mildly dealt Gerh. in loc.
    withall.
    Jannes &
    Vers. 5. Do the work of an Evangelist] That is, which is Jambres qui
    worthy of an Evangelist, therefore say some, Timothy fuerint,
    must needs be an Evangelist; and so no Bishop. docent
    Hebraet,
    Some by the name of an Evangelist, signifie in generall Graeci &
    a Preacher of the Gospell; but these are rather meant
    Latini
    saith Calvin, which the Apostle used as companions in Scriptores.
    executing, their office, Act. 21.8. Eph. 4.11. As if he had Apud
    said, doe thou Timothy that which becomes thee in thy
    Nathanum
    place and calling, faithfully and with conscience, for I etiam
    have so done in my place and calling; I have done my Hebraeum
    duty conscionably and faithfully; and stood against all autorem
    opposition to the contrary, and now I am ready to be
    Lexici juris,
    offered as a drinke offering, Phil. 2.17. and to depart scribit
    this life; though Estius oppose this. Immolor ac libor
    more sacrificii, Metaphorae ratio à sacrificiis V. T. ducta, Drusius, se
    quibus addebantur olim libamina. Gerh. in loc. Vide invenisse:
    plura ibid. Vide Calvinum & à Lapide. eos principes
    magorum
    Vers. 7. J have fought a good fight] [...], Certamen illud Pharaonis
    praeclarum certavi, Beza. I have fought that excellent fuisse, ac
    fight, a fight by wrestling; the Apostle useth this Mosi edenti
    Metaphore also, 1 Cor. 9.25. He addes this partly for miracula
    his own comfort, and partly to provoke Timothy to restitisse.
    imitate him. Scultetus.

    I have finished my course] As the first Metaphore was


    Causis
    taken from a stout Champion, so this is taken from a
    sufficientibus
    strong runner. He compares himselfe to those which
    positis in actu
    run in a race, which Metaphore he also useth and
    necessariò
    joynes it with the former, 1 Cor 9 24.26
    ponitur effe‐
    ctus. They
    I have kept the faith] This third Metaphore is taken from
    have
    a brave Souldier, he was faith [...]ull to his Generall, 1
    enemies
    Cor. 4.2.
    enough.
    Vers. 8. Henceforth is laid up for me a Crown of
    righteousnesse] As if he had said, I have finished my [...] propriè
    course, and done my duty in my place; and hereby I significat
    know and am assured that henceforth is laid up for me incantatores
    a Crown of righteousnesse. ac prae‐
    stigiatores,
    Vers. 10. Having loved this present world] The word deinde
    signifies, and so other translations render it, he generaliter
    embraced this present world, that is, the affections of usurpatur pro
    his heart had a sympathy with it, as the Ive with the impostoribus
    Elme, he embraced it. ac
    deceptoribus.
    Vers. 13. The Cloake that I left at Troas with Carpus] Estius. Gerh.
    Ierome, Chrysostome and Theophylact say it was a
    kind of garment for a journey, which he used when it
    Mr.
    was raignie weather, or the season cold; Paul therefore
    Hildersam.
    being in prison, and the weather cold, and he unwilling
    Mos erat &
    to be burdensome, being content with his poverty, he
    est nunc
    caused that garment to be brought him which he wore
    qucque
    in cold weather.
    Indaeorum, à
    prima aetate
    But especially the Parchments] Which may appear to
    quae
    be Note-bookes of his own making; the Syriacke
    literarum
    translateth it falciculum voluminum, the bundle of
    capax est,
    writings folded up together; for they used then
    sacra scripta
    Parchment to write in, as we doe Paper now. So
    legenda dare
    Gerhard and others.
    pueris.
    Vers. 14. Alexander the Copper-smith did me much Grotius. Vide
    evill] This Alexander is conceived to be the man of Gerh. et
    whom we read, Act. 19.32. that stood to Paul when he Espencaeum
    was in that danger at Ephesu [...]; there he had like to . in loc.
    have lost his life for appearing on his side. So Calvin.
    Others doubt whether this Alexander be the same with Rom. 15.4.
    him mentioned 1 Tim. 1.20. Vide Estium. Consolation
    is added, but
    Vers. 15. For he hath greatly with-stood our word] Not that may be
    us but our words, our Preaching; for the one is but a comprehend
    personall persecution and against charity; the other a ed here
    doctrinall offence, and against pietie and so more under
    hainous. doctrine or
    instruction.
    Vers. 17. And I was delivered out of the mouth of
    the Lion] That is, out of the mouth of Nero say [Page]
    Verisimile est
    some so called for his power and cruelty, because he
    Apostolum
    horribly persecuted the Christians. Or as some (taking
    respicere ad
    it for a proverbiall speech, noting any eminent danger) I
    illud, quod in
    was delivered from the extreamest hazard of death;
    V. T.
    even as a man rescued out of a Lyons mouth, and Prophetae
    pull'd from between his teeth. So Calvin and Estius. peculiariter
    vocabantur
    [...], doth not signifie properly liberatus sum, as the viri Dei. 1
    vulgar hath rendred it, but ereptus sum, for the Apostle Sam. 9. v. 5.
    doth not meane that he was freed from his bonds, 1 Reg. 17. v.
    since he was in bonds when he wrote this Epistle, but 18.2. Reg. 4.
    that he was snatcht out of the present danger which v. 7 Gerh.
    was then feared. Gerh. in loc. ex Estio. Quod si
    scriptura
    Vers. 21. Linus] This is that Linus, who was after sacra
    Bishop of Rome, as Eusebius thinketh l. 3. c. 2. doctoribus
    Claudia) an English (or rather Brittish) woman went to sufficit, quidni
    Rome, converted by Paul, married a Roman sufficiat
    Gentleman, who for his parts was called Pudens as auditoribus?
    here, but before called Rufus. It was thought she sent Scultetus.
    the Gospell first into England.
    Hildersam.

    Huc pertinet
    ista terribilis
    obtestatio;
    scilicet ut
    officium prae‐
    dicationis, ac
    coetera quae
    sunt hominis
    Dei munia, dil
    [...]genter &
    constanter
    exequatur.
    Estius.
    Quibus
    verbis
    ANNOTATIONS UPON THE Epistle of PAUL the
    Apostle, to TITVS
    CHAP. I.
    His Epistle is by the learned, called
    Hujus
    Epitome Paulinarum Epistolarum, an
    T Abridgement of all Pauls Epistles, it is
    fraught with such varietie of precepts
    Epistolae,
    quam ad
    Titum, suum
    fitted to all sorts, sexes, ages and
    ex genti [...]i‐
    conditions of men, as whatsoever he hath in all his
    tate
    Epistles more largely handled, hee seemeth summarily
    discipulum,
    to have reduced the same into this one.
    scripsit
    apostolus,
    This Epistle containeth three parts, 1. The salutation in
    idem serè
    the foure first verses. 2. The narration or proposition of
    argumentum
    the matter of it, from the 5. vers of the first Chapter,
    est cum
    unto the end of the eleventh of the third Chapter. 3. The
    duabus ad
    conclusion, containing some private businesse
    Timotheum,
    enjoyned Titus: and the ordinary salutation of the
    prae [...]ertim
    Apostle.
    cum priore.
    Vers. 2. Promised before the world began] Or rather Nam sicut
    from the beginning of ages, viz. in that famous promise Timotheum
    of the blessed seed, Gen. 3. Asiae minore
    praesecerat,
    Estius and à Lapide interprete promised by purposed; ita Titum
    he saith the same here (saith à Lapide) that he doth 2 Cretae
    Tim. 1.9. God promised, that is decreed to promise celeberimae
    before the world began; and in due time hath made the &
    promise manifest in the word preached. Doctor Taylor. amplissimae
    insulae, quae
    It seemes somewhat harsh to interprete the word nunc vulgo
    promised, by decreed to promise: and therefore it is Candia
    better to referre it to the promise made from the vocatur. Erat
    beginning of the world. itaquo
    uterque de ijs
    This promise was made to Christ (say some) A promise quae ad
    is more then a purpose. A purpose may be in ones regimen
    selfe, as Ephes. 1.9. but a promise is made to another. Eccliasticum
    pertinerent,
    Vers. 5. Set in order] Supereorrigeres, so Jerome etiam per
    translates it, noting the emphasis of the praeposition literas
    added; whatsoever is corrected is imperfect; and some instruendus.
    things were corrected by me before, yet not fully Quod autem
    redressed; those things therefore which are wanting to multo breviùs
    perfection, doe thou proceed to correct, and set in ad Titum
    order. scribat, quàm
    ad Timothe‐
    The word properly signifies a continuall and instant um, ea ratio
    straighning of things which grow crooked in the Church. reddi potest,
    Doctor Taylor. quia Titus ut
    aetate
    And ordaine Elders in every City ] Jdest, per singulas
    provectior, ita
    civitates. [...], Acts 14.23. in every Church. Estius.
    &

    Vers. 6. Vnruly children] [...], a metaphor taken from Ecclesiastick

    untamed headstrong beasts, that will not be brought rebus

    under the yoake. The word therefore is fitly translated gerendis erat

    unruly, and is answerable to the Hebrew phrase given exercitatior:

    to disobedient children, viz. sonnes of Belial, Deut. Timotheus

    13.13. Hieron absque jugo, sonnes without yoake. autem junior,


    atque
    Vers. 7. For a Bishop must be blamelesse] Since the recentior;
    Apostle prosecuting the same argument useth the ideóque
    name of Bishop and Presbyter indifferently in the same pluribus
    sense (as Jerome and Calvin in loc. observe) thence informandus.
    some inferre that there is no difference between them. Estius.
    By the name Bishop he meaneth those whom before
    he called Elders; and throughout the New Testament it [...], ante
    is indifferently given to all teaching Elders, that is, tempora
    Pastors and Ministers; and so is here to be taken. A saecularia.
    title well known in the Apostles daies in the Tongue Non ab
    then commonly used, to betoken a painfull Office, and aeterno, sed
    a diligent labour; borrowed from such as are set in the ante multa
    Watch-towers of Cities or Camps, to espie, and by a saecula.
    loud voyce, or sound of a Trumpet, or otherwise by a Grotius.
    Bell or Warning-piece, to discover and signifie the
    approaching of the enemy: for such were properly Quia promit‐
    called ( [...]) Bishops, or Watchmen. It is attributed to tentes
    the Pastors and Teachers of the Church; not onely the constituunt
    great Pastor and Archbishop of our soules, 1 Pet. 5.4. dare quod
    and the Apostles, Acts 1.20. but the other Pastors and promittunt;
    Teachers. And the word must be thus needs generally hinc
    taken in the New Testament, as appeares Phil. 1.1. apostolus
    where the Apostle writeth to many Bishops in one City, abusus est
    Philippi. and Acts 20.28. speaketh to many Bishops in vocabulo
    one City of Ephesus. promissionis,
    pro de creto
    Not self-willed] One that pleaseth himselfe in his own seu
    mind and will; will have his own way. praedestinati
    one: ut sit
    Vers. 8. A lover of good men] Or good things. Estius
    sensus,
    would have it rather referred to persons, because so it
    Deum ab
    agrees better with the words going before. Hospitall but
    aeterno
    to good men, Quasi diceret Apostolus, amatorem
    praeordinass
    hospitum sed honorum. See Beza. These two are
    e, &
    never to be abstracted one from another; for good men
    constituisse
    are to be loved for their goodnesse; and whosoever
    dare electis
    loveth goodnesse, loveth good men; yet of these two
    vitam
    the context seemeth to favour the latter, a lover of good
    aeternam.
    men; for the Apostle would have the Minister harborous
    Estius.
    to good men. Dr. Taylour.
    M. Ball of the
    Vers. 10. Especially they of the circumcision] That is,
    Covenant.
    the Jewes, as Rom. 3 30. Col. 4.11. for Creete had
    Vide Mede in
    many of the dispersed Jewes; see Acts 2. The Apostle
    (saith Dr. Taylor) meaneth not so much the people of 14. Apoc. v.
    the Jewish Nation, as the Jewish Teachers, the 6.
    teachers of circumcision, such as are mentioned Acts
    15.5. Mr. Goodwin
    on 6. Iohn
    Vers. 12. One of themselves, even a Prophet of their 37. Vide
    own] Epimenides, a Greek Poet, who was esteemed as Hieron. &
    a Prophet by the Cretians, to whom also they sacrificed Bezam. in
    after his death; therefore called so ironically by Paul, loc.
    say some. But since Poets are sometimes called
    by the Grecians Prophets (as among the Latines [Page]
    Jn singulis ci‐
    Vates is so used) Calvin takes it here onely for a vitatibus, sive
    Teacher. He also hence notes, that they are oppidatim;
    haec enim
    superstitious which dare take nothing out of prophane insula
    Writers. Estius dislikes that he should be called a quondam
    Prophet here, because he was a Poet; as if Paul spake dicta est [...],
    quòd centum
    after the manner of the Heathens, which were wont to habuerit
    call their Peophets Vates, because they thought them oppida.
    to be acted by some Deity; for elsewhere (saith he) viz. Vrbibus
    inclytae
    Acts 17. he cals them Poets; but rather Paul cals centum Creta
    Epimen [...]des a Prophet (saith he) because he wrote ideo dicta à
    of Oracles, and profest a knowledge of secret matters. Craiis
    Hecatompolis
    See à Lapide. olim.
    Mantuanus.
    The Cretians are alwaies liers] They were so given to
    lying, that they occasioned a Proverb among the Obstruere
    Heathens, We may lie with the Cretians, that is, lie with prorsus
    intendit
    the liers. haereticorum
    ora, qui
    Slow-bellies] A proverbiall speech of such as are nuptias
    greedy, and given to their bellies. So the Syriack damnant.
    Chrysost.
    interprets it.
    The Apostle
    would by the
    Vers. 13. This witnesse is true] Although Epimenides society of
    was a Cretian, that is, a lyer; because he spake against marriage and
    himself, not for himselfe, and against his own Nation, Priesthood
    stop the
    so that his testimony against them was more to be mouthes of
    esteemed then Xenophons, or Plato's speaking for Hereticks
    that
    them. condemned
    marriage.
    Wherefore rebuke them sharply] Or refute them. Non
    est increpa, sed argue, hoc est refelle. Erasm. [...] Locus hic
    cuttingly, or precisely, or to the quick. He alludes to abunde
    Chirurgions who cut away the dead flesh which docet, nullum
    festereth corruption in wounds. So Estius, Dr Taylor, esse
    and others. Episcopi &
    Presbyteri
    That they may be sound in the faith] Not the vertue or
    discrimen,
    gift of faith whereby we believe, but the doctrine of
    quia nunc
    faith, that which we doe believe; that is, the doctrine of
    secundo
    the Gospell; so it is taken Gal. 1.22. It is here opposed
    nomine
    to Jewish fables and commandements of men in the
    promiscuè
    next Verse.
    apellat quos
    priùs vocavit
    Vers. 14. Which turn away from the truth] In the word
    Presbyteros.
    Turn away is a metaphor, the speech being borrowed
    Calvinus.
    from those who turn away their bodies from the things
    vide B
    they dislike; and here translated to signifie an inward
    [...]zam.
    loathing and dislike of the truth.

    Vers. 15. Vnto the pure all things are pure] That is, all Dr. Taylor in
    things in their own nature indifferent. See 1 Cor. 6.4. & loc. I
    10.13. Rom. 14.20. all such things are free now to be conceive it to
    used in good conscience without scruple, by means of be as cleare
    our Christian liberty. as if it were
    written with a
    Sunne
    beame, that
    Presbyter
    and Bishop
    are to the

    CHAP. II. Apostles one


    and the same

    Vers. 3. NOt given to much wine] So given as to be a thing, no

    servant, slave, or vassall to it; Non multo vino inequality or

    servientes. Vulg. He hath expressed it significantly; for difference of

    it is a sevitude and base condition for the senses of a Office, power

    man to be possessed with Wine, and not to be his own or degree

    man, but a slave to Wine. betwixt the


    one and the
    Vers. 10. Nor purloyning] The Greek word signifies to other, but a
    detaine any thing to ones own selfe that belongs not to meer identity
    him, and to put it apart to his own use, as Ananias and in all. It is
    Sapphira did, Acts 5.6. where the word is likewise true Jerome
    used. This vice in times past was so common among saith, Quid
    servants that the Poets use the word fures for servi. facit exceptâ
    ordinatione
    Quid Domini facient audent cum talia fures? Virgil. Episcopus
    Eglog. 3. quod non
    facit
    Vers. 12. We should live soberly, righteously, and godly
    Presbyter?
    in this present world] In these words he concludes our
    but in the
    whole duty: live soberly, toward our selves; righteously
    same place
    toward our Neighbours, and godly toward God.
    he proves

    Haec tria perpetuò meditare adverbia Pauli. from

    Haec tria sint vitae regula sancta tuae. Scripture that


    Episcopus
    Vers. 14. Who gave himselfe for us] His soule, body, and
    life; it shews the willingnesse of his death. Presbyter are
    one and the
    Redeem us] Redeem by a price, ransome, and procure same; and
    us a compleat pardon; us, Jews and Gentiles. therefore
    when he
    Purifie] By his word and Spirit, by the application of the
    appropriates
    doctrine of Christ and his grace. 1. The word doth this
    by way of example, while it sets out to us the holinesse ordination to
    of Christ. 2. By way of argument, that we should not the Bishop,
    shew our selves so unkind to him, as sinne against he speakes
    him. of the
    degenerated
    Vers. 15. Rebuke with all authority] That is, with a custome of
    derived ministeriall authority; Christ preached, as his time. Mr.
    having authority in and from himselfe. Matth. 7.29. Hendersons
    answer to the
    Let no man despise thee] He should not suffer any to Kings
    contemn him. Paul doth not speake here to Titus as he papers. See
    did to Timothy, Let no man despise thy youth; whence it the Divines
    is collected that Titus was elder then Timothy. The answer to the
    Greek word here rendered despise is not the same with Kings Papers
    that in Timothy. at Newport.

    [...] ex origine
    est sibi
    placens, [...],
    explicante in
    magnis
    moralibus
    Aristotele.
    Latini veteres
    quidam hoc
    loco
    protervum
    vertunt.
    Grotius.

    Vide Bezam.
    Jerome on
    the fourth of
    Galatians
    saith, Paul

    CHAP. III. knew secular


    Learning,

    Vers. 5. BY the washing of regeneration, and renewing though not

    of the holy Ghost] The Spirit of God alludes to the perfectly, as

    practise of all civill people at the birth of a childe; they this place

    first wash it from its naturall uncleannesse: so the Spirit and that in

    of God cleanseth us from our spirituall pollution. the 17 of the

    Baptisme is sacramentally the laver of regeneration; Acts, out of

    not by the work wrought, but by the grace of Gods Aratus, and

    Spirit by which we are justified, 1 Pet. 3.21. that 1 Cor.


    15.33. out of
    Vers. 9. But avoyd foolish questions and genealogies] Menander,
    Such genealogies as are not in the word, which gender shew. vide
    questions that the Scripture doth not end and deter‐ illum. in loc.
    mine.
    [Page]
    Vocat
    Foolish questions] That is, unnecessary, idle, of no proprium
    moment, of no good use to edification, neither in faith eorum
    nor love, in conscience nor manners. And genealogies] Prophetam,
    here is condemned all that recounting of kindred and vel quia
    pedegree in all sorts of men, which proceedeth from a omnes
    vain mind, and tendeth to worldly pomp, and vain-glory. Prophetae
    The Jewish Teachers would be much and often in vates dicun‐
    extolling of their Tribes and kindred. tur, vel quia
    descripsit
    Vers. 10. A man that is an Heretick, after the first and vitia naturaliv
    second admonition reject] Or avoyd; not as Erasmus
    gentis suae,
    too truly, but bitterly scoffes the Romish practise, quod perinde
    Devita, id est, De vita tolle; but reject in an authoritative
    est ac
    or judicatory way; not a meere negative act of posteriorum
    refraining company, but a positive act of censure is
    vitia
    here meant. Graviter quasi censoria correctione
    praedicere,
    reprimendi sunt. Calvinus.
    quia vitia
    Vers. 11. Is subverted] [...]. It is as much as if he had nativa
    said, He is an house subverted or turned upside down, parentum
    or inside outward, as a house turned off from the ferè in
    foundation. posteros
    derivantur;
    As a ship turnes up her keele; this Greeke word is used nisi dicere
    Deut. 32.20. a people turned upside down; or velimus
    subverted. Prophetam
    appellatum,
    Hath the fairest side outward; the word is a Metaphor quia scripsit
    drawn from foule Linnen, as Favorinus, the foule side librum de
    turned inward; as if he should have said, such a man, oraculis, & à
    what ever shews he makes, is a naughty man. Cretensibus
    habitus
    Being condemned of himselfe] It is but one word in
    tanquam
    Greek, [...]. Experience convinceth that most Hereticks
    Propheta
    think themselves in the right; so far they are from
    teste Laertio.
    condemning themselves, in their consciences. But they
    Immò &
    condemn themselves, by cutting off themselves from
    Cicero, l. 1.
    the Church, which other sinners are condemned to by
    de divin.
    the Church.
    Epimenidem

    Vers. 14. And let ours also learn to maintain good illorum

    works] The words are, let them learne to be eminent in catalogo

    good works above others. The Vulgar hath it, curent adseribit, qui

    bonis operibus praeesse. The Rhemists brag that their per furorem

    Translation (which hath it, to shew forth good works) is sunt

    the better. We translate it also to excell, and the Greek vaticinati.

    signifies all three indifferently. Menochius


    de Republica
    THese Postscrips in the end of Pauls second Epistle to Hebraeorum.
    Timothy, and of that to Titus, (as learned Beza hath l. 3. c. 14.
    well observed) were not found in the most ancient
    Greek copies; nor yet in the Vulgar Latine translation, He is so
    no not to this day; these additions were made some called
    hundred of yeers after the Apostles. In Ieromes time because he
    they were not extant, as the translation that goes in his was indeed a
    name can testifie, which hath no such Postscript. Our Prophet and
    former and ancient English Translations, though they did divine
    have them, yet they are but in a small Character and answer
    different from the Text, as no part of it. See Mr. of events to
    Cudworth on the 6 of the Galatians annexed to Mr. come; some
    Perkins on the Postscripts of the severall Epistles. of whose
    answers and
    Oracles are
    yet extant,
    and recorded
    in Authors;
    besides that
    some of the
    Heathens
    confesse that
    he was the
    chiefe of
    those who by
    fury
    prophesied of
    things to
    come. Dr.
    Taylor.

    Apud
    Graecos [...]
    usurpatur pro
    mentiri, &
    Cretizas
    adversus
    Cretenses de
    en dicimus
    ANNOTATIONS UPON THE Epistle of PAUL the
    Apostle, to PHILEMON.
    T is a very Rhetoricall Epistle. Philemon
    Plena roboris
    to whom this Epistle is written was Pauls
    I Disciple, a man famous among the Colos‐
    sians, whose house Theodoret witnesseth
    & lacertorum
    est tota
    Epistola, &
    was at Colosse unto his time. Gaius was
    singulis ejus
    the Churches hoast, he the Churches friend. His
    verbis
    private piety (saith Scultetus) is especially worthy of
    mirifica
    praise, that he had as it were a certaine Church in his
    quaedam
    house.
    argu‐
    mentandi vis
    Philemon, which signifieth à lover, is a fit name for a
    latet
    Master; and Onesimus, which signifieth profitable, V.
    recondita.
    11. is a fit title for a servant.
    Scultetus.
    Vers. 3. Grace to you and peace from God our Father,
    and the Lord Jesus Christ] The salutation is set down by the matter
    of it, which he wisheth to them whereof the parts are grace, that is,
    full favour of God; peace, that is, by a Synecdoche of
    Fenner.
    the speciall for the generall, all prosperity both of soule
    and body. 2. By the form, from God the Father, and
    from Christ.

    Vers. 7. The Bowels ] This word is thrice used in this Epistle; [Page]
    that is, by an excessive Metaphore, the inward
    Hoc idioma
    affections of the Saints. Apostolicum
    est, ut
    Are refreshed] A Metaphore drawne from the rest of the semper
    body wearied with travell, or tyred and over pressed viscera
    vocet, volens
    with some burthen; and sweetly applied to the rest of plenam
    the affections toyled and turmoyled with griefe, and mentis
    ready to sinck under the burden of some grievous ostendere
    charitatem.
    affliction.
    Hieron. in
    loc. Si me
    Vers. 17. If thou count me therefore a partner] The habes pro
    words in the originall are, if thou have me a fellow or amico, ac
    proinde
    partaker, that is one in common with thee, as we are rerum tuarum
    wont to say if you love me doe such a thing; yea it hath participe.
    a shew of an obtestation, q.d. Per amicitiam nostram te Grotius.

    oro ut illum sucipias. Estius.


    ANNOTATIONS UPON THE Epistle to the
    HEBREWES.
    CHAP. I.
    Epistola
    He diversity of the stile and inscription of Apostoli
    this Epistle, and manner of reasoning, ad
    T makes some doubt of the writer thereof;
    and also some thing in the Epistle,
    Hebraeo
    s
    shewes it was not written by Paul, as in sacrosan
    the beginning of the second Chapter. The doctrine of
    cta est &
    salvation was confirmed to us by them that heard it
    after it was first spoken by the Lord himselfe, which nihil nisi
    seemes to agree with the profession of Luke in the Deum
    beginning of his Gospell. An ancient Greek Copy spirat.
    (whereof Beza speakes) leaves out the name of Paul in Nescio
    the Title; and also divers Printed Bookes. Hierome in equidem
    Catalogo Scriptorum Ecclesiasticorum, after he hath an post
    recited all the Epistles of Paul, at length he commeth to Evangel
    this Epistle: but the Epistle (saith he) which is called
    ium
    unto the Hebrewes, is not thought to be his, for the
    difference of stile and speech, but either writen by
    Johannis
    Barnabas as Tertullian saith, or Luke as some thinke, ullus
    or Clement. novi Te‐
    stamenti
    But I have in my Treatise of Divinity, proved this Epistle liber, in
    to be canonicall, written in Greek, and probably to be
    quo plus
    Pauls also.
    pro‐
    This Epistle is as it were the Harmony, both of the Old sundae
    and New Testament; it shewes how Christ was recondi‐
    prefigured in the one, and exhibited in the other. It is taeque
    the onely key to the types of the ceremoniall Law, sit
    which hold forth the Priest-hood of Christ. Theolo‐
    The Apostle writes to the Hebrews, not to fall away giae.
    from Christianity to Judaisme, for the persecutions Cunaeus
    which the Jewes their natives brought upon them, d [...]
    which is the full scope of this Epistle. Repub.
    Heb. l. 3.
    The Apostles maine scope in this Epistle to the
    Hebrewes, is to set forth the nature, and exalt the c. 7.
    excellency of Christs Priest-hood. See Gal.
    1.12.
    Vers. 1. God who at sundry times and in divers
    manners, spake in times past unto the Fathers by the Doctor
    Prophets, &c.] The excellency of the Gospell above the Fulkes
    Law is set down in these three points, 1. God spake answer
    unto the faithfull, under the Old Testament, by Moses to Mar‐
    and the Prophets, worthy servants, yet servan [...]s; tin.
    now the Son is much better then a servant, vers. 4. 2.
    Whereas the body of the Old Testament was long in Vide
    compiling, much about a 1000 yeares from Moses to Grotium.
    Malachie; and God spake unto the Fathers, by
    [Page]
    starts and fits; one while raising up one Prophet, Thorndike of
    another while another; now sending them one parcell of the Right of
    the Church in
    Prophesie or story, then another: when Christ came all a Christian
    was brought to perfection in one age: the Apostles and State. c. 1.
    Evangelists were alive some of them, when every part Nullus est ex
    sacris libris
    of the New Testament was fully finished 3. The Old qui de Christi
    Testament was delivered by God in divers manners, of sacerdotio
    utterance and manifestation, but the delivering of the tam
    luculenter
    Gospell was in a more simple manner, either by the disserat,
    tongues or pennes of them that held an uniforme kind [...]nici quod
    morte sua
    of teaching.
    abtulit
    sacrificij vim
    [...], at sundry times] So we translate it, or by sundry dignitatemqu
    parts by piece-meale, the word will bear both, and both e tam
    magnificè
    are consonant to the circumstances of the Text. It extollat, de
    signifies Multiparti [...]è saith Ribera, By many parts, caeremoniar
    um tam usu
    now a part of his will, and then a part further. Dickson. quàm
    abrogatione
    [...], and in divers manners] Or in divers formes, or uberiùs
    tractet: qui
    similitudes, but the former is the better, in divers denique
    manners of utterance and manifestation, sometimes in plenius
    explicet
    darke words, sometimes plainly and familiarly, or
    Christum
    sometimes by lively voyce, sometime by vision, or esse finem
    dreame, or inspiration, or Vrim and Thummim, by legis.
    Calvinus.
    signes from heaven.

    Vers 2. By whom also he made the worlds] There is Bishop

    another world besides this, see 12. Matth. 32.11. Heb. Smith.

    3. Or else it is so called for the variety of times and


    ages, and sorts of the creatures, one succeeding Plurifariam,

    another. id est,
    pluribus
    Vers. 3. The brightnesse of his glory, and the expresse tempo
    image of his person] The latter words are an exposition [...]ibus tem‐
    of the former; Image expounding brightnesse; and po [...]e
    person or substance glory. Abrahami,
    Isaaci,
    The Greek word signifies somewhat more than Jacobi:
    brightnesse, even such a brightnesse, as hath a lustre temporibus
    cast upon it, from some other thing; a fit word to Mosis,
    expresse the everlasting generation of Christ. The Josuae,
    similitude is borrowed from the Sunnebeames. Iudicum:
    temporibus
    The expresse Jmage] A comparison from the seale of a Davidis,
    Ring, the forme of which is imprinted in the Wax. Salomonis &
    Prophetarum:
    Purged our sinnes] Some make it a Physicke
    ac postremò
    Metaphore, but rather be alludes to the law of purging
    temporibus
    sinne by sacrifice.
    Danielis,

    Vers. 9. Therefore God even thy God ba [...]h Aggaei,

    annointed thee, with the Oyle of gladnesse, above thy Zachariae,

    fellows] This is taken out of 45. Psal. 7. the Chaldee


    Paraphrast and many Rabbines interprete it of the Malachiae.
    Messiah, who as mediatour had a fulnesse of all Grotius.
    graces. According to his divine nature, he had an
    infinite fulnesse of grace in his person; according to his Tam veterem
    humane nature, he had a fulnesse of habituall grace: quòm novum
    Mary had a fulnesse of grace; and Barnabas was full of mundum per
    the Holy Ghost. The fulnesse of grace in Christ, is p silium factum
    [...]enitudo generum & graduum, a fulnesse of kinds esse intelligit.
    and degrees; the Saints have fundamentall graces, as Pareus.
    faith, repentance and the like; yet they may want joy, p
    [...]ace, assurance; but Christ had a fulnesse of all Mr. Mede.
    kinds of graces. Esay 11.2.2. They have but their
    measure of grace; Christ had a fulnesse of grace for [...], is the
    degrees, Iohn 3.34. He had all graces in the most thing which
    eminent degree, the spirit of God rested upon him, hath
    Esay 11.2. See Esay 42.1. The oyle wherewith Christ brightnesse
    was annointed, is called the oyle of gladnesse, in it, [...], is
    because the sweet savour of it gladdeth the hearts of that which
    all his Members; that is all true Christians, which are his receiveth his
    fellowes, and partners in the annoyting; he was Christ brightnesse
    as they Christians. That word in Psal. 45.7. translated from another.
    above may signifie more then thy fellowes, prae Re
    consortibus tuis, so Tremellius; that is saith Mr. Perkins] [...]ercussus
    Christs manhood was filled with the gifts and graces of divinae
    God, both in measure, number, and degree, above all Majestatis,
    men and Angels. Or, for his fellowes, pro consortibus qualis est
    suis, so some read it; Christ received not the spirit for solis in nube
    himselfe, but for his people, John 1.16. qui decitur
    [...]. Grotius.
    Vers. 14. Are they not all ministring Spirit, &c?]
    He doth not so much aske, as plainly affirme; for [Page]
    Jude per ex‐
    the Hebrewes use an interrogation, when they would
    cellentiam
    the more confirme a thing.
    Redemptor n
    [...]ster d
    [...]ctus est

    CHAP. II. Hebraicè


    Meschiach.

    Vers. 1. LEast at any time we should let th [...]m slip] sive Messias,

    That is coldly translat [...]d, least we slow. Saint Paul graecè [...],

    had been a Babe (saith Broughton) if hee had thought Latinè

    that all Jerusalems Rabbins could forget upon what Vnctus. à

    principles he disputed; or thought that if the Rabbins Lapide.

    had imbraced the rules and principles, they could Vnctus fuit

    soone forget them. Here Arabiques translate elegantly Christus

    Na [...]kitu we fall, the Syriaque Nabed we perish. Saint supra nos

    Pauls Metaphore was taken from Jeremie. Lam. 4.9. omnes, quia

    They that are slaine with the Sword, are better then si [...]e

    they that are slaine with hunger: which flowed, as mensura, nos

    peirced by wanting the fruit of the field. Least we leake autem ad

    it out, like water put into a Colander, or riven dish; certam

    some thinke it to be a Metaphore from paper that doth quisque

    not beare Inke well, à Charta Bibula quae scripturam portionem,

    bene nos continet. See Pareus. prout singulis


    ipse
    Vers. 2. If the word spoken by Angels was stedfast, distribuit.
    &c.] The meaning is briefely this, if every transgression Deinde
    of the Law was severely punished, how shall we nostrâ causâ
    escape, if wee doe but neglect the Gospell? See Vnctus fuit, ut
    Estius. hauriamus
    omnes ex
    Vers 3. If we neglect] Greeke disregard, not care for it. ejus
    plenitudine.
    So great Salvation ] That is the meanes of it. So he Quare ipse
    calls the doctrine of the Gospell, Metaleptically from the Christus: nos
    effect (saith Pareus) because faith in the Gospell brings ab eo
    to us eternall Salvation. For the Gospell is the power of Christiani,
    God to salvation, to every beleever. quasi rivuli à
    Vers. 9. Should taste death for every man] Or every sonte.
    thing or creature, who all these be the context sheweth. Calvinus.
    1 Sonnes that must be led unto glory, v. 10. 2. Christs
    brethren, v. 11. 3. Such Children as are given of God Broughtons
    unto Christ. v. 13. See Pareus. Epistle to the
    Nobility of
    Some Protestant Divines urge this Scripture to shew England. Sic
    that Christ dyed for all, though not equally for Iudas, as Lament. 4.9.
    for Peter. Some distinguish thus, they say Christ is fluxerunt, id
    sufficiens remedium, there is vertue enough in Christ, est
    but not sufficiens medium, because besides the work of conciderunt.
    Christ, there is required faith to apply it, Mark 16.16. Et hic ne
    cadamus
    By tasting death he meanes dye. see Matth. 6.28. John
    vertunt Syrus
    8.52. Whencesoever the Metaphore is taken, whether
    & Arabs, nec
    from those which drinke poyson, or rather from the
    aliter hic
    taste of those things which are bitter and unpleasing.
    sumpsit
    Chrysostomu
    Vers. 14. Destroy him that had the power of death] [...],
    s&
    That he might make Satan unprofitable, idle, and
    Graecialij.
    fruitlesse, as the word is used, Luke 13.7. Rom. 3.3.
    Sic quae
    The Devill hath the power of death in a double respect,
    intereunt
    1. As he hath the power over sinne, 2 Tim. 2. ult. 2. As
    aquae
    an executioner, Luke 12.20. Iob. 33.23.
    effluenti
    Vers. 15. And deliver them, who through feare of death, comparantur,
    were all their life time subject to bandage] Every Job. 20.27.
    unregenerate man is subject to the fear of death. 1. Grotius.
    Because all the comforts of this life forsake him then. 2.
    All his parts and accomplishments shall be taken away. Ne dilabamur
    3. His hopes dye. 4. His conscience shall then be ut aqua quae
    awake, this is the worm. 5. Must goe to God to give an inutiliter
    account, whom he hath no interest in. 6. All offers of effluit: quae
    grace shall be at an end Vide Grotium. similitudo
    exprimitur, 2
    Vers. 16. For verily be tooke not on him the nature of Sam. 15.8.
    Angels] The word in the originall [...], signifies properly Psal. 58.8.
    to take a man with thy hand, either to lead him some Grot [...]us.
    whether, or to uphold him thereby to help him. See Est
    Matth. 14.13. Mark 8.23. and Luke 9.47. and 14.4. Metaphorae,
    Hence figuratively it is translated, to signifie succouring, quam alij
    or helping. For when we would help one from falling, or sumptam
    sinking under some burden, or would raise him being putant à vase
    fallen, then we put our hand to him, and take hold of perfluente,
    him. alij ab aqua
    effluente.
    Priori modo,
    sensus est;
    ne audita
    nobis
    excidant è
    memoria; ne
    simus instar
    dolij pertusi,
    aut rimosi,
    quod
    liquorem
    infusum non
    retinet. Hunc
    sensum
    optare
    videtur
    antithesis
    quae est inter
    vocabu [...]a
    attendere &
    effluere.
    Estius. vide
    plura ibid.
    Intelligit
    CHAP. III. doctrinam
    Christi quae
    Vers. 1. PArtakers of the heavenly calling] It is so called tantae, id est,
    not so much for that the Authour, meanes and manner longe majoris
    are heavenly, but because the State whereto we are salutis, ac
    brought is heavenly and glorious. Doctor Sclater. foelicitatis
    promissiones
    Consider the Apostle and High Priest of our profession
    continet,
    Christ Iesus] The Greeke word signifies magno studio
    quàm lex
    mentem in rem intendere. To shew that Christ hath the
    vetus
    eminency of the chiefe offices in the Old and New
    continebat.
    Testament, these words are used. The High Priest was
    Estius.
    the highest office in the Old Testament, and Apostle in
    the New. He cals him here the Apostle [...], he is the
    [...] pro omni.
    chiefe of the Apostles.
    Quod utrum

    Our profession] That is of the Gospell which we accipiendū sit

    professe, because he is the Authour and Doctor of the ut neutrius

    same. generis, pro


    omni re seu
    Vers. 2. Who was faithfull to him that appointed him, as creatura; an
    also Moses was faithfull in all his house] Not in giving ut masculini
    as full and exact directions for all particulars, pro omni
    concerning the worship of God, and government of the homine, non
    Church of the New Testament, as Moses did in his time liquet. [...]t
    for the Church of the Old Testament; for there is not neutrum
    such a particular and exact forme of worship or Church acceperunt
    government drawne, as we see in the Law, but herein Origenes,
    stands Christs faithfulnesse, that he hath as fully Ambrosius &
    revealed unto us the doctrine of the Gospell, as Moses Theodoretus;
    did that of the Law; and that he hath faithfully ut
    performed, and fulfilled all the types of himselfe, and all Masculinum
    the things signified by Moses ceremonies, as Moses Chrysostomu
    hath faithfully and distinctly set them downe. See s, ac caeteri
    Pareus. ferè omnes.
    Quod &
    Vers. 6. The rejoycing of the hope] That is the doctrine Syrus
    of the Gospell, whereby these are dispensed and interpres sua
    confirmed. versione
    expressit,
    Vers. 12. Take heed brethren least there be in any of addens,
    you an evill heart of unbeliefe in departing from the homine.
    living God] He shews five degrees of Apostacy: the first Estius vide
    is, consenting unto sinne, being deceived with the plura ibid.
    temptation of it. The second is, hardnesse, of
    heart upon many practices of sinne. Thirdly, the [Page]
    Doctor Taylor
    heart being hardned becomes unbelieving, and calls
    on Titus.
    the truth of the Gospell into question. Fourthly, by
    unbeliefe it becomes evill, having a base conceit of the
    He hath not
    Gospell. Fifthly, this evill heart brings a man to
    imperium
    Apostacy, and falling from God, which is the
    Principis, he
    extinguishing of the light of the Gospell.
    cannot take
    men to death
    An evill heart is a great evill, First, from the nature of it,
    when he will,
    1. it is an inward evill; a seizes on the most principall
    but Carnificis.
    part of man, the soule; 3. an inveterate evill, we
    à Lapide.
    brought it with us into the world; 4. an insensible evill.
    Secondly in the effects, 1. It indisposeth us to all good.
    2. It is the root of other evils, Matth. 15.19 3. maketh a He taketh not

    man unfit to live or die. hold of An‐


    gels. [...],
    Vers 13. Exhort one another while it is called to day] apud
    When you commit a sinne, you think if you stay a week, Platonem &
    a fortnight, or a moneth, you shall come in as well as at altos est
    the first; no, saith the Apostle, while it is to day come in, solemniter
    doe it presently, for sin will deceive you, it will harden vindicare. Hic
    your heart before you be aware. autem ex
    superioribus
    Through the deceitfulnesse of sinne] That is, deceitfull intelligendum
    sinne, an hyppalage, Prov. 14.8. Ephes. 4.22. Rom. est vindicare
    7.11. 1. It hath its originall from the subtill Serpent sive asserere
    Satan the grand Impostor. 2. It is the cause of all the in libertatem
    deceit, guile, and falshood that is in this world, Psal. manu injectâ.
    54.20, 21. Acts 13.10. 3. Sinne is in its own nature Sic somitut.
    deceitfull, every errour in opinion and evill in practice Luc. 23.26.
    proceeds from deceit; the mind is deluded in the first Act. 23.19.
    with a shew of truth, and the will in the second with the Sic infra 8.9.
    appearance of goodnesse. Rather to believe then solent autem
    practice; the Apostles proper meaning is, the de‐ manu
    ceitfulnesse of sinne in matter of believing. apprehendi
    qui è
    Vers. 14. If we hold the beginning of our confidence servitute aut
    stedfast to the end] [...], the first act of faith, whereby vinculis
    we began to subsist in Christ. educuntur.
    Grotius.
    Vers. 17. Whose carcasses fell in the wildernesse] The Verbum
    Vulgar renders it cadavera. [...] properly signifies Graecum non
    members. The Syriack hath rendred it ossa bones. simpliciter
    Because those unbelievers lie prostrate in the assumere aut
    wildernesse, therefore a great multitude of their bones accipere
    lie dispersed in the wildernesse. significat, sed
    apprehender
    e, vindicare,
    manum
    injicere in
    rem aliquam;
    vindicantur
    autem qui in
    libertatem
    asseruntur.
    Estius.
    See Phil.
    CHAP. IV. 3.14.

    Vers. 2. BUt the word preached did not profit them] Quia ad
    Profiting may be taken here for the truth of grace, or for super‐
    growth in grace; men cannot grow in grace that have caelestia n
    no grace; but the word worketh true faith on that person [...]s ducit,
    which came to it without any true grace or faith at all. non ad
    terrenam
    Not being mixed with faith in them that heard it] The
    pos‐
    word signifies as if we should say, such a potion did not
    sessionem ut
    good, because they had not such an ingredient. An
    lex Mosis.
    exceeding strong, drink not tempered and qualified
    Grotius. 4.
    profits not nature; so those great promises, so much
    Ephes. 11.
    exceeding opinion and expectation of reason, not being
    mixed with faith, did not profit them.
    Perkins.

    He compares the heart to a vessell, in which there must Quidam sic

    be both the word and faith; these two must be mingled exponunt:

    together, and then it will be a word of power, life, and Quem nos
    salvation. apostolum &
    pontificem
    Vers. 9. There remaineth therefore a rest to the people confitemur.
    of God] A Sabbatisme, as Calvin and Beza render it. Alij sidei seu
    That is, the keeping of the day of rest, (though it be doctrinae,
    commonly rendered rest) he forbeares to use the same quam nos
    Greek word for rest, which he used both before and profitemur.
    after. Estius and others take it here for a celestiall rest, Quae est
    and bring the next Verse to confirm their opinion. See Graecorum
    Rev. 14.13. interpretatio
    eademque
    Vers. 12. For the word of God is quicke] Or living; 1. germanior.
    Formally in its own nature, in that it abides for ever, in Estius.
    regard of the sence and matter contained therein, not
    as it is written in Paper. 2. Efficiently, and that in these respects: 1. It
    giveth life at the first, it is appointed by God as the
    Because in
    instrument to beget the new life of grace in us, Iames
    the least
    1.18. Iohn 17 17. the savour of life. 2. It increaseth
    thing that
    spirituall life, 1 Pet. 2. 3. It directs and teacheth us the
    was done
    way to eternall life, Iohn 5.
    about the
    making of
    Piercing even to the dividing [...]sunder of s [...]ule and
    Gods house,
    spirit] That is, the whole man. It worketh not onely upon
    he precisely
    the inferiour faculties, which are lesse pure, but upon
    followed the
    the purest and most supreame part of the soule; for the
    direction that
    word pierceth as far as the eye of the Auth [...]r of it, to
    God had
    whom all things are naked and open.
    given him, as
    And of the joynts and marrow] By the joynts he meanes it is
    the minima, the least things; and by the marrow the expressely
    intima, the most secret and inward things. noted of him,
    Exodus
    A discerner of the thoughts and intents of the heart] 40.16.19.21.
    [...], a Critick, a curious Judge, and observer. 23.25.27.29.
    32.
    [...] rendred thoughts, are properly the secret and Hildersam on
    inward workings of passions and affections: [...] intents, 51. Psal.
    are the secret and first workings of mens under‐
    standings and apprehensions. [Page]
    Gloriatio de
    spe vitae &
    Vers. 13. Neither is there any creature that is not
    gloriae
    manifest in his sight] Neither is there any creature
    aeternae
    which is not manifest in the sight thereof; so some read
    certò ob
    it, and the Greek will very well beare it, viz. of the word,
    tinendae.
    and understanding by creature such thoughts intents
    Pareus.
    and notions as are framed in the heart, which may be
    Intelligitur
    termed the creatures of the heart. This interpretation
    spes illa
    holds good correspondence with the Greek, the scope
    laeta, nempe
    of the place, and the Analogy of faith.
    vitae
    But all things are naked and opened unto the eyes of aeternae sub
    him with whom we have to doe] [...] naked as when the illis legibus
    skin is pull'd off; and [...] opened, as the intrailes of a sub quibus à
    Sacrifice cut down the back. Christo
    promissa est.
    He useth a metaphor taken from a sheep whose skin is Grotius. Vide
    taken off, and he hanged up by the neck with his back Estium.
    toward the wall, and all his intrailes layd bare, and
    exposed to open view. He alludes to the Anatomizing of Mr. Perkins.
    a creature (say some) wherein men are cautious to
    finde out every little Veine or Muscle, though they be Dr. Preston.
    never so close. They are naked, therefore God sees
    their outside; and opened, dissected, quartered, and Familiare
    cleft asunder through the backbone, so that he sees scripturis est,
    their inside also. Opened is more then naked; naked is ut peccatum,
    that which is not cloathed, or covered: opened is that seu
    whose inwards are discovered and made conspicuous. concupiscenti
    a dicatur
    Vers. 15. Cannot be touched with the feeling of our
    homines
    infirmities] The originall word is purely Greek, as there
    seducere,
    are many in this book; it is used also 10.34. and no
    decipere, ab‐
    where else.
    strahere &

    Was in all points tempted like as we are, yet without allicere, ut

    sinne] That is, say some, was never temped to sinne, Rom. 7. Dan.

    as Matth. 15.38. but the Apostle here comforts the 13. Jacob. 1.

    people of God against sinfull temptations, Christ was Id autem

    tempted to sinne, but not into sinne. dicitur per


    quandam
    Vers. 16. Let us goe] Because our Mediator is God, as Prosopopeia
    in Ch 1. he is able to reconcile God to us, and procure m, quatenus
    grace for us. 2. Man, Heb. 2.14. and our high Priest, homo
    Vers. 14. tentatione ali‐
    qua, velut
    Come boldly] So as to speak all our mind. suasione
    Vs] Generally all Christians; in the Law onely the High sollicitus &
    Priest might come, and that once a yeere; we may now inductus,
    come at any time when we have need. peccato
    consentit,
    Unto the Throne of grace] The Cherubims or Mercy- quasi ab ipso
    seat was a Type of the Throne of grace. peccato
    persuasui. Fit
    That we may obtaine mercy] viz. From God, by our autem miro
    High Priest, and Intercessour. modo, ut
    dum cor
    Finde grace] In the originall, receive grace; not to earn,
    emollitur
    purchase or deserve it.
    delectatione
    peccati,
    paulatim
    obdurescat
    adversus
    praecepta
    Dei. Estius.

    Vocabulum
    [...] de imper‐
    perfectione
    nostra nos
    monet: ut
    quotidie
    proficere
    studeamus;
    vox [...]
    dubitationem
    Papisticam
    excludit,
    certitudinem
    salutis nobis
    confirmat.
    Conditio

    CHAP. V. adjecta
    studium

    Vers. 2. WHo can have compassion on the ignorant] perseverantia

    The word signifies to apportion his compassion, or to e in nobis

    compassionate them as much as they need. excitat.


    Paraeus.
    Vers. 6. Thou art a Priest for ever after the Order of
    Melchizedec] Melchizedek signifieth a King of Vide Estium.
    righteousnesse, and Salem signifieth peace. Heb. 7.2,
    3. Christ was a King of righteousnesse and peace. John 5.25.

    Vers. 7. Who in the daies of his flesh] That is, when See Dickson.
    having our weak and frayle nature he lived with
    us here, for so the word flesh is to be taken; [Page]
    Perkins.
    least any should think that he put off his flesh. Fides hîc
    comparatur
    When he had off [...]red up prayers and supplications]
    partibus
    The first word is nomen generis, the second signifies
    humani
    something more, most submissive prayers.
    corporis per

    And was heard in that he feared] And yet we see the quae fit

    Cup did not passe from him, because he was digestio, &

    strengthned to beare it. cibus in


    succum
    First, Christ did not aske deliverance from death vertitur. Ita
    absolutely, but adding this condition, if it be thy will O Lucas
    Father. medicus ex
    arte medica
    Secondly, he was not delivered from suffering, but had voces sump‐
    strength and power given him, whereby his manhood erit. Grotius.
    was made able to bear the heavy burden of Gods
    indignation. In this Chap‐
    ter is mentio‐
    ned a three‐
    Vers. 8. Yet learned he obedience by the things which fold rest: 1. In
    he suffered] That is, he shewed obedience more then, Heaven,
    then before. Not as if Christ were to goe to schoole to Vers. 1. 2 A
    learne; or as if by certain acts he were to fit himselfe for rest of
    obedience; he did not learn that which he knew not Canaan, Ver.
    before, but did that which he did not before; he then 5, 8. 3 The
    was put to the triall of his obedience. rest of the h
    [...]ly
    Vers. 9. And being made perfect] His perfection was Sabbath. Ver,
    declared, and his Mediatorship accomplished in the 9.
    things that he suffered.
    Id est, Ag
    He became the authour of eternall salvation unto all
    [...]s per‐
    them that obey him] This is to be understood both of
    petuò ut ea
    the obedience of faith, which is the principall, Iohn 6.29.
    quae vivunt.
    and also of our new obedience. B. Down. of
    Convenit hoc
    Justification. l. 7. c. 7.
    verbo Dei,
    sed praeci‐
    Vers. 11. And hard to be uttered] To be interpreted;
    puè
    Greek, to be fitted in the utterance or expression of
    Evangelico.
    them to your capacities.
    Psal. 105.9.
    Seeing ye are dull of bearing] Or rather slow, or & 107.20. &
    slothfull, according to the Greek; that is, averse from 147.15, 16. &
    taking paines, that you may be able to heare with 40.8. & 55.2.
    understanding. There is a twofold dulnesse in the 1 Pet.
    people in hearing; 1. Some are dull in the letter, so the 1.22.23, 24.
    high way ground. 2. To the Spirituall sense.
    Grotius.
    Vers. 14. But strong meat belongeth to them that are of
    full age] To those that are perfect; so it ought to be Direbantur
    translated, and so it is in the originall. critici nomine
    etiam à
    Even those who by reason of use] [...], by an habituall Latinis
    use or long custome. The old translation by reason of usurpato,
    custome, and the new by reason of use; but neither is homines
    so full as the originall, by reason of habit. acris judicii,
    qui de libris,
    Have their senses exercised to discerne both good and aut versibus,
    evill] The word properly signifies such an exercise as aut aliis
    Wrestlers or such as contend for victory doe use, which aliorum
    is with all their might and strength, being trained up operibus
    unto it by long exercise. censere
    poterant, ac
    That is, he that hath this true wisdom, he hath such a discenere
    distinguishing faculty, that as the taste discerns of quid probum;
    meat, or as a man that is accustomed to taste Wine quid reprob
    can easily discern between good and bad; so, by a [...]m, item
    certaine wisdom that is unfused into him, he is able to quid
    discern between good and evill, even as the senses genuinum,
    doe (for that is the scope of the place) between colour quid verò
    and colour, taste and taste; there is an ability in the spurium ac
    perfect to discern between good and evill. supposititium
    . Quales in
    censendis
    Homeri
    versibus,
    Aristarchus &
    Aristophanes
    Grammatici
    memorantur.
    Estius.

    Heron. See
    Dikes de‐
    ceitfulnesse
    of the heart.
    p. 10.
    A speech
    CHAP. VI. borrowed
    from the
    Vers. 2. OF the doctrine of Baptismes] Among the Priests under
    principles of Christian Religion that were first taught the Law, who
    unto the Christians of those times, the doctrine of when they
    Baptismes is one; that is, the doctrine of the killed the
    Sacraments; figuratively putting one for both; and beast, all
    perhaps the plurall number is used because it hath a things that
    double washing and not a single; even the outward were within
    washing of the outward, and an inward washing of the the beast
    inward man. Calvin thinks he meanes the solemn rites, were laid
    or set daies of baptizing. naked before
    the Priest,
    Vers. 4. For it is impossible for those which were once
    and he saw
    enlightned] That is, say some, very difficult; as it is
    what was
    impossible but that scandals should come, and so they
    sound and
    would take it in that place, to deceive if it were possible
    what
    the elect; but the reason given why they c [...]nnot be
    corrupted.
    restored, because of their crucifying of Christ again,
    Weemes.
    argueth an impossi [...]ility, not indeed of it selfe, but by
    the just judgement of God upon them. All who [Page]
    That is, not
    hold falling from grace bring this place as a main
    able to
    support of the cause, and therefore understand this of
    sympathize
    the truely godly; but the Orthodox answer, If these were
    with, or
    godly, it was onely an hypothesis propounded, this
    pained with
    condition puts nothing in being; it is onely propounded
    our
    conditionally, and by way of admonition, which is an
    infirmities.
    effectuall meanes of keeping them from falling. 2. They
    deny these to be truly godly, they were onely close
    The word sig‐
    hypocrites.
    nifies to

    Enlightened] Have been baptized. So Heb. 10.32. the speak all, or

    Syriack, Arabick, and Aethiopick render it; and so some speake with
    of the Greek Fathers expound this word, because adulti hope and
    were not baptized till they had been catechised, and confidence.
    sufficiently instructed in the faith; rather inwardly
    enlightned in the mind, had a great measure of [...] declarat
    illumination in the mysteries of the Gospell; men cannot indolem quae
    sinne against the Holy Ghost without a measure of ad
    illumination. commiseratio
    nem sit
    And have tasted of the heavenly gift] or Supercelestiall prona,
    gift. It is one thing to drinke or eat, saith Gregory, quanta opus
    another to taste, Matth. 27.34. men may taste that est. Beza.
    which they spit out again; Ionathan did, but taste the Qui quantum
    Honey. satis est
    miserari
    The heavenly gift] That is, Christ, who is called the gift
    possit. Id. ib.
    of God, Iohn 4.10. See Iohn 6.38, 50.
    Beza. vide
    And were made partakers of the Holy Ghost] That is,
    Grotium.
    the common gifts of it. Calvin. Pareus. That is
    something they have so like sanctification, that both
    themselves and others may think them truly sanctified. Preces
    generale
    Vers. 5. And have tasted the good word of God] nomen est,
    Received it with some love and delight; called good sup‐
    word, because it onely revealeth Christ, who procureth plicationes
    all good unto all beleevers. Vide Bezam. autem
    supplicum
    And the powers of the world to come ] Some interpret it preces sunt,
    of the world under the dayes of the Gospell, they may cùm qui orat
    have a taste of the Gospell-ordinances, and objicit se ad
    priviledges. Most referre it to the world to come; God pedes, aut
    lets in a glimpse of heaven, 34. Numb. 16, 17. or a genu tangit
    flash of hell upon the conscience. ejus quem
    erat.
    Significatur
    Vers. 6. If they shall fall away] Altogether, totally, ergo magnus
    Prolapsi, id est, prorsus lapsi. Anselme. Not at affectus, &
    universalem ab Evangelio defectionem. Calvin. This humilitas
    place must be compared with Heb. 10. and so it is to Christi
    be understood of a wilfull malicious Apostasie, not from precantis.
    any temptation, but out of meer hatred to the truth; so Estius.
    that this place makes nothing for the Novatians which
    denyed repentance to them that sinned after Baptisme. Perkins.
    See Grotius. Preston.

    To renew them againe to repentance] If ever they come Mr. Ball. Est
    to repent, they must be reduced to that former estate, contracta
    though that be not enough; that is, to have knowledge locutio,
    and light of mind onely, it must be in a more powerfull frequens &
    way. Hebraeis &
    Graecis.
    Vers. 7. For the earth which drinketh in the raine that
    Sensus est in
    commeth oft upon it, and bringeth forth Herbs meet for
    hoc exau‐
    them by whom it is dressed, receiveth blessing from
    ditus fuit ut
    God] All is an allegory; the earth is man, Ier. 22.29. The
    ab isto metu
    raine Gods word, Deut. 32.2 Amos 7 16. The Herbes
    liberaretur.
    are graces, and the blessing is a sweet retribution and
    Grotius.
    accumulation of mercy.

    Blessing from God] Either incrementum, increase of Mr.

    those graces they have already received (to them that Hildersam.

    have more shall be given) or maturitatem, when fruits Alludit ad

    cease growing in bignesse, they grow in ripensse; their Proverbium

    graces shall increase both in regard of greatnesse and Graecum;

    ripenesse. [...], quales


    sententiae &
    Vers. 10. To forget your worke and labour of love] That cum simili [...]
    is, those duties which out of love to him we performe sunt ferme in
    with labour and striving. linguis
    omnibus;
    Vers. 11. To the full assurance of hope] Hope hath an sensus est,
    eye to the good of the promise (as faith to the truth of expertus est
    it) the assurance of hope is, that we shall certainly re‐ in tantis
    ceive that good. tentationibus
    quam sit
    Vers. 13. Because he could swear by no greater, he arduum Deo
    sware by himselfe] q. d. If there had beene a greater obedire.
    God, he would have sworne by him. Grotius.

    Vers. 17. The heires of promise] That is not [Page]


    Dr. Preston.
    onely such to whom the promises belong, but such as
    claime their inheritance by adoption and promise.
    Propter habi‐
    tum. Beza.
    Vers. 18. To lay hold upon the hope set before us] The
    Greek word rendred to lay hold, doth not signifie
    quomodocunque tenere, sed ita tenere & complecti ut [...]. Vulg.

    non patiaris tibi eripi, to hold any way, but so to hold Reddidit,

    and embrace a thing, that thou sufferest it not to be sensus

    taken from thee. exercitatos.


    Sed
    Graecum
    propriè
    significat
    organa
    sensuum ut
    sunt oculi,
    aures. In
    nominibus
    [...], est
    elegans
    paranomasia.
    Comprehendi
    t autem
    nomine boni
    & mali etiam
    verum &

    CHAP. VII. falsum in


    doctrina

    Vers. 1. FOr this Melchisedek King of Salem &c.] There Christiana.

    is nothing spoken of Melchisedek but in Genesis, Psal. Gerh. in loc.

    110. and in the 5. Chapter of the Hebrewes and this.


    See my
    Vers. 3. Without Father▪ without Mother, without d Prolegomena
    [...]scent] This is not spoken simply, and absolutely, but to my
    by a figure; 1. Because the Scripture mentioneth not Treatise of
    who were his Parents, no more doth it Iohs, or the Divinity for
    three Childrens. 2. Because he being a type of Christ, the opening
    hath eternity ascribed unto him by reason of Christ, of these two
    who as he is man hath no Father; and as he is God first verses.
    hath no Mother; and as he is the eternall God, hath no Vide Bezam
    beginning of dayes. Roberts of Tythes. & Grotium.
    Baptismi
    Some thinke that this Melchisedek was Sem the tantùm
    [...]ldest Sonne of Noah; for he was living when Jsaac mentio fit,
    was 50 yeares old; and therefore almost all the dayes coena
    of Abraham. He was without beginning in the new Domini
    world, for he was born in the old; and without end in the omissa.
    old world, because he continued in the new after the Quod ideo
    floud. factum
    existimatur,
    Constans veterum Hebrae [...]rum opinio est quia ut ex
    Melchisedek fuisse Sem filium Noe. Ribera. multorum
    veterum
    Some Heretickes said he was the Holy Ghost or an
    scriptis liquet,
    Angel.
    catechumeni

    Vers. 4. Vnto whom even the Patriarch Abraham gave s olim

    the tenth of the spoiles] [...] properly signifieth the doctrina de

    chiefe parts, or top of the heape. caena hac


    non
    Vers. 6. Received tithes of Abraham] In the Greek it is proponebatur
    [...], which in plaine English is, he tithed Abraham; and . Imò neque
    tooke them of him as his due. cum
    peragenda
    Vers. 7. And without all contradiction, the lesse is illa esset,
    blessed of the better] Taking it for the benediction, interesse
    which is authoritate not devotione; for the subject may permitte‐
    blesse the Prince, and man blesseth God in hearty bantur ut
    devotion, but the blessing of authority comes from the illius
    greater. actionem
    spectarent.
    Vers. 22. By so much was Iesus made a surety of a Zepperus de
    better Testament] Christ was the surety of the first Sacramentis.
    Covenant to pay the debt; of the second
    Covenant, to performe the duty. [Page]
    Quod Graecè
    est [...], sive
    A better Testament] Not in substance, but in the
    illuminati, hoc
    manner of revealing.
    Syrus vertit
    Vers. 24. An unchangeable Priest-hood] It signifieth baptizati, &
    such a Priest-hood which cannot passe from him to any Justinus Mar‐
    other, as the Priest-hood of Aaron did Perkins. tyr Apolog. 2.
    atque alii
    Vers. 25. Wherefore he is able also to save them to the baptisma
    uttermost] In the originall [...], to the uttermost of time, vocant [...].
    at all times, and for ever; it must be referred to the Itaque omnes
    perfection or fulnesse of time, and not of his saving; pene veteres
    that is, continually and perpetually, as the latter words hinc probant
    of the verse shew. baptismum
    posse iterari:
    Seeing he ever liveth to make intercession for them] ut
    Superintercede, as the Greeke may signifie. Ambrosius,
    Epiphanius,
    Vers. 26. For such an High Priest became us] It was a
    Hieronymus,
    just and decent thing that our High Priest should be
    Augustinus,
    such a one. Cyrillus & alii.
    Rectius
    Anselmus,
    Lyranus,
    Hugo, alii, qui
    verba ista
    intelligunt de
    blasphemia
    in Spiritum
    Sanctum,
    quae non
    remittetur in
    hoc seculo
    neque in
    futuro.
    Vossius
    disputat. 17.
    de Baptismo.
    2.

    A Hypocrite
    may have a
    disposition to
    sanctification,
    have it in fieri
    not in facto
    esse.

    Some under‐
    stand the gift
    of miracles in
    the Gospell-
    time, which is
    the world to
    come, in re‐

    CHAP. VIII. spect of the


    Jewish peda‐

    Vers. 4. FOr if he were on earth, he should not be a gogie; rather

    Priest, seeing that there are Priests that offer gifts the

    according to the Law] That is, as in the times of the old wonderfull

    Testament, if the Priest had onely offered a sacrifice, workes of the

    and not gone into the holy of holies with the bloud life to come,

    thereof, sprinkling the mercy seat, praying and as

    interceding that it might be accepted for the sinnes of glorification

    the people, the Priest had not done that worke of the and

    Priest, and so he had not beene a compleat Priest; so if salvation. A

    Christ had onely offered up himselfe here a sacrifice, hypocrite

    and had not gone into heaven, the holy of holies, and may

    carryed the power and vertue of his death thither, to apprehend

    pray and intercede for us, he had not done the work of some

    the great High Priest. excellency of


    the
    Vers. 5. Was admonished of God] One word in Greeke resurrection,
    [...], signifies to answer as God doth men by oracles, conceive the
    Heb. 11.7. and 12.25. So 2 Matth. 12. [...], being manner of
    warned of God, as it should have been exprest there. the day of
    judgement.
    Vers. 6. He is the mediatour of a better Covenant,
    which was established upon better Promises] The The word is
    promises of the new Covenant are said to be better in usually in
    foure respects, 1. All the promises of the Law were Scripture
    conditionall, this doe and thou shalt live; those of the compared to
    Gospell are absolute, of grace, as well as to grace. 2. rain, Deut.
    This Covenant promiseth higher things; here God 32.2. and
    promiseth himselfe, his Sonne, his spirit, a higher that in three
    righteousnesse, and a higher Son-ship. 3. Because of respects, 1.
    their stability, those of the old Covenant were The raine for
    swallowed up in the curse; these are the sure mercies its birth is
    of David. 4. They are all promised upon our interest in heavenly, it
    Christ, 2 Cor. 1.20. This makes the promises sweet, comes down
    because they lead us to Christ, the Fountaine of them. from heaven,
    and waters
    Vers. 7. For if that first Covenant had been faultlesse] the earth,
    That manner of administration of the Covenant of saith the
    Grace, may be said to be faulty two wayes, 1. As Psalmist; so
    imperfect, dispensed in shadowes; their dwelling in the the word
    land of Canaan was to them a type of heaven. 2. As it Heb. 12.25.
    did not make the person perfect, conveighed not grace. 2. Free; the
    See 10. verse. raine is freely
    dispensed,
    Vers. 9. And J regarded them not] Greeke, I did not Amos 4.7. So
    care for them. is the Lord in
    the
    Vers. 10. For this is the Covenant that I will make with
    dispensation
    the house of Israel, after those dayes saith the Lord, I
    of the word,
    will put my law into their mind, &c] In this verse the
    3. When it
    Apostle sets down the Covenant of grace: That
    comes, it
    expression of writing the Law in the heart shews, 1.
    comes with a
    That the Law is not in any mans heart by nature; there
    Commission,
    is not a principle, and rule of conformity within, Rom.
    Esay 55.10.
    7.9. 2. The Spirit of God makes use of the Law, to put a
    So the word.
    suitable disposition into the heart, to what the Law
    requireth. 3. In Conversion, the Lord puts the whole
    Mr.
    Law into the heart; there is a conformity to the Law in
    Hildersam.
    all things. 4. The Lord so puts it there that he writes it;
    by which expression he signifies, that it shall for ever
    Doctor
    ever abide there. It is an allusion (saith Estius) unto the
    Taylor.
    two Tables of the Law. They were first written by the
    finger of God, and then put into the Arke; so God first
    writes the Law in our hearts, and then puts it in our [...]. Estius.

    minds. Gerh.

    [Page]
    Gen. 14.
    Vers. 11. And they shall not teach every man his
    neighbour] The teaching of men shall not be laid aside, [...], non

    but they must not depend on it; the teaching of God ratione

    shall make it effectuall to them. See Estius. generationis


    sed ratione
    All Gods people, little and great, weake and strong, commemora‐
    shall know him; by knowing is not meant a bare tionis, quia
    apprehension, and notion of his being and nature, but a Scriptura de
    knowledge of acquaintance, a knowing him to be ones eo sic
    God reconciled to him in Christ, so Hos. 2.20. loquitur, ut
    nec patris
    Vers. 12. For J will be mercifull to their nec matris
    unrighteousnesse, and their sinnes and their iniquities ejus ullam
    will I remember no more] Here are two things, 1. There saciat ment
    conciliation of God with his people, I will be mercifull to [...]onem.
    their unrighteousnesse, He will be mercifull, or Gerh. in loc.
    propitious, appeased, and pacified toward them, which Non quod
    hath respect to the ransome, and satisfaction of Christ. tale quod de
    2. He will pardon them completely; here are three eo exstet, qui
    words, unrighteousnesse. sinnes, and iniquities, to & patrem &
    shew that he will forgive all kinds, and degrees of their matrem &
    sinnes, 1. The number of words implies the number of majores
    sinnes. [...] 2. Some of these words are of a higher habuit, qui &
    nature; God will pardon the most haynous sinnes; God ipse
    himselfe undertakes all in the Covenant of Grace, as postremò
    we may see in the 10, 11. and this 12. v. He will put his obiit ut
    Law into our mind, he will be to us a God, he will teach coeteri, sed
    us, and pardon our sinnes; Christ is the Mediatour and quod nihil de
    surety of this Covenant, he undertakes with God, that ipsis
    we shall be his people; and with us, that God shall be exprimatur.
    our God. He had three Offices to make good this; all Heinsius.
    implyed in these three verses Vers. 12. I will be Vide Grotium.
    mercifull, Or pacified, by that propitiation the High Origene saith
    Priest shall make, there is his Priestly office, v. 11. He Melchisedek
    teacheth his Church outwardly by his word, inwardly by was an
    his spirit; there is his propheticall office, v. 10. He saith Angel,
    he will put his Lawes in their minds, there is his Kingly Ierome
    office; he is as King to see that we shall be obedient to consutes that
    God. opinion, and
    saith he was
    Sem, of
    whose mind
    are
    Epiphanius,
    Marlorate.

    Vide
    Cunaeum de
    republica
    Hebr. l. 3. c.
    3.

    Nettles an‐
    swer to the
    Jewish part
    of Mr.
    Seldens
    History of
    Tythes. Vide
    Alardi
    Epiphyll.
    Philolog. c. 7.
    Graecum
    propriè
    significat ex
    spoliis sive
    exuviis ab
    hoste
    detractis,

    CHAP. IX. quomodo


    etiam

    Vers. 4. WHerein or in which was the golden Pot that Graecorum

    had Manna, and Aarons Rod that budded, and the scholia

    Tables of the Covenant] He saith that there were three interpretantur

    things laid up in the Arke, the Pot of Manna, Aarons . Gerh in loc.

    Rod, and the Tables of the Covenant. They conceit it Vide Estium.

    well, that say the Arke is the Church, the Tables the
    word, the Manna the Sacraments, and the Rod the Decimas

    discipline. accepit ab Ab
    [...]aham.
    Ob. 1 Kings 8, 9. and 2 Chron. 5.10. It is said, there Beza.
    was nothing in the Arke, (save the two Tables of Stone) Edecumavit
    Paul saith besides these there was Aarons Rod, and Abrahamum.
    the golden Pot having Manna. Grotius.
    Verbum [...],
    Sol. 1. Which here hath relation (say some) to the ac simplex
    remote antecedent, which Tabernacle, not Arke. [...] & activè
    Pareus saith this is a forced construction. 2. Others say usurpatur,
    that they were not included in the body of the Ark, but pro eo quod
    conveniently placed about it; this seemes most est decimas
    probable; for may be interpreted not onely in, but with, dare, &
    neer, about, as Iudges 18.12. Luke 9.31. and 13.33. passive pro
    and so it may be rendred, with, or about which, Pareus eo, quod est
    gives this answer. God Commanded the two Tables to decimas
    be placed in the Arke, Exodus 25.21. Deut. 10.5. He accipere.
    commanded the Pot of Manna to be kept before the Gerh. in loc.
    Arke of the Testimony, and there Aaron is said to have
    put it, v. 34. Also he commanded Aarons greene Rod to Barlow
    be laid before the Arke for a Signe to the Rebels, Bishop of
    Numb. 17.10. And it is unquestionable that these three Roch. on 20.
    were kept in or neer the Ark, as long as the Tabernacle of Act. 28.
    continued. But the Temple being built by Salomon,
    onely the Tables are said to have been kept in the Ark;
    [...], quasi
    the other things being fitly disposed in the holy place.
    dicas in
    [...]he Apostle therefore having respect to the first
    transibile,
    disposition, which was in the Tabernacle, before the
    quod ad
    Temple was built, relates nothing strange from the
    alium transire
    History.
    non potest.
    Estius.
    Vers. 7. But into the second went the High Priest alone
    once every yeer, not without bloud which be [Page]
    offered for himselfe▪ and the errours of the To all ends

    people] The High Priest onely once a yeare, viz. on the and purposes

    day of expiation, might enter into the Sanctum pe [...]fectly.

    Sanctorum; and that not without incense, and pretious Beza.

    sacrifices. See Levit. 16.2.29.33. That by this meanes, Perpetually

    both the High Priest and people might be struck with a or for ever;

    reverence of the place, and God dwelling there, saith so Tremel

    Menochius. This bloud here mentioned, was a type of Grynaeus. In

    the bloud of Christ, wherewith the Church is to be a ternum,

    cleansed, as the High Priest himself was a type of Syrus. in

    Christ, saith Eslius. perpetuum,


    vulg. ad
    Vers. 10. And carnall Ordinances] Such as carnall men plenum,
    might easily performe, and as were very suitable to the Erasmus. ad
    disposition of a carnall heart. Mr. Hildersam. perfectum,
    Stapulensis.
    Vntill the time of reformation] Greek, the time of quod Graeca
    correction; that is, the time of Christs revealing, who vox propriè
    was the body of all those shadowes. significat.
    Gerh. in loc.
    Vers. 14. Through the eternall Spirit] That is, the divine
    power of his Godhead.
    Mr. Bridge on
    2 Heb. 17.
    Purge your conscience] That is, free you, 1. from the
    guilt and punishment of sinnes; the guilt of sinne lies
    [...].
    heavy on the conscience. 2. the dominion of sinne, to
    Ibi vetus &
    serve it in the lusts thereof.
    novum
    Testamentum
    From dead works] Sinnes are called dead works. 1.
    non accipitur
    Workes, because the soule is busie about sinne, as a
    pro libris
    man about his work. So Eph 5.11. 1 Iohn 3.8. 2 Dead,
    veteris & novi
    partly to make the comparison more compleat; they
    Testamenti
    were ceremonially dead by touching dead carcasses,
    sed pro
    so inwardly by sinne; and as a dead carcasse is
    foedere ope‐
    loathsome and odious, so sinne, Ezek. 36.31.2 In
    rum &
    respect of the effects, they bring forth death, Rom.
    foedere
    6.21. they leave a sentence of death upon the
    Evangelico.
    conscience till the vertue of Christs blood be applied.
    Et meliores
    To serve the living God] Here is the end of their promissiones
    purging; we are not washed by Christ that we should dicuntur
    defile our selves again; but our purity must serve to quibus
    Gods glory, and nothing can come from us which will promittebatur
    be acceptable to God, untill we be purged with the vita aeterna
    blood of Christ; and it is an elegant between dead sub
    works and the living God. conditione
    fidei, quam
    Vers. 23. With better Sacrifices then these] Then those Deus in suis
    of the old Testament; not in substance, but in manner praestituturas
    of exhibiting. Christ was then slain onely in types and erat, iis
    figures; in the new Testament there is a reall and quibus
    personall offering up of Christ himselfe. Bulkley on the cadem
    Covenant. quidem pro‐
    mittebatur
    Vers. 24. Now to appeare in the presence of God] vita, sed sub
    Verbum forense, an expression borrowed from the ijs
    custome of humane courts: for in them when the conditionibus
    Plantiffe or Defendant is called, their Attorney quibus
    appeareth in their behalfe, 1 Iohn 1.2. The Leviticall homines
    Priest was wont to appeare before God in the peoples erant
    name; he was but a figure; in Christ is the solid truth impares; etsi
    and full effect of the figure. tamen non
    inutiliter
    Vers. 27. And as it is appointed to men once to die] It is proponerentu
    a generall Law given for men to die; if it happen to any r, ut suae
    otherwise, as to Enoch and Elias, those are nothing, imbecillitatis
    saith Grotius, to so great a multitude of men dying; so co victi ad
    ye may say for those that shall be found alive when Dei
    Christ shall come to judgement. miserecordia
    m
    Once to die] The word once (say some) is not to be confugerent,
    referred to die, as if there were some suspition that eujus
    man could die twice; but to appoint, it was once promissiones
    appointed, and that once shall stand. in Christo
    venturo
    And after death the judgement] Some understand this
    apprehender
    of the particular judgement, the judgement which God
    unt Patres,
    passeth upon the soule immediately after death; but
    qui sub lege
    Estius interprets it of the generall judgement.
    constituti ad

    Vers. 28. To bear the sinnes] The word [...], to beare, Christi

    although it properly signifies to lift or carry something justitiam se

    from a lower place to an higher, or at least from one converterunt.

    place to another, yet in this place it simply signifies to Rivetus. Isag.

    take away; so it is used Josh. 24.32. and 2 Sam 21.10. See

    and Ezra 1.11. and Psal. 102.24. For things lifted up Cartwright on

    are first taken away from the place where they were 11. Rom. 4.

    before: and things taken or carried away from a man and on 7. v.

    must first be raised and lifted up. Vide Cam.


    Myroth;
    He shall appeare the second time without sinne unto Evang.
    salvation] Christ comes but twice corporally, once to
    merit salvation, and again to perfect it. Sumpta est
    Metaphora à
    membranis
    aut tabulis in

    CHAP. X. quibus aut


    super quibus

    Vers. 1. FOr the Law having a shadow of good things aliquid

    to come] It was not so much as an Image, a shadow is scribitur.

    not so much as an Image, but an Image is not so much Estius.

    as the thing it selfe; it was not an Image but a shadow.


    Burrh. Iacobs seed. Some think that the metaphor of He gives

    the shadow is taken from painting; Painters are wont them sound

    with choak or a coale to delineate that thing which they and saving

    propound to themselves to expresse, which rude knowledge.

    picture is called a shadow or adumbration, for the


    obscure representation: then with their Pensill they See 2 Cor.
    bring on the lively colours, that it may be a distinct and 4.6.
    expresse likenesse of a thing, which is properly
    [Page]
    called an Image. The Scripture
    in propoun‐
    Vers. 2. Should have no more conscience of sinnes] ding Gospell
    Not that they will make no conscience of running into priviledges,
    sinne, as many Libertines doe, that is not the meaning; sometimes
    but conscience will be able to lay no more sinne to their useth these
    charge. three words,
    as Exod.
    Vers. 5. Sacrifice and offering thou wouldest not, but a 34.5.
    body hast thou prepared me] That is, now after the sometimes
    comming of Christ; (but a body) That in this body I two. as Jer.
    might offer that expiatory sacrifice of which all the other 31.34.
    were but shadows. sometimes
    but one, as
    A body hast thou fitted me, Psal. 40.6. it is mine eares
    Ier. 33.8. See
    hast thou opened; but here so for illustration: Christs
    Ier. 31.33.
    obedience began at his eare, but his whole body was
    and
    obedient when he offered himselfe upon the Crosse.
    32.38.39.40.
    (Where the
    Vers. 7. In the Volume of thy Book it is written of me] Covenant is
    Interpreters enquire whither David, Psal. 40.7. and the originally
    Apostle here, had respect to Christ; or where it is so recorded)
    written: they agree in this, that the Pentateuch is that God
    meant; for scarce any other bookes of Scripture were himselfe doth
    written in Davids time but it, unlesse Iob. The all.
    Pentateuch then was one book, and the text in the
    Bible was not so distinguished as it is now. Pareus Vide Menoch.
    saith, in the whole Volume of the Bible there are many de Repub.
    Oracles extant concerning Christ, in which his Heb. l. 5. c.
    obedience toward his father is described, especially in 2.
    52 and 53 chapters of Esay.
    Ribera,
    Vers. 10. By the which we are sanctified] Sanctifying Iunius in
    here is not taken strictly for the change of our image; Paralel. l. 3.
    but rather largely for all the benefits of Christ, Vide Crotium
    reconciliation, adoption, justification, and salvation it in loc. See
    selfe. So Pareus and others. Weems his
    Christian
    Vers. 19. Having therefore, brethren, boldnesse to
    Synagogue,
    enter into the Holiest by the blood of Iesus] There is
    p. 89.
    nothing that can make a man die and goe to God with
    true boldnesse and expectation of a better life, but
    Estius. Gerh.
    onely faith in the blood of Christ.
    à Lapide in

    Into the Holiest] That is, Heaven, say some, whereof loc. Facilia

    the Holy of Holies in the Temple was a figure or type. est hu [...]

    Others think that he meanes a cleare manifestation of locorum

    the way to glory, under the Gospell. See 1 Iohn ult. conciliatio:
    vrnam &
    Vers. 20. By a new and living way which he hath vrgam Aaron
    consecrated for us] 1. A new way; not the old, by the Deui jusse at
    covenant of works. 2. Living, enlivens the person, God coram
    will enable us to walk in it. Testimonio
    repait. Quate
    Through the vaile, that is to say his flesh] An allusion to probabile est,
    the Temple, the vaile or curtaine did hide the glory of in arca simul
    Sanctum Sanctorum, and withall ministred an entrance cum tabulis
    into it for the High Priest. fuisse
    inclusas.
    Vers. 22. Let us draw neer with a true heart in full Quum autem
    assurance of faith] Here we have the true disposition of templum
    the soule in worship: 1. A true heart; he doth not say, extructum
    sinlesse, but a true heart, without guile. 2. In full est, tunc
    assurance of faith] That is, to be sure of acceptance of ordine
    my person and service when I come into the presence singula
    of God. A setled and full perswasion to be accepted digeruntur.
    through Christ. The first absolutely necessary, this not Calv [...]nus.
    so absolutely.
    Quanquam
    Having our hearts sprinkled from an evill conscience] q.
    dicitur
    d. Otherwise your drawing neer will be to no purpose;
    summus
    you shall but provoke the Lord in drawing neer, except
    sacerdos
    you be thus sprinkled, washed and purified.
    semel
    intrasse, id
    There is a twofold evill conscience: 1. That lives in
    intelligendum
    some known sinne; 2. that accuseth a man, and is
    quod uno
    unquiet.
    tantū die
    He alludes to the old rites, in which the Israelites being intraverit, non
    to come to the Tabernacle and worship of God, purged quod non
    themselves with many washings; or to the Sacrament aliquoties
    of Baptism, in which there is an externall washing of exicrit &
    the body; but men are purged from all sinne inwardly rursus
    by the blood and spirit of Christ. intrarit. Vide
    Levit. 16.14,
    Some say he alludes to Numb. 9.9. the sprinkling water 15. Primùm
    made of the ashes of the red Cow, wherewith the caim intrare
    people were sprinkled. eum oportuit
    batilli
    Vers. 26. For if we sinne wilfully] This translation is inferendi
    better then the Genevah, which hath willingly. Seientes causa:
    & volentes, wittingly and willingly, of set purpose. The deinde
    word answereth to that of Moses, Numb. 15.30. Elatâ suffitús:
    manu, with a high hand, a resolute wilfulnesse. See 1 deinde
    Pet. 6.2. Mr. Bedford on Ioh. 1.16. sanguinis vi‐
    tula: primum,
    Vers. 27. But a certain fearfull looking for of judgement] deinde &
    There is a twofold receiving of judgement in this life: 1. hirciul. Itaque
    One enjoyned as a duty, 1 Cor. 11 31. 2. another quater illo die
    inflicted on him as a punishment, when conscience at eum intrasse
    last shews him his everlasting damnation, as it did to ait Moses
    Spira say some. Rotzi recte.
    Grotius.
    Vers. 29. Who hath trodden under foot the Sonne of
    God] [...] noteth by translation extremity of contempt,
    De Republica
    Matth. 7.6. & 5.13. contemne and despise Christ; So
    Hebraeorum
    Theophylact, Ambrose, and Primasius expound it:
    l. 3. c. 7. Vide
    those things we despise and make no account of, we
    Cunaeum de
    tread under foot. Dr. Benefield on Heb. 15.24.
    Repub. Heb.
    l. 2. c. 4.
    Wherewith he was sanctified] 1. Sacramentally, 2.
    putatively, 3. or at most by way of disposition. [Page]
    Tempus
    See Heb. 6.4, 5. Dr. Sclater.
    correctionis]
    Vers. 33. Ye were made a gazing-stock] Brought into alludit ad
    the Theater, so the Greek, [...]. A Metaphor taken from vaticinium
    them (saith Ribera) who were sent into the Theater, Jeremiae
    that is into the publique sight of all the Citizens to fight 31.37.
    with beasts, or with one another mutually, as the Novum enim
    gladiatores, which all beheld with delight, and likewise testamentum
    observed diligently how they fought. The nowne is used veteri instar
    1 Cor. 4 9. and rendred spectacle; the Greek word is correctionis
    [...], a Theater successit.
    Calvinus.
    Vers. 36. Ye may receive the promise] That is, the thing
    Passus est
    promised.
    Christus ut

    Vers. 37. For yet a little while] The words in the Greek homo, sed ut

    are a double diminutive, a little little while to it. Though mors illa

    long for the time in it selfe, yet a little while as may be nobis

    in respect of his desire, without the least delaying to salvifica

    come. esset,
    proveniebat
    He that shall come will come] For their deliverance. ex efficacia
    Perkins. The doubling of the phrase, veniens venit; Spiritûs. Ideo
    comming he will come, implies vehemency of desire to Spiritum
    come and that his minde is alwaies upon it; here is still vocat
    a comming. The Hebrew phrase signifies an urgencie, aeternum, ut
    vehemencie and intensenesse of some act, as desiring sciamus,
    I have desired. And as not content with these reconciliation
    expressions of desire, he addes over and above all em, cujus est
    these, and will not tarry: and all to signifie the infinite effector,
    ardency of his minde toward his elect here below. aeternam
    esse.
    Vers. 38. Now the just shall live by faith] That is, shall Calvinus.
    sustain himselfe by expectation of the promises. vide Bezam.

    But if any man draw back, my soule shall have no


    Mortua opera
    pleasure in him] That is, which for a time believe in
    intellige vel
    God, and afterward pull back their feet, and goe back
    quae mortem
    from their faith.
    generant, vel
    quae fructus
    More is meant then spoken, after an Hebrew manner of
    sunt mortis.
    speech; as though he should say, I abhor all those that
    Nam cum
    fall away through unbeliefe.
    animae vita
    The word is a Military word, taken from Souldiers who sit nostra
    recoyle and leave their standing in whom the Captain cum Deo
    delights not. Nor can we in our Christian fight by retiring coniunctio,
    and recoyling please our Captaine; but the Martiall law qui alienati
    for such is in the Text, they withdraw themselves to sunt per
    perdition. peccatum
    verè
    censentur
    mortui.
    Calvinus.

    Potiores victi‐
    mas pro victi‐
    ma, quia tan‐
    tùm una est:
    sed propter
    antithesim
    plurali
    numero
    liberè abusus
    est. Calvinus.

    Perstat in
    similitudine.
    Nam &
    summus
    sacerdos
    dicitus apud
    Deum ap‐
    parere, ubi
    stat apud
    Arcam. Sic
    Christus
    apparet
    coram solio
    majestatis ut
    nostras res
    Deo

    CHAP. XI. commendet,


    supra 7.25.

    THis Chapter is called the little Book of Martyrs, Grotius.

    containing the Acts and Monuments of the Church of


    God in the daies of old. Statutum
    regulare est;
    Vers. 1. Now faith is the substance of things hoped for, illos autem
    the evidence of things not seen] The substance] The non mori
    meaning is, that though there are many things singulare est.
    promised by God, which men doe not presently enjoy, Cajetanus in
    but onely hope for, because as yet they are not: yet loc. Si quis
    faith doth after a sort give a subsistence or being unto objiciat his
    them. Perkins. quosdam
    esse
    The evidence] Or convincing demonstration. [...] mortuos, at
    signifies the demonstration that convinceth the soule Lazarum &
    throughly of the certainty and truth of such things as by similes:
    reason and naturall parts are not seen. That is, by expedita est
    believing a man doth make a thing as it were visible, solutio,
    being otherwise invisible and absent. Mr. Burrh. Apostolum
    Perkins. hic de
    ordinaria
    Vers. 4. By faith Abel offered unto God a more
    hominum
    excellent Sacrifice then Cain] 1. Quia hostia copiosior, conditione
    because he offered a double Sacrifice, himself and his
    disputare,
    Lamb; but Cain onely offered his Corn. 2. Quia
    quin etiam ab
    excellentior, it was better chosen, because of the fattest hoc ordine
    and best of the flock; Cain carelesly took that came first
    eximantur
    to his hand of the fruit, and no more. 3. Quia ex fide, by
    quos subita
    faith he offered it. B. Andrews.
    immutatio
    corruptione
    God testifying of his gifts] Gen. 4.4. it is said that God
    exuet: quia
    had a respect unto him and to his offerings; meaning
    non
    by some visible approbation, whether fire fromHeaven
    or something else; for Cain discerned it, and the comprehendit
    Apostle here doth so interpret it. This visible and nisi eos qui
    outward testimony which God gave signified the inward diu in pulvere
    testimony of the Spirit testifying to our spirits that we corporum
    and all we doe is acceptable unto God in Christ, Rom suorum
    8.16. redemptione
    m expectant.
    Some of the Rabbines relate (as Paulus Fagius Calvinus.
    observes in his Annotations on the Chaldee
    Paraphrase) that a face of a Lyon was seen in the Vide Bezam.
    Heavenly fire inflaming the Sacrifices; which (if it
    be true) did probably shadow out the Lyon of the [Page] Dr. Taylor.
    Tribe of Iudah, Revel. 5.5. of whom all the Sacrifices of
    the Old Testament were Types. Similitudinem
    hanc
    Vers. 5. For before his translation he had this
    mutuatus est
    testimony, that he pleased God] Dicente Scriptura;
    ab arte picto‐
    Haymo saith this testimony was the testimony of
    ria. Calvinus.
    Scripture, Gen. 5.24. but the testimony of Moses was
    Vide Pareum.
    after his translation, therefore it was the testimony of
    his conscience which bare witnesse within that he
    Dr. Taylor.
    pleased God. Mr. Fenner.

    He pleased God] [...] is the word, which signifieth he Weemes.


    gave God content, or kept Gods favour and good will.
    Nam ad hunc
    Vers. 6. Without faith it is impossible to please God] I usque diem
    must doe all duties out of a principle of faith; and not of non habent
    reason onely, or an inlightened conscience. Three rules Judaei in
    to know this, 1. Such a one hath an eye alwayes to the Synagogis
    promise, as well as to the precept; he lookes to the alium legis li‐
    Law as his rule, and to the Gospell for his power. 2. He brum quam
    lookes not unto the duty, but on Christ for acceptation. longa per
    Exod. 28.38. Rev. 83. 3. He is not discouraged for want gamena
    of a present income in duty 2 Cor. 5.7. volutum de
    For he that commeth to God, must beleeve that he is] Dieu. Vide
    To come unto Christ is to beleeve in him, Iohn Bezam &
    6.35.37.44. And if that be the meaning of the Holy Grotium.
    Ghost in this place, then to come unto God, is to Pentaeteuch
    beleeve in him by speciall faith; otherwise the Apostle us etiamnum
    should enunciate idem per idem. And then the meaning hodiè à
    is this, he that would beleeve that God is his God; and Judaeis
    that he will be gratiou [...] unto him, must first beleeve dicitur
    that God is, and that he is a rewarder of them that seek semperque
    him, or the word come in this place may be expounded dictus est
    by seeking. He that will come unto God, that is, he that Sepher [...]
    will seek God, must beleeve that God is, and that he is liber, non
    a rewarder of them that seek him. libri. Caput
    accipitur pro
    Vers. 7. Of things not seen as yet] That is, Gods mercy volumine,
    in his deliverance, and the destruction of the old world. liber pro
    Pentateucho.
    Vers, 10. For he looked for a City which hath Olim &
    foundations] That is, a City which was built upon the Evangelia
    immutable stability of Gods oath, and promise of unâ serie
    heaven, a periphrasis. Whose builder. The Greek is absque
    Artificer, God hath manifested great art in making the sectionibus
    third heaven; he bestowed skill and wisdome on it. scripta erant.
    Alardi
    Vers. 11. Because she judged him faithfull who had
    Epiphyll.
    promised] That is, she knew that whatsoever God had
    Phylol. c. 9.
    promised, he would faithfully performe.
    vide plura ib.

    Vers. 13. Confessed that they were strangers and Libri nomine

    pilgrims on the earth] Strangers are a people absent Legem

    from their own Country; Pilgrims are strangers that intelligi, quae

    have not any abiding where they are; Paul hath regulam

    reference to the place, Gen. 23.4. See 47. Gen. 9. sanctè


    vivendi
    omnibus Dei
    On the earth] Theophylact, and Oecumenius following filiis
    Chrysostome say that not onely Canaan, or Palestina praescribit,
    is understood, but the whole earth. absurdum
    non est.
    Vers. 17. Offered up Isaac] Either because he Quanquam
    presented him unto God upon the Altar, which was an mihi genuina
    offering of him up, or rather because he had fully magis videtur
    purposed to have perfected the offering by his sonnes haec
    death, had not God himselfe interposed from heaven to expositio, ut
    restraine him. dicat se in
    eorum
    Vers. 19. Accounting] Or reasoning, Ratiocinatus, catalogo
    Beza. [...], id est, ratione apud se subducta, cùm censeri qui
    secum perpendisset, considerasset, ratiocinatus esset, se Deo
    suaque ratione conclusisset. Estius. The argument that praebent
    prevailed with him, was that which followes. obsequentes,
    Calvinus.
    From whence also he received him in a figure] That is
    Vide
    say Erasmus, and others, in the type of the
    Cunaeum de
    resurrection, viz. Of Christ, whose humane nature like a
    Repub. Heb.
    Ram, was truly slaine; and after raised again by the
    l. 3. c. 1.
    power of the Deity, and freed from death as Isaac.

    Pareus interprets it thus, non secut atque si Deus eum Vide Bezam.
    ex mortuis suscitasset, as if God had raised him [Page]
    up from the dead. The neerenesse of death Omni trepida‐
    wherein Isaac was, was a similitude of death. tione & dubi‐
    tatione de
    Vers. 21. And worshipped leaning upon the top of his gratia
    staffe] Lifting up his body to do reverence unto God, deposita.
    thereby testifying his humility, faith, and hope. Pareus.

    Vers. 25. Then to enjoy the pleasures of sin for a Dr. Preston.
    season] Greek, then to have the momentany fruition of Abst
    sin; so Chrysostom, Theophylact, and Oecumenius [...]rsionem
    read it. Honours, pleasures, delights are called the cordis à mala
    pleasures of sinne, not because they are so in them‐ conscientia
    selves, but because they are occasions and appellat, vel
    instruments of sin; and are seldome had, or held quum
    without some sin or other. impetrata
    peccatorum
    Vers. 26. For he had respect unto] The Greek word venia puri
    signifies, to look up in admiration curiously; which is censemur
    translated in Latine suspicere. coram Deo,
    vel dum cor
    The recompence of the reward] That is, to the blessing ab omnibus
    promised to Abraham. pravis
    affectibus
    Vers. 35. Others were tortured] [...], sympanizatì sunt.
    purgatum,
    Their bodies were racked out as a Drum. What they
    carnis
    suffered hath exercised all our Grammarians, Philolo‐
    stimulum non
    gers, and Antiquaries that have enquired into the racks,
    pungit. Ego
    and tortures of those times; we translate it roundly, they
    licenter
    were tortured. Saint Pauls word implies a torture of that
    utrunque
    kind, that their bodies were extended, and rack't as
    comprehend
    upon a Drum, and then beaten with staves; what the
    o. Calvinus.
    torture intended in that word was, we know not. The
    Lxx use this word 1 Sam. 29.13. See my Greeke
    [...] fieri
    Gritica.
    docent philo‐
    Not accepting deliverance] From death, viz. On sophica,
    persecutors termes, and conditions, cum nollent quae nec
    recipere conditionem oblatae redemptionis. Estius. See violentiâ, nec
    more there. ignorantiâ,
    sed
    That they might obtaine a better resurrection] It is spontaneo
    usuall in Scripture, sometimes to put a comparative for voluntatis
    a positive, or superlative, that is, a good, or the best motu fiunt.
    resurrection, if we take it comparatively it is meant of a Ergo
    better resurrection then the persecutors offered them; desectionem
    they were at their enemies disposall, and as dead men; intelligit non
    but if they would have turned from the faith, they should violentiâ
    have beene restored to life; therefore it is elegantly extortam à
    called a resurrection, because they were as dead men tyrannis, aut
    being in their power; yet they hoped to obtaine a better metu factam,
    resurrection, viz. From an inflicted death, to eternall life. aut ex ig‐
    norantia
    Vers. 37. Were tempted] Beza saith it is much this admissam
    should come in after the recitall of most sharp Capitall sed
    punishments, and which he mentions also after; and voluntariè,
    the Syriack interpreter hath it not. Beza therefore would hoc est,
    rather have it read were burned. But the word tempted, deliberata
    may well be retained; when they saw they could do no voluntate &
    good with violence, they made them great promises, consilio
    and tried whether they could prevaile that way, as malitiosè
    appeares in the Martyrologie. commissam.
    Malitiam
    Vers. 38. Of whom the world was not worthy] They enim docent
    have that excellency, as the world is not worthy to enjoy ea quae in
    them, they are not worthy of their presence, that they similitudine
    should so much as live amongst them; they are rather sequuntur.
    fit to be set as Stars in heaven, and be before the Lord Pareus.
    in his glory.
    Cruciatum
    Vers. 39. They received not the promises] viz. In their
    malae
    reall exhibition.
    conscientiae
    Vers. 40. That they without us should not be made significat,
    perfect] Not that they were not taken to heaven, but quem
    before Christ they had not that perfect State in heaven, sentiunt
    which now we and they are presently possessed of. impii, qui suâ
    For they expected in heaven their Redeemer, even as culpa in
    soules now expect the resurrection of the body. perpetuum
    se abdicatos
    esse norunt.
    Calvinus.

    CHAP. XII. Vide plura


    ibid.

    Vers. 1. WHerefore seeing we also are compassed


    about with so great a cloud of witnesses] The examples Extremi con‐

    of godly men in the Old and New Testament are called temptûs indi‐

    a cloud of witnesses by allusion: for as the cloud did cium est

    guide the Israelites through the wildernesse to the Land conculcare

    of Canaan: so the faithfull now are to be guided to the quempiam:

    heavenly Canaan, by the examples of good men. Infandi autem

    Perkins. est sceleris,


    id committere
    In their life and conversation they witnessed by word in filium Dei.
    and deed to Gods Church. 2. In their death many of Estius.
    them witnessed by their bloud. 3. Hereafter they shall Proculcans
    witnesse for, or against us. Doctor Taylor. tanquam
    inultilem. 1
    Let us lay aside every weight] That presseth down, that Sam 2.29.
    is, all earthly affections, and what ever may hinder us in Grotius.
    our spirituall course. See Beza.
    Erat sanctifi‐
    And the sin which doth so easily beset us] The
    catio
    similitude (saith Deodate) seemes to be taken from
    apostatarum
    such long and large garments, as were wont to be laid
    non interna,
    off in races, to be so much the freer. The Greeke work
    sed externa
    [...], is nomen compos [...]ium signifying well, that is,
    in
    easily besetting.
    professione
    fidei &
    And let us run with Patience the race that is set before
    participatione
    us] This race is the course it selfe wherein we strive by
    sacramentor
    running; for in the Greek it is [...] a strife-race, whereby
    um
    is signified all kind of strife in this manner, whether it be
    consistens.
    by running, wrestling, hurling, or any other way, but
    Erant
    here he speaks of running. To run the race, is to strive
    sanctificati,
    by running, he meanes especially the false of our faith. hoc est à
    1 Tim. 6.12. See 2 Tim. 4.7. Vide Grotium. Judeis &
    paganis
    Vers. 2. Looking unto Iesus the Author and finisher of professione
    our faith] Faith here is taken for all grace, it is a segregati, &
    compleat work at first as Christ is the author of it; but pro veris
    he is the finisher also that is, upholds and maintaines it. Christianis
    habiti.
    Vers. 4. Striving against sinne] That is, as interpreters Pareus.
    of good note observe, either against the wickednesse
    of the enemies of the Gospell, which by cruell and
    [...], adhuc
    bloody courses strive to force men from the faith, or
    enim
    against sinne, that is, against sinners, v. 3. Or against
    tantillum.
    sinne in your selves.
    Drus. in
    Paralel. Sac.
    Vers. 5. My sonne despise not thou the chastening of
    Vide Bezam
    the Lord, nor faint when thou art rebuked of him] The
    & Grotium.
    Greeke word translated Despise Imports the littling or
    thinking of them little; doe not little, or slight the
    Mr. Goodwin.
    chastenings of God in thy thoughts, nor doe not thinke
    thy afflictions so great, that thou must needs sinke and
    faint under them. Id. ib.

    [Page]
    Rebuke is chiefely referred unto words, and With this
    chasten is chiefely referred unto the Rod, and sweet
    sharpnesse of discipline. promise Mr.
    Wheatly
    Vers. 7. God dealeth with you as sonnes] That is, he comforted
    comes to you in the crosse, not as a Judge and himselfe a
    revenger, but as a kind and loving Father. Perkins. little before
    his death.
    Vers. 11. Afterward it yeeldeth the peaceable fruit of
    righteousnesse, unto them which are exercised
    Perkins.
    thereby] That is, afflictions and chastisements which
    seize upon Gods Children, doe leave after them
    amendment of life, as the needle passeth through the
    as 1 Thess.
    cloth, and leaveth the thred behind it.
    5.20. Rogers
    on faith.
    The Greeke word translated exercised, is properly
    spoken of them qui nudi exercentur in palaestra, and it
    is translated to all kinds of more vehement exercise. Dr. Taylor.

    Chrysostome and Theophylact urge this Metaphore, Vers. 39. [...]

    and say correction is called an exercise, because it Ad animae

    makes the faithfull as certaine champions more strong, acquisitione

    and invincible in patience. m, id est, ad


    salutem.
    Vers. 13. Least that which is lame be turned out of the Metaphora à
    way] The Greeke word is [...], which may be taken in negotiatione
    two senses; either for the luxation, or sprayning of ducta, quâ
    some Member, or joynt necessary for walking, which quis vel
    being dislocated takes away all use of walking, or else acquirit
    for straying from the way, which to most Interpreters ampliùs &
    seemes most probable. lucratur, vel
    perdit quod
    Vers. 15. Looking diligently, least any man faile of the habebat.
    grace of God] He means not only to make us carefull Marc. 10.39.
    for our own particular, but watchfull over others, as the Gerh.
    reason annexed imports: least thereby many be
    defiled. [...] is that
    which gives a
    Trouble your] [...], The Greeke word doth properly
    substantiall
    signifie to trouble; and hinder a mans rest; it is used
    being to the
    onely here.
    things of
    eternall life.
    Or prophane person as Esau] This example may serve
    Burrh.
    to expound what he meanes by prophane. The Lord
    had annexed to the birthright the promise of the Land
    [...] propriè
    of Canaan as a figure of heavenly felicitie; wicked Esau
    quidem con‐
    not considering this despised it. So God hath appointed
    victionem
    his Ordinances to be meanes of grace and life to men;
    when they doe not know and beleeve this, and receive significat, sed
    it by them, they are prophane. quia solida
    demum est
    Vers. 17. He was rejected] viz. By his Father, Gen. ea convictio
    27.35.37.40. [...], is not to obtaine that which we will. quae fit per
    demonstratio
    For he found no place of repentance, though he sought nem, hinc est
    it carefully with Teares] viz. In his Father, not in quod etiam
    himselfe, that is for all his crying he could not move his demonstratio
    Father to change his minde, and repent himselfe of his nem
    blessing Iacob; so Beza, Estius, Mr. Perkins, and significat.
    others expound it. See Gen. 27.34.38. Pareus, and à Capellus in
    Lapide, would have the relative it referred not to loc. vide
    repentance, but to blessing. Grotium.

    Vers. 21. I exceedingly feare and quake] Those words


    Incipit
    are not to be found in all the Bookes of the Old
    apostolus ab
    Testament. Perkins. See Exodus 19.19.
    Abel, Adamo
    Verses 22, 23, 24. But ye are come unto Mount Sion, praetermisso,
    and unto the City of the living God] The Apostle in a quod de eo
    heap of words, amplifies the high dignity of every one postquam
    effectually called. Not that we have now full fruition of peccaverit,
    the glorious Deity, but first the use of Scripture is to nihil eximium
    speake of things that shall be, in the present time, or Moses
    time past, to signifie certainty of accomplishment in narret.
    time prefixed. 2. We have present title thereto, Gal. Estius.
    4.1.2. 3. We are united with God in Christ, and Made
    one body with the whole Church Triumphant and See Gen.
    Militant. Doctor Sclater. 15.17. Levit.
    9.23.24.
    Vers. 23. The spirits of just men made perfect] They Judg. 6.21. 1
    are said to be perfect in respect of grace, though not of King. 8. to
    glory, till the body be there also. Quia carnis infirmitati‐ 12. 1 King.
    18.38, 39. 1
    bu [...] non sunt amplius obnoxii, deposita ipsa carne. Chro. 21.26.
    Calvinus. Finches Old
    Testament or
    Vers 24. And to the bloud of sprinkling,] It is so called in the Promise,
    allusion to the Passeover, where the blood of the and others.
    Paschall Lambe was sprinkled on the posts of the
    doore to save the house from the stroake of the Igne coelitus
    revenging Angel. Mr. Hildersam. demisso ut
    Levit. 9.24.
    That is, that blood which is sprinkled and applied to us,
    Vide Grotium.
    pleades and cries for mercy unto God for us.
    [Page]
    One saith,
    That speakes better things then that of Abel] See
    quale hoc
    Gen. 4.10. That cried for vengeance, this for pardon of
    testimonium
    sinnes.
    non liquet,
    Vers. 25. See that ye refuse not him that speaketh] See the Scripture
    that ye shift not him off that speaketh; some say it hath expresseth
    reference to the 19 verse. [...], id est, deprecari, v. 19. not what this
    repellere, recusure, repud [...]are ut hoc loco. Pareus. testimony
    was.
    Vers. 26. Yet once more I shake not the earth onely,
    but also Heaven] The civill State, and Ecclesiasticall to, Bishop Down
    say some. Pareus saith by Heaven and earth he under‐ of
    stands both the frame it selfe of Heaven and earth, and Justification l.
    the inhabitants of both, Angels and men. 6. c. 10.

    Vers 27. The removing] Mutatio, Tremel. Translatio,


    Doctor Rey‐
    Erasm. Ar. Mont. The Greek word is [...]. It is a
    nolds. [...], ad
    common fault among translators, that they will ac‐
    artificium &
    commodate the words of a Text to their own
    excellentiam
    apprehension of the sense and matter thereof: They
    operis, [...] ad
    understanding that the things here said to be shaken
    opus ipsum
    were the Jewish Ordinances, translated their
    refertur.
    disposition a Removall, and the truth is they were re‐
    Zanchius.
    moved, but the world signifieth no such thing. As its
    naturall importance from its rise and composition is Non agitur ibi

    otherwise, so neither in Scripture nor any prophane Au‐ propriè de

    thour doth it ever signifie properly a removall. gloria

    Translation or changing is the onely native, genuine Coelesti;

    import of it. Removall is of the matter; Translation of the intelliguntur

    form onely, Heb. 11.5. we render it translation and tum pro‐

    change, Heb. 7.12. missiones de


    possessione
    terrae
    Canaan,
    quam
    Patriarchae
    nondum
    occupaverant
    , tum &
    maximè
    promissio de
    adventu
    Messiae.
    Rivetus.

    Pergit trium
    patriarcharu
    m
    commendure
    fidem. Idque
    facit per
    singulos, in
    Abraham
    autem
    immoratur,
    quod ille
    totius generis
    Hebraeorum

    CHAP. XIII. princeps


    esset, ac

    BIsh. Andrews calls this Chapter the Chapter of fidei virtute

    Remembrances, or the Remembrancers chapter. coeteros


    antecelleret.
    Vers. 2. Be not forgetfull to entertain strangers] See Estius. Vide
    Rom. 1.13. 1 Tim. 3.2. & 5.10. 1 Pet. 4.9. The study of Bezam in loc.
    this vertue was then very necessary, when there were
    no publique Innes, and the godly were often banished, Jn imagine
    lest they should either want entertainment, or else goe quadam
    to Infidels. resur‐
    rectionis,
    For thereby some have entertained Angels unawares] quia qui
    As Abraham and Lot, Genes. 18.13. & 19 2. immolationi
    addictus erat
    Vers. 3. Remember them which suffer adversity] The & postea
    Greek word is a generall word which may be extended
    liberatus
    to all kinds of afflictions; or if it be restrained, it
    videtur
    commonly signifies those that are sick or suffer bodily tanquam
    paines. revixisse,
    haec est
    As being your selves in the body] q d. because you are
    Calvini ex‐
    fellow-members with them in the same mysticall body
    positio longè
    (as Calvin interprets it;) Or, (as Luther) seeing your
    omnium
    selves are yet in the body, you your selves are exposed
    optima.
    to the like sufferings, and therefore should Christianly
    Scalig. Vide
    remember them. Quod cuiquam, cuivis accidere potest.
    Bezam &
    Hodie mihi [...]ras tibi. Pareus likes this best. See Beza.
    Grotium.

    Vers. 4. Marriage is honourable in all] Not, let marriage Abraham non

    be honourable (as the Papists say,) but marriage is aliter filium

    honourable; the latter part of the sentence being af‐ suum recepit,

    firmative, sheweth that the Apostle meant to speak quam si illi ex

    affirmatively in the former also. I follow Pareus who morte


    would have it so meant, rather then Gerh. who thinks restitutus
    both readings come to one. esset in
    novamvitam.
    In all] [...]. That is, in all men And this is the true and Calvinus.
    proper translating of the words, for amongst all is not Vide Estium
    so fit; that may be honourable amongst all, which all & à Lapide.
    are not so capable of, as the ministery. And
    when it is said in all, it is meant (saith Pareus) in [Page] Perkins on
    all those who by the Laws may honestly contract. See Rev. Vide Be‐
    Iones in loc. zam
    Cartwrightum
    Vers. 5. Let your conversation be without
    & Grotium.
    covetousnesse] The word for conversation in the Greek
    is [...], which either signifies a custome and manner, or
    Doctor
    the meanes and way of getting our livelihood. Both
    Taylor.
    these senses come to one; both our manner and our
    meanes of getting our livelihood must be free from all
    Verbum [...]
    covetousnesse, or love of Silver, as the Greek word
    deductum est
    signifieth. See Luke 12.15. Ephes. 5.3. Col. 3 5. 1 Cor.
    ex nomine
    3.10. 1 Tim. 6.10.
    [...], quatenus

    And be content with such things as ye have] Contensi eo sig‐

    praesentibus, so Beza; be content with things present. nificatur non

    The Hebrews had been plundered of all when the instrumentum

    Apostle spake this, Ch. 10.34. Though they had quod

    nothing they must be content; so was Paul, Phil. 4.11, pulsatur, sed

    12, 13. quo pulsatur,


    viz. Eustis,
    For he hath said, I will never leave thee nor forsake sive
    thee] There are five Negatives in the Greek to assure sustuarium,
    Gods people that he will never forsake them. quo
    carnifices
    It may be rendred according to the Greek, I will not not pulsabant
    leave thee, neither will I not not forsake thee. corpora
    reorum per
    Vers. 7. Remember them which have the rule over you, machinam
    who have spoken unto you the Word of God] As if he tractoriam
    should say, so farre forth as they brought you the distenta.
    warrant of Gods Word for that they held and practised, Gerh.
    have them in reverent remembrance. Hildersam.
    Doctor
    Whose faith follow] q. d. Follow them not in every thing, Donne. Vide
    but follow their faith, which we know is onely founded Bezam,
    upon Gods Word. Grotium, et
    Estium,
    Considering] The Greek word [...] is emphaticall,
    signifying an iterated and formerly intermitted
    Dan. 3.16,
    consideration: quasi diceret reconsiderantes, as it were
    17. Doctor
    signifying that they had ceased from consideration of
    Gouge.
    this kind. Estius and Gerhard in loc.

    Vers. 8. Iesus Christ the same yesterday, and to day, Vide Estium.

    and for ever] Yesterday, that is, the time past before his
    comming in the flesh. Today, while in the flesh; and for We say such
    ever, that is, after. The same afore time, in time, and a one is risen
    after time. from the
    grave. The
    Vers. 9. Be not carried about with divers and strange Heathens
    doctrines] Ephes. 4.14. Be not carried about with every jeered the
    wind of doctrine, (where the same Greek word is used) Christians,
    brings light to this place. The originall word signifies and told them
    rashly to be moved, and to wander hither and thither; they needed
    which happens to those that have nothing fixed in their not to care
    mind to follow. for their lives,
    since they
    For it is a good thing that the heart be stablished with should rise
    grace, not with meates] A good thing; that is, better, or againe; will
    best; positive put for the comparative, or superlative: you (said
    food doth establish the heart someway, it refreshes it, they)
    Gen. 48.5. But the lasting comfort and establishment of redicurae
    the heart is by grace. That is, with grace wrought in the parcero
    heart, or with the doctrine of grace, for he opposeth vitae?
    grace to meats, about which questions were then
    started; and by meats he understands by a See Jones.
    Synecdoche the whole body of the Ceremoniall Law, Circuierunt in
    which is opposed to the Gospell, or the doctrine of melotis] [...]
    grace; as if he had said, Doe not think to settle your autem melote
    selves by the Ceremoniall Law, one part whereof est ovills
    consisted in the choyce and distinction of meats, which pellis cum
    have not profited them that have been occupied suo vellere,
    therein; they have gotten no establishment by them, qualibus
    but grace will doe it. pellibus
    induos saepe
    Vers. 15, 16, By him therefore let us offer the sacrifice videmus
    of praise to God continually, that is the fruit of our lips, Romae
    giving thanks to his Name. But to doe good and circumjectae
    communicate, forgetnot, &c.] By the Sacrifice of praise regionis
    he meanes the Eucharist, as it is called usually in the rusticos
    ancient Liturgies and writings of the Fathers. For to this habitatores,
    purpose is the whole dispute of the place, that in the ac praesertim
    Sacrament Christians communicate in the Sacrifice of pastores.
    Christ crucified, (which the Jews can have no right to) Vide 4. Reg.
    instead of all the Sacrifices of the Law. And therefore 1.8. Matth.
    by doing good and communicating, he means the 3.4. Menoch
    oblations of the faithfull, out of which at the beginning de Repub.
    the poor and the rich lived in common at the Heb. l. 6. c.
    assemblies of the Church. 5.

    Vers. 17. Obey them that have the rule over you, and
    Burrh. Jac.
    submit your selves] The Apostle useth two words to set
    Seed.
    forth the duty of the people to their Pastors, obey and
    submit, there being two sorts of things which they
    Vide Bezam.
    ought to come under, their Sermons and their
    censures.
    Bayne.
    Vers. 18. They watch for your soules as they that [Page]
    must give an account, that they may doe it with Haec

    joy, and not with griefe] The dreadfulnesse of these conclusio est

    words did strike a great terrour into Chrysostomes quasi epilo‐

    heart, though he himselfe preached many times every gus proximi

    day. capitis: ubi


    demonstrat
    quorsum
    recitaverit
    illum Sancto‐
    rum
    Catalogum,
    quorum fides
    sub lege
    excelluit:
    nempe ut se
    quisque
    comparet ad
    eorum
    imitationem.
    Et
    metaphoricè
    copiosam
    multitudinem
    vocat nubem;
    densum enim
    raro
    opponitur. Si
    pauci essent
    numero,
    tamen suo
    exemplo
    incitare nos
    deberent:
    ANNOTATIONS UPON THE Epistle of JAMES.
    CHAP. I.
    Hese seven Epistles written by Iames, Peter, Iohn and
    Iude, have unfit Titles prefixed before them in that they
    T are called sometimes Canonicall, especially in the
    Latine Church; and sometime Catholicke,
    That the Epi‐
    chiefly of the Greeke Church: neither of
    stles to the
    which were ever given them by any Apostle or
    Hebrews, of
    Apostolicke Writer. Yet though this Title cannot be
    Iames, the
    defended, it may be excused and tolerated as a Title of
    second of
    distinction, to distinguish them from the other Epistles.
    Peter, the
    Also they may have this Title Canonicall set before
    second and
    them, not because they were of greater authority then
    third of Iohn,
    other Writings, but to shew that they ought to be
    and Iude,
    esteemed of and embraced as divine, howsoever in
    (though
    former times they were unjustly suspected. The second
    doubted of
    inscription is as unfit as the former, therefore the
    for a time)
    Rhemists unjustly blame us for leaving out the Title
    are Ca‐
    Catholicke in our authorized English Bibles; for it is well
    nonicall, I
    known that that Title is not given by the Holy Ghost, but
    have proved
    by the Scholiast who took it from Eusebius.
    in my
    Treatise of
    The Epistle of Iames is especially paraeneticall,
    Divinity.
    exciting the faithfull to constancy under the crosse, and
    Ierome saith
    to proficiency in a Christian life.
    of Iames,
    Vers. 1. Iames] There were two of this name, Matth. Peter, Iohn
    10.2, 3. He that was the Penman of this Epistle was and Iude,
    Iames the lesse, Marke 15.40. the Lords brother, Gal. that they are
    1.19. a pillar in the Church, Gal. 2.9. breves
    pariter &
    Vers. 2. Count it all joy when ye fall into divers [Page] longae;
    temptations] Count it, implying that man in his choycest breves in
    deliberation ought to doe so. The other words are verbis,
    emphaticall. He saith not be quiet alone, but be joyfull; longae in
    not with a little joy, but with exceeding great joy; all joy, sententiis.
    an Hebraisme, full perfection; when ye fall into] or, fall Epist. Fam. l.
    among, so it is translated Luke 10.30. when divers 2. Epist. 1.
    temptations as it were incompasse and begirt us, so That they are
    that no hope of escaping seems left; into divers both short
    temptations] not some, but divers; that is, any kind of and long too;
    affliction, whether for Religion, or not; and not small short in
    afflictions, but trials and temptations, such afflictions as words, long
    have in them a certaine fiercenesse to shew what is in in substance.
    us. If ye cannot rejoyce in the sence of affliction, yet Epistolae
    you may in the use of it, because it maketh to the triall Canonicae
    of your faith and increase of your grace. Dr. Taylor on dicuntur quia
    Titus. Canones, id
    est, regulas
    Vers. 4. But let patience have her perfect work] ac praecepta
    Patience is perfect, 1. when it puts forth perfect acts. 2. continent
    when it continues in those acts. There are five acts of instituendae
    patience in Scripture: 1. An universall resignation of our vitae
    selves unto Gods will as to the rule of goodnesse, 2 Christianae.
    Sam. 25. 2. A silent submission; patience keeps under Estius. Vide
    all risings of the heart, Levit. 10.3. My soule keeps Bezam.
    silence unto God, saith David. 3. An acceptation of the
    punishment, Levit. 26.41. looking on it as proceeding Omne, id est,
    from mercy, a fathers hand, and done in measure. 4. It totum, perfe‐
    makes the soule cheerfull under the burden, as in the ctum,
    second verse of this Chapter. 5. It makes a man plenum,
    thankfull, Iob 1. ult. Secondly, patience must continue, if summum. à
    the burden continue. See vers. 12. and Iames 5.11. Lapide. Vox
    There are two motives here: 1. By this means you shall [...] verbatim
    be perfect; grace perfects the man, and the perfect reddita, est
    worke of every grace perfects the grace; acts intend cir‐
    habits. 2. Wanting nothing] The Greek word signifies cumcadere.
    possessing your whole portion. Brochmand.
    Vers. 5. If any of you lack wisdome] That is, to suffer, to in loc. After
    carry a mans selfe in affliction. If here is not of one he brings in
    doubting, but opposing it as a thing certaine; q.d. if any the example
    want wisdome, as you certainly all want, behold I shew of Ioh, who
    you how to get it. did not suffer
    for Religion.
    And upbraideth not] Hitteth none in the teeth; either
    with present defects, or former failings. Patientiam
    habere debet
    Vers. 6. But let him aske in faith] That is, affiance; as
    opus
    the other word wavering shews; for he that wavereth is
    perfectum tri‐
    like an arme of the Sea, driven with the wind; And
    pliciter. Primò
    tossed] He is off and on, to day he will aske, to morrow
    perfectum in
    he will not.
    se, putà in
    sertitudine &
    Vers. 8. A double minded man] Not one that pretends
    continuatione
    one thing, and intends another (though the word be
    tolerentiae
    sometime so taken) but when the mind is divided be‐
    usque ad
    tween two objects, that it knoweth not which to choose,
    finem crucis
    but stands as one in bivio, that hath two waies before
    & vitae. Se‐
    him, and knows not whither to goe, this way or that
    cundò
    way. Dr. Preston.
    perfectum in
    Vnstable] [...], like a man that stands upon one leg, fine, ut scili‐
    wavereth and is unsteady, and easily overturned. cet patiat [...]
    pro Christi
    Vers. 9. Let the brother of low degree rejoyce in that be fide, justitia,
    is exalted] viz. In Christ to be equall with the greatest aut virtute.
    Prince in the world; yea to be above him if he be out of Tertiò
    Christ. Dike on Philemon. perfectum in
    comitatu
    Vers. 10. But the rich in that he is made low] Even in innocentiaec
    this, that in Christ he hath made equall with himselfe [...]t
    the meanest, not in his outward preheminence over [...]rarumque
    them.
    Vers. 12. He shall receive the Crown of life] That Crown virtutum. à
    of life, that is, eternall life as a Crown; as there was a Lapide.
    Crown to him that overcame in their exercises among
    the Grecians. [...] implies
    two things
    The word Crown representeth unto us, 1. The not to sink in
    perpetuity of that life, for a Crown hath neither their
    beginning nor ending; therefore it is called an courage, for
    immarcessible immortall Crown. 2. Plenty, because as they must
    the Crown compasseth on every side, so there is [...], nor
    nothing wanting in this life. 3. The dignity, eternall life is shrink from
    a Coronation-day. their burden,
    for they must
    Which the Lord hath promised to them that love him]
    [...]. B. Lake.
    Such promises there are Matth. 10.22. & 19.28, 29.
    Iohn 16.22.
    Dicuntus illi
    [...], qui
    Vers. 13. For God cannot be tempted] Greek, is
    mente &
    impenetrable, no sinne can pierce him.
    corde
    Vers. 14. When he is drawn away of his own lust] The fluctuant,
    whole corruption of the heart, or originall sinne, is dubii quid
    called lust, because it principally shews it selfe in those statreant,
    lusts. quò inclinent,
    ubi pedem
    And enticed] as a fish that is drawn aside into the deep sigant. Hanc
    water, and after caught by the bayt. enim esse
    genuinam
    Vers. 14, 15. verbi
    significatione
    By five degrees the lusts of the heart rise unto a raigne
    m, videre est
    and regiment in the heart of every wicked man.
    Act. 10. v. 20.
    & 11. v. 12. &
    First, Lust tempteth, and that two waies. 1. By
    Rom. 4.20.
    withdrawing the mind from God. 2. By enticing and
    entangling the mind with some delight of sinne. Se‐
    condly, lust conceiveth when it causeth the will to Brochmand.
    consent, and resolve upon the wickednesse thought in loc.
    upon. Thirdly, it bringeth forth, when it forceth a man to
    put in execution the things consented unto, and See Jam.
    resolved upon. Fourthly, it perfecteth the birth of sinne, 4.8. [...] cujus
    urging a man to adde sinne unto sinne, untill he come anim [...]
    unto a custome, which is ripenesse and perfection in quasi divisus
    sinning. Fifthly, it bringeth forth death, that is, est, partim
    everlasting vengeance and destruction. In all which he Deo confi‐
    alludeth unto the beginning, proceedings, and end of dens, partim
    man: who after he is past his full strength, decays diffideus.
    againe and dieth. Vorstius.
    Vide Bezam.
    Vers. 17. Every good gift] Temporall and smaller;
    and every perfect gift] Spirituall and greater [Page]
    Frater] id est
    blessings of grace and glory; is from above, and Christianus;
    commeth down from the father of lights, with whom is omnes enim
    no variablenesse, neither shadow of turning] God is Christiani
    here compared to the Sunne, and is therefore called fratres sunt.
    the Father of lights, but yet is preferred before it, à Lapide.
    because it hath sometimes clouds cast over it, and
    sometimes is in ecclipse; but there is no change, or Piscat.
    shadow of change with him. All these words are
    astronomicall; God is compared to the Sunne, and his
    B. Lake.
    light is much perfecter. The Sunne hath its parallaxes,
    in the East it looks one way, in the South and West
    See Esay
    another way, and his turnings, yeerely departures from
    64.4.
    us, which we call Solstices. God neither riseth nor sets,
    nor departs, but is alwaies neer to those that call upon
    [...].
    him.

    That we should be a kind of first-fruits of his [...] est extra


    [...]reatures] The Saints are called the first-fruits of the viam rapere,
    à recto
    tramite
    creatures. 1. The first-fruits are the choycest fruits, tractusuo
    Mich. 7.12. 2. They were dedicated to God. abducere.
    Brochmand
    Vers. 19. Quick to heare] This implies a readinesse to in loc.
    the duty, and of the spirit to close with the mind of God.
    Therefore Philosophers say we have two eares, and [...] elegans
    but one tongue; and eares open but the tongue hedged metaphora
    in with teeth. est, sumpta à
    p [...]scibus,
    Slow to speake] That is, not to presume of our own
    qui ex hamo
    gifts, thinking our selves better able to teach others
    falluntur.
    then to be taught by them.
    Vorstius.

    Vers. 20. For the wrath of man worketh not the


    Metaphora
    righteousnesse of God] As if he had said, in time of
    desumpta est
    wrathfull anger thou canst doe nothing that is good and
    à meretrice
    pleasing to God.
    quae im‐
    Vers. 21. Wherefore lay apart all filthinesse, and prudentem
    superfluity of naughtinesse] That is, cut off as much as adolescente
    in you lieth, all corruptions both of heart and life. m abstulit à
    parentibus,
    Filthinesse] This Greek word [...] is used onely here, sive à recto
    and properly signifies the filthinesse adhering to the tramite & ad
    body; but translated to the mind, it signifies covetous‐ se veluti esca
    nesse, as sordes in Latine; but here, any kind of sinne. allicit, deinde
    Estius, Cornel à Lapide. Vide Grotium. ex congressu
    ejus concipit
    Superfluity of naughtinesse] Excrementum malitiae, & parit.
    Beza. All kind of evill thoughts and affections more then Ludovic. de
    needs; all naughtinesse is supersfluous; but he means Dieu in loc.
    such naughtinesse as doth abound, doth superfluere
    float at top. Perkins on
    Jude.
    Engrafted word] Because it should abide in our hearts
    A good
    like a Syence in the stock, and never be removed, but
    thought is
    there grow and fructifie unto life eternall.
    gratia infusa;
    a good word
    Because as the syence of a good fruit that is grafted
    is gratia
    into a Crab-tree stock will change the na [...]ure of the
    effusa, & a
    juyce and sap of it; so the Word is able to change our
    good deed is
    natures quite.
    gratia diffusa,
    Vers. 22. Deceiving your own selves] Putting say the
    paralogismes, fallacies, and tricks on themselves. Schoolmen.
    Hearers of the word shall be blessed: we are hearers of
    the Word, therefore we shall be blessed. Pater lumi‐
    num, non
    Vers. 23. For if any be a hearer of the Word, and not a luminis;
    doer, he is like unto a man beholding his naturall face omnis luminis
    in a Glasse] The Law is speculum peccati, a man may elementaris,
    see his spots there; speculum justitiae, it declares to a aetherei,
    man, 1. his primitive righteousnesse; 2. the perfect Spiritualis &
    holinesse, and perfection of Christs active obedience, Caelestis.
    Rom. 8.2. 3. The duty he ought to performe, and the Pareus. Vide
    rule he should walke by. 4. Our perfection in the life to Cornel. à
    come. Lap.

    Vers. 25. Whose looketh] [...] is to look upon a thing by


    Selecti &
    bending the neck and body. See Luke 24.12. Iohn 20.5.
    Deo‐
    1 Pet. 1.12. By this one word therefore is commended
    consecrati.
    to us, both singular humility and intent study in
    See 18.
    contemplating of Christ propounded in the Gospell. See
    Num. 12, 29,
    Cornelius à Lapide.
    & 32 Verses.

    The perfect Law of liberty] The morall Law is [Page]


    [...] non
    called the law of liberty in opposition to the
    modò
    Ceremoniall law, and the bondage thereof.
    celerem &
    Vers. 27. Pure Religion and undefiled before God, and velocem, sed
    the Father] This is the way and means to declare pure & ingenio acri
    Religion. praeditum
    significat.
    Is this, to visit the fatherlesse and widdows in their Brochmand.
    affliction] [...] translated here visit is an emphaticall in loc.
    word, for it includes both a benevolous affection, and
    benefits which proceed from thence, Luke 7.16. Heb. Mr. Perkins.
    2.6. in Herodian it is used of Physitians which visit the
    sick and take diligent care of them. Mr. Perkins.

    The fatherlesse and widdows] That is, all that are


    Mr.
    miserable; but these are named as being forsaken of
    Hildersam.
    all, and more miserable then other afflicted persons.

    And to keep themselves unspotted of the world] That [...]Paralogiz


    is, forbeares the practice of those sinnes which all the antes vos
    world runnes after. Therefore in baptisme heretofore ipsos, id est,
    they renounced all the pomp of the world and were captiosis
    cloathed with a white garment, and warned to keep it quibusdam
    white, and to present it before Christ the Judge in the ratjunculis ex
    last day. scripturae vel
    aliunde
    petitis
    vosmetipsos
    illaqueantes
    atque
    fallentes,
    sophistarum
    more. Estius.
    Vide Cornel.
    à Lapide.

    Quia tum
    demum liber
    homo est, ubi

    CHAP. II. legis divinae


    jugum

    Vers. 1. MY brethren, have not the faith of our Lord suscipit,

    Iesus Christ the Lord of glory, with respect of persons] Deoque in

    We are not forbidden to honour rich men; but the lege

    Apostles meaning is, to reprove those who preferre praecipienti

    riches before piety; when rich men are honoured being libenter

    ungodly, and godly men are despised and rejected paret. Lud.

    because they are poore. de Dieu in


    loc.
    Vers. 2, 3. For if there come unto your assembly a man
    with a Gold Ring, in goodly apparrell, and there come Rev. 14.5.
    in also a poor man in vile rayment. And ye have
    [Page]
    respect to him that weareth the gay clothing, &c. Varii variè
    ] Rich and mighty men were wont in times past (saith à haec
    Lapide) to weare a Gold Ring, both to seale their exponunt,
    Letters, for ornament, and to cheere their hearts; sed pauci
    whence they wore it on the next to the little finger of the remacu
    left hand, because there goes an artery from that finger attingunt. à
    to the heart, saith Gellius With the Romans heretofore Lapide.
    onely Senators and Knights did weare Rings. White Perkins
    apparell as well as Gold rings (saith à Lapide) was in cases of
    times past an Ensigne of dignity; at Rome it was the conscience.
    garment of those that did ambire magistratus, who
    were thence called candidati. Yet it is not necessary (as Vide Estium
    Menochius de Repub. Heb. l. 6. c. 7. shews against &
    Baronius) to interpret it white apparrell; for the Greek Brochmand.
    word [...] signifies properly fulgentem or splendentem, in loc. See
    gorgeous shining; there is an article in the Greek that Luk. 15.22. &
    shining garment; we translate it gorgeous, Luke 23.11. 23.11.
    The white colour indeed hath more splendour and light
    then other colours. Here it is taken for precious or Lib. 10. c. 10.
    excellent, and is opposed to vile.
    He means in their thoughts they scorned a godly man
    Exploratissi‐
    because poore, in comparison of a wicked man that
    mum est
    was rich; for such are otherwise in a civill way to be
    aurei annuli
    preferred.
    usum apud
    antiquos,
    Vers. 4. And are become Iudges of evill thoughts] That
    insigne fuisse
    is, judges ill affected, carrying in them perverse and
    Nobilitatis, ut
    crooked thoughts, and judging in respect of persons.
    etiam apud
    Vers. 5. Hath not God chosen the poore of this world] Romanos
    God usually elects the poore; that is, the lower sort of hujus annuli
    men; he speaks it not exclusively to the rich; but most gestatio
    of those that are chosen are poore, or of an inferiour equitum ordi‐
    ranke. See 1 Cor. 1.26. nem
    distinguebat
    Vers. 6. D [...]e not rich men oppresse you?] [...] is à plebe; qua
    wickedly to abuse ones power, tyrannically to oppresse de re videri
    others; in which sense it is used in Xenophon, and Acts potest Plinius
    10.38. l. 33. c. 1.
    Tiraquellus in
    Vers. 8. If ye fulfill the Royal Law] That is, a notis ad
    commanding Soveraigne Law. à Lapide gives divers Alexandrum
    expositions. It is interpreted three waies; Lyra ab
    expounds it the Law given by God the King of Kings; so Alexandro,
    the Syriack reads it, the Law of God. 2. Others lib. 2. c. 29.
    expound it, that which excells in its kind, so the Sigonius l. 2.
    ordinary and interlineall Glosse. 3. Others say it is to be c. 3. de jure
    taken as the Kings way, that which is plaine and without Romanorum.
    any turning, or which is common to all. Menochius
    de Republica
    Vers. 10. For whosoever shall keep the whole Law]
    Hebraeorum.
    outwardly and in shew; and yet offend in one point]
    l. 6. c. 7. & in
    wittingly; and giving himselfe liberty to break any one
    loc. [...] Non
    Commandement. Is guilty of all] That is, 1. either he
    ineleganter
    breakes the chaine of duties, and so breaks all, the
    fecit nomen
    Law being copulative; or, 2. with the same disposition composiaum
    of heart is qualified to break them all; every one sinne ad instar
    containes virtually all sinne in it. aliorum quae
    in Graeco
    Vers. 12. By the Law of liberty] The law is so called erant
    because it freely accuseth without respect of persons, recepta.
    Rom. 3.20. & 11.30. and is not a bondage or burden to Annulus
    the regenerate, but kept of them freely, willingly, and of aureus, non
    indulgence. minus apud
    veteres
    Vers. 13. And mercy rejoyceth against judgement] The Hebraeos
    Greek word rendred rejoyceth, [...], is emphaticall. Paul quàm apud
    useth it Rom. 11.18. and James here, & 3.14. It alias gentes
    signifies to glory against one, to insult over one, and to gestamen
    lift up the neck and head as if a thing were well done. honoratorum
    ac ditiorum.
    Vers. 14. What doth it profit my brethren, though a man
    Gen. 38.18,
    say he hath faith, and have not works? can faith save
    25. & 41.42.
    him?] The Apostle speakes not of a true justifying faith,
    Esai. 3.19.
    but of faith professed onely, or of the profession of faith.
    Grotius.
    If a man say he hath faith] If a man professeth himselfe
    to believe; and have not works] That is, a conversation
    [...] non est
    answerable in some measure to his profession: can
    quivis pau‐
    that faith of his, which is in profession onely, save him,
    per, sed qui
    or justifie him? No by no means; This affirmative
    mendicissimu
    Interrogation is a most emphaticall Negation.
    s est, quod
    Vers. 19. Thou believest that there is one God: the ait Cicero.
    Divels also believe and tremble] The Devils believe the Nam est à
    generall Articles of the faith: but the Apostle instanceth [...] timidè
    in that, either because it is the distinction of a carnall oberro
    believer from a Pagan; or because it is the first article mendicans.
    of our faith. The Divels acknowledge four articles of our Brochmand.
    faith, Matth. 8.29. 1 They acknowledge God, 2. Christ, in loc:
    3. the day of judgement, 4. that they shall be tormented
    Proverbialis,
    then.
    locutio, ut via
    [...] regiam
    Tremble] They quiver and shake, as when mens teeth
    dicimus quae
    chatter in their head in extreame cold. The Greek word
    diverticula
    signifies properly the roaring of the Sea: From thence
    non habet:
    (saith Eustathius) it is translated to the hideous
    quiae lex
    clashing of Armour in the battell. The word seemeth to
    sine ulla
    imply an extream feare, which causeth not onely trem‐
    personarum
    bling, but also a roaring and shriking out. Marke 6.49.
    acceptione
    Acts 16.29.
    omnibus
    Vers. 21. Was not Abraham our Father justified by patet, nec
    works?] See V. 25. That is, their faith was by their cuiquam
    works justified, and declared to be a true and living, not adulatur. de
    a false and dead faith; yea, themselves were thereby Dieu. Vide
    justified and declared to be true believers indeed, truly Calvinum, &
    righteous before God, and not so in shew and Brochmand.
    profession onely. in loc.

    It is not meant of the justification of his person before Metaphora


    God, but of the faith of his person before men. The true ab iis qui
    meaning is, Abraham was justified by works; that is, he inter
    testified by his works that he was by faith justified in the ambulandum
    sight of God. aut
    currendum
    The Papists adde unto the Text, 1. a false glosse, by ad
    works of the Law. 2. A false distinction, saying that they obstaculum
    justifie as causes. aliquod
    offendunt, ac
    Vers. 22. Seest thou how faith wrought with his works]
    pedem
    Faith professed, as vers. 24. did cooperate either to or
    impingunt.
    with his works; that is, either faith with other graces did
    Piscat.
    cooperate to the bringing forth of his workes, or else it
    cooperated with his workes; not to justifie him before
    Mr. Ball.
    God, but to manifest and approve his righteousnesse.
    [Page]
    And by works was faith made perfect] Not that Vide Broch‐

    works doe perfect faith; but faith whilst it brings forth mand. in 3.

    good workes doth manifest how perfect it is, as 2 Cor. Jac. 5. Radix

    12.9. See Beza. est [...]


    cervix.
    Vers. 26. For as the body without the Spirit is dead, so
    faith without works is dead also] Either the Apostle Hunc articu‐
    Iames speaketh of the habit of faith, or of the lum adfert
    profession of it. If of the habit, then the comparison pro exemplo,
    standeth thus: As the body of man without the spirit, vel quòd in
    that is, without breath (which is the prime signification eo maximè
    of the word [...] derived from [...] to breath; in which Judaei
    sense it is called the spirit of the mouth, and spirit of differrent à
    the nostrils) I say, as the body without breath is dead, Paganis vel
    so that faith that is without workes, which are as it were quia in
    the breathing of a lively faith, is judged to be dead. If by symbolo fidei
    faith we understand faith professed, or the profession nostrae
    of faith: as elsewhere in this Chapter, and Act. 14.22. primus est.
    Rom. 1.8. then we may understand the similitude thus: Estius.
    as the the body of man without the spirit, that is, the
    soule, is dead: so is the profession of faith without a Premenda
    godly life. est emphasis
    verbi [...].
    Nam Graeci
    significaturi
    metum
    vehementissi
    mum,
    eumque
    subitaneum,
    quo quis
    corripitur,

    CHAP. III. usurpare


    solent

    Vers. 1. MY brethren, be not many Masters] Or verbum [...]:

    teachers; multi Doctores. Beza. Let not private persons nam hoc

    take upon them to become instructers of others. So Mr. sensu

    Perkins, rather censurers. Dr. Hall in his Paraphrase inventes

    takes it in both senses; My brethren doe not hanc vocem

    ambitiously affect the title of the Authors, and leaders of apud

    factions, drawing Disciples after you; neither be ye rigid Plutarchum &

    and uncharitable censurers of others. See à Lapide. alios: quò


    etiam ducit
    Knowing that we shall receive the greater radix vocis.
    condemnation] That is, by censuring and judging of Nam [...] est
    others we shall receive the greater judgement. fremitus &
    horror maris
    Vers. 2. For in many things we offend all] The Apostle ac stuctuum.
    puts himselfe into thenumber, and speaketh it of those Brochmand.
    that were sanctified, at least in his esteeme, and in the
    judgement of charity. See Mr.
    Pemble of
    We offend all] [...] labimur, impingimus, we stumble all: justification.
    A Metaphor from Travellers walking on stony or And Down of
    slippery ground. The Apostle speaks not of the singular
    justification. l.
    individuall acts, but of the divers sorts of sinne.
    7. c. 8. Vide
    Bezam. See
    Quandoque bonus dormitat Homerus.
    Mr. Hilder‐
    And setleth on fire the whole course, or wheele of sam on 51.
    nature] He compares the course of mans life with a Psal. Sect. 6.
    wheele. Calvin. That is, the whole man, a mans own c. 1. p. 193,
    tongue fires himselfe and all others: like the Sunne, 195. & 215,
    (when it is out of order and course) sets all on fire. 216.
    And is set on fire of Hell] That is, the hell of thy nature,
    Perkins and
    say some; by the Divell, saith Estius, so called by a
    Dr. Taylor on
    Metonymie.
    Titus. Nec
    hoc intelligit
    Vers. 8. But the tongue can no man tame] This is wilder
    Jacobus de
    then the wildest beast.
    causa
    Vers. 15. Divelish] Or full of Devils. The Greek word justificationis,
    ends in [...] & denotat plenitudinem. Because fleshly sed de ejus
    wisdome aimes at Satans end, viz. to keep a man in an declaratione
    unregenerate estate. & manifesta‐
    tione, nec de
    The wisdome which is proper to Divels; or (as Piscator causa
    will have it) which is inspired by Divels or evill spirits. perfectionis
    fidei, sed
    Vers. 16. Confusion] The Vulgar renders it inconstancy, testimonio
    and so it sometimes signifies. Calvin and Erasmus perfectionis
    pertubation; some tumult; tumulinatio. Beza. others illius, cui
    otherwise. tamen
    testimonio &
    Vers. 17. Without hypocrisie] Great censurers are
    manifestation
    commonly great hypocrites.
    i tribuitur rei
    efficientia,
    usitata in
    Scriptura
    loquendi
    formula, quâ
    res dicuntur
    fieri cum
    manifestantur
    . Rivetus. Vid
    Dilherri
    electa l. 3. c
    24.
    R. Down. of
    CHAP. IV. justificat. l. 7.
    c. 8.
    Vers. 1. FRom whence come wars?] Not by the
    Sword, or Armies; but their tongue and heart [Page]
    Apoc. 3.1.
    warres by reason of the difference of affections. Chap.
    3.14. & 4.5.11. The Greeke word properly signifies Ego
    quarrels in which much blood is shed; and fightings] or magistros
    brawlings; is is rendred strifes, 2 Tim. 2.23. Among you]
    intelligo, non
    being brethren, and scattered brethren. Iames 1.1. qui publico
    Come they no [...] ben [...], even of your lusts] That is munere
    the root, the Divell may increase them. The Greek word funguntu [...]
    may be translated pleasures or delights. We must
    in Ecclesia:
    understand lusts in generall, all kind of lusts. That sed qui jus
    warre in your Members] 1. Bello externo, when the sibi cen‐
    whole carnall part fights against the whole Spirituall
    sorum in
    part, Rom. 7.23. Gal. 5.17.2. Bello civili & interno, when
    alios
    one lust warres against another, as in carnall men. usurpant.
    Tales enim
    Vers. 3. Because ye aske amisse] Neither suitably to
    reprehensore
    Gods mind, nor agreeably to his end.
    s, quasi

    Vers. 4. Ye adulerers and adulteresses] because of the magistri

    running out of the heart to any creature inordinately. morum


    haberi
    Know ye not] This word hath an Emphasis and pricks volune.
    sharply; as if he should say, what are you so ignorant, Atque haec
    or doe you not consider? loqintio tam
    Graecis
    The friendship of the world is enmity with God] both quam Latinis
    actively and passively; for it both makes us hate God, est usitata,
    and it makes God hate us. Magistros
    vocare qui
    Vers. 6. But he gives more grace] That is, the superciliosè
    Scriptures offer grace and ability to doe more then
    nature can; so some ; rather (as Calvin) to overcome in alios
    our lusts, and bring them into order. animadvertun
    t. Calvinu
    God resisteth the proud] Sets himselfe in battell array [...].
    against him, as the Greeke word emphatically signifies.
    Matth. 7.1.
    Vers. 7. Submit your selves wholy to God] The Greeke
    Rom. 2.1.
    word translated submit is very emphaticall; [...]
    according to the force of the word is, place under,
    Yet he was
    subcolleco. See Rom. 13.1. Ephes. 5.22.
    worthily
    called James
    Vers. 8. Draw nigh to God] We have been enemies to
    the just.
    God, farre off from him; now we must approach to him,
    and seek to recover his favour.
    Perinde est,
    Cleanse your hands ye sinners] [...] signifies in generall sive rotam
    any sinner, in opposition to a righteous man; Rom. sive cur‐
    5.19. In speciall it signifies a wicked man, one of a riculum
    flagitious life; a sinner [...], Luke 7.37. See Matth. 9.10, vertas, prout
    11. & 26.45. accentum
    mutaveris;
    Cleanse and purifie] An allusion to legall uncleannesse, intelligit enim
    and the purifying of them. Before an unclean person Apostolus
    might draw neere to God, he must be purified from his metaphoricè,
    uncleannesse. totum vitae
    nostrae
    Hands and heart] The outward and inward man, being tempus.
    filthy and unclean, must be purified from corruption of Vorstius. [...]
    heart and life. Calvinus,
    Beza, Vulg.
    Ye double-minded] As chap. 1.8. such as have a
    Rotam potius
    double divided heart.
    quàm

    Vers. 9. Be afflicted and mourn, and weep, let your curriculum

    laughter be turned to mourning, and your joy to aut cir‐

    heavinesse] A man must so seriously consider of his cumvolutione


    wretchednesse, till he be made sad by it, and till it doe m dicere
    even presse sighs and tears from him; and if his heart malui, quod
    refuse to be broken at first, he must give himselfe to Jacobus sic
    this sadnesse, and put from him all matter of laughter mihi videtur
    and mirth, and make it his onely businesse to mourne. alludere ad
    [...] translated here afflicted, is he which is troubled with rapiditatem
    the burden of calamities, as the etymology of the word circumdotae
    shews. rotae, suo
    motu
    Heavinesse] Such a heavinesse as may be seen by the flammam
    casting down of the countenance, as the word concipientis.
    importeth. See Beza and Grotius. Beza.

    Vers. 10. Humble your selves in the sight of the Lord]


    [...]. Satanica
    That is, present your humble supplications unto God for
    apud
    pardon of your sinfulnesse, and for help against it by
    Arabem.
    his Spirit, and the blood of his Sonne. He humbleth
    Haec mundi
    himselfe in Gods sight, that doth from his heart
    sapientia
    confesse his own wickednesse, and acknowledging
    vocatur
    himselfe to be base and vile, and to deserve all
    diabolica,
    punishment, yet takes boldnesse to supplicate for
    tum quia
    pardon and help in Christs name, and for Gods mercy
    diabolum
    sake in him.
    imitatur, tum
    quia a
    And he shall lift you up] That is, help you out of sinne
    diabolo
    and misery.
    suggeritur &
    Vers. 12. There is one Law giver] This shews, 1. That aspiratur.
    Christ is he which gives Laws to his people. 2. That he Porrò alludit
    alone gives Laws to them. Iacobus ad
    etymon
    Vers. 17. To him it is sinne] That is, sinne with a daemonum:
    witnesse, by an excellency; sinne not to be excused by daemones
    any plea or colour. enim dicuntur
    quasi [...], id
    est, scientes,

    CHAP. V. & his antiqui


    cribuebant

    Vers. 1. WEepe and houle] Or, weep bowling; flete scientiarum &

    ejulantes. The Greek word [...], translated houle, some artium

    say, is proper to Wolves. Plutarch and Aristotle say it is bumanarum

    proper to Frogs. In Homer and Demosthenes it signifies inventionem;

    horrendum clamare, to cry horribly, or to cry with a sed propriè

    certain howling. The Scripture useth this word to ipsi primi

    declare great sorrow, as we may see Micah 1.8. Ier. anctores &

    4.8. Ioel. 1.10, 13. This threatning seems to be taken inventores

    out of Luke 6.24. sunt


    sapientiae
    Vers. 2. Your riches are corrupted] The Greek word [...] mundanae
    is used by the LXX. Interpreters Ier. 22.19. of stinke quae docet
    exhaling from a carcasse. se suaque
    attollere,
    Vers. 4. Behold the hire of the labourers which have alios
    reaped down your fields, which is of you kept back by deprimere à
    fraud, crieth] There are foure enormous crimes which in Lapide.
    Scripture are said to cry to Heaven: 1. Voluntary
    murder, Gen. 4.10. 2. The sinne of Sodome, [Page]
    [...] vi vocis
    Gen. 18.20. 3. The defrauding of the labourers wages, est tumul‐
    as here. 4. The oppression of the poore, Exod. 1.23. tuatio,
    agitatio
    Clamitat in coelum vox sanguinis, & Sodomorum,
    inquietudo,
    Vox oppressorum, & merces detenta laborum.
    res quae

    The Lord of Sabaoth] Of Hosts, not Sabbath, so Rom. nescit stare

    9.29. [...] vox corrupta ex Hebraeo Zebaoth, quod certo loco.

    exercitus significat in plurali Vorstius. Brochmand.

    Vers. 5. Ye have lived in pleasure on the earth, and 1 Pet. 2.11.


    been wanton: ye have nourished your hearts as in the
    day of slaughter] The Apostle useth two very emphaticall words, and
    one elegant expression, to set out the ryot of those rich
    Adulteros ap‐
    men. The first is [...], which is to live delicately and
    pellat
    luxuriously. The Noune [...] is used Gen. 2. by the
    metaphoricè;
    Septuagint interpreters, to note those delights which
    tum quia
    Adam enjoyed in Paradise. The second word is [...],
    voluptatum
    which signifies to passe one life luxuriously in
    fecerat
    pleasures. It is used also 1 Tim. 5 6. The third
    mentionem
    expression is, Ye have nourished your hearts, as in the
    quarum
    day of slaughter, or Sacrifice. The Apostle points his
    immodicus
    finger (saith Piscator) to those solemne Feasts in which
    appetitus
    Eucharisticall Sacrifices were plentifully slain, and when
    adulteros
    they fared daintily, Prov. 7.14. Esay 2.14. Vorstius hath
    facit; tum
    almost the same.
    quia à Deo
    fornicatur,
    Vers. 11. Behold, we count them happy which endure]
    atque
    either till God come in judgement, or for your
    adulteratio,
    deliverance.
    quisquis
    The Lord is very pitifull] [...] multorum viscerum, of amorem
    many bowels, of tender compassion. quem Deo
    debet, ad
    Vers. 12. But above all things my brethren swear not] mundum
    Why above all things? Idolatry and superstition are as transfert.
    hainous: but 1 This is a sin of that slippery member, the Estius.
    tongue; 2. grown now through generall use familiar,
    custome hath made it habituall; the propension thereto Weemes.
    was greater, therefore is this emphaticall caution given. Vide Bezam.
    He had spoken of patience before in adversity, and now
    he wisheth them above all things not to sweare; [...] Plutarcho
    meaning, if they be crossed, they should above all & aliis ex
    things take heed they doe not break forth to unadvised adverso stare
    oathes. instructâ
    acie.
    But let your yea be yea, and nay nay] Whatsoever we
    affirme in common speech, we should truely averre
    with a simple affirmation: and what we deny, deny it Brochand. in
    with a simple negation. Pareus. loc.

    Vers. 13. Is any among you afflicted? let him pray. Is Propriè signi‐
    any merry? let him sing Psalmes] He doth not leave it ficans inferio‐
    as arbitrary, he may pray or choose; he must, there is rem
    the necessity of a precept laid upon him. As he hath obsequenter
    reason to pray then because of his own need, so he parere ordini
    hath encouragement to pray then, because he may à superiere
    have stronger hopes to speed. The Greek words are constituto.
    more significant, [...] rendred afflicted, is to be greatly Brochmand.
    afflicted and vexed with evils. The word translated in loc.
    merry is [...], in his right mind; noting that all true mirth
    must come from the right frame of the mind. Qui sunt pub‐
    lici & perditi
    Let him sing Psalms] viz. of thanksgiving, as the
    pececatores,
    opposition shews.
    at qui
    peccandi
    Vers 14. And let them pray over him] This phrase is
    artem
    emphaticall, for being present with the sick man it
    exercent.
    moves us the more in our prayers; so Christ did over
    Brochm.
    Lazarus, and Elishah over the widdows son.

    Annointing him with Oyle in the Name of the Lord] That Affligitevosm
    annointing of the body was a ceremony used by the etipsos
    Apostles and others, when they put in practice the jejuniis,
    miraculous gift of healing, which gift is now ceased. 2. lugubrem
    That anoynting had a promise that the party annointed habitum
    should recover his health; but the persons thus induite,
    annointed die without recovery. Mr. Perkins. saccum, &
    cilicia, ut
    This was an extraordinary thing communicated to those poenitentes
    which had gifts of miracles used by them, as an Christiani so‐
    outward symbole and signe of the Spirituall healing; lebant. Haec
    and so we deny not but it was an extraordinary enim vi [...]
    temporary Sacrament; but now that miracles are [...]st istius
    ceased, still to retain the outward signe is a vain vocis, ut
    superstitious imitation, although St. Iames his Oyle and videre est
    the Popish Oyntment doe much differ. Gen. 37.23. 2
    Sam. 13.37.
    Vers. 15. Save the sicke] That is, restore to health. fletus solet
    plerumque
    Vers. 16. Confesse your faults one to another] This jungi cum
    Commandement binds as well the Priest to make jejunio. ut 1
    confession to us, as any of us to the Priest, so say Sam. 7.11. &
    Cajetan and Scotus. The confession of faults which the 12.22.
    Apostle here speaks of, is to be made, 1. in time of Grotius.
    sicknesse. 2. In the private house. 3. One to
    another. The Apostle would not be so [Page]
    Emphasis est
    preposterous as to require a man first to receive that
    in voce [...]
    Unction which they say is not to be received before
    qua utitur
    confession, and then after to require confession. 2
    Apostolus.
    Cajetan in loc. ingenuously confesseth that St. James
    Nam propriè
    speaks neither of Sacramentall Unction no Confession;
    significat
    he would have the people mutually confesse their faults
    dimissionem
    one to annother, that so they may mutually pray one for
    vultûs sive è
    another.
    marore, sive
    pudore, sive
    The effectuall fervent prayer of a righteous man
    utraque re
    availeth much] There is but one word in the Originall,
    ortam. Broch‐
    the working prayer, [...], but it is translated by two,
    mand. in loc.
    effectuall, fervent. It signifies such a working as notes
    Vide plura
    the liveliest activity that can be.
    ibid.
    It signifieth effectuall, or effectually working; and so
    both the Verb and the Participle, which are used nine Peccatum
    times at least in the New Testament, are or ought to be gravius ac
    effectuall; namely in it selfe, or effectuall to worke majus alludit
    according to the twofold [...] or act, whereof the ad Luc.
    12.47. Estius.
    Philosophers and Schoolmen use to speak; to wit, the See John
    first, and the second. 9.41.

    Vers. 17. Subject to like passions] or, same passions; it See Mal. 3.5.
    is but one word in the Greek, and used onely here, and
    Acts 14.15. in both which places Beza renders it iisdem Four crying-
    affectionibus obnoxius. sinnes.

    And he prayed earnestly] Greek, and he prayed in


    Vide Bezam
    prayer; that is, he prayed earnestly for the ingemination
    & Grotium.
    hath this force.

    See 2 Pet.
    2.13.

    [...] propriè
    est instar
    agnorum
    petulanter
    exultare &
    lascivire. Hic
    metaphoricè
    ad delicatam
    & lascivam
    istorum vitam
    refertur.
    Vorstius.

    [Page]
    Dr. Sclater.
    Quia Judaei
    valde proni
    erant ad jura‐
    menta, nec
    facile evelli
    ea consue‐
    ANNOTATIONS Upon the first Epistle generall of
    PETER.
    [Page]
    CHAP. I.
    Verse 1. HE inscription shewes that this Epistle was
    written to the strangers, dispersed through Pontus,
    T Galatia, Cappadocia, Asia, Bythinia.

    There are divers opinions about these strangers, the


    most common and true opinion is (saith Pareus) that Peter wrote this
    Epistle to the converted Jewes scattered through the provinces in
    Asia, which is very evident (saith Hee) from the first History of
    Pentecost described in the second of the Acts, for then the Jews
    came out of divers provinces, viz. Cappadocia, Pontus and Asia, to
    Jerusalem to the Feast. This Epistle was by Peter written to these
    Jews made Christians, and returned into their provinces, and there
    much afflicted for the Gospell.

    The purpose of the Apostle in this Epistle is to confirme the


    Christians, to whom he writes, in the faith, and to assure them, that it
    was the true grace of God they had received, and to perswade them
    to all possible care of sincerity of life becomming the Gospell, and to
    constancy in triall. See 1 Pet. 5.12. and 2 Pet. 3.1.

    Vers. 2. Grace unto you and peace be multiplied] Or fulfilled. See


    Iude 2. Grace and peace are perfixed in the salutation
    [...] significat
    before almost all Pauls Epistles, but this word fulfilled is
    multiplicari,
    here added.
    dilatari, incre‐
    mentum
    Vers. 3. Hath begotten us againe unto a lively hope] It
    largistimum
    is called a lively hope, 1. Because it is active, it puts a
    capere,
    man on lively endeavours, Hee that hath this hope
    adimpleri, ut
    purifieth himselfe. 2. Because it comforts and cheeres
    sic tum de
    up the soule, brings life into the Spirit. 3. Because it
    multiplication
    lives when a man dyes. It is so called in opposition to
    e in
    the dying hopes of ungodly men, Iob. 11. vlt. We who
    quantitate
    before were strangers and without hope, are now
    through the mercy of God by the ministrie of the discretatum
    Gospell, regenerated, and so restored to the hope of de augmento
    an immortall inheritance. in quantitate
    continua ac‐
    Vers. 4. To an inheritance incorruptible and undefiled, cipiatur.
    and that fadeth not away, reserved in heaven for you] It Matth. 24.12.
    is not corruptible, nor perisheth as the riches of the Act. 6.1. & 7.
    world, it cannot be defiled with abuse, nor fade with c. 7. v. 17. c.
    antiquity; and is layed up in Heaven. Col. 1.5. 9. v. 31. c.
    12. v. 24. 2
    It fades not away, there is the unchangeablenesse: it is Cor. 9.10. 2
    immortall, there is the eternity of it. Pet. 1.2. Inde
    quidam
    Vndefiled] [...], This Epithete is used of Christ, Heb.
    reddunt
    7.26. Of the marriage bed, Heb. 13.14. And of worship
    multiplicetur,
    acceptable to God, Iames 1.27.
    quidam verò

    That fadeth not away] [...], This is the proper name of a impleatur.

    Flower, which is still fresh and green. Gerh.

    Vers. 5. Who are kept] Or as the originall is, being a Spes viva pro
    military word, safely kept, or guarded as with a strong spevitae
    Garrison. So it is rendred 2 Cor. 11.32. capitur:
    quanquam vi‐
    By the power of God through faith unto salvation] Two detur tacita
    things are spoken of faith, the first is affirmed, viz. that esse
    faith preserveth a man to salvation through all antithesis
    hinderances either of inward temptations or outward inter spem,
    crosses which the Devill or the world can lay in his way, quae in
    the power of God preserveth, but through faith; the regno Dei in‐
    second is implyed, therefore we must labour to keep corruptibili
    that faith evermore with us which must keep us, and to defixa est, &
    preserve that which must preserve us to salvation. Mr. inter spes
    Perkins. hominum
    fluxas ac
    Vers. 6. Greatly rejoyce] There is a great emphasis in evanidas.
    the word [...] for it signifies to witnesse the inward joy of Calvinus.
    the heart, in the countenance, voyce, and gestures,
    and therefore it is more than to rejoyce. Christ joynes Zanchius.
    these two together, Matth. 5.12. Rejoyce and be
    exceeding glad, not onely inwardly rejoyce, but also in Mr. Perkins.
    outward signes, witnesse the inward joy of your
    heart, They are joyned together also, 1 Pet. [Page]
    See 5.4.
    4.13. Rev. 19.7.
    Ver [...]um
    Vers. 7. Though it be tried with fire] Men are cleansed [...] proprie
    by affliction from their corruption, as gold from the significat
    drosse by the fire. praesidijs
    muniri, [...]
    enim
    Might be found unto praise and honour and glory] significat
    Praise consists in words, honour in externall signes, custodiam
    sive
    glory in a good opinion, yet here they are taken for the praesidium
    same thing. militate. Vtitur
    Apostolus
    peculiari
    Vers. 8. In whom though now yee see him not yet verbo [...], id
    beleeving] As if he should say, you beleeve est, qui
    neverthelesse assuredly in him, though you did never Custodim
    [...]ni non
    see him. Hee speakes to the Jewes which were in quomodocun
    dispersion, many of which never saw Judaea. que, sed
    vigilantissima
    cura; qualis
    Vers. 9. Receiving the end of your faith, even the est militum
    salvation of your soules] Not onely hereafter, but here qui in
    while they were obeying God. Vide Estium & excubijs
    collocantur
    Gerhardum. ea parte qua
    metuitur
    Vers. 10. Of which salvation the Prophets have hostilis
    irruptio. Nam
    enquired, and searched diligently, who prophesied of [...] militare
    the grace that should come unto you] Not that praesidium.
    est. Estius.
    themselves had no consolation of that grace, which by
    the eye of prophecie they foresaw to light in abundance The word is
    used
    upon the Church of the New Testament, but because in metaphoricall
    y, Gal. 3.23.
    comparison it came to us and was not accomplished Kept] East,
    unto them. Perkins. as under a
    strong
    Garrison.
    Vers. 12. Which things the Angels desire to look into] Praesidio
    Stooping down to behold. The Cherubims were made tenebamur.
    with their eyes looking down to the mercy seate in the Shut up is
    there added
    Holy of Holies. Exod. 25.18, 19, 20. Whereunto Peter exegittically.
    here alludeth, when he saith, the Angells themselves Cityes being
    kept with
    desire with bowed heads to peepe. They stoope downe Garrisons
    as it were; for the same word is used, Iohn. 20.5. of the against
    Disciple that came and stooped to looke into that part enemies are
    wont to be
    of the Sepulchre where Jesus was laid. kept shut.

    The Septuagint use it, Cant. 2.9. Gen. 26.8. 1 Chron. Perkins.
    15.29. Prov. 7.6.
    Hildersam.
    Vers. 13. VVherefore gird up the loynes of your minde]
    Even as the Jews and easterne people at this day tuck
    up their long Garments to make them more expedite Metaphora à

    and free to a journey or businesse; so Christians victoribus in

    journeying towards heaven, must take short their minds stadio, qui

    from earthly delights. Dr. Taylor on Titus. Vide Bezam. potiti victoria
    post
    The maine strength of the body is in the loines, absolutum
    therefore some say the strong purpose and resolutions certamen de
    of the soule are here meant manu
    Agonothetae
    At the revelation of Iesus Christ] That is, when Christ is reportant
    revealed, that is, gloriously at the last day, or when bravium vel
    Christ revealeth himselfe by his word or Spirit now in Coronam.
    this life. Some interpret it thus, Looke for the glory that Pareus.
    shall shortly bee brought unto you, at the glorious
    appearing of Jesus Christ; others thus, Trust on the In verbis
    present grace that now is brought unto you by Jesus compositis
    Christ himselfe, revealing and opening the same. Both [...] & [...]
    magna est
    are good and agreeable to Scripture, and each hath the emphasis,
    countenance of learned men; the latter is the better, 1. exprimit tum
    ardeus
    Because it more agreeth with the plainnesse of the desiderium
    words. 2. Grace is rarely (not twice that I know) put for tùm singulare
    glory. 3. Peter having mentioned the last end before, v. studium
    Prophetarum
    4, 5. It is most likely that here he should set downe the in exquirenda
    way and meanes thereunto. 4. If the former should be salute per
    meant, then must the Apostle say that here, which he Messiam
    promissa in
    had set downe v. 7.5. The latter is fuller, a man may ipstus
    looke for glory and have little grace, and we are to take adventu
    clarissimè
    Scripture in the largest meaning. revelanda.
    Gerh. in loc.
    Vers. 14. Not fashioning your selves according to the Vide
    Laurentium.
    former lusts] [...], viz. as a player was framed and
    fashioned to the gesture and words either of Id est,
    accuratè,
    drunkennesse or adultery, when he played them on the diligenter,
    Scaffold of the Theater. solicitè,
    magna
    contentione
    Vers. 19. As of a lambe] Christ is like a lambe, 1. For & studio
    harmelesnesse. 2. For patience and silence in affliction, perquisiverun
    t&
    Esay 53.7. Ier. 11.19. 3. For meeknesse and humility. perscrutati
    4. For sacrifice. sunt. Comel
    à Lap. Salus
    Without blemish and without spot] That is, free from all pro
    conspicua
    sinne, either actuall, that is without blemish, or originall, manifestation
    that is spotlesse saith Aquinas. By unspotted is meant e accipitur,
    quae nobis
    right in the outward parts, by without blemish sound obtigit Christi
    within. See Exodus 12.5. A lambe may be without adventu.
    blemish, [...], which yet is not without spot, [...], that Matth. 13.6.
    Calv.
    therefore the most absolute and perfect purity of Christ
    prefigured in the lambes of the Old Testament that
    Hoc
    were to be sacrificed, might be better expressed, the
    maximum
    Apostle calls him a lambe without blemish and without
    Evangelij en‐
    spot. See Eph. 5.27.
    Vers. 24, 25. These Verses hold out two things in a comium est
    speciall manner. 1. The vanity of things Temporall. 2. quod the
    The glory of things Spirituall and eternall. The vanity of saurum
    carnall excellencies is set forth under an allegorie. sapientiae
    continet,
    Vers. 24. For all flesh] Caro hominem denotat cum Angelis
    omnibus donis naturalibus. Luther. By flesh is meant all adhuc
    mankind, and all the creatures since the fall given for clausum &
    mans use, Gen. 6.13. occultum.
    Calv. [...],
    Grasse] This word is used three wayes, 1. To note a This word
    multitude. Ioh. 5.25. 2. Glory, a flourishing estate. Psal. signifies
    72.16. 3. A fading of that glory. Psal. 90.6. and Psal. prying into a
    103.15, 16. thing
    overvailed
    All flesh is grasse] That is, all carnall excellencies of the
    and hidden
    outward and inward man have a flourishing estate, but
    from sight, to
    they fade.
    looke as we

    Vers. 25. But the word of the Lord] Not that in the say wishly at

    booke but written in the heart turned to grace as the it as if we

    former ver. shewes. would looke


    even through
    it. Vide
    Bezam &
    Gerhardum.

    [Page]
    2 Kings.
    4.29. Iob.
    40.2. Luk.
    12.3. See Ep.
    6.14.
    Similitudo ex
    more vetusto
    sumpta, nam
    quum
    oblongas
    haberent
    vestes,
    neque iter
    CHAP. II. facere,
    neque
    quicquam
    Vers. 1. WHerefore laying aside all malice and all guile, operis
    and hypocrisies, and envies, [...]nd evill speakings] commodè
    suscipere
    There are five things we should lay aside, when we poterant, nisi
    come into Gods presence to heare his word, Malice, succincti.
    Guile, Hypocrisie, Envy, and evill speaking. 2. Note the Vnde istae
    loquutiones
    extent of it, all Malice, all Guile, and all evill speaking. Accingere se
    He saith Hypocrisies, and Envies, and evill speakings ad opus &
    res
    in the plurall number, to note that we should not gerendas.
    tollerate in our selves any kind of these evills. Bifield. Ergo
    impedimenta
    Vers. 2. As new borne babes desire the sincere milke tolli jubet, ut
    soluti ad
    of the word, that ye may grow thereby] The new man Deum
    desires, 1. The milke of the word; when a Child is new contendant.
    Calvinus in
    borne nothing can give him content but milke, he loc. Vide
    desires, it as his livelihood, afterward he is more Gerhardum &
    playfull, and every small matter makes him neglect the Laurentium.

    breast; so the new Creature esteemes the Word as his Lumbos


    succingimus
    appointed food, he cannot live without it. 2. The sincere ad quatuor
    milke, unsophisticated, not compounded; the Child usus, primò
    aditer,
    desires the mothers milke as it is of it self, without secundò ad
    sugar; so the new Creature desires the word, for the opus, tertio
    Words sake, for its naturall sweetness, & loves to hear ad bolla,
    quartò ad
    the downright naked truth without any mixture; another ministerium.
    man may desire to heare a Sermon for the neat à Lapidè.
    composition, for the Learning that is shewed in it, but Vide plura
    ibid.
    not for the sincerity of it. 3. Therefore he desires it that
    he may grow thereby in saving goodnesse, Faith, See Calvin. &
    Zeale, Mercy. Another man may desire the Word that Bifield in loc
    he may get more knowledge. The Greeke word [...]
    here rendred desire signifies a vehement desire of
    Estey.
    learning, which he compares with the earnest desire of
    the babe after the mothers milke, which comparison is
    H. Steph. in
    certainly taken out of Psal. 131.2. that this Greek word
    Thes.
    signifies so may appeare by Rom. 1.11. 2 Cor. 5.2. and
    9.14. Phil. 1.8. and 2.16. where it is also used.
    Significat hac

    Vers. 5. Ye also as lively stones] The godly are called similitudine in

    lively stones, stones, because of their solidnesse, lively, Christo nos

    because of their activenesse. habere


    quicquid
    Vers. 6. Behold I lay in Sion a chiefe corner stone] veteribus sa‐
    Greek, ground stone, that is, Christ who is primus in crificijs
    fundamento, Esay 28.16. 2. The glory of the building. adumbratum
    fuit,
    The Pope, saith Bellarmine in his Preface to the quanquam
    Controversie de Romano Pontifice, but Paul and Peter praecipuè
    teach that this stone can be meant of none but Christ. alludit ad
    Estius here interprets it of Christ. Agnum
    paschalem;
    Vers. 7. He is precious] [...], Honor, He is an honour; atque hinc
    the more of Christ any one hath, the more he is discendum
    honoured. Laurentius thinks the abstract is put for the est quid
    concrete [...] for [...] honour for honourable and nobis prodest
    precious. Legis lectio in
    hac parte.
    Vers. 9. That ye should shew forth] The Greek word [...]
    Calvinus.
    signifies publikely to set forth, and so to excite others to
    Nomen [...],
    glorifie God. The LXX use it for Saphar to reherse, to
    quod de
    number orderly, Psal. 9.14. and 55.8. which word the
    Christo etiam
    Syriack useth here.
    usurpatur

    Vers. 12. Shall behold] With a narrow circumspection; it Heb. 9.14.

    is not only seeing but with a narrow circumspection. quidam


    volunt esse
    Vers. 13. Submit your selves to every ordinance of originis
    man] It is not humane in regard of the Author, it was not Graecae
    devised by man, but in regard of the end, because it deductum à
    was ordained of God for man as the proper subject, [...] quod est
    and for his profit as the proper end of it. Culpare, sed
    rectius
    Vers. 15. That with well-doing ye may put to silence the deducitur ab
    ignorance of foolish men] The Greek word translated Hebraeo
    well-doing is a participle of the present time, and notes Mum quod
    the continuall custome of well-doing. Put to silence] etiam Syrus
    Sometime this Greek word is translated to still a thing hoc loco
    that is tumultuous and raging, and so the Sea was utitur, quod
    silenced, or made still, Mark. 9.39. Sometimes, to make propriè
    speechlesse, or dumbe, so Mat. 22.12. Sometimes, to significat
    confute, so as they have not a word to answer, so Mat. vitium
    22.34. Sometimes, to muzzle, or tye up the mouth, so 1 aliquod
    Cor. 9.9. 1 Tim. 5.18. and so it signifies properly. The corporis.
    word here rendred, Foolish men, signifies properly, Levit. 21.18.
    men without mind, or men that have not use of their de
    understanding, and so are either naturall fooles, or mad Sacerdote. c.
    men. 2 [...].20. de
    pecore, ab
    Vers. 16. As free and not using your liberty for a cloak eo enim
    of maliciousnesse] Free in respect of our consciences, descendit [...]
    exempted from humane powers, and yet as servants of significans
    God bound in conscience to obey him in obeying them, dedecus ac
    so far forth as he doth command us to obey them. B. probrum,
    Downames Sermon of Christian liberty. praesertim si
    à Poetis
    Cloake] The Greek word [...], which is no where else
    usurpetur.
    found in the whole new Testament but in this verse
    Gerh.
    only, signifying properly any covering; as the covering
    of Badgers skins, Exod. 16.14. and 36.16. That [Page]
    Metaphora
    which was spread over the Tabernacle is in the
    est, vel ab
    Septuagint translation so called. And it is very fitly
    oneribus
    translated a cloake (though it doe not properly so
    quae humeris
    signifie) in respect of that notion wherein the word in
    our English tongue is commonly and proverbially used; deponuntur,
    to note some faire and colourable pretence, wherewith vel à
    wee disguise and conceale from the conusance of o‐ vestimentis
    thers the dishonestie and faultinesse of our intentions quae exuere
    in some things practised by us. Iohn 15.22. 1 Thes. 2.5. ac deponere
    Sanderson in loc. solemus.
    Laurentius.
    Of maliciousnesse] [...] is properly rendred by malice or
    maliciousnesse. As these English words and the Latine [...] in
    word malitia whence these are borrowed; so likewise Scripturis ac‐
    [...] in Greek, is many times used to signifie one speciall cipitur tum
    kind of sin, which is directly opposite to brotherly love pro infante
    and charity; but here it is taken more largely for all adhuc in
    manner of evill and naughtinesse according to the utero mater‐
    adequate signification of the Greeke and Latine no concluso,
    adjectives [...] and malus, from whence the substantive Luc. 1.41.
    used in the text is derived. tunc pro
    infante re‐
    Vers. 17. Honour all men] The Jewes despised the
    cens nato,
    Gentiles, Rom. 14.3. And among the very Jewes the
    Luc. 2.12.
    rich despised the poore, Iames 2.3. The Apostle here
    Act. 7.19.
    applies a remedy to this disease; a parallel place we
    tum pro eo
    have, Rom. 12.10. Phil. 2.3.
    qui jam paulo
    adultior, 2
    Love the brotherhood] Brotherhood is taken collectively
    Tim. 3.15.
    for the whole multiude of brethren, as nobility for the
    hoc loco in
    whole societie of noble men. The Apostle useth this
    secunda sig‐
    word in the same signification, ch. 5. v. 9. Therefore the
    nificatione
    Syriacke hath rightly rendred it, love your brethren.
    accipi adjecta
    Vers. 18. Good, Gentle] A Masters goodnesse hath vocula [...]
    relation to justice, his gentlenesse to equity. ostendit.
    Gerh. in loc.
    But also to the froward] Even where the servant may The word
    not obey, he must bee subject. may be said
    Vers. 21. Leaving us an example] The Greek word is a to be sincere,
    metaphore taken from Scriveners or Painters, and 1. In it selfe,
    signifies properly a copy or patterne, or portraiture of a because it is
    thing exactly drawn out. Bifield. without
    errour, sin,
    Vers. 24. VVho his own selfe bare our sins in his own and there is
    body on the tree] The Apostle alludes to Esay 53. See no deceit in it
    Verses 4.6.11.12. And he hath respect also to the at all, Pro.
    saying of Iohn Baptist, Iohn 1.29. The word [...] 8.7, 8. Psa.
    himselfe hath a great emphasis, whence the Prophet 19.8, 9. and
    so often there repeates it, v. 4.5.7.11.12. Bare] In because it
    allusion to the Sacrifices. See Heb. 7.27. Iames 2.21. hath no
    and 53. Esay 4. composition
    in it, but is
    Our sins] That is punishments. The originall word the pure
    translated Tree] Signifies sometimes a staffe, Matth. word of God,
    26.47. sometimes a paire of stockes, Act. 16.24. as it came
    sometimes a tree growing, Rev. 2.11. usually wood, 1 from God
    Cor 3.12. here a Gallowes made of wood. himselfe at
    first. 2. In
    By whose stripes yee were healed] [...]. The whole
    effect it
    Testament hath not the like, two relatives at once in the
    makes men
    originall, as if I should say, cujus livore ejus sanati
    sincere, it
    sumus, By whose stripes of his we are healed, the
    both teacheth
    terme here hath a double Synecdoche, one stripe for
    and worketh
    many, and stripes for his whole passion. Dr. Clerke.
    in the Godly

    Estius thinkes that the word [...] is either added for a Spirit

    emphasis, or (which is more probable saith Hee) it is an without guile.

    Hebraisme peculiar to the Hebrewes as Psalme 73. Psal. 19.8, 9.

    and 104. Bifield.

    Peter alludes (saith he) to the stripes that servants Quod aliqui
    receive from their cruell Masters, therefore he returnes in voce
    to the second person ye are healed. anguli
    subtilius

    CHAP. III. philo‐


    sophantur,

    Vers. 1. [...]] Elegans metaphora à servis illis sumta, qui quasi hoc

    negotiantur cum pecunia heri sui, vide Mat. 25.14. ideo dictum

    Significatur id Christo veluti lucrum accedere, quum sit, quod

    multi ad fidem adducuntur, atque ita regnum Christi Christus

    amplificatur. Vorstius. Judaeos &


    Gentes,
    Vers. 2. WHile they beheld your chast conversation tanquam
    coupled with feare] Behold] The originall word signifieth duos parietes
    to observe and prie into a thing, to finde out the secrets diversos
    of it. Bifield. simul
    conjungat,
    Feare] Meaning, not slavish feare of blowes, but non satis
    reverent feare of offending. See Ephes. 5.33. firmum est,
    contenti ergo
    Vers. 3. Whose adorning, let it not bee that outward simus
    adorning of plaiting the haire, and of wearing of gold, or simplici
    of putting on of apparell] Neither Paul. 1 Tim. 2.9. Nor expositione,
    Peter here, doe simply condemne ornaments, but the ideo sic
    abuse of them, they being used by persons of meane vocari, quia
    condition. 2. The Church was then under grievous aedificij
    persecution. 3. The words are rather an admonition pondus illo
    than a prohibition, he forbiddeth not the using of them, innititur.
    but admonisheth them that they would rather adorne Calvinus.
    the inside than the outside, and this evidently appeares
    by the Antithesis that is used in both places, not saith [...] penitius &
    Paul, but not saith Peter, desire more the adorning of
    perfectius
    the mind than the body. inspicientes.
    Gerh.
    Vers. 6. Even as Sara obeyed Abraham] That is,
    constantly, and generally. He names her before others,
    [...] proprie
    because she being the mother of all the Faithfull is
    significat
    worthy to be honoured and imitated by her Sexe.
    Calling him Lord] Or Sir, an honourable title, not in subordinari,
    speaking to him, or of him, before others, by whom it ordine
    might be told him againe what she had said; but when quodam
    she thought of him in her heart, even in her inward subjici. Gerh.
    cogitations; so Mr Wheately, and Mr Fenner in his Ordinatio
    Order of Houshold Government so likewise interprets it. divina
    Calvin saith Peter meanes she was wont to call him so. secundum
    substantiam,
    Vers. 7. That your prayers be not hindered] Sinfull humana
    walking in any relation hinders Prayer three wayes: 1. It ratione
    deads our spirits, streightens our hearts, weakens our subjecti,
    gifts for Prayer. 2. Hinders the effect, fruit, and causae
    successe of Prayers. 3. It hinders us from the very act, instrumentali
    it breeds a strangenesse between our Soules and God. s, finis.

    Vers. 8. Pitifull] The Greek word signifies rightly [Page]


    If ever wee
    bowelled, or such as have true or right bowells; Quasi
    would
    diceret, honorum viscerum. It is a word proper to the
    effectually
    Scripture, and taken from the custome of the Hebrews,
    silence
    which use bowels for affections. One whose bowels are
    wicked men,
    moved with the misery of others. There is the same
    we must be
    Etymologie almost of the Latine word misericordia.
    continually
    exercised in
    Vers. 18. That he might bring us to God] In
    well-doing.
    reconciliation and communion.
    Bifield. Vide
    Put to death in the flesh, but quickened by the Spirit] Gerh. in loc.
    When he dyed according to the humane nature, yet by
    the vertue of the divine nature, and by force of the Not a civill
    Spirit he was raised from death. but a
    spirituall
    Verses 19, 20 These verses and the former should be freedome is
    thus translated (saith Broughton) Christ suffered, being here meant,
    made dead in the flesh, made alive by the Spirit; in called Chri‐
    which Spirit he had gone and preached to them that
    now are spirits in prison: because they disobeyed when stian liberty.
    the time was: when the patience of God once waited in Bifield.
    the daies of Noe.
    Alludere mihi
    The Papists urge this place for the limbus patrum, videtur
    preacht there to the Patriarcks. 2. For Christs descent Petrus ad
    into hell, but 1. Peter speaks of Noahs time, they hold it veterem illum
    of all the Patriarcks. 2. He speaks not of the Fathers morem quo
    that were obedient, but of those that were disobedient. pileati
    3. Here he did not deliver them. incedebant
    servi recens
    The meaning is, He] That is, Christ. Went] That is, in
    manumissi.
    the Ministery of Noah, preacht in Noahs time to those
    Beza.
    that are now in hell. Spirits] That is, the soules de‐
    parted; not men, but Spirits to keep an Analogy to the
    Id. ib.
    18.

    2. This place speaketh not of triumphing, but of Vorstius.

    preaching; now there is no preaching in hell to convert. Gerh.

    Vers. 21. But the answer of a good conscience] That is, Dr Gouge.
    the answer of a beleeving heart, acknowledging these
    sacraments to be seales and pledges of the [...] vulgate
    righteousness of faith, and that inward baptisme which reddidit
    indeed saveth. Dr Tailor on Titus. discoli
    Graecam
    The Apostle alludes to the custome that was in the vocem alla
    Primitive Church, those who were catechized were voce Graeca
    demanded of the Catechist thus, credisne, beleevest exprimens,
    thou, abrenunciasne, dost thou not renounce the quod
    devill? And they answered abrenuncio, I do renounce imperitis
    him. errandi
    occasionem
    praebuit; [...]
    proprie
    significat

    CHAP. IV. obliquum,


    curvum. Luc.

    Ver. 3. BAnquettings] Compotationibus, drinkings, 3.5.

    because as Lyra noteth there be other waies and metaphoricè

    meanes to drunkenness besides by wine. eum qui est


    moribus
    Vers. 4. Wherein they think it strange that you run not pravis, animo
    with them to the same excesse of riot] They are said corrupto &
    [...] by the Grecians, who are troubled with admiration depravato.
    at a new, unusuall, or strange thing. Act. 2.40.
    Phil. 2.15.
    Vers. 6. For, for this cause was the Gospell preached Gerh.
    also to them that are dead] That is, unto those who are
    now dead, or were then dead when Peter wrote this, [...] Translatio
    who then lived when the Gospell was preached unto à picturis vel
    them, as he saith in the fifth verse, according to that we paedagogis
    have in our Creed, the quick and the dead, that is, sumpta.
    those which before were dead, but then shall not be Beza.
    dead but living when they shall be judged. Translatio
    sumpta à
    Vers. 7. But the end of all things is at hand] Not the end lapidibus
    of the world, but of the Jewish Church and State. So viarum
    Luke 21.9. 1 John 2.18.
    indicibus.
    Arias
    Be ye therefore sober and watch unto prayer] He doth
    Montanus.
    not forbid zeale and fervency, but to have due respect
    to God and his will, to submit our will to the will of God,
    Vsurpatur
    that is, to be sober in prayer.
    propriè de
    Vers. 11. If any man speake, let him speake as the exemplari,
    oracles of God] Oracles] That is, the sacred writings the quod prae‐
    Scriptures, as Rom. 3.2. So called, because God did ceptores
    inspire the Prophets to utter and write them. As if he discipulis,
    had said, with that feare and reverence, with that pictores
    preparation, with that judgment and discretion, with that novirijs
    zeale and affection, as it becommeth the oracles of proponunt,
    God to be spoken with. Mr Hildersam. ad quod in
    pingendis
    Vers. 13. But rejoyce in as much as ye are partakers of literis &
    Christs sufferings] They are called the sufferings of imaginibus
    Christ, 1. In respect of the originall, because they are respiciant
    for his names sake. Matth. 5.11. 2. Because of his specimen
    sharing in them, though not affectu patientis, yet artis suae
    compatientis, though not with a sense of paine as in his exhibituri.
    naturall body, yet with a sence of pitty. 3. In regard of Gerh. in loc.
    the order and issue. Luke 24.26.
    Sicuti sub
    Vers. 14. For the spirit of glory, and of God resteth upon
    lege peccator
    you] In regard of their present glorious condition (by
    ut reatu
    reason of the value and excellency of grace) to be
    solveretur,
    preferred before worldly prosperity; and the Spirit of
    victimam
    God] In that they are assured by divine revelation, and
    substituebat
    the comfortable influence of Gods Spirit, that God will
    suo loco: ita
    adde a gracious event to their sufferings.
    Christus
    maledictio‐
    Vers. 15. But let none of you suffer as a Murderer, or as
    nem peccatis
    a Theefe, or as an evill doer] Turne not thieves, nor so
    nostris debit
    carry your selves as thieves.
    [...]m in se
    A busie-body in other mens matters] It is but one word suscepit, ut e
    in the originall, and costs us a whole sentence; as [...] coram
    Bishops in anothers diocesse, as priers into other mens Deo expiaret.
    matters. Calvinus.

    Vers. 18. And if the righteous scarcely be saved] [...] is Vide Bezam.
    used of those things which with much labour are
    brought about. Act. 14.18. and 27.7. [Page]
    Bifield.
    Vers. 19. Wherefore let them suffer according to the will
    That is, for‐
    of God] These words note not onely righteousnesse,
    given.
    that it must be a good cause we suffer for, but the
    Compare
    spring whence suffering comes ex voluntate Dei, each
    Mat. 13.15.
    circumstance.
    with Mark
    4.12. See
    A faithfull Creatour] That is, God did not onely make
    Esay 5. Vide
    heaven and earth and so leave them, as Masons and
    Bezam.
    Carpenters leave houses when they are built, but by
    Erasmus ita
    his providence doth most wisely governe the same.
    reddidit haec
    verba, Cujus
    ejusdem
    vibice sanati
    sumus.

    [...] ac‐
    curatam
    inspectionē &
    consi‐
    derationem
    significat ut
    colligitur ex
    hujus
    Epistolae c.
    2. ver. 12. qui
    locus huic
    nostro
    parallelus,
    neque alibi in
    Novo
    Testamento
    hoc verbum
    occurrit.

    CHAP. V. Gerh. in loc.

    Vers. 5. BEE cloathed with humility] [...], The Greek Nehemiah


    word comes of a primitive which signifieth a knot, Rogers.

    because humility ties the graces together that none of Vterque Apo‐

    them be lost, quasi dicat arctè vobis astringite. Estius. stolus


    excessum
    For God resisteth the proud] Or (as the originall prohibet &
    speaketh more emphatically) seteth himselfe in battell quod
    array against him. praecipuum
    est
    Vers. 6. Humble your selves therefore under the mighty commendat.
    hand of God, that hee may exalt you in due time] This Rivetus. As
    verse is an inference upon that which went before, Iohn 6.27.
    thus, God is no way to be resisted, but to be sued unto Vide Cartw.
    for grace, this is done by humility, humble your selves in Prov.
    therefore; the Greeke word is not so rightly rendred 31.22. Some
    passively by the Vulgar, be ye humble, as by others, conceive that
    and our latter translation actively, humble your selves. the Apostle
    doth simply
    Vers. 7. Casting all your care upon him] All the care of and for ever
    the end is to be cast upon God, we are to be carefull in
    forbid these
    the use of the meanes. things
    named, and
    Vers. 8. Bee sober, be vigilant, because your adversary
    all of like
    the Devill, as a roaring lyon walketh about, seeking
    sort, and that
    whom he may devoure] Sobriety makes a man fit to
    for ever,
    watch; be sober in body, and watch with your minds.
    which opinion

    His name Devill, and that which he seeketh to devour, (saith Bifield)

    sheweth his malice; the beast whereunto he is is the opinion

    resembled Lyon, sheweth his power and craft; and the of almost all

    attribute roaring, addeth terrour thereunto: lastly his the Ancient

    walking up and downe shewes his sedulity. and moderne


    Vers. 10. But the God of all grace] Hee is so called, Writers.
    because hee is the giver of all kinds, and of all degrees Docet quo
    of grace; wherefore, it is added, he calls and perfects. praecipuè
    Dr Sclater. cultu &
    ornatu
    Settle you] As a foundation is setled to be unmoveable. mulieres se
    See Heb. 1.10. viris
    commendare
    debeant, viz.
    interiore
    potius quam
    exteriote.
    Estius.

    Esay 51.20.
    Gen. 15.12.

    [Page]
    Mr
    Burroughes
    in his
    Irenicum
    would have it
    spoken to A‐
    braham.
    There was
    but one good
    word (saith
    he) in Sarahs
    speech to
    Abraham,
    she called
    him Lord, the
    speech
    otherwise
    ANNOTATIONS Upon the second Epistle of
    PETER.
    CHAP. I.
    T is written to the same that the former Epistle was
    written to, ch. 3. v. 1. the principall argument of it is to
    I take heed of false Prophets and teachers.

    Vers. 1. Have obtained] Obtained by lot, so the Greeke,


    sortiti sunt, So Luke 1.9. Acts 1.17.
    [...] significat
    non solum
    Like precious faith] See Eph. 4.5. Not that it is equall in
    sortiri sive
    all, but because all possesse the same Christ with his
    sortes duce‐
    righteousnesse, and the same salvation by faith.
    re, Ioh. 19.24
    Through the righteousness of God, and our saviour sed etiam
    Jesus Christ] The righteousnesse of Christ is called sorte aliquid
    Gods righteousnesse here, 2 Cor. 5.21. Rom. 1.17. and accipere vel
    3.21. and 10.3. Not because it is the righteousnesse of obtinere.
    the God-head, but of him that is God. This is an Gerh. in loc.
    excellent testimony to prove the deity of our Saviour;
    like to that of Titus 2.13. For it is not said, of God and of our Saviour,
    as noting two persons, but of God and our Saviour, as
    B. Down. of
    betokening one.
    Iustification. l.
    4. c. 2.
    Vers. 3. Called us to glory and vertue] Through the
    Temple of vertue we must passe on to glory.

    Vers. 4. Partakers of the divine nature] Not of the substance of [Page]


    the God-head as the Familists say, therefore they use
    Naturae
    those phrases Godded and Christed when they are
    nomen hic
    converted, but the words following shew the meaning,
    non sub‐
    having escaped the corruption that is in the world
    stantiam sed
    through lust, they love and hate what they did not
    qualitatem
    afore, the whole soule in the bent of it is carried to new
    designat.
    objects. To bee made partaker of the divine nature,
    Calv. Vide
    notes two things,
    1. A fellowship with God in his holinesse, the purity Bezam. Non
    which is eminenter and infinitely in Gods most holy transfor‐
    nature, is formaliter, or secundum modum creaturae, matione
    fashioned in us. 2. A fellowship with God in his naturae
    blessednesse, viz. in the beatificall vision and bright‐ humanae in
    nesse of glory. divinam, sed
    participatione
    Vers. 5. And besides this, giving all diligence, adde to donorum,
    your faith vertue, and to vertue knowledge] That is, see quibus
    that every grace act in its season and order; he speaks conformes
    not of the habits of Grace, (all graces are wrought efficimur
    together) but of the Acts. divinae
    naturae.
    Adde] The Greek word hath a greater emphasis taken Pareus.
    from dancing round, as in dancing they took hands, so
    we must joyne hand to hand in these measures or
    Dr Reynolds.
    graces. Lead up the dance of the graces, as in the
    galliard every one takes his turne, in every season
    Totus hic
    bring forth every grace.
    Sermo B.
    Petri usque
    Faith] Is first mentioned, because it gives us the first
    ad versum
    hope and comfortable accesse to God, it is the Mother
    octavum
    grace.
    Climaticus
    By faith he meanes true religion and that gift of God, esi, sive
    whereby we put our trust and confidence in God; by scalaris,
    vertu [...], an honest and upright life shining in the constans
    vertues and workes of the morall law. By knowledge he septem
    meanes a gift of God whereby a man may judge how to gradibus;
    carry himselfe uprightly, or prudence a more full quibus per
    understanding of heavenly mysteries, and applying octo virtutes
    them to practice. jucundissimè
    progreditur.
    Vers. 6. Temperance] By it is understood a gift of God, Estius. See
    whereby we keepe moderation of our naturall Heb. 6.11.
    appetites, especially about meate, drinke and attire; by
    The Greek
    patience, a vertue whereby we moderate our sorrow in
    word
    induring affliction. Godlinesse] Is a vertue whereby we
    signifieth to
    worship God in the duties of the first Table.
    supply and
    Vers. 7. Brotherly kindesse] Is a vertue whereby we further, to mi‐
    love the Church of God, and the members thereof. nister.
    Charity] Or love, that vertue whereby wee are well
    affected to all men, even to our enemies. Mr Perkins in
    cases of
    Vers. 9. And cannot see farre off] The Greek word conscience.
    signifieth, him that naturally cannot see except hee
    holdeth neere his eyes, so Peter calleth such as cannot [...] Quae vox
    see heavenly things which are farre off, poare-blind or deducta est à
    sand-blind. Beza renders it nihil procul cernens. [...] nictare
    connivere, &
    Vers. 10. Wherefore the rather brethren, give diligence [...] id est,
    to make your calling and election sure, for if ye doe oculus.
    these things yee shall never fall] Which words containe Dicuntur
    1. An exhortation to make our election sure; there is a enim [...], qui
    double certainty, 1. Objecti, so it is sure with God, for non vident
    with him both it and all things are unchangeable. 2. nisi quae
    Subjecti, sure to our selves, in our own hearts and oculis prope
    consciences. Secondly, the meanes whereby to come admoventur.
    to this assurance, that is, by doing the things before Estius.
    named in the 5.6. and 7. verses, to practise the vertues
    of the morall Law, there set downe, to labour to grow in The Greek
    grace, and use diligence. First calling, from it thou word transla‐
    maist easily ascend to assurance of election. ted give dili‐
    gence,
    For if ye doe these things ye shall never fall] That is,
    signifieth two
    into scandalous sinnes, or fall utterly, yee shall not fall
    things, 1. All
    for ever, Greek.
    possible
    haste &
    Vers. 12. But so an entrance shall be ministred [Page] speed, so the
    unto you abundantly, into the everlasting kingdome of verbe &
    our Lord and Saviour Iesus Christ] The Kingdome here nown are
    mentioned is the kingdome of glory. 1. Because it is used, Luk.
    promised as a reward to one that hath made sure his 1.39. Mark.
    calling. 2. Because it is stiled an everlasting kingdome. 6.25. so the
    It is called the kingdome of Christ; because it is given LXX. use it
    to Christ as a reward of his sufferings, and because the commonly,
    government of it is committed to him, Heb. 2.5. he hath Exod. 12.11.
    entred into it, Luk. 14.19. He is the Ruler in this Deut. 16.3.
    kingdom, Eph. 1.21. As conversion gives one an Dan. 6.19.2.
    entrance into the kingdome of grace, so assurance All manner of
    gives one an entrance into the kingdome of glory. 1. seriousnesse
    Because it is not barely faith but light with it. 2. An and intention
    earnest. 3. Affections are hereby laid up suitable to a in doing: 2
    glorious estate, rejoice with joy unspeakable and full of Cor. 8.7. 2
    glory. Pet. 3.14.

    It is an everlasting kingdome, because the union Calvin refers


    between the soule and him is everlasting; Christ is this to the
    there medium visionis & fruitionis, as here he is supplies of
    medium reconciliationis & communionis. the Spirit of
    grace here.
    Vers. 14. That shortly I must put off this my tabernacle]
    Luther refers
    In Greek it is, that the laying aside of this my tabernacle
    it to the time
    is quick.
    of a mans
    death, a
    Vers. 15. I will endeavour that you may be able after
    godly man
    my decease to have these things alwaies in
    which hath
    remembrance] These words (according to the Rhemists
    assurance
    Translation) their Jesuites Salmeron, Suarez, and
    shall go to
    Bellarmine, do judge excellent for their purpose, to
    heaven alacri
    prove that Peter after his departure would remember
    animo ac
    them: And this must needs be (say they) by praying for
    plena fiducia.
    them. Not to stand upon their bad Latine, and worse
    English Translation, the true construction of the words Some
    is, that Peter promiseth (whilest he is in the way) that interpreters
    is, in this life, that they should have his Books, (viz. his refer it to a
    Epistles) which after his departure might put them in mans state
    mind of such things. after death:
    Oecumenius
    Vers. 16. Vnto the power and comming] That is, the to the day of
    powerfull comming of our Lord Jesus Christ. So Estius, judgement;
    and others. Estius to the
    different
    Vers. 19. We have a more sure word of Prophecie] rewards in
    More sure than Gods own voice in the Mount, of which Heaven.
    he spake before. Erasmus explaines the Comparative
    by the Positive, more sure, that is sure. Beza and
    So Caj
    Piscator by the Superlative, most sure, or very sure.
    [...]tane.
    Petrus
    Vntill the day dawne, and the day-star arise in your
    satagit ut
    hearts] Not (as some most falsely interpret it) till Christ
    etiam se
    come into your hearts, and then throw away the
    mortuo recta
    Scriptures; rather, till there be a more full Gospell-light.
    d [...]ctrina
    So Estius, Gerhard and others.
    mane at
    Vers. 20. No prophecie of Scripture is of any private apud fideles,
    Interpretation] Word for word, all prophecie is not of any & ad
    private Interpretation, an Hebraisme, for no prophecie posteros
    is of any private Interpretation. So Rom 3.20. Stapleton transmittatur.
    saith, Interpretation is private, either Ratione personae, Estius.
    when the man is private, or ratione medij, when it is not
    taken out of the Context or circumstance, or ratione Potest
    finis, when it is for a false end. Now a private In‐ quilibet
    Scripturam
    terpretation in regard of the person, if it be publike in interpretari
    regard of the meanes, is not forbidden, for it is lawfull privata
    industria ut
    for one man with Scripture toti resistere mundo, saith tamen non
    the glosse of the Canon Law; the meaning of the place inducat
    is, that the Prophets were not Interpreters, or privatā
    Messengers of their own private minds, but of the will of sensum, hoc
    est, sensum
    God, as the next verse shews. aliquem ex
    cerebro na‐
    Vers. 21. But holy men of God spake as they were tum interpre‐
    tantis, longè
    moved] Or acti & impulsi, Esay 48.10. Heb. 13.7. [Page] illa
    Acts 28.25. Mic. 3.8. Nehem. 9.30. That is, they did not ableganda
    only utter their words by the Holy Ghosts immediate est à
    Scriptura,
    direction, but by the same direction did commit them to sive is
    writing; for speaking is used for writing, 1 Kings 4.29. interpres
    privatam
    personam
    gerat sive
    publicam
    nullo
    discrimine.
    Chamierus.
    Vide Bezam,
    & Ca‐
    meronem.
    A private
    man may
    expound, but
    not in a
    private
    manner, by
    stamping
    new
    expositions
    upon holy
    Writ, different
    ab ecclesiae
    consortio, or
    by not taking
    the Text, and
    those things
    that naturally
    cohere.
    CHAP. II.
    Vers. 1. BVT there were false Prophets also among the people, even
    as there shall be false Teachers among you] Prophets then,
    Teachers now; it is but a variation of the Language of the time, yet
    the new Testament calls false Teachers false Prophets, 1 Iohn 4.1.
    One may be called a false Prophet, or Teacher in a twofold respect,
    1. As he teacheth lies, or prophesies falsely. Ezek.
    Mr. Vines in
    13.6. 2. As he teacheth without a Commission. Ier.
    loc.
    14.14. and 23.22, 35. The Hebrew expresseth not a
    false Prophet in one word, but calls him a Prophet, the
    Greeke (which hath the felicity of composition) doth.

    Who privily shall bring in damnable Heresies] Greeke, Heresies of


    destruction, that is, destructive Heresies, an
    Damnable is
    Hebraisme, as Psal. 5.6. a man of blouds, that is a
    either restri‐
    bloudy man.
    ctive to some
    Heresies, as
    Heresie was first taken in a good sense: it signifies
    implying that
    Election, and was referred both to good and bad Sects.
    there are
    It seemes to be taken from the Schooles of
    some
    Philosophers, wherein every one chose a Faction to
    Heresies
    which he fided. Heresies in the plurall to point at a
    which are not
    multitude.
    damnable, or
    Even denying the Lord that bought them] The Socinian descriptive
    denies that men are bought by Christ, as if he were as describing
    pointed at in this Text. See Laurentius. what
    Heresies are
    Object. How can Reprobates be said to be redeemed in suo
    or bought by Christ? genere, so it
    is taken here.
    Answ. Not in Gods decree, for then they had been Gerhard. in
    saved, but in their own conceit and judgement, and loc.
    also in the judgement of other men led by the rule of
    Charity. Grecè [...],
    quam vocem
    Vers. 3. With fained words] Fine set words, formes of Vulgatus ali‐
    speech. quando vertit
    haeresim, ut
    Vers. 4. But cast them down to hell] [...] is read but only
    Act. 5.17. &
    here.
    17.5. &
    34.14. & 1
    Vers. 5. But saved Noah the eighth person a preacher
    Cor. 11.19.
    of righteousnesse] Erasmus reads it, the eighth
    Aliquando
    preacher of righteousnesse, (person is not in the
    sectam, ut
    Greeke) but Beza dislikes that reading, and gives a
    Act. 24.5. &
    good reason against it. See Gerhard.
    26.5. &
    Bringing the fioud upon the world of the ungodly] That 28.22. Gal.
    is, the generation of sinfull men who lived in the daies 5.20. & in
    of Noah. hoc loco.
    Derivatur
    Vers. 8. Vexed his righteous soule] The word is a fine haeresis, non
    word implying two things: 1. The search and ut quidam
    examination of a thing. 2. The racking and vexing a insulsè nimis
    man upon the triall; so Lot observed all the evills, he dixerunt, à
    weighed them. 2. He racked his soule, and vexed Latino
    himselfe with the consideration of them; the same word haereo, est
    is used, Mat. 14.24. in the matter of a storme. enim vox
    graeca, sed
    Vers. 14. Having eyes full of Adultery] Greeke, full of [...] quod est
    the Adulteresse, the Apostle alludes to Mat. 5.28. the eligore.
    very eyes discover the mind adulterating. Laurentius.

    Vers. 18. They allure] As the baite doth the fish, as the
    Perkins on
    Greeke word signifies. See Rom. 16.18.
    Iude, and El‐
    ton, see
    Vers. 19. Is he brought in bondage] Greek, made a
    verse 20.
    servant [...].
    Vers. 20. For if after they have escaped the pollution of
    Ad
    the world] That is, such sinnes as worldly men are wont
    poenastarta‐
    to be ordinarily defiled with, by being entangled, viz. in
    reas
    the like occasions of sin, and such sines as Satan had
    damnavit.
    in the same set for them.
    Mede. Vide

    Vers. 22. According to the true proverbe] The first of a Gerhardum.

    dogge is a very ancient proverbe used in Solomons


    time, Prov. 26.11. whence some thinke Peter tooke it. See 1 Pet.
    3.20. Noah
    The dog is turned to his owne vomit againe, and the was the first
    sow that was washed, to her wallowing in the mire] in order of
    Though the sow be outwardly washed never so cleane, yeares and
    yet because her swinish nature is not altered, so soone dignity of
    as she commeth at mud, she besmeares her selfe entrance into
    againe by wallowing in the mire; and a dogge though the Arke, yet
    being pained at his stomacke, hee vomits out that he is called
    which paineth him, yet so soon as he hath ease, he the eighth, in
    licketh it up againe. They are two proverbes used to the that he was
    same purpose. Christ joynes these two living creatures one of them
    together, Matth. 6.7. (as the
    Learned
    observe) qui
    octonarium
    numerum
    perficiebant,
    who made up
    the number
    of eight.

    Mr. Hooker.
    Vide Bezam.
    [Page]
    Plenos adul
    CHAP. III. [...]erae.
    Inescant]
    Vers. 3. SCoffers] Such as shall make childrens play of Idest, quosi
    all the terrours of the Lord. The Greeke nowne [...] is pisces hamo
    onely here used, and v. 18. of the Epistle of Jude. captant.
    Beza.
    Vers. 9. The Lord is not slacke] That is, he sits not in
    heaven as one of the Idoll-gods, that regarded not what
    That is,
    acts were kept here below, or laid not to heart mens
    grosse
    carriages toward him.
    sinning.

    But is long suffering] Or patient, that is, he apprehends


    himselfe wronged, and is fully sensible of it. Canis
    reversus ad
    Not willing that any should perish] Of his. Calvin saith, vomitum.
    he speakes here of his will revealed in the Gospell.
    Si canis hoc
    But that all should come to repentance] [...], to facit horret o‐
    withdraw, to go aside, and bee private, to sequester our culus tuus, tu
    selves to our repentance. quid eris
    oculis Dei.
    Vers. 10. The heavens shall passe away with a great
    Aug. in Psa.
    noise] Like the hissing of parchment riveled up with
    83. Dr
    heate, for so signifies the originall word.
    Gouge. This
    similitude
    Vers. 11. What manner of persons] Even to admiration
    sheweth that
    [...].
    the beginning
    In all holy conversation and godlinesse] [...] in sanctis of the
    conversationibus & pietalibus, vulg. in holy Chapter is
    conversations and godlinesses; when the Scripture understood
    would expresse a thing exactly it useth the plurall of wicked
    number. Cant. 1.4. thy loves, and the God of our men as
    salvations. Ps. 68.20. The God from whom salvation swine
    comes in the most high & eminent way. Gen. 19.11. washed
    with blindnesses, coecitatibus Montanus. That is, with outwardly,
    the greatest blindnesse. then they are
    as faire as a
    Vers. 12. Looking for and hasting unto the comming of sheepe, but
    the day of God] The one is a word of faith, the other of backsliders
    earnest desire. See 2. Tit. 13. [...] votis accelerantes. have not their
    Steph. God hath appointed when the day of judgement natures
    shall bee, but we may be said to hast unto it. 1. In our changed.
    desires. 2. In our preparation. Competunt
    haec
    Vers. 13. Wherein dwelleth righteousnesse] That is proverbia in
    either perfect righteousnesse, or men perfectly omnes
    righteous. Estius. quidem
    relapsos; sed
    Vers. 16. In which are some things hard to be
    pot
    understood] There are many things in the Scriptures
    [...]ssimum
    hard to be understood, yet whatsoever is necessary to
    ac
    be knowne, is plainly set forth and easily to be
    propriissimè
    understood, of them that will reade diligently, marke
    in illos, qui
    attentively, pray heartily, and judge humbly. The
    semel ab
    Apostle would not by this hee saith here, discourage or
    hujus saeculi
    disswade the people from reading and studying the
    immunditiis
    Scriptures; For in the first Chapter he commended the
    abluti ac
    faithfull for their diligent attention unto the Scriptures of
    mundati, &
    the Old Testament, which are more obscure in the
    sanctificati;
    chiefe mysteries of Salvation, than these of the New.
    iisdem sese

    Wrest] [...], A metaphor from torments; lay them on the ru [...]sus in‐

    racke to make them speake otherwise than they meant. volvunt, ut

    See Gerhard. olim, qui


    impurissimae
    Yet Paul exhorts Timothy, 1 Tim 4. and others, to reade sectae
    the Scriptures, even in the congregation. 1 Thes. 5.27. Gnosticorum
    Col. 4.16. sese
    ANNOTATIONS Vpon the first Epistle generall of
    JOHN.
    CHAP. I.
    HIS Epistle is altogether worthy of the Spirit of that
    Disciple, which was loved by Christ. He is much before
    T others in urging brotherly love. Calvin.

    He exhorteth the faithfull, First, against Heretickes, that


    they would preserve the true knowledge of Christ our Mediatour God
    and man, the faith, and the whole doctrine which they had learned of
    the Apostles, and take heed of the doctrines of Heretickes. Secondly
    against licentious men, that they would study to avoid sinne, to keep
    the Law of God, and especially to performe the duties of brotherly
    love. Zanchie.

    Vers. 1. Which we have heard] He alludes both to the Sermons


    which hee and the other Apostles heard with their owne eares from
    the mouth of Christ, and also to the testimony which
    Beatus
    the Father gave twice from heaven to Christ, the
    Ioannes
    Apostles hearing, saying this is my beloved Son
    Evangelista,
    Zanchius which we have seen with our eyes] He
    cum Ephesi
    alludes both to the Miracles wrought by Christ, and to
    moraretur
    the glory which in the holy mountaine (as Peter cals it 2
    usque ad ul
    Pet. 1.) Christ gave to Iohn, Iames and Peter to see,
    [...]jmam se‐
    and also to Christs resurrection and visible ascension
    nectutem, &
    into the Heavens.
    vix inter Dis‐
    cipulorum
    Which we have looked upon] This is not a [Page]
    manus ad
    tautologie, but this word signifies something more than
    ecclesiam
    the former, thoroughly to behold.
    deferretur:
    And our hands have handled] He alludes to the familiar nec posset in
    conversation which the Apostles had with Christ for plura verba
    about three yeares, and also to that touching when vocem
    after the resurrection Christ offered himselfe to the contexere,
    Apostles that beleeved not in him to touch him. nihil aliud per
    Of the word of life] Christ is life, essentialiter & singulas
    causaliter. Hee is a living word, that is, life it selfe, and solebat
    a quickning word, bringing life and salvation to men. proferre
    collectas, nisi
    Vers. 4. That your joy may be full] Our fellowship with hoc, filioli
    God and Christ brings full joy. 1. Because he is a full diligite
    good. 2. A perpetuall good, Psal. 16. vlt. 3. This union alterutrum.
    intitleth us alwayes to this good. Tandem
    discipuli &
    Vers. 5. God is light, and in him is no darknesse at all] fratres qui
    There are many properties of light, for which God is aderant
    often in scripture compared to it, 1. nothing is purer taedio affecti,
    than light, so God is most pure. 2. All things are quod eadem
    conspicuous to the light, so to God. 3. Without light semper
    nothing can be seen, so without the beames of divine qudirent, dix‐
    wisedome, no heavenly things can be known of us. 4. erunt:
    There is nothing more pleasant than the light, so Magister qua
    nothing more happy than God. The maine property of [...]e semper
    light is to expell darknesse where it is, and inlighten the hoc loqueris?
    place, so God expels the darknesse of ignorance and Qui respondit
    infidelity, and inlightens men with the true knowledge of dignam
    himselfe. Zanchius. Ioanne
    sententiam:
    Vers. 7. Wee have fellowship one with another] God
    Quia
    with us and we with him.
    praeceptum

    And the bloud of Jesus Christ his Sonne cleanseth us Domini est, &

    from all sin] Not hath cleansed, or will cleanse, but [...] solum

    cleanseth, viz. daily, neither doth hee say simply from fiat. sufficit.

    sin, but from all sin. Hieron in c.


    6. Epist. ad
    Estius thinkes it is not improbable that Iohn saith this to Galat. Oculis
    meete with those heretickes the Ebionites, who when vidisse non
    they walked in darknesse, did beleeve they should be est
    cleansed from their sins by their frequent washings, pleonasmus
    though they acknowledged not the mysterie of our sed major
    redemption by Christ. expressio
    amplificationi
    Vers. 9. If we confesse our sinnes] That is, truely, s c [...]usa.
    seriously, and from our heart repent before God. Imo non
    contentus
    Hee is faithfull, and just to forgive us our sinnes, and to simplici
    cleanse us from all unrighteousnesse] As if he should aspectu,
    say, God of his infinite mercy hath promised to all true addit
    penitents and confessours, that he will forgive and contemplati
    never remember their sins any more, he must stand to sumus. Calv.
    his promises, or else he should be unfaithfull; and he is
    just, hee doth not say he is mercifull, but just to forgive
    Luc. 24.
    the sinnes of true beleevers, because they are satisfied
    for, and Gods justice will not let him demand the same
    Negatio con‐
    debt twice, of the Surety and of the debter.
    trarij auget
    vim affirmati‐
    onis. 1 Reg.
    [...]o. 1. Deut.
    33.6. Prov.
    30.11. 1
    Sam. 1.11.
    Iob. 20.27. Id
    est purissima
    est lux. Vide
    Bezam. Haec
    loquendi form
    a valde est
    Ioanni
    familiaris, ut
    quod
    affirmavit,
    contraria
    negatione
    amplificet.

    CHAP. II. Ergo sensus


    est Deum

    Vers. 1. MY little children] Hee shewes that he ejusmodi

    delivered to us this doctrine concerning the study of lucem esse,

    avoyding sin, and observing the law of God out of a ut nullas

    Fatherly affection. tenebrat


    admittat.
    These things I write unto you that yee sinne not] Hee Calvinus.
    teacheth that the study of holinesse and innocencie, is
    the first study which a Christian should perpectually Zanchius.
    labour in.
    Vide Bezam.
    If any man sinne we have an Advo [...]ate with the
    Father] Advo [...]ate, The Greek word is translated Dr Taylor.
    Comforter, Iohn 14.16. and 15.26. The word Advocate
    is a law-terme, quicunque adest alteri in causa officij Vox est blan‐
    gratia, saith the Civill Law.
    dissimè
    monontis,
    Vers. 2. Hee is the propitiation for our sinnes] [Page]
    quo &
    That is, the propitiator by, a metalepsis. See Vorstius.
    Christus ad
    But also for the sinnes of the whole world] That is, of all discipulos

    the faithfull, mundus ex mundo, for he that is faithfull suos usus

    speakes to the faithfull, saith Ludovicus de Dieu. See fuit, Marci 10.

    Calvin and Beza. & Ioan. 13. &


    Paulus ad
    Vers. 3. And hereby we doe know that we know him] Galatas cap.
    That is, we beleeve in him, and apply him with all his 4. Ipse verò
    benefits unto our soules. To know that we know, is to Iohannes in
    be assured that we know. hac Epistola
    frequentius
    If wee keep his Commandements] The conscionable utitur. Estius.
    endeavour to frame our lives according to Gods will
    revealed in his word, is a most certaine marke that wee are true be‐
    leevers, and so the true Children of God and heires of
    Propitiatio
    glory. They who have an upright desire, an unfeigned
    actionem
    purpose, a sincere indeavour to walke in the obedience
    denotat, qua
    of all Gods Commandements, are said to keepe them.
    Deus ex irato
    judice
    Vers. 4. He that saith, I know him, and keepeth not his
    propitius
    Commandements, is a lyer] Such a one is called a lyer
    redditus
    in a double respect, both in that he sayes he hath that
    hominibus in
    knowledge he hath not, it not being true, and because
    gratiam eos
    also he denies that indeed which hee affirmes in word.
    recipit, ut in
    Vers. 7. An old Commandement] Because it had been novi foederis
    long agoe. The Gospell came from God, and is his promissione.
    eternall truth. Heb. 8.12.

    Vers. 8. A new Commandement I write unto you] It is so Vsitatum est


    called, because it was renewed by the Lord after it had Hebraeis
    beene as it were antiquated and almost extinguished. totum
    2. Because it was commanded to such men as were mundum
    new or renewed. 3. Because it was an excellent dicere pro
    Commandement. certa uni‐
    versitate
    Vers. 12. I write unto you little children] A child is he in quorundam
    whom grace is weake, and corruption strong, not one de quibus in
    particular vertue but the generall body of the new man, subjecta
    as Nicodemus, Ioseph of Arimathea, the Apostles materia
    themselves while Christ lived with them, because ye agitur. Ludov.
    have known him that is from the beginning] That is, de Dieu in
    with a knowledge of acquaintance, whereby they loc.
    conceived him to be their Father; such as little children
    have of their Fathers and Mothers.
    A lyer] That
    is a hypocrite
    Vers. 13. Fathers] Or old men are they in whom the
    whose love is
    body of corruption is weake, and the whole inward man
    not sincere
    strong, to which perfection all the people of God must
    aspire as all men doe follow after old age. Abraham, but feigned
    Isaac and Iacob and the Apostles were such toward the and
    end of their dayes, and old Simeon and Anna the counterfeit.
    prophetesse.
    Mandatum
    He gives a reason suitable to old men, I write unto you vetus & no‐
    Fathers, because yee have known him which was from vum diverso
    the beginning. As if he had said, wisdome and respectu,
    knowledge are amongst old men, amongst the Fathers; vetus ratione
    I take it for granted, that you are knowing men, substantiae
    therefore I write unto you about these depths of praecepti, &
    knowledge. Iob. 12.12. rei traditae,
    novum
    I write unto you young men] A young man is he in
    ratione modi
    whom the generall body of grace is strong, but some
    tradendi.
    one or other corruption, as anger, lust, worldlinesse is
    Spanhem.
    still strong, as Ionah, Sampson.
    Dub. Evang.

    Because you have overcome the wicked one] The


    Vide Bezam.
    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, Senes se ut

    humbleth himselfe sooner and more for it, and is made plurimum

    more wary, carefull, and fearefull. subducunt,


    quasi ex‐
    Vers. 14. I have written to ye young men, because ye cesserint dis‐
    are strong, and the word of God abideth in you, and ye cendi
    have overcome the wicked one] Young men are called aetatem:
    out to beare the heate of the day, because they are in pueri, quasi
    their strength, and are chiefe Champions either for nondum
    good or evill. maturuerint,
    recusant
    Vers. 16. For all that is in the world, the lust of the flesh, audire:
    the lust of the eyes, and the pride of life] Every mediae
    aetatis
    Creature is an occasion to draw out lust, whatever you homines,
    see or heare. quoniam aliis
    studiis
    Lust of the flesh] That is, to fare deliciously every day, occupantur
    pleasures and delights. The lust of the eyes] The non adijciunt
    covetous and craving eye which can see nothing but it huc animum,
    wisheth it. And the pride of life] Ambition, thirst after ergo ne qui
    Preferments, State, Credit, Popularity, which three se eximant,
    Mantuan hath exprest in an elegant distich. Evangelium
    ad
    Ambitiosus honor, & opes, & foeda voluptas,
    singulorum
    Haec tria pro trino Numine mundus habet.
    usus

    Vers. 18. It is the last time] Greeke, the last houre; it accomodat.

    refers not to the day of judgement and end of the world, Defignat

    but to the desolation of the Jewish Church and State; autem tres

    now that there are many Antichrists which teach aetates, quae

    Doctrines contrary to Christ. magis


    recepta est
    And as ye have heard that Antichrist shall come, even hunae vitae
    now there are many Antichrists] The word Antichrist is partitio.
    only used in the Epistles of John, and not elsewhere in Calvinus.
    the Scriptures. See ver. 22. and 4.3. and 2. Epist. 7. By Videmus
    which places it is evident that [...] doth not only signifie quam
    the head of the Antichristian body (which is not one diabolica sit
    singular man, but is continued in a succession of many) tyrannis
    but also sometimes any Heretick that oppugneth the Popae quae
    Natures or Offices of Christ: and sometimes the whole minaciter ab
    body or company of Hereticks opposed unto Christ. For evangelij
    John affirmeth that those many Hereticks and doctrina
    Deceivers of his time, are the Antichrist. aetates
    omnes arcet,
    Vers. 19. They went out from us] viz. By embracing quas Spiritus
    Antichristian Doctrines. Dei tam
    studiosè
    But they were not of us] That is, even when they provocat.
    seemed to be among us they were not of us. Calv.

    He speakes of Ebion, Cerinthus, and such like [Page] Senibus


    Antichristian Hereticks, who Apopostatizing from Christ competit
    and his truth departed from the Church. They were notitia: &
    once in the Church in regard of outward profession, but congruum est
    never truly of the Church, for then they would have ut antiqui
    persevered. cognoscant
    antiquum
    Vers. 20. But ye have an unction from the holy One,
    dierum.
    and ye know all things.] The Holy Ghost is compared to
    Estius. What
    oyle, his work in teaching us to annointing: 1. Because
    is more
    there is a refreshing in the teaching of the Holy Ghost,
    commendabl
    it makes us glad. 2. His teaching is oyly, sweet, and
    e in fulnesse
    soft. That is, ye have received from Christ the Holy
    of age, than
    Ghost the Comforter, and he hath taught and instructed
    fulnesse of
    you in all things which are necessary to the Salvation of
    knowledge?
    your soules for you to know and be instructed in.
    and what is
    Mr.Hild. on Psal. 51.
    more fit to
    bee knowne
    Vers. 22. Who is a lyer] A grand lyer, or that lyer [...].
    of ancient
    But he that denieth that Iesus is the Christ: He is men than the
    Antichrist that denyeth the Father and the Son] John Ancient of
    here speaketh neither of the body of Antichrist in dayes. Dr
    generall (as elsewhere in his Epistles the word [...] is Hals
    used) nor of the head of the body in particular, who is Paraphrase.
    most worthily called [...], the Antichrist, but of some
    other members of the body, that is, of those Antichrists Dr. Tailor on
    or Hereticks of the time, as Cerinthus, and others, who Titus.
    denyed the Divinity of Christ; and denying the Son, did
    consequently also deny the Father, for he is the Father Dr. Tailor on
    of the Son. That is, Those which worship the Father Titus. The
    without the Son, as the Jews and Turkes. 2. Those worlds Trinity.
    which do not beleeve that they are reconciled to the
    [...],
    Father by the Son, as the Papists, those have not the
    Novissima
    Father neither. Pareus.
    hora est.
    Vers. 27. As the same annointing teacheth you of all Vulg. We
    things] That is, the Spirit of God teacheth you of all hold An‐
    things that are necessary for you to know. tichrist to be
    the whole bo‐
    And is truth and is no lye] This teaching of the Spirit is dy of
    cleare, certaine. Hereticks in
    the last Age
    And even as it hath taught you, ye shall abide in him] of the world,
    As if he should say, ye shall abide in Christ, and in the who under
    profession of every truth of his, because ye have been the name
    taught by his holy Spirit. and pro‐
    fession of
    Christ
    advance
    themselves
    against
    Christ.
    Bishop
    Down. of
    Anrich. l. 2. c.
    1.

    Ex ecclesia
    fidelium seu
    Christianoru
    m per
    haeresin
    egressi sunt.
    Estius.
    Augustin.
    CHAP. III.
    [Page]
    Est autē [...]
    Vers. 2. BVt we know, that when he shall appeare, we Vnguentū
    shall be like him] Not alone, we know that he is ours, porius quam
    but we know that he will hold and keep us in that estate unctio, oleum
    till he cause us to inherit eternall glory with him our laetitiae,
    Head. Heb. 1.9.
    Spiritus nimi‐
    Vers. 3. And every man that hath this hope in him
    rum ille qui
    purifieth himselfe, even as he is pure] That is, he which
    sancta
    hath hope to raigne with Christ in heaven, useth the
    dogmata
    meanes whereby he may purifie and keep himselfe
    magis
    from sin, that he may be in some measure pure as
    magisque
    Christ is pure.
    imprimit

    Vers. 4. For sin] That is, every sin. Is a transgression of animo. Rom.

    the Law] An anomie, irregularity or lawlesnesse; there 5.5, 8, 15,

    is but one word in the Greeke, yet it hath the force of 16. Ephes.

    two; [...] consists of the privative particle [...], and the 1.13, 14. &

    word [...] a Law; this is a precious definition (saith 4.30. Grotius.

    Beza) consisting but of one word, Peccatum est Christus per

    dictum, factum, concupitum contra aeternam legem. eminentiam

    August. contra Faustum. l. 22. c. 27. dicitur [...].


    Sanctus ille,
    Any want of conformity to the Law though in the Acts 3.14.
    habituall frame of a mans Spirit, or any practice Apoc. 3.7.
    swerving from it in thought, word, and deed, is a Opponit
    transgression of the Law. autem
    spiritum
    Vers. 6. Whosoever abideth in him sinneth not] This is Christi spiritui
    not to be understood of particular sins, but of a course Antichristiano
    in a known sin. See 1 John 1.8. , ut qui ex
    adverso
    Vers. 8. He that committeth sin] That is, he whose pugnent inter
    Trade and course is in a way of sinning; two things se. Grotius.
    shew that one commits sin, 1. If he love sin, Majus est
    peccatum diligere quam facere. Aug. 2. If one lye in Hildersam
    any sin unrepented of, Job 20.12, 13. Is of the Devill] ubi supra.
    That is, resembleth him as a Child doth his Father, and
    is ruled by his Spirit. Mr. Perkins
    and others.
    For the devill sinneth] He not only saith he hath sinned,
    but [...], he sinneth, or is sinning. From the beginning] [...] utrinque
    See John 8.44. Diabolus statim a creatione mundi fuit appositus
    apostata. Calvin. articulus de‐
    clarat veram
    That he might destroy the works of the Devill] Greek
    esse
    unravell, [...]. The word in Scripture is ascribed to the
    definitionem
    casting down of a house, Joh. 2.19. to the breaking of a
    hanc in qua
    ship, Acts 27.41. to the loosing of any out of chaines,
    verè
    Acts 22.30. Christ is opposed to Satan, he not only is
    definitum &
    free from sin himselfe, but came to destroy sin.
    definitio re‐

    Vers. 9. Whosoever is borne of God doth not commit ciprocantur.

    sin] That is, give himselfe over to a voluntary serving of Beza in loc.

    sin. The originall is [...], cannot sin as a worke of


    iniquity, he cannot follow his sin as a workman follow Non dicit
    his Trade. Compare ver. 8. with John 8.34. Peccavit, sed
    Peccat Nam
    The reason is given, for his seed] The seed of God, the in eo assiduè
    seed of grace, and regeneration, 1 Pet. 1.23. Perkins, perseverat,
    Hildersam. That is, either the Spirit of God, whose sicut & ipsius
    vertue is a principall efficient, or the word whereby as filii. Beza.
    an Instrument we are regenerate, and begotten to God. Rutherf. Triall
    Dr. Taylor, Episc. Dav. de justitia actuali. Vide Piscat. & and triumph
    Vorstium in loc. of Faith. That
    is, sinneth
    not totally
    Remaineth in him, and he cannot sin] (He cannot so fall and finally.
    as Apostates) because he is borne of God. Hilders. on Hee sinneth
    Psal. 51. That is, saith Arminius, so long as the seed of not 1.
    God remaineth in him, but it may depart, but the [Page] Studiously,
    Apostle gives this as a reason, why the Saints cannot he purposeth
    fall away, because the Seed of God abideth in them, not sin. 2.
    being regenerate it ever abideth in them, and therefore Willingly, viz.
    they cannot fall away. with his
    whole will
    Vers. 10. Manifested] That is, evidently seen and and full
    known. consent. 3.
    Not
    Vers. 14. Because we l [...]ve the brethren] Here love is affectionately,
    no cause of the change, but a signe and consequent he loves not
    thereof. sin. 4. Not
    deadly, Or
    Our love is not the cause of justification, (or our
    not unto
    translating from death to life) but a manifest signe and
    death. Dr.
    evidence whereby it is known that we are already
    Tailor. Vide
    justified, for so he saith, speaking in the time past, [...],
    Calvinum. He
    that we are already passed or translated from death to
    doth not sin
    life. And to the like effect our Saviour speaketh, Luk.
    as the wicked
    7.47. as if he had said, hereby it appeareth, that many
    man doth, of
    sins are forgiven her because she loved much.
    whom he had

    Vers. 17. Who so hath this worlds good] Greek, the life spoken vers.

    of this world, there is a mans ability. And seeth his 8. with the

    brother hath need] Here is his brothers necessity. The full sway of

    rule of love is my brothers necessity, and my own his soule.

    ability. Hildersam on
    Psal. 51.
    And shutteth up] In Greeke, locks as with a Key. Bellarmine
    saith, this is
    the hardest
    place in all
    the Scripture

    CHAP. IV. urged for


    perseverance

    Vers. 4. BEloved, beleeve not every Spirit] That is, .

    yeeld no credence to every Doctor who doth gild over


    his Doctrine with pretence of the Spirit. Squire. Quia verbum
    Dei, quod
    But try the Spirits] That is, those Doctrines which men quasi semen
    pretending the gifts of the Spirit did teach, 1 Thes. 5.18. est quo
    As Goldsmiths separate Gold and drosse, and examine divina natura
    every piece of Gold by the Touchstone. in nobis
    gignitur, in
    Whether they are of God] As they are boasted to be, ipso vegetum
    many run not sent by God, but stirred up by ambition, existir.
    covetousnesse, or by the impulse of Satan. See Deut. Verbum
    18.22. Ezek. 13.2. and 26.18. evangelij
    semen dicitur
    Because many false Prophets are gone out into the
    passim. Mar.
    world) This Age as the Lord foretold (saith Grotius) is 4.14. Mat.
    very fruitfull of such Impostors. To go out into the world 13.19. 1 Pet.
    (saith he) is spoken both of good and evill Prophets,
    1.23. Hoc
    and signifieth to appeare to the people, John 6.14. and verbo
    10.36. and 17.18. and 18.37. Ephes. 1.15. regignimur,
    Jacobi 1.18.
    Vers. 8 For God is love] See verse 16. causally, not
    Grotius.
    formally, say Schoolemen, He is the fountaine of love,
    Seminis
    therefore this must needs flow from him where ever the
    nomine
    knowledge of him comes.
    significatur

    Vers, 12. If we love one another God dwelleth in us] Spiritus

    The meaning is, that by this gracious love we do Sanctus ab

    evidently demonstrate that God is in us. effectu, quod


    ejus vi &
    And his love is perfected in us] That is, either actively, efficacia
    that love whereby we love him, and that is perfected regeneremur
    because it is demonstrated in the excellency of it, (as spiritualiter,
    Gods power is said to be perfected in mans quemadmod
    weaknesse, because it is manifested so) or else that um ex carne
    passive love whereby God loveth us, is abundantly & semine
    declared perfect in that he worketh such a gracious generamur.
    inclination in us. Rainold. de
    lib. Apoc.
    Vers. 17. Herein is our love made perfect] The Familists Vide Bezam.
    (who hold that there is a perfection of love in the
    regenerate in this life) much urge this place, but by love Perkins.
    here is not meant the love that is in us, or that we
    beare either to God or man: but rather Gods love to us, Dr. Down. of
    that is, true Beleevers, which is said to be perfect in us Justificat. l. 6.
    in regard of the effect and use of it. Compare it with cap. 12.
    verse 16. But admit that John speakes here of that love
    that is in us either toward God or men, he meaneth Nomen
    then such as is true, sound, and unfeigned, opposed to spiritus
    that which is hollow and hypocriticall, so perfect is metonymice
    taken Es [...]y 38.3, accipio, pro
    eo qui
    Vers. 18. Perfect love casteth out feare] It doth not cast
    spiritus dono
    out the of feare offending God, but that whereby we
    sepraeditum
    question the favour of God.
    esse jactat

    Vers. 20. For he that loveth not his brother whom he ad

    hath seene, how can he love God whom he hath not obeundum

    seene] That is, He that cannot endure nor looke on that Prophetae

    little glimpse and ray of holinesse which is in his munus.

    brother, in one of the same infirmities and corruptions Calvinus.

    with himselfe, will much lesse be able to abide the light Spiritus

    of the Sun of righteousnesse, and the most orient, nomine

    spotlesse, and vast holinesse which is in him. intelligit


    Prophetiam
    sive veram
    sive falsam,
    ut 1 Cor. 12.

    CHA. V. to & mox v.6.


    Grotius.

    Vers. 1. EVery one that loveth him that begat] [Page]


    That is, God the Father. Perkins.
    Magnam hic
    Loveth him also that is begotten of him] That is, all the quidem dili‐
    faithfull. gentiam
    requirit,
    Vers. 3. For this is the love of God, that we keepe his metaphora
    Commandements, and his Commandements are not ducta à fabris
    grievous] The Holy Ghost setteth down 2. notes metallicis, &
    whereby we may know that we love God: 1. That we trapezitis ac
    keepe his Commandements, Exod. 20.6. John 14.15. nummulariis,
    2. That his Commandements are not grievous, for nihil qui aurum
    difficile amanti, nothing is difficult to him that loveth. argentumque
    Gen. 29.20. a miosis, That is, pleasing, delightsome. ut habeant
    The Rhemists quarrell with this Translation, they defaecatum à
    translate it, And his Commandements are not heavy. scoria qua
    Our English word grievous commeth of the Latine word nunquam
    grave, which is not only weighty, but also troublesome; prorsus
    it better answers the Greeke and Latine than the word vacatcum è
    heavy, which is properly that which is of great weight. terra
    effoditur,
    Vers. 4. And this is the victory that overcommeth the purgatumque
    world, even our faith] Faith overcommeth the world two à sordibus
    waies, 1. It discerneth a vacuity and emptinesse in all aeris atque
    terrene objects. 2. Because it uniteth to Christ, making
    aliorū
    the subject in which it is a member of him, and so a omnium
    conquerour with him, John 16. ult. metallorum
    quibus
    1. The world frowning, with the troubles, feares, and
    permiscetur
    dangers of it; he that beleeves is above the worlds
    & adulteratur
    frowning.
    aliquando,
    2. Fawning, faith overcomes the world that it shall do quando
    us no hurt that way, Heb. 11.26. moneta
    cuditur, igne
    Vers. 6. This is he that came by water and bloud] The aliisque
    Apostle alludes to the ancient Jewish rites, wherein rebus illud
    there was a purification by water, which was to take expurgant, ita
    away the filth of sin, and an expiation by bloud, which verbum hoc à
    was to take away the guilt; Christ came not only to Xenophon
    justifie, but to sanctifie. See Calvin. [...]e &
    Scriptoribus
    Vers. 7. For there are three that beare record in Ethnicis & ab
    heaven, the Father, the Word, and the Holy Ghost] Apostolo
    Three, 1. In the true and reall distinction of their Petro
    Persons. 2. In their inward proprieties, as to beget, to usurpatur. 1.
    be begotten, and to proceed. 3. In their severall Offices Pet. 1.7.
    one to another, as to send and to be sent. Rainold. de
    lib. Apoc.
    In heaven] That is, è Coelo, from heaven say some, as
    Tomo
    God the Father, and the Holy Ghost by cloven tongues,
    secundo,
    and Christ is the faithfull and true witnesse; rather
    Praelect.
    because their testimony is to witnesse the things done
    214.
    in heaven; there is the work of God upon us as
    Election. 2. A work of God in us as Conversion,
    Hic Charitas
    Sanctification, 1 Phil. 6. The Father witnesseth by the
    Dei erga nos
    Spirit, Matth. 16.17. compared with Rom. 8.17. 1 Cor.
    intelligenda
    12.3. The Son by bloud, Justification, the doctrine of
    est. Calvinus.
    free grace in the Gospell, 1 Thes. 15. The Holy Ghost
    Elton.
    by water, sanctification. Hee that doth righteousnesse
    is righteous, hence we know that we are translated
    Mr.
    from death to life, and these three are one] In nature
    Reynolds.
    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. The meaning
    is, to him that
    loveth God,
    Vers. 8. And there are three that beare witnesse in his
    earth, the spirit, and the water, and the bloud] Commande‐
    Baptisme, the Lords Supper, and the Ministrie. ments are
    not grievous,
    The Spirit is mentioned in both, the end of a witnesse is but he
    to decide a controversie vers. 10. The spirit is said to delighteth in
    be a witnesse in heaven and earth, in regard of the them
    things that are witnessed, that our names are written in according to
    heaven, and that grace is wrought in our hearts. The the inward
    Lord alludes to the manner of purging sin under the man.
    Law by bloud and water, their sacrifices and washings
    must bee bloud for satisfaction, as well as water for Dr Fulke.
    sanctification. There was a double use of bloud under
    the law for effusion and aspersion, it assures our Water and
    interest in Christs bloud. bloud issuing
    from Christs
    Vers. 10. Hee that beleeveth not God hath made him a
    side
    lier] Not by transmutation of God, he esteemes his
    prefigured
    word and promises as false.
    both these.

    Vers. 11. And this is the record] Or testimony, [Page]


    and this life is in his Son] there is a life of Dr. Taylor.

    righteousnesse, holinesse and comfort laid up in Christ. Multa sunt lo‐


    ca, in quibus
    Vers. 12. And he that hath the Son hath life] Of Syrus cum
    justification, of Sanctification, of glory. Vulgato
    concinit:
    Vers. 13. That ye may know, that yee have eternall life] plurima
    If a man could not know both that he were in the state tamen loca
    of grace, and that he should be maintained and kept in sunt alia,
    that estate for ever, he could not know that he had quae
    eternall life. Therefore a multitude of markes, signes, or discrepant
    discoveries of a beleevers Spirituall estate are plainely quam
    laid downe in this Epistle more than in any other so maximè;
    short a piece of Scripture in the whole Bible. quae
    Vers. 14. If we aske any thing according to his will he mediocris
    heareth us] God heareth an enemy, but to heare with lectio
    favour is here meant, and so wee ordinarily say of a suppeditat.
    Favourite, that he hath the Kings eare; and if a man be E. g. locus
    obstinate to a mans counsell, wee say hee would not luoulentissim
    heare though he gave the hearing. us, 1 John
    5.7. tres sunt
    Vers. 15. And if we know that he heare us, whatsoever qui
    we aske, we know that we have the petitions that we testimonium
    desired of him] That is, if we can perceive and discerne dant in
    that God listeneth to our prayers, hereby wee may Coelo, &c. In
    assure our selves that hee grants our requests. Vulgato
    legitur, non
    Vers. 16. If any man see his brother sinne a sinne autem in
    which is not unto death, hee shall aske] That is, which Syro. Fidem
    undoubtedly bringeth death, the sinne against the Holy igitur &
    Ghost, for every other sinne, we may pray for adsensum à
    forgivenesse of it to others. nobis
    difficulter
    There is a sinne unto death] By which he meaneth not,
    impetrant,
    that there is a sinne that deserveth death (for so every
    qui, ad
    sin doth) but a sin, which whosoever falleth into, and
    deprimende
    committeth, he must needes dye and perish
    m Syri
    everlastingly.
    utilitatem, &

    Vers. 18. We know that whosoever is borne of God ad

    sinneth not] That is, he sins not unto death, v. 16. excusandam
    suam
    And that wicked one toucheth him not] That is, tactu ignorantiam,
    qualitativo, Cajetan. So as to leave an impression of his Syriacam
    owne devilish Spirit, as the needle is touched by the Paraphrasin
    Loadstone. non nisi
    vulgatam
    Vers. 21. Little children keepe your selves from idols] versionem
    He biddeth them take heed not onely of Idolatrie as esse
    from the service, but of Idoles themselves, that is, the contendunt.
    very images or shewes of them. For it is unworthy that Dilh. Eclog.
    the image of the living God should bee made the image Sac. Dictum
    of an idoll, and that being dead. At that time in which 11.
    St. Iohn wrote, [...] signified an image generally,
    therefore it may be translated an image generally, and Rev. 2.17.
    seeing he speaketh of the unlawfull use of images, it Vide vorstium
    may also bee translated an idoll, as the word is now Dr Taylor.
    taken to signifie.
    Spirit] That
    is, by a meto‐
    nymie, the
    heavenly
    doctrine
    delivered by
    the Spirit,
    water against
    the power of
    sin, bloud a‐
    gainst 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
    ANNOTATIONS Upon the second Epistle
    generall of JOHN.
    CHAP. I.
    Verse 10. F there come any unto you, and bring not
    this doctrine] viz. Of Christ, bring] By an ordinary
    I hebraisme, opposeth it. Qui hanc Christi
    doctrinam aversatur & impugnat. Estius.
    Dr Hall.
    Johannes lo‐
    quitur de iis
    Receive him not into your house, neither bid him God
    qui asserunt
    speed] viz. After admonition and good meanes used for
    doctrinam
    his reclaiming. Titus 3.10.
    alienam à
    It is to be understood of giving an outward approbation verbo Dei, &
    to false teachers, of speciall familiarity. Christo nos
    volunt
    Vers. 21. No lie] That is, no doctrinall lie, either about abducere.
    matters to be beleeved, or to be done, either Pareus.
    concerning the misteries of faith, or the rules of a holy
    life, is of the truth. Dr Taylor.

    Mr Perkins.
    Non sunt ag‐
    noscendi pro
    Fratribus, et
    vero prohibet
    omne
    commercium
    extra
    periculum
    Fidei, &
    casum
    scandali,
    quandiu
    adhuc spes
    aliqua est
    ANNOTATIONS Upon the third Epistle of JOHN.
    CHAP. I.
    Vers. 2. HAT thou mayest prosper] [...] of [...] [Page]
    and [...], that thou mayest take a good
    T way, go well, a metaphore from travellers.
    This word is used, Rom. 1.10. Where
    Jon [...]s in
    loc. Epistolae
    Joannis sunt
    Paul prayeth that he may have a
    tres numero
    prosperous journey to the Romanes, from thence it is
    quarum
    translated to all prosperity whatsoever, 1 Cor. 16.2.
    prima ad
    Wee use to say in our common speech, how doth such
    ecclesias
    a one goe on, that is, how doth he prosper.
    integras
    conscripta
    Vers. 9. Diotrephes] He had a glorious name, it
    est: reliquae
    signifies nourished by God, but he was a bad man.
    verò duae,
    Vers. 10. Prating against us] [...], A metaphore taken ad ecclesiae
    from overseething pots that send forth a some, or from membra: &
    overcharged stomackes that must needes belch. See quidem vel
    Prov. 15.2. plura ut
    secunda, vel
    unam ut
    tertia.
    Gomarus.

    [...] Quasi
    diceret à
    Jove nutritus
    seu à Jove
    institutus.
    ANNOTATIONS Vpon the Epistle of JVDE.
    CHAP. I.
    HE penman or writer of this Epistle was Jude or Judas
    the son of Alphaeus, who was brother to James, and
    T cosin to the Lord Jesus in the flesh. He was a rare and
    notable Apostle to beate downe the Hereticks of that
    time.

    The Argument of this Epistle agrees with those things which Peter
    hath in his second Epistle, especially in his second Chapter and
    beginning of the third. Pareus saith it is an epitome of that second
    Chapter of Peter, and paralels divers verses in his Epistle and that
    Chapter.

    Vers. 3. Of the common salvation] In regard of the end and meanes


    of it, and also of the subjects called unto it.
    Taylor on
    Titus.
    That you should earnestly contend for the faith which
    was once delivered to the Saints] Austen saith there is
    fides qua creditur, the habite or grace of faith, and fides quae
    creditur, the doctrine of faith, the latter is chiefly here understood.
    De Trinit. l.
    Vers. 4. Who were before of old] That is, from [Page]
    13. c. 20
    eternity which is elder than time.

    Ordained to this condemnation] [...], enrolled, billed,


    Prius vel antè
    registred; or as it were written downe by the name in a
    scripti. Vide
    booke. So a booke is given to God, Psal. 139.16. Dan.
    Piscat.
    7.10.

    Vers. 6. He hath reserved in everlasting chaines] 1. Of


    Vincula haec
    Gods justice. 2. Of his providence. There are two sorts
    sunt
    of chaines, 1. Those which torment the Devill, Gods
    spiritualia,
    wrath and his owne conscience. 2. Those which
    puta vis
    restraine him, his owne Finitenesse and Gods divina eos
    providence. detinens, at‐
    que obligatio
    Vers. 8. Likewise also these filthy dreamers] These & alligatio
    surprized with dreames, the Greek word signifieth no eorum per
    more, sopiti. Beza. Some applly it to nocturnall illam ad
    pollution, therefore our translation (say they) puts in the carcerem,
    word filthie, others say, such as did pretend dreames gehennam &
    and divine inspirations. Pareus approves of Epiphanius poenam
    his opinion, who interprets it of the vanity of the aeternam. à
    thoughts. Lapide.

    Defile the flesh] That is, are given to carnall sinnes.


    [...]. See 2
    Pareus.
    Pet. 2.10.14.

    Despise dominion] The Greek word rendred despise,


    signifieth to remove a thing from its place with some scorne and
    indignation. Dominion] That is, more than rulers, they despised not
    only Magistrates, but Magistracie it selfe.

    Speake evill of dignities] Blaspheme glories, Greek.


    Proterviam
    seductorum
    Vers. 9. Yet Michael the Archangell, when contending
    notat, qui
    with the Devill, he disputed about the body of Moses] It
    quasvis
    was the will of God that Moses body should be buried
    dignitates
    in a secret place unknown to any man, to prevent and
    convitiis in
    avoid all occasions of superstition and Idolatry among
    cessunt;
    the Jews, Deut. 34.5, 6. The Devill on the contrary
    nullum
    would discover it, that so the Israelites might fall to
    agnoscentes
    idolatrie before it; herein the Archangell resisted him,
    ordinem
    and strove with him for the performance of the will of
    neque
    God, and the maintenance of his true worship.
    ecclesiasticu
    This Michael was a created Angell not the Son of God, m neque
    for the Devill could not contend against the second civilem. Quod
    person of the Trinitie in his person immediately, for then fecerunt olim
    he had not cloathed himselfe with the nature of man. Nicolaitae,
    Gnostici, &
    Vers. 11. Woe unto them] This woe is a short particle, alij. Pareus.
    but of terrible signification, denouncing eternall
    punishment on whom it falls as a thunder-bolt from Mr Perkins
    heaven; it is vox non precantis sed prophetantis, the Fulke on
    voyce not of one praying but prophesying here, else Rhem. Test.
    the Apostle should seem to transgresse his own Nicol. Lyra in
    instruction given in the 9. v. Deut. 34.6.
    Et Epistolam
    For they have gone in the way of Cain, and rangreedily
    Judae.
    after the errour of Balaam] Those two words [...] and
    Nomen
    [...], excellently set forth the dominion of sinne; gone in
    proprium est
    the way, an Hebrew phrase, that is, followed his course
    Archangeli,
    and life.
    compositum
    ex tribus
    The latter word signifieth to be powred out, that is, have
    vocibus
    given themselves over for lusts sake to follow the
    Hebraeis, mi,
    errour of Balaam.
    Caph, el,
    Vers. 12. Trees whose fruite withereth] Or trees quis sicut
    withered in Autumne, when the fruit-harvest is, and so Deus.
    the Greeke word importeth: or trees corrupting their Reperitur
    owne fruit. autem Dan.
    10. v. 13. &
    Vers. 14. Behold the Lord commeth with ten thousands 12. v. 5.
    of his saints] It should rather bee rendred (saith Mr Apoc. 12. v.
    Mede ) with his holy myriads, or ten thousands, viz. of 7. Neque
    Angels, [...], in sanctis myriadibus ipsius. Christ enim vera est
    himselfe witnesseth that the Angells shall come with eorum
    him to judgement. Matth. 25.31. Pareus. sententia, qui
    per
    Calvin saith, by these words he meanes both the Michaelem
    Angels and Saints, for both shall attend his Throne ipsum
    when he comes to judge the world. Christum
    designari
    Vers. 16. Great swelling words ] They bragge and volunt quum
    boast. in 1 Thes. 4.
    v. 6. Christus
    Having mens persons in admiration because of ab
    advantage] Beare great respect to them by whom they Archangelo
    may get any thing, and that onely for gaines sake. disertè
    distinguatur.
    Vers. 18. Who should walke after their own ungodly
    Vorstius.
    lusts] Greek, the lusts of ungodlinesses, because in
    these the heart is turned away from God.
    Effusi sunt.
    Vers. 19. These be they who separate themselves, Beza. Instar
    sensuall, having not the Spirit] viz. ab ecclesia & coetu aquae
    fidelium. à Lapide. Such who upon a pretended diffluentis
    holinesse thought they might give over the hearing of projecta est
    the word they were so good, they had immediate eorum
    teaching; there is a lawfull separation from unholy intemperies.
    persons and things, 2 Cor. 6.17. but those separated Calvinus.
    from holy dutyes, as the words following shew. [Page]
    Dr. Fulke. [...]
    Vers. 20. Building up your selves on your most holy arbores ema
    faith, praying in the Holy Ghost] As if he should say, the [...]cl [...]ae.
    way to edifie and build up your selves is to pray in the Beza.
    Holy Ghost, that is, Spirituall prayer made through the arbores
    power, assistance and strength of the Holy Ghost. autumnales.
    Vulg. Vide
    Vers. 23. Hating even the garment spotted by the flesh] Parcum.
    Abhorre every thing that may carry a savour or
    suspition of uncleannesse. See Calvin. Mede on. Ec‐
    cles. 5.1.
    Hee alludes (saith à Lapide) first to the rite of the old
    Vide Estium,
    law Levit. 15. in which whosoever touched the
    & Vorstium.
    garments of those that were polluted with the leprosie,
    [...] est de‐
    or other wayes, were legally polluted. Secondly, to the cies
    profuse drunkenesse and filthinesse of the Gnostickes millenarius
    which sometimes defiled their garments. numerus,
    certus pro
    incerto.
    Stipatus
    scilicet
    innumeris
    legionibus
    Angelorum &
    sanctorum. à
    Lapide.

    [...], id est,
    tumida,
    excelsa,
    fastuosa,
    omnem mo‐
    dum
    fidemque
    excedentia.
    Syrus
    stupenda. à
    Lapide.

    Quosi
    diceret,
    desideria
    eorum sunt
    desideria
    impietatum,
    id est, rerum
    impiarum &
    implissima. à
    ANNOTATIONS UPON THE REVELATION.
    [Page]
    CHAP. I.
    Omitian cast Iohn the Evangelist into a
    Mihi tota
    fornace of scalding oyle, but when he saw
    D he came forth unhurt, he banished him
    into the Isle Pathmos, where he wrote this
    Apocalypsis
    val è obscura
    vide tur, &
    Revelation. Euseb. l. 3. c. 17.
    talii, cujus
    explicatio
    It is called according to the Greeke Apocalyps, and
    citra
    according to the Latine Revelation; That is, a discovery
    periculum vix
    or manifestation of things which before were hidden
    queat tentari.
    and secret, for the common good of the Church. The
    Fateor me
    subject of it is twofold, 1. The present estate of the
    hactenus in
    Church. 2. The future state of it; the things which are,
    nullius Scripti
    and which shall be hereafter. Rev. 1.19. Fata impii, &
    Biblici
    fata Ecclesiae, saith Mr Mede.
    lectione
    Iohn in all the Revelations made to him, joyneth minus
    thunder with the Revelation, as chap. 4.5. and 6.1. and proficere,
    10.3. because Gods Revelations made to the people quam in hoc
    were usually with thunder, Psal. 81.7. Exod. 19.16. obscurissimo
    vaticinio.
    Woman in this mysticall Booke signifies three things: Graserus.

    1. Idolls, 1. Because they are as entising and alluring Verbum


    as wanton women. 2. Idolaters go a whoring after them ipsum [...], id
    as uncleane persons after light women. ch. 14.4. est, revelati‐
    onis, propriè
    2. The City of Rome, the seat of Antichrist, ch. 17.3. 1.
    scripturarū
    Because in her outward pompe and glory she is
    est, & à nullo
    opposed to the Chast spouse of Christ, whose glory is
    sapien [...]um
    all within. 2 Because with her the great Kings of the
    saeculi apud
    earth have committed fornication, ch. 17. verse 2. 3.
    Graecos
    Because she is the mother of fornications, called the
    usurpatum.
    great whore, verse 1. of that Chapter.
    3. The true Church, the wife and spouse of Jesus Hieron. in
    Christ. So Rev. 12.1. cap. 1. Epist.
    ad Galat.
    All the Judgements in this Book are still upon Rome, Apocalypsis
    either Rome Pagan, or Rome Christian, or Rome idem est
    Antichristian; the one falls under the seven Seales, the quod
    other under the seven Trumpets, and the last under the Revelatio,
    seven Vialls. quo nomine
    utitur Paulus,
    The three first Chapters are most plaine of all other 1 Cor. 14. &
    parts of this Book; the maine Contents of them are Galat. Ribeta
    severall Epistles sent by Iohn to particular Churches.
    Dr. Tailor on
    First, Why to these?
    Rev. 12.
    1. Because the Gospell did heare eminently flowrish.
    Mr. Cotton
    2. Because Iohn was President over them. upon the
    Vials.
    Secondly, Why to the 7 Churches in Asia, since more
    were planted in that Country. Mr Manton.

    1. Because of the propheticall perfection of this


    number, with which the Spirit of God is much delighted in this
    Prophecie; seven Stars, seven Spirits, seven Candlesticks, seven
    Lampes, seven Seales, seven Angells.

    2. Because in these seven Churches there was found enough [Page]


    to represent the graces and conditions of all other Churches.

    3. These Epistles are directed to the severall Angells or Ministers of


    the Churches, either because they were notoriously guilty of the
    offences charged upon them, or because all the dispensations of
    Christ were to passe through their hands to the Church.
    Ephesus was so named quasi [...] or [...], signifying remission, or
    slacking, that they may be put in mind of slacking or backsliding,
    wherewith the Spirit upbraideth this Church, Cha. 2. Languishing
    ver. 4. Smyrna signifying lachrymam myrrhae, the Ephesus.
    dropping or teares of myrrh, to put them in mind of the
    Cup of tears which this Angell was to drink, v. 10. Smyrna was
    Pergamus, quasi [...], or [...], signifying beyond, or out an old Town
    of the bonds of marriage, to put them in mind of the famous for
    Nicolaitanes abounding in this Church which were one of the
    great abusers of marriage. Sardis, quasi [...], signifying seven that
    fleshly, because many in this Church were fleshly claimed
    given, Chap. 3. vers. 4. Philadelphia signifying brother‐ Homer the
    ly love, to put them in mind of this vertue eminent in Poet to have
    many of this Church, therefore the Spirit rebuketh her been borne
    openly for nothing, Ch. 3. ver. 10. Laodicea, quasi [...], in them.
    the righteousnesse or customes of the people, to put These bee
    them in mind of the condition of the common sort in this Smyrna,
    Church, who were well conceited of themselves, Ch. 3. Phodos,
    vers. 17. Thyatira so called [...], signifying to run mad Colophon,
    after, and to spend ones selfe, because they ran a Salamis Chi‐
    whoring after Jezebell, and spent their estates upon os, Argos, A‐
    her, Chap. 2. vers. 20. Dr Featelie. thenae. Here
    Policarpus
    Vers. 1. The Revelation of Jesus Christ] He doth not was
    say, this is the Revelation of Jesus Christ; but after the Martyred.
    manner of the Prophets, the vision of Esay, the word of Broughtons
    the Lord which was to Hoseah, and after the manner of Require of
    the Evangelists, the booke of the generation of Iesus Consent. She
    Christ, Mat. 1. The beginning of the Gospell of Iesus is called
    Christ, Mark 1. which Ellipsis is elegant. sweet-
    smelling
    Vers. 3. Blessed is he that readeth, and they that beare
    Smyrna, that
    the words of this prophecie] Where have you a blessing
    is, Myrrhe, or
    so solemnly proclamed to the reading and hearing of
    she that is
    any of the Books of God as to this Book? God would more
    have us to enquire into these things though they seeme delightfull,
    to be above us. than any
    pleasant and
    He changeth the number, he that readeth, and they that sweet spices,
    heare, because many more may heare than read, only as is evident
    the Learned can do this for the time] Or rather the by that, that
    opportunity of time, tempus praestitutum, Beza, the he reproveth
    time appointed, viz. by God, and therefore opportune, no fault in
    is at hand. her.
    Brightman.
    Vers. 4. Which is, which was, and which is to come] In
    these words the Father is noted. To come.] That is, to
    judgement. Whether it
    was so called
    And from the seven Spirits] That is, from the Holy from
    Ghost, who is exprest in the plurall number, not as Ptolomeus
    though there were seven Holy Ghosts, but because of Philadelphus;
    the plenty, perfection, and variety of his gratious so entitled for
    operations and influences. The number seven is rather his love to his
    taken than any other number, because it is a number brother, or in
    implying perfection, and because he wrote to seven mockage for
    Churches in Asia, and St. Iohn speaks here of Father, killing of him;
    Son, and Holy Ghost as he saw them in a vision, now he loved him
    he beheld the Holy Ghost in the forme of seven lights in at the first,
    a vision. but after
    contempt of
    Vers 5. And from Iesus Christ] He doth not observe the his love he
    order of nature, or of the persons, but of better killed him; or
    Doctrine, for the fitter progresse of the history, for the from Attalus
    Pen-men of the Scripture set them in the last place, of Philadelphus,
    whom they meane to speake most, as Mat. 1. He or were built
    describes Christ at large from this ver. 5. to ver. 9. Who
    by the first,
    is the faithfull witnesse] The Proph [...]ticall Office of
    and
    Christ is intimated Esay 55.4. And the first begotten of
    the dead] Here is Christs second Office, his Priesthood, argumented
    the principall actions whereof stand in dying and rising by the
    againe from the dead, and making intercession for us. second.
    Broughtons
    And the Prince of the kings of the earth] Here is the require of
    third title given to Christ, wherein his Kingly Office is Consent.
    expressed.
    Whether it
    Vers. 9. And patience of Iesus Christ] Three things
    was so called
    argued Christs patience, if we consider, 1. What he
    from
    suffered, maledicta, malefacta, he dranke of the brooke
    Ptolomeus
    in the way, Psal. 110. ult. 2. From whom, the vilest of
    Philadelphus;
    men. 3. The freenesse and voluntarinesse of his
    so entitled for
    sufferings: He suffered not out of infirmity, quia
    his love to his
    resistere non posuit, but out of obedience, quia pati
    brother, or in
    voluit.
    mockage for
    killing of him;
    Was in the Isle that is called Patmos] Banished thither
    he loved him
    by Domitian, Euseb. l. 3. ch. 18. from whence he
    at the first,
    returned in the daies of Nero, and dyed at Ephesus.
    but after
    Vers. 10. I was in the Spirit on the Lords day) Not by contempt of
    Creation, for so all daies are his, nor by destination, for his love he
    that intendeth a time yet to come; and so the day of ge‐ killed him; or
    nerall judgement is his, 1 Thes. 5.2. but by from Attalus
    consecration, choice, and institution. Philadelphus,
    or were built
    And heard behind me a great voice, as of a Trumpet] by the first,
    That is, full of Majesty and power, which also God and
    added unto it to further attention in Iohn. argumented
    by the
    Vers. 13. Cloathed with a garment down to the foot, second.
    and girt about the paps with a golden girdle] Christ is Broughtons
    here described in his Priestly Robes, Iohn wrote the require of
    Revelation long after his ascension. Consent.
    His girding about the pappes and breasts signifieth,
    Mr. Bur.
    that there is no defect or aberration in any motion or
    affection in our Saviour Christ, but every thought and
    Alstedius.
    inclination of his heart is kept in order by the fulnesse
    of the Spirit, Esay 11.5. Or it may shew his readinesse
    Mr Perkins.
    to help his people.

    Vers. 16. And be bad in his right hand seven stars] 1. In Vide Bezam.
    regard of his disposition of Ministers here and
    [Page]
    there at his pleasure. 2. Of his protection of them In Asia]
    in their labours. Minori scilicet
    quae est pars
    Vers. 18. And have the keyes of hell and of death] The Asiae
    phrase seemes to be borrowed from great Mojoris. Ad
    Commanders and Conquerours, who having won and has septem
    entred any City, presently have the keyes delivered to scripsit, quia
    them in token of that authority which of right belongeth in illis diu
    to them; it shews that Christ vanquished hell and death, docueerat.
    and obtained full power over them. Dr Taylor. Alstedius.

    Vers. 20. The seven stars are the angells of the seven
    Euseb. l. 3. c.
    Churches] By the seven Angells to whom the seven
    21.
    Epistles are in generall directed, Alcazar saith, the
    Bishops are meant, Pererius with some other Ancients
    Vide Bezam.
    thinke rather the people. St. Ambrose, Haymo, and
    Bifield. So
    Beda joyne both together, and this (saith Dr Prideaux)
    the Lords
    is the best approved of our reformed Interpreters, Foxe,
    day, as the
    Fulke, Bullenger; for though the Inscriptions be to the
    Sacrament is
    Angels only, that is, the Pastors of those Churches, yet
    called the
    the Contents concerne their flocks as neere as
    Lords
    themselves, ch. 1. vers. 11.
    Supper, 1
    Cor. 11.20.
    and the
    solemne
    Prayer, the

    CHAP. II. Lords Prayer.

    Vers. 1. UNto the angell) Exprest in the singular Mos

    number, to note the union and combination in a body Hebraeorum

    and society. erat, ut cùm


    populus erat
    He that boldeth] That is, Christ. convocandus
    , ut rem
    The seven stars] By stars are here meant the Ministers magni
    of the Word. momenti &
    omnibus
    In his right hand] That is, strongly keeps them, to shew utilem
    1. His affection. 2. His care and protection.
    audiret, tuba
    ex edito loco
    The Stars 1. are heavenly bodies which shine with a
    personarent
    borrowed light, so Ministers should shine as lights, but
    aut huccina,
    with a borrowed light. 2. Stars are in continuall motion
    Hos. 5. & c.
    for the good of the world, so should the Ministers be for
    8. Isay 58.
    the good of the Church. 3. They differ from one another
    Ribera.
    in glory, 1 Cor. 15. There are Stars of the first, second,
    and third magnitude, so Ministers differ from Apostles,
    Hic vestitus
    and among themselves.
    talaris est
    Vers. 4. Because thou hast left thy first love] Christ symbolum
    speakes not of the grace of Charity wholly, but of that Sacerdotis,
    degree and measure wherewith hee had been formerly quia
    adorned; he commends him for two notable fruits of Sacerdotes
    faith and love which he did still exercise, v. 2.3. V. T.
    patience and constancie. ejusmodi
    vestibus
    Vers. 5. And doe the first workes] That is use your induebantur.
    former diligence Geth. in loc.
    Vide
    Alstedium in
    And will remove thy candlesticke out of his place] The loc. Cinctura
    Candlesticke is the Church. 1. Rev. vlt. That is, owne est
    them no more for a visible Church. It is spoken of those symbolum
    that are of the carnall seed and externally graffed in alacrita [...]is
    onely. &
    promptitudini
    Vers. 10. Behold the Devill shall cast some of you into s in
    prison] That ye may bee tryed, and ye shall have administrand
    tribulation ten dayes.] Though the Devill be malicious, o Sacerdotio,
    yet he is bounded by God . 1. For persons, hee shall in
    cast onely some of you into prison, he would all. 2. For defendendis
    quality, cast them into prison, not take away their lives. piis. Gerh.
    3. For the end, Satan wils the undoing of Gods people,
    but God their triall onely. 4. The time that is set downe, That is,
    ten dayes and no longer, God reckons not onely the power over
    yeares but dayes of our sufferings. 5. The event or hell and
    wages. death,
    Claves sunt
    Ten dayes] That is, a long time ten in Scripture is
    symbolum
    numerus plenitudinis, thou hast changed my wages this
    potestatis.
    ten times, saith Iacob to Laban, and they have
    Solent victori
    provoked mee ten times, that is, often; or propheticall
    [...]radi
    dayes, that is, ten yeares, so in Daniel; others take it
    Claves
    indefinitely as Pareus, numerus certus pro incerto.
    portarum
    urbis. Gerh.
    Be thou faithfull unto death, and I will give thee a
    crowne of life] The reward of life given to Saints [Page]
    Ministers are
    in heaven, when they have striven as they ought
    called
    to doe and gotten the victorie, is called a Crowne, 2
    Angels, viz.
    Tim. 2.5. or a Garland, by allusion to a custome that
    such as by
    was among the Grecians. For such as got the masterie
    whom he re‐
    in their games of wrastling, or running, or the like, were
    vealeth his
    crowned with a garland in token of victorie. See 1 Cor.
    good
    9.25. 1 Pet. 5.4.
    pleasure unto
    It is called the Crowne of life, 1. to shew that the Saints us. Angeli, id
    who laid downe their life for Christ, did not lose it but est, episcopi;
    change it for a better. 2. Because their glory and joy pastores
    shall alwayes live, 1 Pet. 1.4. 1 Cor. 9.25. 3. Because dicuntur illi
    life includes delights, glory, wisdome, and all good, they stellae, quia
    come from this life. debent
    lucere, &
    Vers. 15. So hast thou also them that hold the doctrine praelucere
    of the Nicolaitans] They thought 1. That wives ought to aliis, sanā
    be common. 2. That it is lawfull to eate of the sacrifices dactriná, &
    of the Gentiles. 3. That whoredome is lawfull. sancta vita.
    Idem sunt
    Vers. 17. To him that overcometh will I give to eate of stellae in
    the hidden manna] Manna had dew under it and dew dextrâ
    over it, as we may conjecture by comparing Exod. Christi; quia
    16.12. with Numb. 11.9. Whereunto the Holy Ghost ab illo defend
    seemeth to allude, though it may likewise referre unto untur
    the pot of Manna which was kept in the Tabernacle. adversum
    Exod. 16.32.33. Heb. 9.4. As our life is said to bee hid hosies.
    with Christ, now he is in heaven. Col. 3.3. Alstedius in
    loc.
    And will give him a white stone] White stones were in
    great use among the Romanes, and served:
    Mr Arrow‐
    1. To declare the victour or conquerer in proving smith.
    masteries.
    2. To acquit the accused in courts of justice. His
    instruments,
    Mos erat antiquis niveis atrisque lapillis. because like
    His damnare reos, illis absolvere culpa. to him, as
    cruell, the
    3. To deliver suffrages in the election of
    Devill in
    Magistrates.
    Trajan say
    Upon all these senses this allegory toucheth. For this some.
    white stone is given in token of victory, vincenti dabo. 2.
    It is an evidence of our Iustification. 3. An assurance of
    Mr. Harris. It
    our election to the kingdome of heaven.
    shall neither
    bee so long a
    And in the stone a new name written, which no man
    time as the
    knoweth saving he that receiveth it] Beza, Bullenger,
    Devill and
    Pererius and other Expositors generally concurre upon
    wicked men
    filius Dei, which opinion they illustrate by other texts,
    would have
    viz. Rom. 8.15.16. and 1 Iohn 3.1.
    it, for then
    The benefit of adoption is not known but by experience. they must
    never come
    Vers. 24. And which have not knowne the depths of out, nor so
    Satan] That is, the darke opinions and false doctrines little a while
    of seducers: These called their opinions depths or as they them‐
    profundities, and the Holy Ghost addeth an epithete, selves would
    depths of Satan. As if he had said, you call your have it, for
    opinions depths, and so they are, but they are such then they
    depths as Satan hath brought out of Hell, they are the would never
    whisperings and hissings of that serpent, not the come in, or
    inspirations of God. stay but a
    while, but
    Vers. 28. And I will give him the morning starre] That is, God will rule
    Christ. See Rev. 22.16. I will communicate my selfe by
    wholly unto him, and make him conformable unto mee determining
    in my glory. the time for
    their good.
    1. The morning starre is the most bright and shining of
    Bifield.
    all the starres in heaven, Christ in glory excelleth all
    men and Angels, as farre as the morning starre all the
    See 4.4.
    starres of heaven. 2. Pet. 1.19.

    2. It communicates all his light to the world, so Christ to Dr Rainolds


    against Harr.
    beleevers all light of grace and glory.
    p. 482.
    Aeterna faeli‐
    citas dicitur
    3. It dispelleth the nights darknesse, so Christ the corona,
    Primò, quia
    darknesse of ignorance and errours wherein we were datur
    wrapped in the night of sinne. certantibus &
    vincentibus.
    Alludit enim
    4. It is anteambulo Solis, the sunnes harbinger, and ad pugiles,
    forerunner of perfect day, so Christ is a pledge of our athio [...]os,
    perfect day and future glory. aliosque
    luctantes in
    slatio vel
    agone, verbi
    gratia,
    Olympico. 1
    Cor. 9.21.
    Secundò qu
    [...]a corona
    rotunda
    significat
    perfectionem
    & complexum
    honorum
    omnium &
    gaudiorum,
    principio &
    sine
    carentem
    instar circuli
    & coronae.
    Tertiò, quiae
    pretiosissima
    est instar
    coron [...]
    gemmis
    exornatae. â
    Lapide.

    Clemens
    Alexandrinus.
    strom. l. 3.
    Affirmat Nico‐
    laum cum
    haberet
    uxorem
    liberali forma

    CHAP. III. atque


    zelotypiae

    Vers. 2. I Have not found thy wayes perfect] The words esset

    are [...] Thy wayes filled up, thou hast not filled up thy suspectus

    course in following mee, not followed mee fully. That is, post Christi

    when the inwards of the man are filled up with acts of ascensionem

    graces and every grace with acts proper for it object. ,


    reprehensus
    Vers. 4. Thou hast a few names even in Sardis] That is, ab Apostolis
    a few faithfull and Saints, he alludes to Souldiers propter
    whose names are enrolled by the Captaine when they zelotypiam.
    are admitted. Quo crimine
    ut so
    Which have not defiled their garments] That is, have purgaret,
    walked answerable to their holy calling by the Gospell, dicitur
    or profession. produocisse
    uxorem in
    And they shall walke with mee in white] Be partakers medium,
    with mee in my glory. This was the habite in times past atque ut
    of Nobles, saith Drusius, whence they are called candi‐ doceret, se
    tati. ab omni ze‐
    lotypia
    For they are worthy] And what is it to be worthy but to
    alienum
    merit, say some. By Christs merits, obedience,
    esse,
    righteousnesse, in him and for his sake they were
    permisisse,
    counted worthy , and whatsoever worthinesse God
    ut quicunque
    pronounceth of them for their workes, it is by the
    vellet, eam
    gracious acceptation thereof in him; worthy, not
    duceret, huic
    dignitate sua, sed dignatione divina, they are worthy
    autem facto
    not absolutely, but compared to the other spoken of
    consentiente
    before.
    m adjecit

    Vers. 5. He that overcometh, the same shall be vocem, abu‐

    cloathed in white raiment] After the manner of the tendum esse


    Priests among the Jewes. non ad
    scorcationem
    Vers. 7. He that hath the key of David] The key of the , imò potius
    house of David, that is the Church, Lukh 1.32. See concupiscenti
    Esay 22.22. us carnis
    domandas
    He openeth and no man shutteth; and shutteth, and no esse carne.
    man openeth] That is, Hee worketh irresistably. Quod sactum
    atque dictum
    Vers. 12. Him that overcometh, will I make a pillar in the
    Nicolai
    Temple of my God] That is, in the Church Triumphant:
    diaconi sine
    pillars are both the firmament and ornament of
    judicio
    Temples.
    accipientes,

    And he shall goe no more out] That is, he shall receive inquit

    eternall and immutable glory. Clemens


    Alexandrinus,
    Vers. 14. The beginning of the creation of God] Taken atque
    out of Prov. 8.22. See Mat. 8.12. impurè, qui
    ejus haeresin
    Vers. 16. So then because thou art luke-warme, and persequuntur
    neither cold nor hot, I will spew thee out of my mouth] , impudenter
    These words containe an allegory drawne from the effuseque
    nature of warme water, as Illyricus and Bullenger, or scortantur,
    from meates, as Pererius, Ribera and à Lapide, which atque docent
    if they be hot or cold, the stomacke may retaine, but if licere cum
    lukewarme, it casts them up againe. alienis
    uxoribas
    Vers. 18. I counsell thee to buy of mee] That is waite on commisceri
    mee in the way I conveigh grace. Gold] Some by this atque carne
    understand the word of God, Psal. 12. and 119. others abuti.
    the graces of Gods Spirit. 1 Pet. 1.7. Prov. 8. Gold is Rainold de
    the most excellent of all metals and most esteem'd, so lib. Apoc.
    are spirituall graces among Christians. tomo
    And white raiment] Raiment, that is, the righteousnesse secundo
    of Christ, graces in Christ suitable to our necessities; praelect. 109.
    white, because it is a naturall colour, therefore
    [Page]
    beyond all artificiall, a colour of purity and Alludit ad
    ornament. concionem
    illam Domini
    And that the shame of thy nakednesse do not appeare] quae scripta
    The Priests had linnen breeches to cover their est Ioh. 6.
    nakednesse; Christ must cover the shame of our Item ad
    nakednesse. [...]locum
    Davidis Psal.
    And annoint thy eyes with eye salve, that thou mayest
    105.40.
    see] The Spirit of illumination.
    Beza.
    Significat
    Vers. 19. I rebuke and chasten] We have no one
    vitam
    English word capable of the whole contents of either of
    aeternam,
    the words in the originall, [...] primarily signifies to evict
    non Christum
    or convince, to give evidence of any thing or against
    ut aliqui
    any person, to lay his sinnes open before him, so as he
    interpretantur
    cannot but see them and be ashamed of them, as Heb.
    , quae
    11.1. Ephes. 5.11. Psal. 50.21. [...] is likewise a word
    manna dicitur
    much more pregnant than chasten, and may be
    absconditum,
    expressed better in one word, I nurture or I discipline,
    quemadmod
    for the word implyeth a [...] well instruction as
    um Paulus
    correction.
    dicit vitam
    Vers. 21. In his Throne] See Iohn 17.24. Yet so as nostram
    Christ the Head doth alwayes excell. absconditam
    esse cum
    Vers. 22. Hee that hath an eare, let him heare what the Christo. Col.
    Spirit saith unto the Churches] The promises which 3.3. dicitur
    belong to the whole Church, are to be applyed by every manna
    particular Saint. propter
    delitias
    beatitudinis.
    Verba sensus significant cum affectu & effectu, words
    Dr Rainolds
    of sense signifie with affection and the effect, that is, let
    on Hos. 14.5,
    him attend unto and follow the admonitions of the Holy
    6, 7. vses.
    Ghost.
    De hoc
    calculo varii
    sunt doct‐
    orum calculi.
    The
    Rhemists
    translate it a
    white
    Counter, This
    translation is
    false,
    unlearned
    and
    ridiculous.
    [...] calculum,
    the word in
    both tongues
    signifies a
    stone
    properly, in
    which they
    used to write
    the names of
    them that
    were elected
    to honour or
    absolved
    from crime.
    Nomen digni‐
    CHAP. IV. tate
    praestans.
    Vers. 2. A Throne was set in heaven] That is, Gods Pareus.
    presence in his Church in Gospell-ordinances; in Signum &
    allusion to the Holy of Holies, where God was present indicium
    in the Mercy-seate. Esay 6.1. and Ezek. 43.2. novitatis
    vitae. Iunius.
    Vers. 3. The three precious stones hold forth the three
    Absolutorium
    persons in the Trinity. A Jasper having (as they say) a
    in extremo
    white circle round about it representing the eternity of
    judicio juxta
    the Father; A Sardine stone of a fleshy colour
    promissione
    representing Jesus Christ who tooke our flesh upon
    m Evangelii,
    him; An Emerald being of a green colour, refreshing the
    Ioh. 5.24.
    eyes of those that looke upon it, representing the Spirit,
    Brightm.
    who is (as the Rainebow) a token of faire weather, and
    a comfortable refresher wheresoever he cometh. By
    Impostores
    that is signified (saith Gerhard) our reconciliation with
    blasphemias
    God by Christ. Gen. 9.13. Rom. 5.20. See 10. ch. 1.
    suas

    Vers. 4. And round about the Throne were foure and vocabant

    twenty seats, and upon the seats I saw foure and profunditates,

    twenty Elders sitting] Hee alludes both to the twelve profunda my‐

    Patriarkes and twelve Apostles, which put together steria, & ab‐

    make up these foure and twenty, by whom the whole strusam sapi‐

    Church under both Testaments is represented. Mr. entiam, longe

    Arrowsmith. perfectiorem
    quam quae
    Vers. 5. And out of the Throne proceeded lightenings ab Apostolis
    and thunderings and voyces: and there were seven praedicaretur
    lamps of fire burning before the Throne] Here is a , Christus
    double benefit of the ordinances. 1. Dona protectionis concedit
    against all the Churches enemies, thunderings, Amos esse [...]
    1.2.2. Dona sanctificationis, all qualifying and profunditates,
    sanctifying gifts, for their variety said to bee seven sed Satanae,
    Spirits. à malo
    Daemone ex
    Vers. 6. A sea of glasse like unto Christall] That is, saith Orco
    Deut, the world transitory and brittle as glasse, inspiratas,
    tumultuous and troublesome as the Sea. Quistorpius eoque
    interprets it of Baptisme. aversandas
    &
    Gods ordinances in this booke are set forth by name of exterminanda
    a Sea of glasse, 1. For largenesse. 2. For s procul.
    steadfastnesse. 3. Clearenesse, as giving us a cleare Pareus in loc.
    sight of God, in which respect they are also here 1 Tim. 4.1.
    compared to chrystall.
    [Page]
    A full injoying
    Foure beasts full of eyes before and behind]
    of himselfe
    Beasts is a barbarous translation, foure wights, living
    Cartw.
    Creatures, [...], men full of knowledge, of Lions
    Pareus. Dr
    courage, of Oxes patience to sacrifice, of mans quiet
    Tailors
    and humanity, and Eagles high flight; Martyrs;
    meditations
    Polycarpus was a Lyon for courage, an Oxe for
    from the
    patience, a man indeed for wit, an Eagle for high flight,
    creation.
    proclaming the Gospell. Broughtons Require of
    Consent.
    2 Pet. 2.20.
    By foure severall formes of beasts is meant (saith
    Pareus) the collection of the Church of Christ in the Faciam glo‐
    foure quarters of the World, and divers Nations, People riae meae
    and Tongues. consortes.
    Pareus. Alba
    The Beasts represent the people, he alludes to the vestis nitore
    incamping of the People of Israel the wildernesse maxime
    round about the Tabernacle. The twelve Tribes which conspicuae
    encamped round about the Tabernacle had some gloriae erat
    Beasts in their Scutchions. The 24. Elders in the fourth insigne. v. 5.
    & 7.9. &
    verse represent the Ministers which were cast by David 19.14.
    into the 24. Orders. Pareus ib.
    Vestes albae
    Vers. 8. And the foure Beasts had each of them sixe symbolum. 1.
    wings about him, and they were full of eyes within] perfectae
    These Beasts are described full of eyes, having also sanctitatis ac
    sixe wings about, and those full of eyes within. So puritatis. 2.
    many eyes do set forth the multitude of sharpe-sighted dignitatis
    men, and full of knowledge of the mysteries of God; regiae &
    such as are in the Beasts, that is, the Church which the sacerdotalis.
    beasts do represent. The wings, signifie agility, and 3. laetitae. 4.
    alacrity, to put in execution the Commandements of triumphi
    God. The wings full of eyes zeale joyned with adversus
    knowledge and faith. hostes. 5.
    glorìae.
    Holy, holy, holy] Some originall Copies have it 9. times Confer. Apoc.
    over [...] Gerhard saith, tis better thrice onely as Esay 4. v. 4. cap.
    6.3. 6. v. 11. cap.
    7. v. 13.
    Vers. 11. Thou art worthy, O Lord, to receive glory and
    Gerh. in loc.
    honour] For what, for his power as followeth, and
    power, that is, saith Piscator, potentiae laudem, the
    Abbot
    praise of power, which is as much as to say, he
    against
    deserves to be glorified and honoured by the
    Bishop. Deus
    acknowledgement of his eternall power, for as much as
    in Christo
    he created all things out of nothing.
    eos reddidit
    dignos gloria
    Coelesti. Luc.
    20.35. Phil.
    1.27. 2 Thes.
    1.5.11. Gerh
    in loc.
    Respicitur for
    CHAP V. [...]osse mos
    Judaeorum
    Vers. 1. ANd I saw in the right hand of him that sat one sacerdotalis.
    the throne a Book] That is, say some the Bible, others Lud. de Dieu.
    the Revelation; Gods Counsels are resembled to a Vide
    Book, for their certainty and stability; the Revelation D'espagne
    hereby understood (say Pareus, à Lapide, and Dent) is de la
    a Book of Gods eternall Decree concerning the Church manducation
    and his enemies. du corps de
    Christ.
    Written within and on the back side] Because much
    was written. Ezek. 2.10.
    1 Tim. 3.15.

    He speaketh (say Beza, Pareus, Brightman, à Lapide)


    according to the ancient manner of wrighting in long Dr Tailor.

    Parchments, which were afterwards rolled together


    about some round piece of wood, whence Books were Mayerus in
    called Volumes or Scroles, and Christ is said to have Philol. Sac.
    unfolded and enwrapped the Booke, Luke 4.17. The Pareus. Vide
    outside did commonly abide cleane and unwritten, Gerh.
    unlesse the inside were not able to containe the whole
    writing; for then they filled the outward part with Letters, That is, do as
    which kind of writings were called backeside writings. men doe in
    buying of
    Scriptus & in tergo needum finitus Orestes.Juven. commodities.
    Satyr. 1. 1. See thy
    want of it by
    Sealed with seven Seales] to note the great secrecie,
    viewing thy
    and severall degrees of discovery of Gods Counsels.
    owne
    nakednesse.
    Vers. 2. And I saw a strong Angell] That is, Gabriel
    2. Esteeme it
    (saith Gerhard) which name signifieth the power of
    in the just
    God. Crying with a loud voice] Like a Crier. Who is
    value of it. 3.
    worthy] That is, fit. To open the booke] By which is Exchange all
    understood a manifestation of the Decrees of God. thy sinnes for
    this
    Vers. 5. And one of the Elders] Without doubt (saith righteousnes
    Gerhard) one of those who rose with Christ, and se.
    ascended into heaven, Mat. 27.52. It seemes to be the
    Patriarke Iames (saith he) because from his Prophecie Dr Tailor.
    the name of Lion is given to Christ. Gen. 49.9 walke with
    mee in white.
    Behold the Lion of the Tribe of Iudah, the root of
    David, hath prevailed to open the Booke, and to [Page]
    Dr Featelie.
    loose the seven Seales thereof] Iohn 1.18. Christ is
    able to make known these hidden secrets, therefore he
    Thronus
    is called the Counseller, Esay 9.5. of the Tribe of Iudah,
    regis apud
    because he was borne of this Kingly Tribe, Heb. 7.14.
    Orientales
    this Tribe had the figure of a Lion in its Ensigne. Gen.
    amplus & la‐
    49.9.
    tus est,

    Vers. 6. In the midst of the Throne, and of the Beasts] lecticae

    That is, the middle between God and the Church instar, fulcris

    triumphant, by which it is signified that the Lambe is the aliquantulum

    Mediatour between God and men. supra terram


    evectus ac
    And in the midst of the Elders stood a Lambe as it had tapetibus
    been slaine] Not Christ as God, but as a Lambe slaine; ornatus,
    the discovery of the secrets of God in his Word are the adeo ut
    fruit of Christ slaine and ascended. Stands, because 1. praeter
    Prepared to perfect the worke of Redemption. 2. To sedem Regi
    helpe. 3. To judge. 4. To intercede. propriam, alii
    quoque quos
    Having seven hornes, and seven eyes] The Lambe honore
    wanted neither power, Lament. 2.3: nor wisdome, afficere cupit
    Zach. 3.9. and 4.10. to open the seven Seales. Rex in
    eodem
    throno sedes
    Which are the seven Spirits of God sent forth into all habere
    the earth] This is taken out of Zach. 4.10. that is, the queant.
    manifold graces of the Spirit which he gives unto his Ludov. de
    Church. Dieu. in loc.

    Vers. 8. The foure beasts] That is, all the Ministers of Thronus,
    the Word. quem vidit in
    Coelo
    And foure and twenty Elders] That is, the whole
    postitum, fuit
    Church.
    is, de quo
    supra cap.
    Fell down before the Lambe, having every one of them
    1.4. & cujus
    Harpes, and golden vials full of Odours, which are the
    deinceps
    Prayers of Saints] It is an allusion to the manner under
    vicies octies
    the Law, wherein they had pots or vials for Incense,
    in hac
    Musicke of Harpes and violls, that is, all kind of
    Apocalypsi
    heavenly melody and harmony, such as the sweetest
    fiet mentio,
    musick may not be compared unto. Dr. Taylor.
    quia
    These golden Vialls are their sincere hearts, these imperium &
    odours, glorious apprehensions, and fervent affections. judicium Dei
    As gold excells in purity, so Prayers proceeding from a in omnia,
    pure heart are precious to God. quod hic
    thronus
    Their daily prayers and hymnes of praises are noted by repraesentat,
    the Harpe and Incense. perpetuo vult
    nobis esse in
    The prayers of the Godly are called odours, conspectu.
    Pateus.
    1. In respect of themselves, because they yeeld a
    sweet savour and unspeakable comfort unto their own
    Cotton on 16.
    hearts, John 16.24. but chiefly in respect of the Lord, to
    of Rev. Vide
    him they are the sweetest odours, even such as
    Brightm.
    themselves feele small delight in.
    Vers. 9. And they sung a new song] A song which
    In this place
    should never waxe old, which should be of perpetuall
    and 10. ch. 1.
    use in the Church of God, whiles she receives
    v. there is a
    perpetuall blessings from God in Christ, Psal. 33.3. and
    description of
    10.
    Christs sitting
    in his throne,
    And hast redeemed us to God] That is, to Gods favour,
    and mention
    grace and glory.
    made of the
    Vers. 11. Round about the throne] An expression Rainebow,
    according to the manner of the encamping of the that we may
    People of God in the wildernesse, Numb. 2. all about acknowledge
    the Tabernacle, which had for their Ensignes foure that the
    Beasts. throne of
    Christ is
    compassed
    with mercy,
    and that he
    shewes in his
    countenance
    when he
    manifests
    himselfe to
    his. The
    Rainebow is
    signum
    gratiae &
    foederis,
    Gods
    covenant of
    grace and
    mercy toward
    his Church, is
    alwayes
    fresh and

    CHAP. VI. greene.

    IN this Chapter the seales are against Pagane Rome, Vide v. 6. &

    in the eighth Chapter the Trumpets are against 5.8. Typus

    Christian Rome, in the 16. Chapter the vialls are hic proponitur

    poured on Rome Antichristian. & totius ec‐


    clesiae, &
    Vers. 2. And I saw, and behold a white horse] This sanctissimar
    figureth the Virgin primitive Church upholding the purity um quae in
    of doctrine, and discipline of faith and workes, as ea quotidie
    appointed by the Apostles. funduntur
    precum &
    And he that sat on him had a bow] Christ riding on his laudum, quae
    white horse hath a bow, and goeth forth conquering in velut
    the Ministry, that he may overcome either to thymiamata
    conversion, or confusion, Rev. 19.11. The conquerers per Christum
    entred into Rome carried on a white horse, The Deo
    doubling of the word (saith Pareus) designes his offeruntur
    present and future victory. quatuor
    animalia
    And a Crowne was given to him] viz. Regall or rather praecones
    triumphall. omnes &
    ministros
    Vers. 4. There went out another horse that was red]
    verbi Dei
    This deciphers the Church now red with martyrdome,
    notant.
    under the ten great persecutions raised up by
    Hieron.
    Domitian, Trajane, Nero, Antonine, Decius, Dioclesian,
    August.
    Maxentius, Licinius, and other cruell tyrants, even untill
    Beda, Nam &
    the times of Constantine the great.
    homines

    Vers. 5. Lo a black horse] This notes the estate of the sunt, c. 5.9.

    Church now blacke and in an afflicted condition by & inter

    Hereticks which had mingled the truth of pure white thronum Dei

    doctrine with blacke darknesse of heresies and errours. & Seniores,


    To this horse is attributed a ballance to designe quasi legati
    exceeding great scarcity, when according to the curse inter deum &
    of the Law, Levit. 26.26. men shall eate their bread by opulum positi
    weight; rather saith Pareus, a scarcitie of the word, sunt, &
    Amos 8.11. Mr Mede would have the matter of this Animalia
    seale to bee, not famine or dearth of victuall, but the sunt, id est
    administration and severity of Justice through the vegeta &
    Romane Empire. The colour of the horse agrees (saith agilia, quia
    hee) to the severity of justice, and the weights are a ad Dei
    symbole of justice. mandata
    exequenda
    Vers. 7. Come and see] That is, come that thou maist expeditos
    see. esse oportet:
    Alena oculis
    Vers. 8. And behold a pale horse] Austen and Beda, sunt ut hinc
    apply it to the martyring of Saints, Bullenger and notetur
    Forbes to plagues of death. eximia illa
    qua praeditos
    Pale] The Greeke word properly signifieth, Greene as
    esse oportet
    the grosse; sometimes it is that dead coulour of herbes
    perspicacia &
    that wax dry, whence it is sometimes put for palenesse,
    populenta
    which is the hew of any withering and fading thing, so
    rerum
    Constance the Father of Constantine the Great was
    divinarum
    called Chlorus, because of his palenesse, as Zonarus
    intelligentia,
    saith in the life of Dioclesian.
    quatuor sunt

    And hell followed with him] Hell the page of death ut quatuor

    attends him where ever he goes among the wicked orbis plagas

    sort, therefore they are often coupled in this booke, obire & verbo

    Death and Hell. Some understand by it the grave, when Dei illustrare

    they are dead, they goe to be buried; so some interpret possint.

    that article in the Creed, hee descended into hell, That Crankanth.

    is, abode in the state of the dead; but he speakes here defens.

    (say some) of the wicked, and judgements to them, eccles.

    therefore it is meant of Hell. Anglic. Vide


    Brightman would rather have the Grave to be here Brightm. &
    meant, seeing many Saints (saith hee) dyed among the Gerh.
    rest, of whom it were wicked to thinke that they
    [Page]
    were devoured of the Hell of the damned. Mr Harris.
    See
    And with death] i.e. The Plague. The LXX use this Brightman.
    word, Exod. 9.3.2. Sam. 24.13. It is called mortality by All the ordi‐
    ecclesiasticall writers, which now hath passed into nances of
    many mother Tongues. God [...]ere
    so cleare, as
    Vers. 9. I saw under the Altar the soules of them that
    that you
    were slaine for the word of God, and for the testimony
    might see
    which they held] That is under Christs protection and
    Christs face
    custody. Haymo, Aquinas, Beza, Pareus. Under the
    in them as in
    shadow of his wings, the phrase alluding to the
    a mirrour of
    Tabernacle which gave the offerings grace and
    glasse. 2
    acceptation
    Cor. 3.18. Mr
    Cotton on the
    Lying under the Altar] That is, (saith Mr Mede) upon the
    16. of Rev.
    ground, at the foote of the Altar, like Sacrifices newly
    slaine.
    Sic oculata
    Vers. 10. And they cryed with a loud voyce] This is not etiam erant
    to bee understood of the desire of blessed soules, or of Ezechielis
    any proper act of theirs, since it will not agree to their animalia
    felicity; but in the same manner that Abells bloud is Oculio
    said to cry, because their death being alwayes fresh in vigilantia &
    Gods fight, requires revenge from the divine justice, the perspicacia
    Saints in the meane time remaining secure. Doctorum
    significatur.
    That which the propheticall vision representeth is to be Oportet enim
    understood suitably to Christianity, and to the kingdome ceu Argos
    of God attained by it. Since therefore revenge is quosdam
    contrary to the principles of Christianity, we cannot omni ex parte
    imagine, that blessed soules desire it, but the cry which esse
    they make, must be understood to bee the provocation oculatissimos
    of God to vengeance, which their sufferings produce: in ovibus
    So much more pertinently attributed to blessed soules, pascendis, &
    in as much as, being acquainted with Gods counsells, curandis fidei
    they approve and rejoyce in his Justice, and the suae
    advancement of his Church by the meanes of it. Commissis,
    in Scripturis
    Vers. 11. And white robes were given unto every one of sacris
    them] A cloathing of Princes in their great solemnities scrutandis, in
    of coronation and triumphs, sayes Eusebius; they were lupis à grege
    wont so to dignifie servants at their manumissions with arcendis.
    white apparell, in token of their new liberty and Pareus.
    preferment. In the Primitive Church one of the
    Ceremonies of baptisme was this, that the baptized Numb. 1.52.
    person had a cleane white garment put upon him, with and thence to
    these words, Take this white garment, and keepe it the end of
    unspotted untill thou be presented before the Tribunall the second
    of Christ; the Churches meaning was, he should Chap. Mr
    continue in that innocencie which he received in Mede.
    baptisme.
    Mr Mede.
    Fulgentes animas vestis quoque candida signat.

    Vers. 12. And the Sun became blacke as sackcloth of [...] hoc fuit
    haire, and the Moone became as bloud] This is a Seraphi‐
    circumlocution of the eclipse of these lights, wherein norum. Iesa,
    the Sun is wont to appeare blacke, but the Moone c. 6.3. Ter
    reddish. sanctitatem
    Deo
    acclamant:
    sive S.
    Trinitatom in
    Deo
    innuentia,
    sive infinitam
    [...] ite‐

    CHAP. VII. rationem


    significantia.

    Vers. 3. TIll wee have sealed the servants of our God in Est enim

    their forebads] Amoris & singularis curae symbolum Deus ter

    sigillum Glossius. Sealing was a signe of speciall care. sanctus,


    sanctissimus,
    Vers. 4. An hundred and fourty and foure thousand of sanctitas, &
    all the tribes of the children of Israel] The people of puritas ipsa,
    Israel was no Church long afore; the Gentile Church is beatos
    called Israel, because they were graffed in instead of angelos &
    the Jewes that were broken off. homines
    sanctificans.
    That a greater number of the Gentiles shall be saved Pareus
    than of the Jews, is truly gathered out of this
    place. But that the elect of the Jews are in a [Page]
    August. Hie‐
    certaine number, because their number is set downe, ron. Ambros.
    and the other of the Gentiles is not, is more than the Orig. Hilar.
    Scripture doth warrant; in the enumeration of the Tribes Euseb. Beda,
    there is no respect had of order, to shew that there is Hugo,
    no regard had by God of carnall privileges in the matter exrecenti‐
    of salvation. oribut Prima‐
    sius, Marlora
    This ought to be taken for an indefinite number, as well
    [...]us;
    as the 7000. which had not bowed the knee to Baal.
    intelligunt V
    The holy Ghost is not contented to have named the &N
    totall [...]um of them that were sealed in Israel, but also
    Testamentum
    divideth it into twelve times twelve thousand, distributed
    Gerh. Liber
    by equall portions among the twelve Tribes, every one hic est ipsa
    of which is mentioned the one after the other, with the
    Apocalypsis.
    expression of its particular number: this sheweth that Pareus. In
    the number of the Elect, and multitude of Beleevers,
    the right
    are measured by certaine proportions which are known
    hand]
    to him who is the Author. Because all
    Vers. 5. Judah is first reckoned of all Leahs children, the secrets
    because our Lord sprang out of Judah, Gen. 49.10. revealed in it
    Heb. 7.14. and Nephthali of all those of Rachels side, come from
    because Christ dwelt at Capernaum belonging to that the decree of
    tribe, that Christs prerogative (saith Mr Mede) might still God, and are
    excell. ordered by
    his
    Vers. 7. He omits Dan , and reckons up the tribe of providence.
    Levi, not because Anti-Christ was to come of the Tribe Deut.
    of Dan, (as the Papists say) for which opinion those
    places, Gen. 49.17. and Ier. 8.16. are quoted, rather Christus
    (as Spanhemius, Mede, Downame and Pareu [...] say) Leoni
    because that was the first tribe which fell from the true comparutur
    worship of God to idolatry, and mingled themselves 1. Propter ro‐
    with the Gentiles: and for the same cause (as some boris
    thinke) the genealogie of that Tribe is omitted in the 1 excellentiam,
    Chron. 7. 2. Propter
    heroicum
    Vers. 9. Cloathed with white Robes] In signe of their
    animum. 3.
    innocencie and purity.
    Propter
    principatum,
    And palms in their hands] In token of victory over the
    Leo rex
    world, the flesh, and the Devill. For palmes in ancient
    animalium. 4.
    time were ensignes and badges of victory. Therefore
    Propter
    palmes were engraven in Solomons and Ezekiels
    vigilantiam.
    Temple, as declaring victory to those that entred in, if
    Gerh.
    they would contend stoutly for God and overcome.

    Vers. 14. These are they which came out of great Agnum
    tribulation] There is a double article in the Greek, out of reprae‐
    that tribulation, that great one. Matth. 24.21. sentare Chri‐
    stum non est
    Have washed their robes, and made them white in the dubium,
    blood of the lambe] Pareus acutely notes that it is not modo vo‐
    here said, that the Saints do wash, but have or had cabatur Leo
    washed their garments, for there is no washing in ob dignitatem
    heaven [...]. & potentiam,
    Leo enim rex
    Many take whitenesse for an embleme of cleannesse animalium
    or of glory, but bloud defileth instead of cleansing, and robore
    taketh away whitenesse in stead of giving it. Some superant
    Interpreters say well, that this passage alludeth to the omnia; nunc
    habit of the Priests of the Law, who entred not into the agnus ob
    Temple but in white robes, but it was not permitted the innocentiam
    Priests to approach to the Altar, or to exercise any & victimam.
    office in the Tabernacle, till they were first sprinkled with Jes. 53.7.
    bloud, both they and their garments, Exod. 29.21. Levit. Nec aliud
    8.30. As therefore the ancient Priests were duo agni
    consecrated by bloud, and made capable to weare the quotidie
    Priestly habit in the house of God; so in the vertue of mactati sub
    the bloud of Christ, we are reinvested of the quality of lege
    Priests, represented by the white garment. significabant,
    nisi Christi
    Vers. 15. Therefore are they before the throne of God] victimam
    Causall particles sometimes signifie any argument or jugiter
    reason whatsoever. The rendring of any reason is efficacem.
    called [...] a rendring of the cause, though perhaps it is Joh. 1.29.36.
    from the effect. 1. Pet. 1.19.
    Pareus.
    And serve him day and night in his Temple] He alludes
    to the daily and nightly ministeries of the Levites,
    See Zac.
    otherwise there is no night in Heaven. Day and Night,
    14.20.
    that is, alwayes, or the whole day; He mentions the
    Cytharae
    night, because the Priests did watch the whole night by
    sunt
    turnes in the Temple, and did by course lay the parts of
    symbolum, 1.
    the continuall sacrifice, viz. the evening Lambe, on the
    Laudis divi‐
    Altar, for this was burned all the night. See Levit. 6.9. à
    na. 2.
    Lapide.
    Gratiarum
    actionis. 3.
    Vers. 17. And God shall wipe away all teares from their Laetitiae.
    eyes] A metaphore from tender Mothers which deale so Psal. 33.2. &
    with their little ones. See 21.4. 149.3.
    Psalm.
    150.3. Gerh.

    Christians
    hearts are
    well figured
    out by golden
    vialls vessells
    narrow
    beneath and
    wide
    upwards.

    Dr. Crakan‐
    thorpe
    against
    Spallatto.
    Rev. 8.4. Mr.
    Hildersam.

    Canticum
    novū dicitur
    pro eximium.
    Apoc. 14.3.
    Pareus.

    [Page]
    See Dan.
    7.10. Quia
    angeli astant
    coram throne
    Dei parati ad
    exequendum

    CHAP. VIII. ejus


    mandata.

    Vers. 1. THere was silence in heaven about the space Psal. 130.20.

    of halfe an houre] That is, peace in the Church by Dan. 7.10.

    Constantine. Heb. 1.4.

    Halfe an houre] i.e. A little time. Vide Pareum.

    Vers. 3. And another Angell came and stood at the See 19.11.
    alter] That is, Christ the Angell of the Covenant, Mal. See Psal.
    3.5. so Augustine, Primasius. He offers our prayers. 45.6. Dr
    The Altar is himselfe, who sanctifieth our prayers, as Sibbes.
    the Altar doth the gift. Ministers are
    called whit
    Having a golden censer] i.e. His holy body.
    [...] horses, 1.
    Horses in
    And there was given unto him much incense] See 4.
    that God
    verse, that is, Christs intercession perfuming the
    useth them in
    prayers of the Saints, of which incense of old was a
    his battailes
    type; is it spoken of Christ after his ascension. See
    against sin,
    Heb. 9.24. 1 Pet. 2.5.
    Satan, the
    Vpon the golden Altar which was before the Throne] world and
    Under the law there was a brasen altar for the burnt wicked ones,
    offering, and a golden altar for incense; the incense and white for
    came to God out of the Angels hand, our prayers must the purity of
    bee offered up to God by Christ our High Priest. Hereby their doctrine
    is signified (saith Gerhard) that Christ as the onely and integrity
    Priest of the New-Testament, doth execute his Priestly of their lives.
    Office in heaven. Heb. 7.22.
    By the bal‐
    Vers. 4. Which have not the seale of God in their lance is
    foreheads] Profession of the Christian faith is the meant the
    outward marke of a Christian. Scripture
    Vers. 7. The first Angell sounded] The Gospell was faith Pareus,
    preached by the Apostles. which Here‐
    tickes
    And there followed haile, and fire mingled with bloud] pretend. See
    That is, persecutions and perills, contradiction, exile Lam. 4.8.
    and slaughter, by the stubbornesse of the Jews against
    them. Justice is
    painted with
    And they were cast upon the Earth] The lowest part of
    a paire of
    Christians, being cold in Christianity, they were hot in
    ballances.
    Emulation and contention.
    Equus hic
    And the third part of the trees was burnt up] That is, the
    dicitur [...],
    Apostles and excellent teachers of the Church,
    quod
    compared to fruitfull and flourishing trees, for their
    significat
    greennesse shadow and fruits, a great part of them
    viridem colo‐
    were afflicted, slaine, put to deadly torments, but not
    rem, eum qui
    all, the dragon could scorch but a third part.
    ad pallorem
    And as it were a great Mountaine] That is, the Romane tendit
    Tyrants, so called for their height, power, and swelling cujusmodi
    pride. hoc
    autumnali
    Burning with fire] That is, of fury and fiercenesse tempore
    against Christian Religion. arborum &
    vitium folia
    Was cast into the Sea] That is, many people of the conspicimus
    world subject to the Romane power and Empire. quae
    deficiente
    And the third part of the Sea became bloud] That is,
    succo nunc
    many thousand Christians were oppressed and
    defluunt.
    consumed with the fire of the burning mountaine, but
    Pareus.
    onely a third part.

    Vers. 9. And the third part of the creatures dyed] That Vide Cornel à

    is, faithfull Christians slaughtered and murdered. Lapide.


    And the third part of ships were destroyed] That [Page]
    Vide Bezam,
    is, the Churches whose Pastors are her Pilots,
    & Mede.
    and these planted by the Apostles themselves,
    oppressed and subdued.
    Soules] i.e.
    Vers. 10. There fell a great starre from heaven] That is, The persons
    the Romane Bishop, for by starres are meant Teachers, which were
    fell from purity of doctrine. martyred.
    under the
    Burning like a Lampe] Hee seemeth to describe a Altar] Bcause
    blazing Starre or comet, amongst which Lampadias is their
    one. Mr Mede. martyrdome
    was a
    Vers. 11. And the name of the starre is called certaine
    wormewood] All interpreters grant this Starre was some sacrifice. 2
    eminent person in authority, called wormewood, Tim. 4.6. Phil.
    because princeps amaritudinum, a prince of 2.11.
    bitternesse.
    River.
    The third part of the waters became worme wood]
    Many were infected with the heresie of Arrius,
    Thorndikes
    Nestorius and Eutyches.
    right of the
    Vers. 12. The third part of the Sun was smitten, and the Church in a
    third part of the Moone, and the third of the Starres] Christian
    The Sun the Scriptures, the Moone the doctrine state. ch. 5.
    borrowed thence, the Starres the Ministers.
    White was e‐
    The day] That is, the joy and comfort of the Church in ver the colour
    enjoying her happy Sun. of joy, 2 Sam.
    6.14. Stola
    So that the third part of them was darkened: and the Albae
    day shone not for a third part of it, and the night principium
    likewise] A grievous night of darknesse, either of gloriae
    Idolatry and superstition, as some, or of persecution, as caelestis de‐
    others, darkned and obscured the chiefe ornaments of figuant.
    the purer Church of Christ. Pareus.

    B. Lake. The
    whole Easter
    weeke
    Christians
    wore wh
    [...]te
    apparell, they
    were
    baptized
    then, and
    wore white
    after. The
    weeke some
    while after
    Easter was
    called
    Dominica in
    albis and
    Whitsontide
    from white,
    See Mede.

    Esay 13.10.
    Mede.

    See Ezek.
    9.4.

    Quaerunt Pa‐
    pista ubi erat
    ecclesia ante
    Lutherum &

    CHAP. IX. quinam


    fuerint?

    Vers. 1. AND I saw a starre fall from heaven unto the Audiant

    earth] i.e. The Pope, not one man, but that person and Johannem,

    that seate, that is, the whole series of all Anti-christian cum

    Popes, they casting away heavenly doctrine, embraced antichristus

    earthly and Hereticall doctrines. videbitur


    omnia
    And to him was given the key of the bottomlesse pit.] pessundedis
    se, erunt
    Vers. 2. And there arose a smoke out of the pit as the tamen
    smoake of a great furnace, and the sunne and the aire 144000.
    were darkened] As it were a certaine cloud & night of signatorum.
    errours; the sun and aire are said to be darkened by Pareus.
    this smoke, because this cloud of errours and
    superstitions was largely spread over al things. [Page] Cartwright in
    By the sun Aquinas understands the Doctors to whom his Annotati‐
    it belongs to inlighten others, by the Aire the Church ons on
    spread farre and largely, which borrowes its light else- Rhem.
    where from the Doctors. Dionysius Carthusianus Testament.
    understands by the Sun the prelates, by the aire the
    people. Despagne
    his new
    Vers. 3. And there came out of the smoke locusts upon
    observations
    the earth] Those orders and number of religious
    upon the
    people, viz. Fryers and Monkes which have been the
    Creed. p.
    followers and Patrones of errours.
    172.

    And unto them was given power, as the Scorpions of


    the earth have power] Scorpions are of the nature of Dan praeter‐

    Serpents; God usually expresseth all deceivers of his mittitur, non

    people by serpents, because the Devill deceived our quod Anti‐

    first Parents by a Serpent. The Scorpion is one of the christus ex

    insecta, divided in the body, which hath five armes illa tribu
    forke toothed. Of all creeping things that are poysonfull, naciturus
    the sting thereof is most cruell and grievous, as Plinie esset, quod
    speaketh. It is of a very angry nature, and there is a Scriptores
    verbe in the Greek tongue taken from a Scorpion, Pontificii con‐
    signifying to exasperate and to provoke like a Scorpion. tendunt sine
    ullo
    Vers. 7. And the shapes of the locusts were like unto fundamento;
    horses prepared unto battell, and on their heads were sed quia
    as it were Crownes like gold, and their faces were as tribus illa à
    the faces of men] Mr Mede saith, the Saracens and cultu Dei ad
    Turkes invading the Romane Empire are called locusts idola jam
    for their multitude. See Judg. 7.12. olim
    defecerat, &
    Others say, that the Teachers of Popery are here se cum
    resembled to Locusts, their faces were like men, their gentibus
    Doctrine in shew hath no terrour in it. 2. They have the permiscuerat,
    haire of women, vers. 8. their Doctrine hath many Iud. 1.13.
    enticements to allure men to the liking of it, and to Vide Amos
    provoke unto spirituall fornication. 8.14.
    Spanhem.
    And their teeth were as the teeth of Lyons] A symbole
    Dub. Evang.
    1. Of cruelty, Joel. 1.6. 2. Of insatiable covetousnesse.
    parre prima.
    Those which they cannot allure with their faire
    Dub. 4 Down
    speeches, they terrifie with threatnings, and the faggot.
    of Antich. l. 2.

    Vers. 10. There were stings in their tailes] Their c. 12. Mede

    Doctrine in the end will intollerably torment the & Pareus in

    Conscience of them that receive it. loc. Ephraim


    is not spoken
    Vers. 11. And they had a King over them] The Pope of neither as
    over the Friers and Monks, who glories in the title of the being with
    Head of the Church. But none ever acknowledged Dan a
    Arrius, Luther, or Calvin for their King, though the Ringleader of
    Rhemists so interpret it. This Star, and this Angell of the the Israelitish
    bottomlesse pit, is a destroyer, as the Pope draws Apostasie
    infinite number of soules to hell with him. Si Papa multa (Jud. 17. c &
    millia hominum mittat in infernum, nemo ei dicet Quid 18.) but that
    facis? the number
    of 12.
    Whose name in the Hebrew tongue is Abaddon, but in notwithstandi
    the Greek tongue hath his name Apollyon] In both ng may be
    Languages the Destroyer, because a destroyer both filled, Levi is
    unto the Jews and Gentiles. The Hebrew word set for Dan,
    signifieth destruction, a metonymie of the effect for the and the
    Destroyer. The Devill or the Pope, which you will saith name of
    Deut. Pareus, Brightman, and Forbes interpret it of the Joseph tacitly
    Devill. supplies
    Ephraims.
    Vers. 18. By these three was the third part of men
    killed] In allusion to the Romans (say some) who
    Palmae erant
    conquered the third part of the world.
    antiquitus
    signae
    victoriae. The
    Palme here
    mentioned is
    the Date tree,
    and not that
    which wee
    call palme.
    Cartw. on
    Rhem. Test.

    Mir [...] haec


    [...] est
    sangui [...]
    Christi non
    rubefacientis
    vel
    inquinantis,
    sed

    CHAP. X. dealbantis ac
    mundantis.

    IOhn having before prophesied of many mischiefes to Gerh.

    befall the Church by Antichrist and the Turkes, both


    conspiring against it, in this Chapter he brings Christ in Despagne

    a vision for the comfort of the Church, thus described. his new
    observations
    Vers. 1. And I saw another mighty Angell] Protector of upon the
    his Church, the Angell of the Covenant, our great Creed.
    Mediatour. Come down from heaven] To make himselfe 166.167.
    better known, and nearer to his Church. Cloathed with
    a cloud] Not only in our humane nature, clouding and Alludit ad
    vailing his Deity, but still obscured by the world. And a thronum Dei
    rainebow was upon his head] a signe of reconciliation, in templo,
    an assurance that he will remember his Covenant, hoc enim
    Gen. 9.15. See ch. 4. v. 3. And his face was as it were mox
    the Sun] Shining as in his Transfiguration to his nominabit, in
    Church. And his feet as pillars] For strength. Of fire] To eo enim
    consume the enemies as chaffe and stubble. Deus
    sedebat in
    Vers. 2. And he had in his right hand a little booke sancto
    open] That is, the Bible saith Deut, the Revelation. sanctorum
    Gerha [...]d. super
    propitiatorium
    Christ opens it to the world, and holds it open, though
    & Cherubim.
    Antichrist would shut up the truth, and did a long time.
    à Lapide.

    And he set his right hand upon the Sea, and his [Page]
    left foot on the Earth] To note the subjection of Beza.

    the Sea, and Earth, and all Creatures to him. Ponere Serviunt ei

    pedem alicubi est possessionem & dominium sibi sine

    vendicare. Gerh. intermissione


    in Coelo, cu‐
    jus typus fuit
    Vers. 3. And cried with a loud voice, as when a Lyon templum Hie‐
    roareth] That is, manifests his wrath against the rosolymita
    Tyrants, and Antichrist. Some say, [...] is proper to [...]um. Heb.
    Oxen [...] To Lions, but that difference is not perpetuall, 9.24. Gerh
    saith Gerhard.
    Metaph. à
    Vers. 5. And the Angell] That is, Christ the Angell of the matre filioli
    Covenant. lachrymas ab
    stergente.
    Lifted up his hand to heaven] According to the ancient
    Esai. 66.13.
    solemne manner of those that sweare. Therefore to lift
    Ribera. Gerh.
    up the hand is often put for to sweare. Gen. 14.22.
    à Lapide.
    Numb. 14.30. Ezek. 20.5.
    Alsted.

    Vers. 6. He sweares that time or delay shall be no


    Silentium est
    longer] Some thinke he speakes of time absolutely, no
    felicitas, seu
    more time at all; rather time no more to the Romane
    respiratio ec‐
    Monarchy, to Antichrist and the Devill.
    clesiae à
    Vers. 7. The mistery of God should be finished] That is, perturbationi
    (say some) Gods secret in saving the Gentiles, Ephes. bus.
    3.6. and Jews, Rom. 11.25. viz. In the seventh Trumpet Alstedius.
    (saith Dr Taylor) an end shall be of the tyranny of
    Antichrist, and the Church shall obtaine happy daies. Vide Bezam.
    Heb. 13.15.
    Vers. 9. Take it and eate it up] That is, Read it over & 7.24.25.
    earnestly, know it exactly; so Tully called Cato,
    Helluonem librorum, because he did greedily read them Sicut thymia‐
    and could not be satisfied with reading. ma ex veriis
    aromatum
    Vers. 10. And I ate it] That is, by study and meditation
    generibus
    digested and setled it in his heart.
    conficiebatur,
    ita Thymiama
    Vers. 11. Thou must prophesie againe before many
    hoc quod
    Peoples, and Nations, and Tongues, and Kings] That
    Deo Christus
    is, before the time of fulfilling of all things, this Booke of obtulit, ex
    the Revelation shall be made as cleare as if John were variis
    come to Prophesie againe before men. Sanctorum
    omnium
    orationibus
    velut variis
    aromatibus
    constatum
    erat; quae
    diversis
    modis,
    diversis
    linguis,
    diversis votis,
    à diversis
    imò omnibus
    Sanctis Deo
    fundebantur.
    Crakanth.
    Defens.
    eccles.
    Anglic. c. 56.

    See Rom.
    10.9, 10.2.
    Tim. 2.19.

    Dr Tailor on
    12. of Rev.

    Mr Cotton.

    Dr Tailor on
    12. of Rev. 4.
    Id ib.
    CHAP. XI.
    [Page]
    Id ib.
    Vers. 1. ANd there was given me a reed like unto
    a rod, and the Angell stood, saying, Rise and measure
    The Heresie
    the Temple of God] The reed here is the Word of God
    of Arrius say
    which is the most perfect rule of faith, and
    some.
    Ecclesiasticall Discipline. The measuring of the Temple
    signifieth the measuring of the Church, as it appeares
    Under this
    by comparing this Prophecie with that Ezek. 40.41. to
    Starre both
    which he alludes.
    Mahomet
    Vers. 2. For it is given unto the Gentiles] That is, men of and also the
    Gentile-like prophaneness, and iniquity, who had the Pope of
    keeping of the Church-Courts. Rome is to
    be
    And the holy City shall they tread under foot] Tread comprised.
    down, or tread it under foot. The originall word may be Brightm.
    rendred somewhat more mildly, it may expresse their Whitakerus
    walking upon it. de eccles.
    controvers.
    Vers. 3. And I will give power unto my two witnesses] secundae,
    They are called witnesses, because they beare quaest. tertia,
    witnesse to truth and holinesse, against all the errours c. 3. Vide
    and unholinesse of Antichrist; so is Christ severall Pateum. &
    times called the faithfull witnesse by way of eminence, Deut.
    ch. 1. v. 5. and 3.14. because he beares witnesse to all
    truth, against all errours and impieties whatsoever. Two Hoc est fa‐
    they are, partly for their paucity, and in allusion unto the cultas expro‐
    Prophecie, Zach. 4.11. from whence the expression is mendi &
    taken. Some interpret these two of two men, and of the docendi
    time of Antichrist, but who those two men were there is Diabolicas
    a threefold difference amongst them: opiniones.
    Erit ergo
    1. Victorinus, interprets it of Jeremy and Elisha.
    2. Hilary, Catharinus, Gagnaeus with Jansenius, and regnante
    Maldonate on Mat. 17. would have Moses and Eliah Antichristo
    here meant. generalis
    quaedam
    3. Ribera, Zuarez, Vegas, Pererius Bellarmine, eclipsis.
    Barradius, Malvenda, interpret it of Enoch and Eliah. Whitak. ubi
    Secondly, others would not have it restrained to supra. Vide
    Antichrists times of which some interpret it of Christ, Pareum.
    and John the Baptist, some of Saint Francis, and
    Dominick. Thirdly, Others interpret it of all the Whitaker-
    Defenders of the truth, as Pannonius, or the faithfull in Deut.
    all Ages, as Arius Montanus, and Zegerus.
    Brightman.
    There are two more famous opinions of the Orthodox
    concerning this matter, the first holds that the [Page]
    They have
    witnesses are the Old and New Testament,
    Crownes of
    according to that John 5.39.2. That this notes the
    gold upon
    Preachers of the Word, for those are more fitly said to
    their heads,
    oppose themselves against the Beast, to be killed, not
    they prevaile
    to be buried, to revive in their successors, to ascend by
    much, and
    themselves to heaven. But those two opinions do fitly
    have great
    agree in one, since the testimony of these and the
    reverence
    Testament is but one. Dr Prid. de duobus testibus.
    and authority

    And they shall prophesie] That is, instruct the people in where they

    the good way. come. Mr


    Hildersam.
    A thousand, two hundred, and threescore dayes] In Vide.
    their severall times and ages successively. Pareum.
    Brightman
    Cloathed in sackcloth] They mourne and sigh to see would have
    Antichristianisme so spread. 2. King. 6.30. Amos 8.10. both the
    Sackcloth is opposed to the splendour and luxury of Saracenes
    Antichrist and his Followers. and the
    Monkes and
    Vers. 4. These are the two olive trees] 1. The olive tree Fryers here
    keepes its greenesse, withers not in winter. 2. Is fertile. meant.

    And the two Candlesticks] Hold out the light of it to Mr


    others. See Zach. 11.14. and Exod. 25.31. Hildersam.
    The sting in
    Vers. 5. Fire proceedeth out of their mouth] 1. By their
    the taile, the
    prayers. 2. By their prophecying. See Gerhard.
    propagation
    of the
    Vers. 6. These have power to shut heaven that it raine
    Mahometane
    not in the daies of their prophecie, and have power
    heresie, say
    over waters to turne them to bloud] This is spoken in
    some, the
    allusion to Elias and Moses; whereof the one by his
    smoake of
    prayer shut the heavens, the other by his rod turned
    which in the
    the waters into bloud. The faithfull Ministers of the
    beginning of
    Gospell should not worke such outward miracles as
    the Chapter
    they did, but they should be furnished with spirituall
    rose out of
    power, which is far greater.
    the
    Vers. 7. And when they have finished their testimony] bottomlesse
    Cum finituri sint, when they shall be about to finish their pit; they first
    testimony, for so [...] is to be translated. conquered
    the nations,
    And kill them] Not a reall, but a mysticall killing; the then infected
    Resurrection, ver. 11. is mysticall, for of no them.
    resurrection, properly so called, do we read before the
    20.5. of this Prophecie, therefore the killing is a Both
    throwing them from place out of Office, some civill passively and
    death. Mr Mede. actively, both
    destroyed
    Vers. 8. And their dead bodies shall lye in the streets of and de‐
    the great City] That is, Rome so called, not so much for stroying, as
    the quantitie, as because she had been Queen of all Danaeus
    other, as 17.18. Mede. observeth,
    because he
    Which spiritually is called Sodome, and Aegypt] Rome destroyeth
    is here for her pride and filthinesse called Sodome, and many others,
    for her Idolatry and cruelty Aegypt, and also in this and at length
    Book Babylon, because of its sorcery and witchcraft, as is destroyed
    if the wickednesse of them all were concentred in her. himselfe.
    17.11. 1.
    Where our Lord also was crucified] In respect of the Spiritually, 2
    place our Lord Jesus was crucified at Jerusalem, but if Thes. 2. 2.
    we respect the power and authority that put him to Corporally,
    death, he was crucified at Rome: For Christ was put to Rev. 18.8.
    death by a Romane Judge, by Romane Laws, by [...] significat
    Romane Authority, by a kind of death proper only to the perdere &
    Romans, and in a place which then was within the funditus
    Romane Empire. evellere.

    Even in Rome it selfe Christ hath been crucified in his


    1. Per carni
    members, and hee was not crucified within Jerusalem,
    [...]
    Heb. 13.12.
    assumptione
    m. Ioh. 6.28.
    Vers. 13. And the same houre was there a great
    Sic Psal.
    Earthquake] A mysticall (not a naturall) Earth-quake,
    72.6. Esa.
    when there are great stirrs and commotions in
    64.1. 2
    Kingdomes and States, and by these the formes of
    Perverbi
    government changed. Such earth-quakes are those
    prae‐
    mentioned at the 8. ch. v. 5. & 16.18. and all along in
    dicationem.
    this booke.
    3. Per auxilii
    Vers. 15. The kingdomes of this world] That is, the exhibitionem.
    principall State, power and persons governing in all the Ex. 3. v. 8.
    parts of the world, the maine ruling power of States. Esa. 41. v. 4.
    World here is taken in opposition to some particular 4. Per
    climate or Region, so it notes the whole universe. poenarum
    Some referre this to heaven, but it must have inflictionem.
    accomplishment on earth. Gen. 11. v. 5.
    c. 19. v. 24.
    Are become] That is, manifested to be the kingdomes Cum primis
    of our Lord] Lord properly notes God the Father in the hic ad tertium
    primitive acception of it, so here. and of his Christ] membrum
    Christ the name of God manifested in the flesh, respectus
    signifies Annointed; That is, set apart to be the peculiar habetur.
    King, Priest, and Prophet of his people; here recorded Gerh.
    emphatically, as Luke 2.29.
    [...] deducitur
    And he shall reigne for ever and ever] Greeke, unto diminutivum
    ages of ages, according to the Hebrew, unto generation primum [...],
    and generation. secundum
    [...], tertium
    Vers. 16. And the foure and twenty Elders] That is, the
    [...]: proinde
    Church, See 19.4. Which sat before God on their
    ac à Latino
    seates] Their sitting on seates notes two things, 1.
    liber
    Their rest. 2. Their quiet and peaceable estate. Bish.
    diminuitur
    Cowper.
    libellus,
    indeque
    Vers. 19. The arke] That is, the secret mysteries of God
    libellulus, &
    He persists in the allegory of the old Temple, in whose
    libellunculus,
    secret place was the Arke of the Covenant of God,
    hoc ergo
    seene by none but the High Priest once a yeare.
    tertio
    diminutivo
    significatur
    hunc librum
    satis
    minutum
    fuisse &
    exiguum.
    Porro hic
    libellus est
    ille de quo
    cap. 5. v. 1. à
    Lapide.
    [Page]
    The word
    CHAP. XII. here rendred
    roaring doth
    THis twelfth Chapter sets forth clearely the State of the properly
    Church, as the sixth did that of the Empire. signifie the
    [...]owing of
    It hath six principall parts.
    Oxen and

    1. A lively description of the true Church, v. 1, 2. such beasts;


    Lyons roaring
    2. A description of the Devill her chiefe and furious
    assailant, v. 3, 4, 5. is called by
    three other
    3. The fierce battaile between these two parties, v.
    7. names in
    Greek.
    4. The victory of the Church and the Dragons
    overthrow, v. 8, 9. Brightman.

    Dr Taylor. Pareus.

    5. The triumph of the godly for that victory, v. 10,


    11, 12. No more to

    6. The fury of Satan renewing the assault, v. 13. to that effect,


    the end of the Chapter. but that the
    ancient
    Vers. 1. And there appeared a great wonder in heaven]
    prophecies
    By wonder or signe is meant a new vision; or an
    should be
    unusuall type of a strange battell, and marvellously to
    quite fulfilled.
    be wondred at.
    Thorndikes

    By Heaven commonly in this Booke is meant the true Review p.

    militant Church, and the members of it here upon earth, 172.

    v. 4.
    Ezek. 2.9.
    Starres of heaven] Are Ministers of the Church, v. 12. See Ezek.
    rejoyce yee heavens, that is, beleevers and members 3.1.
    of the true Church on earth, so v. 3. & 7.
    Perkins.
    A woman] The woman is the Church, resembled to a
    woman partly for her weaknesse, but chiefly because the Scripture
    sets it forth by the Spouse of Christ, Cant. 4.10.
    Mr Bur. on
    Hos.
    Clothed with the Sun] That is, Christ, Psal. 84.11. Mal.
    4.3. He resembleth it in its properties and effects, Frst,
    properties, 1. In unity, there is but one Sun in the world, Pareus. This

    and but one sun of righteousnesse in the Church, Ioh. setteth forth

    1.14. 1 Tim. 2.5. 2. Light, Rev. 1.16. 3. Purity. 4. Power the Primitive

    and sufficiency. Secondly, Effects. 1. Illuminates. 2. state of the

    Directs. 3. Refresheth. The righteousnesse of Christ is Christian

    imputed to the Church. See Cant. 6 10. Church


    exactly
    Shee is cloathed with it. cloathes serve for 1. Covering. conformable
    2. Shelter. 3. Ornament; so Christs righteousnesse. to the rule of
    and the Moon under her feet] The Moon signifieth Gods Word.
    either Temporary and Transitory things, as Dr. Tailor Mr Mede.
    and others, it being both the cause and embleme of
    change; or the ceremoniall rights, because the Jews Cottons
    festivals were ordered by the motions of the Moon, as bloudy Tenet
    Mr. Burrh. on Esay. 66.10. from Mr Mede. And up Walshed. [...]
    [...]nher head a crowne of twelve starres] That is, The Calcabunt, id
    shining doctrine of the twelve Apostles. est,
    conculcabunt
    Vnder feete] For subjection, and contempt. , proterent
    affligendo
    Vers. 2. And she being with childe, cryed] Cryed] Two
    scilicet &
    wayes, in her prayers to God. and her apologies to
    contemptui
    men, Mr. Arrowsmith.
    habendo. Alii
    malunt
    Ver. 3. And there appeared another wonder in heaven,
    frequentabun
    and behold a great red Dragon, &c.] Here wee have a
    t quia [...]
    description of the Churches adversary, under the name
    saepe idem
    and type of a Dragon.
    est quod [...].
    By the Dragon is meant, 1. The Devill, for so it is Alsted. Vide
    expounded v. 9. to be that old Serpent called the Devill Down Diatrib.
    and Satan. de Antichristo
    part. 2da p.
    The Devill is called metaphorically a Serpent or 608, 609,
    Dragon. 638, &c.

    1. In allusion to that story, Gen. 3. Because under this


    Duos testes
    forme and representation hee deceived mankind.
    indefinitè
    succes‐
    2. For his poison and malice whereof hee is full.
    sionem
    3. For his exceeding strength and power to hurt and aliquorum
    destroy. assertorum
    doctrinae
    4. For his slighnesse, subtiltie and craft, Gen. 3.1. See Evangelii
    9. v. of this Chapter. This his nature is couched in his adversus
    name, draco [...], acutè cernere, to see piercingly, for Antichristum
    he is subtile, acute and quicke sighted to discerne a intelligamus.
    farre off his prey, and advantage against us. The Definitè
    Greeke word here used, translated red, is emphaticall, tamen
    noting him to be a fiery Dragon, fiery red, set on fire dicuntur duo,
    and all enflamed with an hellish flame of wrath and tum quia
    cruelty against the Church of God. pauci erant,
    respectu
    2. By the Dragon is also meant the instruments of locustarum
    Satans fury, Ier. 51.34. Ezek. 29.3. Psal. 74.13. qui orbem
    Christianum
    3. Some more speciall instruments, the Heathen
    replebunt:
    persecuting Emperours of Rome.
    tum quia duo
    ad
    Having seven heads] The head is the seate of
    firmandum
    prudence and policie: the number of seven heads
    testimonium
    notes the manifold subtilties of the Devill and his
    in quovis
    instruments. Others by seven heads understand the
    judicio
    seven hilles of Rome where the Dragon lived: or the
    sufficiunt.
    seven kinds of governments in the Romane Monarchie.
    Pareus.
    And ten hornes] The Dragons power and [Page]
    Dr Prid orat.
    strength is here called ten hornes. Horne in
    de duobus
    Scripture is commonly taken metaphorically, and
    testibus. Vide
    signifies strength, might, power, kingdome, glory. The
    Pareum. By
    number ten is here taken indefinitely for all those Kings,
    two
    Princes and Captaines under them who banded
    witnesses is
    themselves against the woman, which by the perfect
    meant a few
    number of ten, are noted to bee exceeding many. See
    faithfull
    13.1.
    Ministers

    And seven Crownes upon his heads] By which is which God

    meant the supremacie of the Romane Empire, will raise up

    subduing under it the Princes, Provinces, Nations, by here and

    innumerable victories, but especially prevailing against there amidst

    the Church, and primitive Christians, as so many the power of

    Conquerors. darknesse in
    greatest
    Vers. 4. And his taile drew the third part of the Starres strength of
    of heaven] By Starres are meant the Ministers of the the
    Gospell, because 1. They are set in their severall Antichristian
    stations (as the starres in their orbes) by God. 2. reigne, the
    Because they give light to the Church by doctrine and Apostle used
    holy example. Matth. 5.14. 3. They are eminent and in the number
    high place. of two,
    because the
    Of heaven] Mysticall; they were removed from their Law of God
    holy doctrine and heavenly hope. requireth so
    many
    His taile] That is, the power and policie of the Devill. witnesses for
    necessary
    And the Dragon stood before the woman which was
    triall of a
    ready to be delivered] The Text hath reference both to
    matter in
    the Serpents standing before Eve the woman, that is,
    controversie.
    the Mother of the world and Church, to seduce her; and
    2. He
    to Pharaoh called the Dragon of Aegypt, watching the
    destruction of the male children of the Church, so evidently
    soone as the Mothers should be delivered of them. alludeth unto
    This standing before the woman implieth, 1. His readi‐ Zach. 11.14.
    nesse and nearnesse. 2. His instance and diligence. Cartw. on
    Rhem Test.
    Vers. 5. And shee brought forth a man child] Some
    understand it of Christ. See Psal. 2.9. and Rev. 2.27. By the two
    and 19.15. Dr Tailor gives good reasons against this witnesses,
    exposition. Others of Luther, many of Constantine the whether we
    great a godly Christian Emperour. Dr. Tailor understand
    understands by it not one singular person, but some the
    potent Princes or speciall deliverers, whom God stirred Scriptures in
    up to succour and relieve the Church against those Ty‐ the two Te‐
    rannicall Romish Emperours and persecutors; By staments (as
    whom the Dragon was defeated and disappointed, Austen)
    whose aime was to devour all the seed of the woman, which are
    for these were overcome in
    Popery, and
    1. Sonnes of the Church.
    their own
    traditions
    2. A man child, stout, strong, valiant.
    made equall,
    3. Ruled over the Nations with a rod of Iron, viz. an or rather set
    unresistible power, and over-ruling the nations and above them,
    Princes that were enemies to the Church. or else the
    zealous and
    4. Was taken into the throne of God] That is, advanced sincere
    into chiefe government for the refreshing and defence professors of
    of the Church, and curbing the rage of those imperiall the Word of
    Dragons. God, who
    both by their
    Vers. 6. And the woman fled into the wildernesse] This Doctrine and
    verse is here inserted by the Spirit of God, by Conversation
    anticipation, it was done after, though it be here give witness
    mentioned, it properly belongs to the 13. and unto the truth
    14.verses. It seemes to be an allusion unto Israels of it, it com‐
    flying into the wildernesse from Pharoah that red and eth all to one,
    bloudy Dragon pursuing them even to destruction. The for Antichrist
    wildernesse is nothing else but an afflicted and solitary is an enemy
    condition of the woman, excluded from her former both to
    glory, forced now to hide her face from the world, and Scripture and
    to live in poverty and exile, and in a private and solitary Scripture
    condition. men. Dr.
    Taylor. See
    Where there is a place prepared of God that they him on 12. of
    should feed her] Alluding to the feeding of the Church Rev. p. 216.
    of the Jews in the wildernesse. The word (They)
    standeth in relation to some persons spoken of before, [...]ent.
    viz. 11. ch. 2. The two witnesses shall feed her, for the
    time of both fitly agreeth. Mede.
    Cocceius in 2
    A thousand two hundred and threescore dayes] By
    Tim. 2.23.
    these dayes are meant so many yeares, for all things
    Qui exponit
    almost in the Revelation are expressed according to
    duos Testes
    the manner of ancient Types. It is the same with times,
    Dei (verbum
    time, and halfe a time. 14. v. and 42. moneths. 11.2.
    vet. & Novi
    Testamenti)
    Vers. 7. And there was a battell in Heaven] That is, in
    dicit hoc nihil
    the Church militant. Some speciall and notable part of
    aliud esse,
    that Warre which in the spring of the Evangelicall
    quam ver
    Church Satan raised to the overthrow of the salvation
    bum Dei in
    of it.
    magno illo
    Michael and his Angels fought against the Dragon, and regno
    the Dragon fought and his angells] This Michael is gentium
    Christ, it is so expounded, v. 10. 2. This place is an ostentui
    allusion to Dan. 10.13. and 21.3. 3. The composition of quidem esse
    the word of three Hebrew particles, Mi-ca-el, who is like publicè, sed
    or equall to the Lord, that is onely Christ, Phil. 2.6. 4. abnegata &
    We read no where in Scripture of this name but Christ non percepta
    himselfe must be understood, Iude 9. Which place al‐ illius vi ratque
    ludes to Zach. 3.2. vitute pro
    cadavere
    His angels are not onely those which are Angels by ipsis esse;
    nature and office, but also such persons and neque enim
    instruments as stand with them in the defence of vivum &
    Christian Religion, and in warre with the Dragon both in efficax esse
    ecclesiasticall and politicall states, godly Princes and in istit
    Rulers, and also godly Pastors, holy Martyrs, zealous spiritualiter
    professors, all to whom sometimes the name of Angell mortuis.
    is ascribed in Scripture.
    Whether you
    1. Because they are all sent from him, on his
    understand it
    errand.
    physicè,
    2. They are called his Angels by speciall propriety.
    killing them
    3. Their whole service is due to him their Lord. as men, or
    The Dragon, the Generall, is the chiefe of Devils and Metaphoricè
    head of wicked Angels, B [...]elzebub; his Angels are killing them
    wicked spirits, & wicked men, they sight by open force as witnesses.
    & secret fraud.
    Deut:
    Vers. 8. But they prevailed not, neither was their
    place found any more in heaven] By heaven [Page]
    Down. of Ant.
    here the Church of God is meant, in which the Dragon l. 1. c: 2:
    sate and exercised his Tyranny. The phrase not to have
    his place is taken out of Dan. 2.35. The Dragons had
    Mr Hues.
    no more place in the Church to domineer and tyrannize
    Domininostri
    against the Saints, as they had done, but they are now
    & Christi] Kaì
    conquered and expelled out of heaven. A generall
    exegericum
    overthrow is not here properly meant, but a speciall
    est, pro
    victory of some speciall Dragons that rose up to waste
    Domini
    the Church, because this is a prophecie after St Iohns
    nostri, qui est
    time.
    Christus,
    sicut passim
    Vers. 9. And the great Dragon was cast out, that old Apostolus,
    serpent called the Devill and Satan, which deceiveth Deus &
    the whole world] The Devill is a Serpent, Pater, pro
    Deus, qui est
    1. Because he hid and covered himselfe in the serpent, Pater.
    in his first stratageme against our first Parents, Gen. Pareus.
    3.1.
    Fata imperii
    2. Because of his serpentive disposition in his poyson
    & fata Eccle‐
    and malice against Christ and all Christians, and in his
    siae.
    winding by his slie flattery and subtilty, and in his
    accursed condition.
    Dr Taylor.

    2. An old Serpent. [Page]


    Woman in
    1. Because he is as old as the World, and at the this booke
    beginning deprived our first Parents of their signifieth
    happinesse. three things
    1. Idols,
    2. His malice is inveterate, as ancient as the world. because they
    are as
    3. Is growne wonderfull cunning by experience. enticing and
    alluring as
    The Devill] So called for his crimination, accusation and
    wanton
    calumination. Hee is that egregious caluminiator,
    women. 2.
    whose incessant delight and practice is in accusing and
    Idolaters goe
    calumniating.
    a whoring

    1. God to man of envy, injustice. Gen. 3.3. after them,


    as uncleane
    2. Man to God, Ioh. 1. persons after
    light women.
    Satan] So called for his hostility; he is an adversary, 14.4.2. The
    City of Rome,
    1. To God. 2. Good men. 3. Good actions. the seat of
    Antichrist.
    Hee seduceth or deceiveth the whole world] To seduce 17.3. 1.
    is to draw a man aside from the right way into some by- Because in
    way; a metaphore taken from travellers; the Devill her outward
    drawes men from the true worship of God, to Idolatry pompe and
    and false worship of Idols and heathen Gods. glory she is
    opposed to
    He incessantly labours in this as the participle of the the chaste
    present tense noteth, even a perpetuall action of spouse of
    drawing men from the way of truth, to errour and false Christ, whose
    Religion. glory is all
    with in. 2.
    The persons that are seduced are the whole world, Because with
    alluding to his generall seduction of all men in our first her the great
    Parents, and also the generall corrupting of true Kings of the
    Religion in the dayes of Noah. But by the whole world earth have
    or earth are meant the reprobates or earthly minded committed
    men, who mind earthly things with contempt of fornication.
    heavenly. 17.2.3. 3.
    The true
    He was cast out] By the members of Christ.
    Church, and

    1. By casting out and resisting Paganisme, Idolatry, so is the

    Blasphemy, Impiety, and all Injustice. word taken


    here. Dr
    2. By the preaching and promulgation of the Gospel, Taylor.
    which is like lightning, quick, piercing, and irresistable.
    The Church
    3. By open profession and maintenance of the faith and hath 1. Its
    truth of the Gospell. originall from
    heaven 2. Its
    Into the earth] 1. To manifest and cleare the certainty of
    tendence is
    his overthrow, and the Churches victory; as Goliah was
    to heaven.
    seene to bee overthrowne, when David threw him
    Heb.
    down to the ground.
    11.14.16. 3.
    The
    2. More specially, to shew, who they bee whom the Churches
    Devill now tyrannizeth over, among reprobates, conversation
    carnally, and earthly minded men. is in heaven.
    Phil. 3.20. 4.
    And his angels were cast out with him] That is, the It is
    power of al wicked persons (by whom the Devill putteth dependent
    forth his power against the Church) was so broken as upon heaven.
    they could never prevaile against the salvation of any Iames 1.17.
    member of the Church, nor against the happy Mr
    proceedings of the Christian Religion in the infancy of Arrowsmith.
    the Church.
    A forma in
    Vers. 10. And I heard a loud voyce] The cherefull noise
    qua apparuit,
    of innumerable Citizens of the Church militant,
    & ab estutia
    provoking themselves to sound forth the Majesty and
    atque officio,
    praise of God, for his great mercy to his Church, and
    est enim
    his great judgements against the Dragon and his
    omniumastut
    Angels.
    issimus, &
    omnium
    In heaven] That is, the Church militant.
    imptarum
    Now is come salvation] That is, safety and externall astutiarum
    security of Gods people by their deliverance from cruell auctor.
    tyrants, Ex. 14.13. Strength] That is, the mighty arme of Zanchius. Dr
    God which beares up all things, and subdues all T [...]ilor. [...]
    contrary things to his will and power.
    Dr Tailor.
    And the kingdome of our God] The kingdome of grace
    which the Dragon specially opposeth. 13. ch. 2.

    And the power of his Christ] His Christ, 1. For


    Id ib. The
    distinction, other Kings were annointed and set up by
    Dragon
    men. 2. For eminence. 3. For neare relation.
    employed the
    seven heads
    and ten
    For the accuser of our brethren is cast down, which hornes, that
    accused them before our God day and night] This [...] is, the policie
    signifieth not any kind of accuser, but such an accuser and strength
    who accuseth before a King, here before the Lord. of the
    Romane
    Night and day] Incessantly. See Zach. 3.3. state
    especially to
    Vers. 11. And they loved not their lives unto the death] suppress the
    That is, they slighted, contemned, yea, despised their true religion,
    lives, and rather exposed them to hazard and losse, and
    than to be removed from their holy profession. overthrow the
    Church.
    Thus are they said not to love their lives, that love
    Christ and his truth more. [Page]
    Pro trahebat.
    Vers. 14. A time, times, and halfe a time] A finite Graecè est
    number for an indefinite; So Dr. Taylor, Mede, and [...], quod sig‐
    Brightman say; by time is meant a yeare, by times two nificat
    yeares, by halfe a time, halfe a yeare, a yeare, two caudae
    yeares and a halfe. ictibus devol
    vere, indéque
    Vers. 15. And the Serpent cast out of his mouth water mittere in
    as a floud] Multitudes of people which he stirreth up to terram, ut
    persecute the Church. casu
    elidantur &
    Vers. 17. With the remnant of her seed] This phrase is occidantur. à
    a metaphor taken from Tradesmen, who having cut out Lapide.
    a whole peece of cloath, leave some small remnant or
    remainder; even so the true professors of the Gospell In loc.
    are but a small remainder of the whole peece and
    people of the world. Beside, it is but the remnant of her Brightman.
    seed: As a little seed-corne is reserved out of a great
    heape for store, which is nothing to the whole Crop; so
    Dr Tailor. ib.
    is the small number of true Beleevers, reserved by
    grace, to the whole field and crop of the world.
    Woman
    CHAP. XIII. signifieth
    here a
    IF we compare this description of the Beast in this multitude, the
    Chapter with that in the 17. we shall easily perceive Church mili
    that by both Beasts the Romane State is represented, [...]ant.
    but yet not of the same time. This designes old Rome,
    or the Romane State, as it was especially under the Idem ubi su‐
    heathen Emperors, although Antichrist be not excluded pra.
    from that description. For the perfect Beast is
    propounded having seven heads, the last of which is Ezek. 4.5, 6.
    Antichrist. The 17th. Chapter describes Rome as it was
    after.
    Dr Tailor ubi
    supra.
    The first Beast representeth the persecuting
    Emperours, and is described in the beginning of the
    Chapter. The second Antichrist, and begins at ver. 11. See Iosh.

    and so forward to the end of the Chapter. 5.5.14. &


    Rev. 9.11.
    Vers. 1. And I saw a Beast arise up out of the
    [Page]
    Sea, having seven heads, and ten hornes, and Dr Tailor.
    upon his heads ten Crownes] Rise up] Signifyeth to get Draco iste
    strength, Dan 4.8. and 8.8. Out of the Sea.] That is, of vocatur
    many and divers peoples which it had vanquished. magnus, 1.
    Crownes for dignity, hornes for power, and heads for Ob potentiam
    subtilty. The seven Heads are seven Hills, and ten in impios,
    Hornes are ten Governments. Mr Dod. Eph. 2.2.2.
    Ob regni
    The hornes of the Beast are crowned and not his amplitudinem
    heads, because the Romane Empire hath alwaies , ad quod
    more prevailed by power than by policy, but the Dragon pertinent
    hath his heads crowned and not his hornes, therefore omnes impii.
    he hath alwaies done more by policy & subtiltie than by Gerh.
    power and strength.
    Vers. 2. And the Dragon gave him his power] viz. That
    [...].
    Dragon mentioned 12.3. the Devill that old Serpent,
    12.9. whom Moses also set forth by the Serpent, Gen.
    [...].
    3.1. The Dragon hath something of the Serpent, but
    flying is added to it, that is, swiftnesse of moving.
    Dr Taylor.
    Vers. 8. Whose names are not written in the Booke of
    the life of the Lambe, slaine from the foundation of the Luke 10.18.
    world] Some thinke this is not spoken of Election, since
    Christ as Mediatour was elected, but of those which the Dr Taylor.
    Father gave to Christ in the Covenant before the world.
    Psal. 118.16.
    Others refer this from the beginning of the world
    to the book of life (as Apoc. 17.8.) rather than to [Page] Psal. 2.
    the Lambe slaine, not as though there were any
    absurdity or incongruity in the speech (as Ribera) being Weemes.
    so justifiable by the parrallell places of Scripture.
    Hoc est,
    Weemes, and other learned men say from the
    sponte &
    beginning (not from eternity) in reference to that
    imperterrito
    promise, Gen. 3.15. the death of Christ being then
    animo sese
    publisht, that is, slaine as well then as now, not only in
    propter
    the Counsell and Decree of God whereby he is borne
    sanguinem
    and slaine in all times and places, nor only in regard of
    agni morti &
    the eternall power, efficacy, and merit of his death; but
    martyrio
    also in respect of the heart of the Beleever, whose faith
    subjecerunt:
    makes that which is locally absent after a sort truly and
    seu ut Beza
    really present. Mr Perkins.
    vertit, animae
    In regard of Gods acceptation of it, for Belleevers, in suae prodigi
    the types and shaddows of it, whereof the Ceremoniall fuerunt
    Law was full. Dr Tailor. usque ad
    mortem.
    Vers. 9. If any man have an eare let him heare] A Animam hoc
    solemne preface before some great matter, and est vitam
    diligently to be observed, Mat. 11.15. and 13.9.43. diligere
    Mark. 4.9.27. and 7.16. and 8.18. Luk. 8.8. and 14.35. dicitur qui
    See afore Ch. 11.7.11.29. that is, let him heare with his nihil habet
    eare, let the eare do its work and not be idle. hoc vita
    Charius.
    Vers. 10. He that leadeth into captivity, shall go into Contrà non
    captivity] Rome which had led captive the Christians, is diligere
    become a Captive to the Goths and Vandales. For lead animam
    and goe there is an elegant para nomasia in the Greek. suam, qui
    non dubitat
    He that killeth with the Sword must be killed with the illam
    Sword] Domitian which had slaine so many Christians perticulis &
    with the Sword, he also was slaine by the sword, and morti ipsi
    17 of his own Servants. So Grotius. objicere; si
    gloria Christi
    Here is the patience and faith of the Saints] That is, by
    & necessitas
    this the patience and faith of the Christians is
    ita flagitat.
    confirmed, because they knew that God would revenge
    Glas.
    their injuries.
    Grammat.

    Ver. 11. This Beast can be no other but the Pope of Sac. l. 3.

    Rome who riseth out of the earth, that is, out of most Tract. 3. Vide

    base beginnings, and steppeth or riseth above the Bezam.

    earth, and all earthly power; he hath hornes like the


    Lambe, that is, professeth the meeknesse and Per tempus
    innocency of Christ (which the Turke never did) but tempora & di‐
    speakes like the Dragon, which is to be understood, midium
    partly of his blasphemous speeches which he doth temporis
    utter, partly of the Doctrines of Devills which he doth intelliguntur
    teach, partly of those hellish Curses which he thunde‐ anni tres cum
    reth against the true professors of the faith, partly of dimidio.
    those great promises, which like the Prince of the Gerh. Dan.
    world, he maketh to those that do adore him. Down. of 7.2. and
    Ant. l. 1. c. 4. 12.7.
    The Pope of Rome with his Clergy, for the Pope by
    That is, the
    himselfe and alone though he may be tearmed a false
    Arrian
    Prophet, yet he maketh not up the Beast, except his
    Heresie, see
    Clergy be joyned with him, since the Beast doth signifie
    Pro. 28.15.
    a company of men composed of a certaine order of
    Triplex
    members.
    flumen
    denoratur. 1.
    Vers. 12. Whose deadly wound was healed] All the
    Tentationis,
    Papists almost say, that Antichrist is understood by that
    quae fit per
    Head which was wounded, who shall feigne himselfe
    blanditias,
    dead, and shall rise againe by the devills helpe, And
    ampla
    that they say is the common and received opinion of
    promissa
    the Fathers.
    bonorum
    Vers. 13. He maketh fire come downe from heaven on temporállum
    the earth] The Pope (say the Papists) doth not cause & voluntatum
    fire to come down from heaven, therefore he is not hujus saeculi.
    Antichrist. This cannot be taken litterally, because the 2.
    whole Chapter is mysticall; it is an allusion unto 1 King. Persecutionis
    18.24. that is, Antichrist shall make his false Religion . Psal. 65.8.
    appeare to men to be the truth, as effectually, as if (like Psal. 124.4,
    Elias) he should cause fire to come from heaven, for a 5.3.
    confirmation of his Doctrine. Squire on 2d. of Thes. Haeresium.
    Gerh.
    Mr. Mede saith, Excommunication is meant, which is
    (saith he) not unaptly resembled to fire from heaven, or Rom. 9.29.
    lightening. For what is it in the name of God to deliver
    any one over to that eternall fire, other than to call for Dr. Taylor.
    fire from heaven, especially since that punishment of
    the wicked proceeding from God, is often in this Book Down Diat.
    set forth by the Lake of fire and brimstone, or de Antich.
    Asphaltites, where Sodom and Gomorrah were burned parte 14. l. 1.
    with fire rained down from heaven. c. 5.
    If that fire which Antichrist shall cause to descend from
    Quod Johan‐
    heaven be litterally understood, it agreeth to the Pope,
    nem hanc
    because in divers Popisth miracles there hath been (as
    bestiam vidit
    they say) fire brought down from heaven. But it is rather
    è mari
    to be understood mystically, and allegorically, as well
    ascendere,
    as other Prophecies of the Revelation. Descending of
    eo
    fire from heaven in Scripture signifieth three things. 1.
    significatur
    Gods approving of the Religion and Sacrifices of his
    Romanum
    Servants. 2. His sending down of the graces of the
    imperium ex
    Spirit upon his children, Act. 2.3. 3. His vengeance
    multis populis
    executed from heaven upon his enemies. Antichrist
    confluentibus
    doth by such signes and wonders confirme that
    extitisse,
    Doctrine and Religion which he professeth, as though
    Apoc. 17.15.
    God answered him by fire from heaven, 1 Kings 18.38.
    & ad
    fastigium illud
    Vers. 16, 17, 18. Some hold that the marke, the name
    pervenisse.
    of the Beast, and the number of his name, is one and
    Gerhard.
    the same thing, and that the latter of all these is the
    exposition of the former. The marke of Antichrist [Page]
    is nothing else but the name of the former Beast Deut.

    containing the number of 666. therefore Rev. 14.9.11. &


    20.4. He reckons not these three as distinct, but See 2 Thes.
    mentions the marke alone. 2.9.

    Vers. 16. To receive a marke in their right hand, or in He speaks


    their foreheads] Gerhard saith, the marke in the right (say they) of
    hand is an oath by which the Clergy is bound to the the eternal
    Pope, and the marke in the foreheads notes the transactions
    subjection of the Lay people to the Pope. Mede between the
    interprets marke his name, therefore it is said, the Father and
    marke or name of the Beast, and in the Chapter the Son. Si
    following, the marke of his name. For he alludeth to the quis bene
    old custome, by which servants were wont to be contulerit
    marked with the names of their Masters, Souldiers the locum hujus
    names of their commanders, the first especially in the libri. 17.8.
    forehead, the other in their hands. Therefore the inveniet
    followers of the Lambe also 14.1. that they may be trajectionem
    contrary to the followers of the Beast, are written in hic esse
    their forehead with the names of the Lambe, and his vocum, &
    Father; with the same meaning of the Type in both, to ipsum librum
    shew who is the Lord, and for whom each Company dici [...], ab
    fighteth: Those professing themselves servants of the origine
    Beast, and his Image, these of [...] and his Father. mundi,
    conscriptum
    Vers. 17. And that no man might buy or sell] That is, scilicet,
    live among them, or enjoy the benefits of humane similitudine
    Society. sumta à bene
    moratis
    Vers. 18. His number is sixe hundred threescore and civitatibus,
    sixe] [...] Lateinos, the Letters of which exactly ubi ab initio
    expresse the number of 666. λ is 30. α 1 τ 300. [...] 5. ι conditae
    10. ν 50. [...] 70. [...] 200. all joyned together make up urbis extant
    the aforesaid summe. perpetua
    monumenta
    Irenaeus (whose Master Polycarpus had been Saint
    quae civium
    Johns Disciple) an ancient Father of the Church,
    nomina
    mentions this word, as the name of the Beast, and
    continent.
    affirmeth, that it was a common received opinion in his
    Merito autem
    time, that the Beast should be so called. The name of
    hic liber ab
    the Beast is not the name of Antichrist properly,but of
    eo nomen
    the Romane or Latine State, the last Head of which is
    accepit qui
    Antichrist, which yet hath not been observed by some
    ab aeterno
    learned men who have diligently considered this place.
    erat
    It is said to be the number of the name because the
    destinatus ut
    letters (of which the name consists) comprehend that
    omnium
    number, for the Hebrews & Greeks use their letters for
    Sanctorum,
    notes of numbers according to the order of the
    inter quos
    Alphabet.
    eminent
    It is called the number of a man, either because men martyres,
    do number, or because it is obvious and usuall as caput esset.
    occurring more than once in Scripture, or because the Vide Heb.
    name of the Beast containing this number is also the 11.40.
    name of a man. It may be questioned, whether the Grotius.
    number of the name be to be computed according to
    the Hebrew or Greek letters; if the name of the Beast Causaub. of
    be to be written in Greek letters, which is very probable, the
    because the Revelation was written in Greeke, then the Incarnation of
    name shall be [...], as was before exprest. Christ.

    Mr Ball on
    the
    Covenant.
    Nempe
    sacra‐
    mentaliter
    sub sacrificiis
    & Agno
    Poschali.
    Wollebius.
    Vide Pareum.
    Per Agni li‐
    brum intelligit
    constantissim
    am Domini
    de suis
    salvandis
    Sententiam,
    illustratam
    [...], perlibri
    Allegoriam ut
    ex praxi
    nostra in iis
    memoria

    CHAP. XIV. tenendis,


    quae

    Vers. 1. HAving his Fathers name written in their nolumus

    heads] Ad constantiam confessionis, for the constancy excidere;

    of their confession. concludemus


    , Agnum
    Vers. 2. And I heard a voice from heaven, as the voice illorum, quos
    of many waters, and as the voice of a great thunder: in librum
    and I heard the voice of harpers, harping with their suum retulit,
    harpes] The voice of the Lord is compared to many nunquam
    waters for its irresistible force and admirable noise, futurum esse
    making men wonder; to thunder for its terrour and oblitum. Dr.
    power shaking all things, to a gentle sound of harpes Prid. in orat.
    for the worke of peace and joy in the conscience. 4ta.

    Vers. 6. And I saw another Angell flye in the [Page]


    Servus
    midst of heaven] That is, another besides one of those servorum
    fingers. For he made mention of no Angell before this, Dei, loquitur
    except we shall say, those Musitians were a Quire of ut Draco,
    Angels. Mede. idem, ut Dia‐
    bolus, Apoc.
    The everlasting Gospell] Not in respect of the future, 12.9. hoc
    but of the time past, viz. that which was promised from enim, sese
    the beginning of the world. As the hills, paths, and effert super
    desolations are said to be everlasting, or ancient, Esay omnem qui
    58.12. and 61.4. Jer. 6.16. and 18.16. Deut. 33.15.
    dicitur Deus;
    Gen. 49.26. Esay 54.47. So the Gospell that is from the
    quasi ipse
    beginning. totius mundi
    princeps
    It is called Eternall (saith Brightman) as if the Holy
    esset. Episc.
    Ghost would of purpose meet with the offence of those
    Down.
    times, when the truth that was restored should
    commonly be condemned for novelty.
    Mede.
    Vers. 8. And there followed another Angell, saying,
    Down. Diat.
    Babylon is fallen, is fallen] After the Preaching of the
    de Antichrist.
    everlasting Gospell, presently follow the fall of Babylon,
    l. 1. c. 5.
    that is, Rome. It is already accomplished in part: It is
    fallen, [...] purity of Doctrine. 2. In the estimation which
    Receive the
    once it had. 3. In authority, but th [...] Prophecie notes
    mark of the
    the certainty of her fall by an outward overthrow.
    beast] That
    This commination is taken out of Esay 21.9. and Jer. is, such as
    51.8. in which words the Prophets threaten the ruine of receive some
    Babylon of the Chaldees, which had grievously oppres‐ indelible
    sed the people of God with a 70 yeares Captivity. This character of
    cannot be that Babylon. 1. Because that neither was, the Beast, as
    nor is, nor shall be the Seat of Antichrist, as this their Secular
    Babylon shall by the consent of all Interpreters, saith Regular
    Pareus. 2. This Babylon is that great City which in the priests, and
    time of John ruled over the Kings of the earth, Rev. all that
    17.18. but then that Monarchy was with the Romans, receive
    not the Babylonians. Ribera ingeniously confesseth, religious
    that this Babylon is Rome, and the topographie of this orders from
    great City agrees to none more evidently than Rome, it the Church of
    is said to be seated on seven Mountaines, which Rome, so
    agrees to no City more than to Rome, set by Romulus 16.2.9.
    heretofore on seven hills. Cotton on
    Rev. 16.
    Besides, this Babylon is called the great City, and that Such is the
    emphatically with a double Article [...], urbs illo magna, absurd
    that great City. It is manifest that Rome was commonly perverseness
    called the City [...], and the great City, and no City but of the
    that in Saint Johns time ruled over the Kings of the Papists, that
    Earth; all the shift the Jesuits have is, that Babylon was in other parts
    Rome Ethnicall under the Emperours, not Rome of Scripture
    Christian under the Popes. But this is a poore shift, for which are
    Antichrist was not then come while Rome was simple and
    Ethnicall. 2. It was Papall Rome that made all Nations plaine they
    drunke with the wine of the wrath of her fornication, and do hunt after
    with whom all the Kings of the Earth committed for‐ mysticall and
    nication, and the people of God are commanded to go allegoricall
    out of Rome Papall. senses: but
    in this Book
    Ver. 8. Because she had made all Nations drinke of the of the
    wine of the wrath of her fornication] With the wine of the Revelation
    poyson of her fornication, That is, besotted them with which is most
    amorous potions being poysoned Wine. For [...] here mysticall and
    hath not the force of anger or wrath, but as it is used by allegoricall,
    the Seventy. Poyson, That is, they would have it without all
    equivalent to the Hebrew word Chemah, which one reason they
    while signifieth anger, another while poyson. insist in the
    literall sence;
    Vers. 10. The same shall drinke of the wine of the as in this
    wrath of God, which is powred out without mixture] That Chapter they
    notes summam poenae severitatem, a punishment understand
    next to hell, there is utter darknesse, Philosophers say the marke of
    here non dantur purae tenebrae. a reall visible
    marke, and
    Vers. 13. Blessed are the dead which dye in the Lord]
    the image of
    Beza renders it who dye for the Lord, or for his sake;
    a materiall
    They die in the Lord which either suffer death for Christ,
    Image
    or end their life in firme faith in him, that suffer
    animated and
    Martyrdome, or dye any way in the state of grace.
    made to
    Ribera a great Jesuite, though he confesse, that the
    speake, and
    common current of Expositors runs with the latter
    the fire of
    sense, yet is more earnest for the former, that Martyrs
    materiall fire
    be meant specially, that (In) is put for (Propter) as oft in
    brought down
    the old Testament, and sometimes in the New; he
    from heaven.
    strives the more for that sence, because the other puts
    Down. of Ant.
    out Purgatory fire, for if all Beleevers dye in Christ and
    are blessed, and that henceforth, then none are to be
    purged. Martyres potissimum intelligi concedimus solos
    Down. of Ant.
    verò intelligi negamus, saith Gerhard in loc.
    l. 1. c. 7. see
    more there.
    From henceforth] That is, (say some) that constantly
    hold out in these times of persecution, presently (say
    others) from the very time of their death. So Dr Levit. 9.24. 1

    Rainolds and Gerhard. Chro 21.26. 1


    Chron. 7.1.
    That they may rest from their labours] That is, 1. Of a Iohn saith in
    toilesome particular calling, Jer. 16.29. 2. Under the sight of
    afflictions from God, and persecutions from men. 3. men. Not that
    Under sin their spirituall warfare. 4. Under temptation. they have
    5. Desertion. done so
    indeed, but
    And their workes do follow them] Go with them, the only that they
    words well weighed sound so, workes are put have made
    metonymically for the wages and reward of their works, men believe
    as 2 Cor. 5.10. so.

    That every one may receive the things in his body] That
    Down. Diat.
    is, the rewards of those things he hath done, agreeably
    de Ant part.
    to that which he hath done, whether good or evill.
    1. l. 6. c. 4.
    Every
    Their workes here are their eternall rewards, and that in
    resolv'd
    foure things. 1. In a consummation of grace. 2. In a
    papist hath
    perfect communion with the Lord Christ. 3. In a perfect
    the marke of
    fruition of God. 4. In the glorious imployment that the
    the Beast, his
    soule shall have in heaven.
    name, and
    number of his
    name.

    [Page]
    In the fore‐
    head] That is
    by outward
    profession,

    CHAP. XV. and in the


    right hand]

    IN this and the next Chapter is prophesied and that is, by

    declared the last ruine of the enemies of the Church, operation, as

    this Chapter is the preparation to it, and the next the the ordinary

    execution of it. gloss


    expounds it.
    Vers. 2. And I saw as it were a Sea of glasse mingled Subjection to
    with fire] Some say this is a lively embleme of this the Pope,
    world, whose glory is but glasse, bright, yet brittle: and and acknow‐
    it is mingled with fire, which signifieth the consumption ledgment of
    of the world; which as glasse is melted with fire. 2 Pet. the See of
    3.12. Rome. See
    Down. of Ant.
    Rather (saith Brightman) Gospell-ordinances, and the l. 1. c. [...] the
    fire signifieth contention, Luke 22.45. Popes
    Vassals are
    Having the harpes of God] That is, divine, most named after
    excellent and sweet, after the manner of the Hebrewes, him, even as
    who say all those things are of God, which are chiefe Children
    and most excellent in their kind, as Gen. 23.6. Psal. beare the
    36.7. Or because God sendeth the joy of his Spirit into name of their
    their hearts, wherewith they may be able to give God Fathers, and
    his due praises for this his notable kindnesse and must be
    goodnesse unto them. called of the
    Pope, or
    Vers. 3. And they sing the song of Moses the Servant
    Papa,
    of God and the song of the Lambe, saying, Great and
    Papists. The
    marvellous are thy workes, &c.] Which expressions are
    number of his
    taken out of Exod. 15. and Psal. 111.2, 3. & 7. verses.
    name, that is,

    Vers. 6. Clothed in pure and white linnen, and having to live in

    their breasts girded with golden girdles] The Angels are subjection to

    described to be cloathed with pure and white linnen, the See of


    and to have their breasts girded with golden girdles, Rome and to
    that is, all of them were cloathed with the profess
    righteousnesse of Christ, (which is pure linnen) both themselves
    justifying and sanctifying them, the one imputed, the to be
    other inherent, and all of them were sincere professors Romanes.
    of the truth of Christ, their breasts girded with the
    golden girdles of truth. Romana
    ececlsia
    unde Anti‐
    christus sit
    proditurus.
    de Dieu.
    Accommodati
    ssimum sane
    nomen,
    siquidem in
    Italia
    dominatur, in
    qua olim
    Latinorum
    erat regnum.
    Latina Biblia
    fontibus
    praefert.
    Latinè
    ministri ejus
    cultum
    sacrum
    administrant.
    Latinè bullas
    suas
    scribunt.
    Wollebius.
    Vide Pareum.
    Saxonicè
    CHAP. XVI. Marin
    Louther;
    Vers. 1. ANd I heard a great voyce out of the temple] Graecè
    Great] That is, vehement & terrible, such a one as he David
    heard, ch. 1. v. 10. & 6.1. & 11.12. Without doubt of the Chytraeus.
    Lambe or of God sitting in the throne as the chiefe Hebraicè
    disposer of these punishments. Pareus. Johannes
    Calvinus. uti
    There is a two fold voice mentioned in this booke. 1.
    & Beza
    From the throne, ch. 19. v. 5. that is, from God
    Antitheos
    immediately. 2. From the Temple, as here, that is
    reddere hunc
    obtained by the prayers of the Saints.
    numerum
    666
    Go your wayes and poure out the vials of the wrath of
    annotarunt
    God upon the earth] The vials are vessels of large
    Lindanus &
    content, but of narrow mouths, they poure out slowly,
    Bellarminus.
    but drench deeply, and distill effectually the wrath of
    à Lap.
    God, they are vessels of full and just measure, as all
    these judgments are dispensed in weight and measure.
    Down. Diat.
    Of the wrath of God] That argueth, that upon what de Aut. part.
    subject soever these vials fell, the wrath of God fell 1. l. 6. c. 4.
    together with them upon the same, therefore that is a
    dangerous interpretation, v. 8. to expound the Sun to Ezra 2.13. 1
    be the Scriptures. Kings 10.14.
    Episc. Down.
    Vpon the earth] That is, the common sort of ubi supra.
    Catholiques.
    Romane, or
    Vers. 2. Them which worshipped his image] They which
    Latine.
    worshipped the Image of the Beast are such as are
    devoted to the Canons of Popish Churches, and
    See 9.4.
    receive them as articles of their faith, these are all
    afflicted with a noysome and grievous sore, by the
    powring out of this first viall. For those who did powre it
    Forbes.
    out were such as did convince them of the damnable
    estate of a Catholicke, this was the common practice of
    Per hoc
    the Martyrs of Jesus Christ in Q. M. Edw. the sixths,
    significatur
    and H. the eights time, who discovered unto them, that
    celerrimus
    all their Religion was but the worship of God after the
    evangelii
    devices of men, even will-worship, such as they were
    cursus. Gerh.
    led unto by the man of sinne; upon this discovery there
    fell a noysome and grievous sore upon their Catholicke
    Mede. Not
    Priests, it is an allusion to Exod. 9.11.
    that it was
    Vers. 3. And the second Angell poured out his viall eternally
    upon the sea, and it became as the blood of a dead preacht,
    man: and every living soule died in the sea] This verse Rom. 16.25.
    describes the powring out of the viall of the second but 1.
    Angell. He poures it on the sea, and it became as the Because it
    bloud of a dead man. The allusion is to a like plague proceedeth
    upon Egypt, Exod, 7.20.21. The Sea of the from the
    Antichristian world is here meant, a distinct world from eternall
    that heavenly State wherin other reformed Churches Counsell of
    stand. The confluence of all their ordinances as they God. 2. It
    doe administer the worship of God. The Sea is become containeth
    blood] That is, this Religion of theirs is convinced and the words of
    discovered to be such as holds forth a dead Christ, and eternall life.
    dead ordinances to any spirituall life. And every thing 3. It re‐
    living in that Sea dyed, that is, every soul that had no maineth for
    other life, but what was bred and fed in that Religon; & all eternity. Dr
    had no other Christian life but what he sucked and Taylor on
    derived from that Religion, they all perished Time.
    everlastingly. The Angell who powred out this [Page]
    viall was those worthy servants of Christ which Dr. Taylor.
    have written either against the Trent-councell or
    Bellarmine, that have convinced their doctrine and Pareus. Toti
    worship to be all polluted, and to bee such, that if a quae praefi‐
    man know, and practice, and beleeve no better, he det orbi. Vide
    cannot be saved. Down. Diat.
    de Ant. l. 1.
    4, 5, 6, 7. Verses. These Rivers and fountaines of c. 7.
    water are generally conceived to be the Priests and
    Ministers of the Popish Church, who carry popish 17.9.
    Religion up and downe the Nations, as Fountaines and
    Rivers doe the Sea up and down the earth. It became Vrbem quam
    bloud as the Sea before, and carried but corrupt water dicunt
    which they received from the Sea. 2 Pet. 2.17. Bloud] Romam. Rev.
    Not onely in regard▪ that their waters themselves are 17.18.
    bloud, the doctrine and worship which they doe hold Distinctionem
    forth to the people are corrupt as their Sea is (like the quandam
    plague in Aegypt, when their Waters and Rivers were commenti
    turned to bloud) but chiefly in regard of the punishment sunt inter
    which they inflict on them, for so doing, which is a Paganem
    bloudy death. To give a man blood to drinke is to kill Romam & P
    him, as Tomyris of old said to King Cyrus. Thou hast [...] panam.
    been a blood-thirsty man, drinke thou bloud which thou Illam enim
    hast thirsted. This Angell made the Priests to undergoe Babylonem
    a bloody death, to drinke blood, and also made all that esse facile
    received and entertained them to drink blood too▪ and concedunt,
    this was effectually accomplisht by Q. Elizabeth (saith hanc autem
    Mr Cotton) when in the 27. yeare of her reigne, by the negant.
    consent of the Parliament she made it a law, that if any Down. de
    Priest or Jesuite which had received orders from the Ant. It must
    Sea of Rome, or any authority from the Sea, should be Rome
    come into the Realme, and go about or practise to Christian as it
    seduce any of the Queens loyall subjects from their appeares
    allegiance to the obedience of the Sea of Rome; or from a
    practice to draw them to that Religion, he should be double
    judged of high Treason, and suffer as in case of a departure, 1
    Traytour. Of Babylon
    from the
    Vers. 5. And I heard the Angell of the waters] This Church, Rev.
    Angell of the waters was he or she that poured out this 17.1.
    viall on these waters. He attributes not onely Apostasie is
    righteousnesse to God in this, but immutabilitie and peculiar to
    constancy, which art, and wast, and shalt be alway] Christians.
    Levit. 24.19.20, 21. Gen. 9.4, 5, 6. Babylon is
    called a
    Vers. 7. And I heard another out of the Altar say] That Whore. 2. Of
    is, another Angell, a Minister and Messenger of Gods the Church
    justice. This phrase out of the Altar, in this booke doth from
    usually hold forth some under persecution, either going Babylon,
    in or new come out of persecution, so it is expressed, Rev. 18.3.
    Rev. 6.9. The Altar is Christ, and Christ suffering; and the Temple of
    those under the Altar are they that suffered with Christ God is the
    for the word of God, speaking of the primitive Christians seat of
    in their first persecution. Here he saith not, they were Antichrist,
    under martyrdome, but they were come out from under saith Paul.
    the Altar, that holds forth (saith Mr Cotton) those
    Christians in the Low-Countries, who of a long time had See Dan.
    been under persecution by Duke D' Alva, and other 32.33. Job.
    Spanish Princes. Duke D' Alva boasted of it, that he 20.16. Deut.
    had put 36000. Hugonets and Protestants to death, for 32.24. Job.
    the testimony of Jesus, but they were rescued by the 6.4. [...]
    faithfulnesse of God, giving and blessing the courage respondet
    of Queene Elizabeth, and now they are got from under Hebraeo
    the Altar. Chemah,
    Quod
    Vers. 8. And the fourth Angell poured out his viall upon
    significat
    the Sun] That is, the house of Austria say some; the
    quandoque
    highest authority that holds on Rome, say others.
    venenum,
    Psa. 58.5.
    Vers. 9. And they repented not to give him glory] See v.
    Sed potest
    11. Babylon must needs be destroyed, because she
    ufitata
    shall never repent.
    significatio
    Vers. 10. And the fifth Angell poured out his viall upon vocis [...]
    the feare of the beast] The seat of the Beast is retineri.
    generally taken for the City of Rome, and it is confirmed Dicitur vinum
    from the like speech, Rev. 13.2. and therefore they irae, quia
    gather from hence the ruine of Rome; rather the Popes Deus ex justa
    singular sole authority, and monarchiall frame of indignatiene
    Church-government, whereby he sitteth chiefe, and tales
    onely Judge in ecclesiasticall causes, in his own juris‐ seductiones
    diction. &
    excaecatione
    And his kingdome was full of darknesse] A Kingdome is s permittit, ut
    a government wherein one doth reigne. concemptus
    Evangelii
    Vers. 12. And the sixth Angell poured out his viall upon puniutur, 2
    the great river Euphrates, and the water thereof was Thes. 2.10.
    dryed up, that the way of the Kings of the east might be Gerh. in loc.
    prepared] The Christian Kings shall so farre fall
    off from Rome, as that they shall drie up all her [Page]
    In the Lord.]
    revenewes, when they shall see and abhorre the vanity
    That is, saith
    of their Images and Temples, and monasteries, and the
    Mede for the
    unprofitablenesse of their expences, when they shall
    Lord, as
    see the wickednesse of their bloudy inquisitions, the
    Ephes. 4.1.
    unnaturallnesse of all those murders of Gods blessed
    rather in the
    servants, and their witcheries and sorceries; the
    faith of Christ
    horrible fornications and whoredomes of their Stewes,
    being in‐
    then is the fountaine of the Turkish maintenance cut off
    corporated
    also, and a ready way made indeed for the Kings of the
    into him, as
    earth, that is the Jews, Exod. 19.6. Dan. 7.27.
    Rom. 8.1.
    and 16 7. In
    Vers. 13. And I saw three uncleane spirits like frogs
    Domino mo‐
    come out of the mouth of the Dragon, and out of the
    riuntur, qui‐
    mouth of the false Prophet] False Prophets which
    cunque per
    pretended to speake by the Spirit of God, 1 Iohn 4.1.
    fidem uniti &
    They are spirits for nimblenesse and activity, for
    conjuncti
    impetuousnesse and strength, for close and cleanly
    conveiance; And Spirits of Devils, v. 14. That is, of a Christo, in
    devillish nature, The Greeke word shews their unum quasi
    knowledge and learning, they are learned spirits, and corpus cum e
    yet Devills for their deceit and mischiefe. The Dragon is [...]
    Satan acting Rome, the beast Rome Antichristian, the coalescunt.
    false Prophet the Pope. Rainold de
    lib. Apoc.
    Vers. 14. Working miracles] 2 Thes. 2.9. praelect. 80.
    Moriuntur in
    Which goe forth unto the Kings of the earth] That is, the Domino, id
    earthly Religion. est, propter
    confessione
    The whole world] That is, both Popish and pagane
    m nominis
    Princes.
    ipsius, in

    To gather them to the battell of that great day of God vera fide in

    Almighty] That is not the last judgment (as some have Christum, in

    thought) there will be no warning then, but every day of vera Dei

    great execution is called a great day of God Almighty. invocatione,

    See 19. ch. 17. Rom. 16.12.


    1 Cor. 7.39.
    Vers. 15. Behold I come as a Thiefe] Not in injustice or Gerh.
    robbery, but sodainely, secretly and unexpectedly, yea
    and also violently and terribly as a Thiefe. See 3.3. Opera
    Matth. 24.43. Luke 12.39. 1 Thes. 5.2. eorum, i.e.
    Merces o‐
    Blessed is he that watcheth and keepeth his garments] perum, quae
    That is, He enjoyes his own blessednesse, and ex gratia
    increaseth and establisheth it. Some understand the datur. Gerh.
    keeping of his garments of the imputed righteousnesse Rainold. ubi
    of Christ, so it is to hold fast fiduciam remission is; supra.
    Others interpret it of inherent righteousnesse, Rev.
    19.8. Others of the glory of our profession, garments Pareus Ribe‐
    being given to cover our nakednesse, Rev. 3.4. That ra, à Lapide.
    walke unspotted. Dum
    Least he walke naked and they see his shame] He splendet
    shall by this meanes prevent the discovery of his owne stangitur.
    shame and nakednesse. See Rev. 4.6.

    Ver. 16. And he gathered them together into a place Brightman.


    called in the Hebrew tongue, Armageddon] That is,
    they went forth to perswade them, and did prevaile Cotton.
    mightily with them. Armageddon signifieth the hill of
    Megiddon, for Mageddon & Megiddon are but different Zonae
    writings holding forth the same thing. Not that this aureae
    battell shal be fought there, but it is so called because denotant
    of the neere resemblance of the battell fought in this praeclara
    field, unto those battels which were fought in Megiddon Spiritus
    in old time. For it is usual in the Prophets of the New- sancti
    Testament to allude unto things spoken of in the old. Charismata,
    Here is an allusion to three notable battels fought in quibus sunt
    Megiddon, Iudg. 5.19. 2 Kings 23.29. 1 Sam. 31.28. It instructi.
    is spoken of in the Hebrew tongue, because this shall Gerh. in loc.
    befall the Hebrew people. The summe is, that these
    Spirits went forth to gather those Popish and Heathen
    Brightman.
    Princes together, into a place called in the
    Hebrew tongue Armageddon, where the battell [Page]
    Bullinger and
    shall have the like successe that it had of old, unto the
    others thinke
    destruction of Gods three enemies, the utter ruine of
    these vialls
    Antichrist, as of Saul, the setling of the kingdome of
    import onely
    Christ upon David, unto the conversion of the Jews,
    temporall and
    who shall upon this occasion mourne bitterly over him,
    bodily
    whom they have pierced. It is a mourning of
    plagues,
    compunction, whereby they (seeing in this battell that
    Brightman
    Christ is indeed the true Messias) shall mourne that
    and some
    they have been so long estranged from him.
    others will
    have them
    Ve. 17. The aire] That is, the kingdome of Satan,
    onely
    Ephes. 2.2. See Brightman. Rather thus, the Lord will
    Spirituall, but
    send forth such a bright and cleere knowledge of his they are
    Christ and Church, and Saints, and holy things, which mixed.
    will prevaile so farre as to dispell all the mists of Cowper.
    darknesse in all the world.
    Cotton. As
    It is done] The mysterie of iniquity is abolished, and the Antichrist
    mysterie of God is fulfilled. rose by
    seven
    Vers. 18. And there were voices, and thunders and
    trumpets in
    lightnings] The Lord will so terribly affright and amaze
    the 8.
    the Sons of men with the power of his holy word and
    Chapter; so
    will, as that it shall suddenly breake forth all the world
    he shall fall
    over.
    by seven
    vialls, they
    And there was a great earthquake] This imports
    shall be
    agitations and changes, not terrour onely, it will shake
    poured on
    out popery, and when by it the Popish aire is smitten,
    the whore of
    the Lord also will shake all the world by it, and the time
    Babylon,
    doth hasten.
    Papists and
    Vers. 19. And the great City] That is, Rome. See 17.18. wee agree in
    & 18.20. this, but differ
    in the other,
    Was divided into three parts] It will be divided into three who shall be
    factions, some will sticke fast unto Popery; and others the whore,
    of the people of God that before durst not openly pro‐ we say the
    fesse Religion, will now renounce Popery; the third part Church of
    may be a neutrall betweene both the other. Rome, and
    some of them
    And the Cityes of the Nations fell] The Cityes of the also.
    nations were they who did subject themselves to the Destruction
    popish government. comes upon
    all those that
    To give unto thee the cup of the wine of the fiercenesse
    joyne with
    of his wrath] Cup is a part or portion, Psal. 11.6. and
    Rome, the
    16.5. By a metaphore taken from Masters of feasts, earth, the
    who were wont to measure out to every one as much common
    as he should drinke. Gods judgements are inflicted people, The
    upon men in a just measure, and wine because they S [...]i
    are pleasing to God, as mens sins to them. ditionem
    Romanam,
    Vers. 20. And every Island fled away, and the Rivers, those
    mountaines were not found] He speaketh of the that carry
    Mountaines and Islands of the Antichristian state. The abroad her
    Mountaines are the places where they went a whoring trumperies,
    after their Gods in old time, Ier. 3.6. Islands places the Sun, the
    consecrated by Popish devotions, as Church-yards and highest
    the like. authority that
    holds on
    Vers. 21. And there fell upon men a great haile] It is an Rome.
    allusion to the haile storme in Aegypt, whereof the
    effect was, that they sinned and hardened their hearts
    Upon the
    ye more. This kind of haile-storme is such a plague of
    confluxe of
    God upon men, as shall destroy all their lying refuges,
    all sorts at
    and discover all the counterfeit Religions in the world.
    Trent.
    Brightman.
    Pareus.
    Those deadly
    decrees are
    written wi
    [...]h the
    blood of
    Heretickes.
    Cotton.

    Chemnitius,
    Iunius, Cha‐
    mier, Whita‐
    ker,
    Raynolds,

    CHAP XVII. Perkins and


    Ames.

    THe ninth and eighteenth verses are the key for the
    opening of this Prophecie, concerning the beast and See 5.6,

    the whore. verses.


    Cotton. Vide
    The Whore in this Chapter is Rome, the Beast the Pareum.
    Romane State, the last head of the Romane
    [Page]
    State Antichrist. Q. Eliz. with
    the consent
    The name of the Beast is taken in this Chapter two of her
    wayes, either for the whole body of the Beast, as v. 3. Parliament,
    where the woman is said to sit on the Beast, in which saith Mr Cot‐
    sense the Beast is the same with many waters, v. 1. ton.
    viz. people, nations, languages, subject to the Romane
    Empire, or for the head which is Antichrist. See. 11, 12, The word
    13, 17. verses. translated
    Altar
    Vers. 3. And I saw a woman sit upon a scarlet coloured
    signifieth
    beast] First it is to be observed that St Iohn here and
    properly an
    13.1. according to the example of the Prophet Daniel,
    Altar for
    Dan. 7.3. doth by the tearm of a beast import some
    beasts that
    earthly kingdome, stateand government, therefore
    are slaine,
    named a beast to signifie the same to be led wholly
    though
    with beastly and carnall affection to these things that
    sometimes it
    concerne the flesh and savour of the flesh.
    be put for the

    2. By a woman, a harlot, he noteth a City, which is the Altar of

    place and palace of such a state given to fornications, Incense. as

    both spirituall by idolatry, and corporall by 8.3. Which is

    wantonnesse, which sitteth and hath advancement by also a signe

    the preheminence of that kingdome, state and govern‐ of Christs

    ment; thus the Angell plainely distinguisheth the death in like

    woman and the beast, v. 7. Though sometimes they are manner.


    used indifferently for the same, v. 1. Compared with 15.
    That is his
    and 18. but there was no City that reigned over the
    kingdome, as
    Kings of the Earth, and over those many nations and
    the following
    people, but onely the City of Rome; therefore she is
    words
    here meant, v. 9. further confirmes it. The City of Rome
    explain, and
    is famous for seven hilles. Septimontium nominatur ab
    the familiar
    his septem montibus in quibus vrbs sita est. Varro de
    phraseologie
    lingua Latina l. 5.
    of scripture
    Ver. 4. Having a golden cup in her hand full of doth evince.
    abominations] Pareus saith by this golden cup the Dauids
    golden titles of the Pope are meant, in which he hath throne is put
    hitherto drunke the wine of his fornication to the world, for his
    as Papa, Pater Patrum, Pater sanctissimus, Sanctitas, kingdome,
    Christi vicarius, Petri successor, &c. and Satans
    for his ch. 2.
    Full of abominations, and filthinesse of her fornication] & 13. Forbes.
    Gold without, but poyson within. He understands the
    wicked blasphemous Doctrines, and filthy sins, with It is an
    which the Whore of Rome hath made drunke the allusion (say
    Christian world. some) to the
    stratagem by
    Vers. 5. And upon her forehead was a name written, which Cyrus
    Mystery] One saith, he saw a mystery engraven in the made him‐
    Popes Myter or Crown. It is called mystery, because selfe Master
    Rome was raised in a mystery, that is, she got up to her of Babylon,
    height insensibly and cunningly. having cut
    the river and
    Babylon the great] Not long after the time of the
    turned
    foundation of the Church of Rome did Saint John write
    Euphrates
    this Book of the Revelation, wherein he revealeth that
    into many lit‐
    the City of Rome is Babylon, according to the generall
    tle Channels.
    consent of their own Jesuites and Divines.
    Babylon Apocalyptica est Romana. Bellarmine, l. 3. de
    Out of their
    Pont. c. 12. & lib. 2. c. 2. Ribera & Vega in Apoc. 14.
    mouthes, that
    And not only Rome as it was Ethnicall in the daies of
    is their
    the heathenish Emperours, but Rome Papall; see
    commands 3.
    Rhemists on Apoc. 17.5. because say Ribera, and Vie‐
    That is, Car‐
    ga, the Spirit warneth all that were in her to depart,
    dinalls
    18.4. but there were then no faithfull in the heathenish
    Bishops and
    Rome, and they are commanded to come out of her for
    Jesuites.
    feare of being consumed with fire.
    Jesuites are
    frogges, 1.
    Rome is termed Babylon in many resemblances, and
    Vncleane. 2.
    one egge is not liker another. 1. Babell was the great
    Make a noise
    City that must rule over all Nations, Gen. 10.10. and
    in the darke.
    Rome is the great City that must rule over all Cities and
    3. They arise
    Churches. 2. At Babell was the first confusion of
    out of
    Tongues, Gen. 11.7. In and from Rome is the first
    putrefaction
    confusion of Tongues, and of errours, one not
    and live of it.
    understanding another in the Word or Sacraments, or
    4. Are
    other their Services. 3. At Babell was horrible
    animalia
    superstition and wickednesse in Priests and People,
    amphibia,
    and thence it spread all abroad. Rome is a sinke of
    one while in
    superstition and filthinesse, and all Nations have
    the earth,
    drunke of her Cup. 4. Babell held the Church in slavery
    another while
    seventy yeares; so the Church of Christ hath been
    in the water;
    oppressed a long time under the tyranny of the Romish
    so they
    Church. 5. Babell robbed and spoiled the Church of her
    seeme lay-
    Treasures, and the Temple of God, and horribly
    men and
    polluted it. Rome hath robbed the Church of the Word,
    Priests. 5. As
    Sacraments, the Offices of Christ, and most
    Pharoahs
    comfortable doctrine, the chiefe dowrie and revenew
    frogs, they go
    that Christ her head gave her. 6. Babell most miserably
    into the Kings
    intreated the Church, Psal. 137.1. so all is full of cruelty
    bed-cham‐
    in the Romane Church.
    ber. These
    frogges by
    Vers. 5. The mother of Harlots, and abominations of the the common
    earth] Because she infecteth all Nations that adhere consent of
    unto her with her Idolatries and superstitions. See ver. Catholicke
    2. expositors
    are the
    Vers. 6. And I saw the woman drunken with the bloud rabble of
    of the Saints, and with the bloud of the Martyrs of Popsh Fryers
    Jesus] Papists say that bloud was not shed in Rome Priests and
    but in Jerusalem where the Lord was crucified. Rev. Jesuites. Mr
    11.8. Perkins.
    Animal
    That place in the 11. ch. is not meant of Hierusalem, as impudens,
    Hierome saith, but may well be understood of Rome; obstreperum,
    Christ was crucified there, either because the authority loquax,
    whereby he was crucified was from the Romane coaxatione &
    Empire, or else because Christ in his members was garrulitate
    and is there dayly crucified, though locally in his own intolerabile.
    person he was crucified at Hierusalem. Vide Fenneri
    Theol. p.
    Vers. 8. The beast that thou sawest, was, and is not,
    229.
    and shall ascend out of the bottomlesse pit] For the
    darke and deepe schoole-learning, or profoundnesse of
    There were
    Satan which it teacheth, leaving the plaine and easie
    foure beasts
    Doctrine of the Scriptures.
    in Ezekiell
    Vers. 9. The seven heads are seven mountaines, on which
    which the woman sitteth] The mountaines are persecuted
    sufficiently known out of Poets and Histories. Neither the Church of
    could any more famous marke be brought to describe the Jews,
    Rome, saith Grotius. here is
    mention
    Septem urbs alta jugis, toti quae praesidet orbi. made, but of
    the Beast,
    The City mounted on seven hills, overruling the whole because this
    world] The names of these hills are commonly known, hath as much
    and usually named in Romane Authors, viz. Palatinus, cruelty as all
    Capitolinus, Quirinalis, Caelius, Esquilinus, Viminalis, the other. B.
    Aventinus. Vsher.

    Vers. 10. And there are seven Kings] Claudius, [Page] That is, to get
    Nero, Galba, Otho, Vitellius, Vespatian, Titus. So a great battell
    Grotius. Others interpret it of seven severall Regiments, against
    or Heads of Government, to which the State of Rome Christ and
    was successively subject, that is to Kings, (which also those
    were seven) Consuls, Decemvirs, Tribunes, Dictators, Christian
    Emperours, and Popes; of these five ceased before Princes that
    Johns time, the sixth which was of Emperours was have been
    now, the seventh which was of Popes, was not yet. studious in
    the
    Vers. 11. The eighth head, which is also one of the
    reformation
    seven, is the Empire renewed by the Pope, and is said
    of religion.
    to be the Beast, which was and is not though it be,
    whereon the Whore of Babylon sitteth.
    Brightm.

    Vers. 12. With the beast] or after the beast, as others


    read it, that is, Antichrist. Cotton.

    Vers. 13. And shall give thei [...] power and strength Vide Gerh. in
    unto the beast] [...]. Their naturall power the power of loc. Because
    armes, and their civill power, the power of authority. there at the
    universall
    Vers. 14. And the Lambe shall overcome them] Not by slaughters of
    destruction but conversion, he will make use of them the beast the
    after to overthrow Antichrist. troopes or
    bands shall
    Vers. 15. The waters which thou sawest, where the
    bee
    whore sitteth, are peoples, and multitudes, and nations]
    destroyed.
    That very universality which the Romans are wont so
    For Arma
    much to brag of.
    signifieth
    destruction,
    Vers. 16. The ten Kings or Kingdomes of Europe, some Gedon or
    reckon up to be these, England, Scotland, Germany, Geddon a
    France, Spaine, Denmarke, Sweveland, Poland, troop, Army.
    Russia, Hungarie, that tooke part with Rome, and shall Mede.
    pull her down. They are compared to horns, because
    they were the strength and defence of the Romane Cotton.
    Empire and Papacy.
    See 11.
    Vers. 17. And give their kingdome unto the
    Beast] That is, all the strength and warlike force, [Page] Brightman.
    and the authority and Laws.
    See 28. Esay
    Vers. 8. That great City, which reigneth over the Kings
    17.
    of the Earth] Rome was only that famous City, called
    therefore Vrbs by an excellency, and here with great
    Down. Diat.
    Emphasis, that great City. Rome papall, that monarchie
    de Antich. l.
    was then the only monarchie in the world.
    1. c: 5.
    Mart. l. 12. Epig. 8. Down. of Ant l. 1. c. 2.
    Terrarum Dea Gentiumque Roma Id. ib.
    Cui par est nihil, & nihil secundum.
    Regnum aut
    By this title of great City thoughout the Apocalypse is
    Imperium Ro‐
    meant Babylon or Rome, as appeareeth by conference
    manum.
    of these places, Apoc. 14.8. and 16.19. and
    18.10.16.18.19.21. but especially by this place here.
    Abbot
    against
    Bishop.

    Vrbs Septi.
    collis is its
    common Epi‐
    there.
    I heard one
    CHAP. XVIII. in
    Cambridge,
    Vers. 1. ANother angell] One of the heavenly host and wittily argue
    all other instruments acted by him. thus from the
    letters of
    Vers. 2. Babylon the great is fallen, is fallen] That is,
    Papa, P.
    Rome, and new Rome. See 14.8. and 17.5. See 18.
    Poculum. A.
    ver. of this ch. Babylon called for its sorcery; the great]
    Aureum. P.
    1. From the greatnesse of their glory. 2. From the
    Plenum. A.
    extent of their power and dominion.
    Abomination
    um, to which
    Is fallen, is fallen] The Lord speakes of it in praeterito,
    the
    is fallen, after the manner of the Hebrews who put
    respondent
    praeteritum pro futuro when they would shew the
    no lesse
    certainty of a thing. Ezek. 7.4.5. & cum reduplicatione,
    wittily
    is fallen, is fallen. Such repetition used in Scripture for
    replyed.
    a double end, to set forth, 1. The perfection of a thing
    Profecto
    done, Esay 26.3. Psal. 137.7. it notes an utter
    Domine hoc
    destruction. 2. The affection of the speaker. Psal. 22.1.
    est
    2 Sam. 18.33. Three things are intended by this
    literatissimu
    speech, the certainty of the destruction of Babylon, and
    m
    its utter destruction, and the joy and triumph of Gods
    argumentum.
    people at it.

    Vers. 3. For all nations have drunke of the wine of the Vt summus
    wrath of her fornication) Therefore shall Babylon fall, olim Pontifex.
    because she hath corrupted Religion. And the Kings of Exod. 28.36.
    the earth have committed fornication with her] She hath in frontali in‐
    corrupted them, and they are her last refuge, 16.14. scriptum
    Magistracy is a stampe of Gods image, therefore he is gestabat
    provoked to have it corrupted. titulum hunc
    Sanctitas
    Vers. 4. Come out of her my people, that ye be not Jehovae: Ita
    partakers of her sins, and that ye receive not of her
    plagues] Some interpret it of locall departing, as Lot Romanus
    went out of Sodome, and the Text favours that Pontifex in
    interpretation. sua tiara, hoc
    ipsum
    Come out in affection, in action, and in habitation, both nomen,
    by spirituall and bodily departure: Little Mice (they say) mysterium.
    presaging the ruine of a house do flie out before hand. Down. Diat.
    de Ant. l. 1.
    Vers. 5. For her sins have reached unto heaven] The c. 7. Vide
    words in the originall are, her sins have followed, that Quistorpium.
    is, her sins following one upon, and after another, knit Alsted.
    together in a continued order, have by this
    meanes grown to such a heape, that they came [Page]
    B. Mortons
    up even unto heaven at length.
    appeale. ch.
    4. Sect. 15.
    Vers. 6. Reward her even as she rewarded you, and
    Babylon
    double unto her double according to her works] God
    mysticall
    doth not command here that Babylon should be twice
    here is the
    punished for the same sin, that were not according to
    fear, or chiefe
    the rules of divine justice. Double here hath reference
    City of
    to Babylons dealings with the Church; Shee did greatly
    Antichrist,
    afflict Sion, and now God would have Babylon to have
    resembling
    double affliction to that; Babylon did unjustly in
    the Assyrian
    oppressing Sion, Sion should do righteously in
    Babylon in
    destroying Babylon.
    pride,
    Vers. 8. She shall be utterly burnt with fire] See 17.16. idolatry,
    Harlots by the Law of God were to be burnt with fire, filthiness,
    Gen. 38.24. but Babylon, 17.1, 2, 5. is a Harlot. 2. By and
    the law of retaliation, she must be consumed with fire, especially, in
    for she hath adjudged many of Gods Saints to the fire. most cruel
    persecution
    For strong is the Lord God who judgeth her] Babylon of the Church
    must needs fall when God himselfe opposeth her. of God
    Down.
    Vers. 10. Alas, alas, that great City, Babylon] 1. Great concerning
    in splendor and beauty, as set upon seven hills, for Antichrist ch.
    which she is famous in all the world. 2. Great in power 2. see more
    and authority, the metrapolitane of all the earth then. there.

    They have little cause to boast of their Temporall Dr. Taylor.


    felicitie and greatnesse.
    Hoc est,
    Vers. 11, 12. The Merchants of the earth shall weep
    inventrix,
    and mourne over her for no man buyeth her
    confirmatrix,
    merchandise any more. The merchandise of gold and
    propagatrix &
    silver and precious stones, &c.] This cannot be
    propugnatrix
    understood literally, there shall be merchandizing after
    quarumvis
    Romes destruction, but that kind of merchandizing.
    idolomaniaru
    Rome trades, 1. In the things of God, his doctrine, wor‐
    m,
    ship. 2. In the sins of men. 3. The souls of men. v. 13
    doctrinarum
    Sets to sale the truths & ordinances of God, sins, and
    damnabilium.
    soules of men. It is well called nobile emporium rerum
    Glas. Rher.
    Spiritualium.
    Sac.

    Vers. 14. And the fruits that thy soule lusted after, are
    departed from thee] The Greek word signifieth autumn Perkins.

    fruit, their second services, suckets, sweet meates and


    delicate confections. Symonds
    Pisgah
    Vers. 21. And a mighty Angell tooke up a stone like a Evangelica.
    great milstone, and cast it into the Sea, saying, Thus
    with violence shall that great City Babylon be throwne Down. Diat.
    downe] The Angell expresseth it by this signe. 1. To de Ant. l. 1.
    shew the difficultie of putting down Babylon. 2. The c. 4. & alii.
    violence of it. 3. The irrecoverablenesse of it.
    [Page]
    Down. of Ant.
    Vers. 22. And the voyce of harpers and musicians, and l. 1. c. 3.
    of pipers and trumpeters, shall be heard no more at all
    in thee] See Ier. 25.10. The Jews were wont to have musick at their
    feasts, Isay 5.11.24. especially at marriages. See Luke
    I am perswa‐
    15.25. & v. 23. of this Chapter.
    ded that
    Popery shall
    Vers. 23. For thy Merchants were the great men of the
    never be
    earth] [...], Princes of the earth, for their great riches.
    established
    See 33. Deut. 19.
    againe in this
    Vers. 24. And in her] That is, Babylon, now Rome. Kingdome,
    because the
    Was found the bloud of Prophets] Namely of the New everlasting
    Testament, they were killed at Jerusalem. Ribera. They Gospell shall
    were not all killed within the precincts of the City of spread still
    Rome, but all which for Religions sake were put to more and
    death, by her authority or instigation were delivered to more through
    death. Romes cruelty will cause her ruine. all the
    Kingdomes
    of Europe, as
    appeareth
    14.6.
    otherwise
    how shall
    Rome fall?
    How shall the
    Jews ever be
    converted?
    Deut.

    As the
    Eastern, and
    Chaldeon
    Babylon did a
    long time
    oppresse the
    Church of the
    Jews, so this

    CHAP. XIX. Westerne


    and Italian

    Vers. 1. IN heaven] Not the Church, but the Babylon hath

    innumerable company of glorified ones in heaven say kept under

    some; others interpret it of the Church, and say praise most

    is given to God in the Church in the Hebrew tongue, miserable

    because the Jews the Hebrew people, shall oppression

    acknowledge the Lord Jesus with us. and thral‐


    dome the
    Vers. 2. For he hath judged the great whore] That is, Church of the
    Rome, called whore as before, because of her Christians.
    Apostatizing from the truths of God and her former Dr. Taylor.
    covenant; the great whore, because of her universall
    poisoning of the earth. Aliquot electi
    delitescunt
    Vers. 4. And the foure and twenty Elders] That is, the adhuc.
    Church; and the foure beasts] That is, the Ministers. Bright.

    Vers. 8. For the fine linnen is the righteousnesse of


    Dr Taylor.
    Saints] Righteousnesses Greek. This (say some)
    signifieth a double righteousnesse given unto us, 1.
    Brightman.
    The righteousnesse of justification, whereby we are
    Beza vertir.
    justified before God. 2. The righteousnesse of
    accumulata
    sanctification, by which we evidence our justification to
    pervenerunt.
    men: Others say it is an hebraisme rather, by the plurall
    righteousnesses noting the most absolute [Page]
    Ier. 51.45.
    righteousnesse which we have in Christ; so the
    Hebrew word is used, Esay 45.24.
    Dr Taylor.
    Vers. 9. Blessed are they which are called unto the Toties hoc in‐
    marriage supper of the Lambe] By this marriage-supper geminatun, ut
    is meant the great generall wedding feast in heaven gloriationem
    after the resurrection, where the King of glory and the Romanistaru
    Angels are, where the Lambes wife, v. 7, 8. and all m de
    shall meete, at which are all the creatures in their magnitudine
    greatest glory. urbis &
    ecclesiae
    See thou do it not] The prohibition is much more Romanae
    emphaticall in the originall, see not [...], there is an pudefaciat
    ellipsis of the word doe or worship, saith Alsted. Prophe [...]ie.
    Pareus.
    I am thy fellow servant, and of thy brethren that have
    the testimony of Jesus] This is the first reason against
    Vide Bezam.
    the worshipping of Angels, We are equall in office,
    Intelligit deli‐
    Therefore thou owest not to mee religious but sociall
    cias
    worship. The other reason followes, worship God,
    secundarum
    because to him alone religious worship is due as
    mensarum,
    belonging to the first Table of the Decalogue.
    confectiones
    delicatas,
    quibus
    Romanus
    clerus etiam
    his terve in
    die se
    farciens,
    tamen
    jeiunat.
    Pareus.

    Lapis
    magnus suâ
    mole ruit,
    magno cum
    impetu;
    majori, si
    projiciatur;
    longè
    maximo, si
    projiciatur ab

    CHAP. XX. aliquo


    robusto &

    Vers. 1. AND I saw an Angell come downe from lacertoso.

    heaven] See the 12. ch. 9. v. Our Lord Jesus Christ. Alstedius.

    Primasius, Austen and others. The Angell of the [Page]


    Covenant, Mal. 3 [...] Iohn 3.13. He descends Mr Bulklie on

    from heaven by his incarnation. Pareus. He hath the the

    key of the bottomlesse pit, that is, the power of hell and Covenant.

    death, which Christ ascribes to himselfe, 18.18. and


    binds Satan which is proper to Christ. Pareus. Downames
    Summe of
    And a great chaine in his hand] By which he bound the Divinity. Vide
    Devill; the moderne Expositors interpret it the inevitable Bezam &
    and binding power of the divine majesty, a long and Pareum.
    strong chaine to bind a most cruell enemy, 12.13.
    Soliti fuerunt
    Vers. 2. And bound him a thousand yeares] That is, he veteres, quod
    should not stirre up the lusts of men, to make warre etiam nunc
    against the Saints of God. See 8, 9. verses. What he faclitatur,
    was hindred from when he was bound he attempted to sponsum
    do when loose. honorificè
    deducere,
    And shut him up and set a seale upon him] That is,
    illique cùm
    upon the dore of the bottomlesse pit, lest hee should
    celebrarentur
    breake out before his time.
    nuptiae

    Vers. 6. Blessed and holy is he that hath part in the first adesse &

    resurrection, and shall reigne with him a thousand comitari, ut

    yeares] There are two common interpretations. Some illa sociorum,

    understand the first resurrection from the death of sin, amicorum,

    and a reigning in heaven a thousand yeares, they propinquo‐

    interpret eternity and a further degree of glory for such rumque

    as are called forth to suffer. Secondly, others frequentia

    understand it literally, that then shall be a corporall nuptiis


    resurrection of all the Martyrs to live with Christ a 1000. dignitatem,
    yeares. First, it cannot be a reigning with Christ in hilaritatem
    heaven, because it is something peculiar to those that conciliaret.
    are beheaded, a resurrection which followes that, they Hos novi
    rise from sin before they dye, besides the 9. and 10. mariti
    verses shew it cannot be meant of heaven. Secondly, it comites
    cannot bee understood of the corporall resurrection, sponsi filios
    the dead in Christ rise first, yet so that all the rest shall appellat
    be raised in the same moment. Resurrection is used Christus
    commonly in Scripture to expresse a high degree of Matth. 9.15.
    advancement after a low ebbe of misery, Ezek. 37. Hi socii
    Esay 26.19. Those that were beheaded shall live. nominatim
    eligebantur,
    Priests of God] That is, sanctified to offer spirituall & vocabantur
    service. ferè ab ipsis
    sponsis, ut
    Vers. 7. Satan shall be loosed out of his prison] sibi
    Because the very acting of the power which he hath, is adessent, &
    at the dispose of God. conviviis
    etiam,
    Uers. 8. Gog and Magog] There is scarce a darker
    aliisque
    passage than this about Gog and Magog, for we read
    hilaritatis
    them joyned together only twice, once in the Old
    significationib
    Testament, Ezek. 38. & 39. ch. and in this place. All the
    us, quae
    Schoole-men almost follow the Glosse and Prosper,
    exhibebantur,
    who hold that by Gog, an hidden and secret enemy of
    interessent.
    the Church is meant, by Magog an open enemie,
    Iudic. 14.11.
    therefore they have no cause to find fault with our
    Matth. 22.14.
    writers who apply those things to Antichrist in and
    Menochius
    Antichrist out of the Church. Pareus interprets Gog and
    de Repub.
    Magog to be those foure Angels bound at the great
    Heb. l. 3. c.
    River Euphrates. ch. 9.14.
    21.

    Gog signifieth Asia minor, having that name from


    Gyges the King thereof. Magog is Hierapolis the chiefe seat of
    Idolatry in Syria, built by the Scythians, and from them
    Vide ne
    hath that name. So that by the land of Magog we are to
    scilicet
    understand Syria, and by Gog, Asia minor. And for as
    adores.
    much as the Princes and people of Syria and Asia
    Ellipsis
    minor, were the most grievous enemies of the Jews, by
    gravitatem
    whom they sustained the chiefest calamities after their
    facti denotat.
    returne before the coming of Christ: therefore by an
    Alsted.
    usuall speech in the Jewish language, the mortall
    enemies of the Church, are called Gog and Magog.
    Quadrant in
    And in this sense John the Divine useth these names,
    Christumapti
    Gog and Magog, to signifie the enemies of the Church,
    ssimè sacri
    meaning not the same enemies whereof Ezechiel
    contextus
    speaketh, but the like enemies of the Church, which
    omnes
    should afflict the true Christians, as Gog and Magog
    circumstantia
    afflicted the Jews.
    e.

    Vers. 10. And shall be tormented day and night for ever Reverendiss

    and ever] Ever hath no end, but here is a plurality for imus Episc.

    ever and ever. Vsserius de


    Christianaru
    Vers. 11. And I saw a great white throne] A great m
    throne] Because set for the great, that is, the universall ecclesiarum
    judgement of the whole world; white] Shining with successione
    celestiall light and majestie. & statu. l. 1.

    The white colour in Scripture is used to represent purity Alii ante


    and glory, here it signifieth that the Judge shall give passionem
    most just and uncorrupt judgement, and free from all Domini
    spot of partiality. tempus
    ligationis
    Vers. 12. And the bookes were opened] There are two
    Satanae in‐
    books, 1. Of Gods omniscience, in which all our
    choandum
    speeches, deeds, thoughts, are registred. Psal. 139.15.
    non
    Mal. 3.16.
    existimant
    2. Of every mans conscience. Luke 16.9. Rom. 2.15. freti Ioh.
    12.31.32.
    And the dead were judged] The Apostle here speaketh Quod quidem
    prophetically, and putteth the past time for the future, tum ad
    they were judged, that is, they shall be judged. passionem
    Dominicam
    Vers. 14. And death and hell were cast into the lake of referri poterit,
    fire] That is, the dominion of death found no where but tum ad E‐
    in hell. vangelii quae
    illam
    subsecuta
    est, per
    orbem
    terrarum
    promulgation
    em, quo
    tanquam
    firmissimo
    vinculo
    ligatus est
    Satanas:
    atque ex
    tyrannide illa
    qua Gentes
    antea
    oppresserat,
    planè
    deturbatus.
    Episc. Vsser.
    ibid. Ligatus
    dicitur
    Satanas & in
    custodias
    inclusus, non
    ut omnino

    CHAP. XXI. non


    seduceret,

    Vers. 1. AND I saw a new heaven and a new earth] sed [...]ne in

    The interpretation of this (saith Brightman) may be omnes simul

    taken out of Heb. 12.26. Heaven in this part of the gentes, uti

    Revelation is put for the more pure Church, and the erat solitus,

    earth for the degenerating Citizens thereof. perversas


    atque impias
    Vers. 2. New Jerusalem comming down from God] St religiones
    Iohns new Jerusalem, and Ezechiels City and Temple, induceret;
    from 40. Chapter to the end (say some) are neve ita
    contemporary, and signifie one and the same thing. potenter ut
    antea,
    Ob. Iohn saith he lookt for a temple and saw none. Sol. tantoque cum
    He meanes in comparison of the former manifestation successu in
    they had of God, and those darke wayes he had mundo
    shewed himselfe in, it should be as glorious as heaven grassaretur.
    it selfe, longè uberior manifestatio. Bright. No Temple in Id. ubi supra.
    opposition to the Jewish Temple, but a Gospell-Temple. Vide Pareum.
    Mr. Bridge.
    Id est, firmiter
    Vers. 3. Behold the Tabernacle of God is with men, and muniit, ne
    hee will dwell with them] A Tabernacle is moveable, ullatenus
    therefore (say some) this is not spoken of heaven. 2.
    pateret
    Yet this glorious Church of Jews and Gentiles shall
    exitus. Nam
    have ordinances. mos erat
    Hebraeis &
    Vers. 4. And God shall wipe away all teares from their
    vicinis
    eyes] The meaning is, he takes from them all sorrow
    gentibus
    and crying, and paine, as the Spirit explicates himselfe.
    quando
    Dr Sclater.
    firmiter
    The phrase is taken out of Esay 25.8. and it is an munitum &

    allusion to the naturall affection of Mothers, which are obseratum


    wont to please little children crying, and to wipe away volebant
    their teares. Pareus. à Lapide. ostium, ut ei
    sigillum
    And there shall be no more death] Neither the first nor apponerent.
    second. Sic Dan.
    6.17. Matth.
    Vers. 8. But the fearefull] Here is a catalogue of the 27.62. Mede
    damend crue, and the fearefull are in the forefront, that in Clav. Apoc.
    is, those which are so afraide of bodily dangers
    and miseries, that they count it their best course [Page]
    A thousand
    to save themselves from such evill, by neglecting their
    yeares] Not a
    duty.
    definite time
    as is meant
    And unbeleeving] Which give not credit to the word of
    in the
    God.
    beginning of
    Vers. 18. and 19. The State of this heavenly City is the chapter,
    shadowed by precious stones, and gold, to signifie as but an
    well the durablenesse as the excellencie thereof. indefinite
    time, that is,
    Vers. 22. For the Lord God Almighty, and the Lambe for ever, as
    are the Temple of it] This cannot be understood of Psal. 84.10.
    heaven. See 24. & 26. verses. a thousand
    yeares is a
    Vers. 24. And the Kings of the earth do bring their glory type of
    and honour into it] To the Church, not when in heaven. eternity.
    Mr. Burrh on Hos.
    Id est,
    Vers. 26. And they shall bring the glory and honour of
    recipies
    the nations into it] There shall bee a more glorious
    priorem
    presence of Christ (whether personall or what it will, we
    potestatem.
    determine not) among his people than ever yet was
    Glos [...]a
    since the beginning of the world.
    interlinearis.
    Dr Prid. in
    CHAP. XXII. Orat. tertia.

    Vers. 2. AND yeelded her fruit every moneth] Were the Some
    trees so created at first, that if sin had never entred in expound it
    (which hath brought into the world thornes, briars, the Papists
    sweate of face, and difficulty of living) they would have and
    flourished alwayes laden with their fruites? This Mahometans.
    allusion here seemes to intimate some such matter,
    and perhaps Christ would never have cursed the Fig-
    Plin. l. 5. c.
    tree that was void of fruit, when the time of Figs was 23.
    not come, unlesse it ought to have borne figs at all
    times by the first nature thereof. Marke 11.13.
    Down. of
    Antich. l. 2. c.
    Vers. 4. And they shall see his face] Not that men shall
    16.
    have a beatificall vision of God here, but such a
    glorious discoverie of the will of God, that it shall be a
    beatificall vision in comparison of what was before Pareus.

    seen.
    Elton.
    Vers. 8. I fell down to worship before the feet of the
    Angell] See Rev. 19.10. Alludes to
    Dan. 7.10.
    Vers. 12. To give every man according as his
    worke shall be] Marke, he saith not to the worke, [Page] Mr Fennet.
    or for the worke, but to the worker, according to his
    workes. Perkins. Quae omnia
    (de Novo
    Vers. 15. And whosoever loveth and maketh a lye]
    Templo &c. à
    Some apply it to hypocrisie, others to hankering after
    capite 40.
    the old way of Idolatry.
    usque ad

    Vers. 16. The bright and Morning Starre] That is, Christ, finem libri)

    it is not unusuall to call any eminent person by this statum,

    name. See Esay 14.12. formam,


    Vers. 17. And the Spirit and the Bride say, come] That conditionem
    is (say some) the Spirit in the Bride. & fortunam
    ecclesiae Dei
    FINIS. in N.T.
    designarunt,
    & gratiae
    regnum (à
    quo transitus
    fit ad regnum
    gloriae, ab
    Ezechiele
    quoque non
    minus quam
    à Johanne in
    Apacalypsi)
    eleganter
    expresserunt.
    Haffentefferu
    s in Templum
    Ezech. sive
    in 9.
    postrema
    Prophetae
    capita.

    He doth not
    meane those
    which are
    ever fearefull
    of their owne
    estates, lest
    they have not
    faith, or be
    hypocrites,
    A Review of the whole worke, consisting of
    emendations and Additions.

    MATTHEW. Chap. 2. verse 1, 2. [Page][Page]

    HE Papists affirme three things of the wise men. 1.


    That they were Kings. 2. That they were
    T three. 3. That their names were Gaspar,
    Melchior, and Baltasar. But there is no
    Whitaker a‐
    gainst
    Rainolds
    ground in the Scripture for any of these
    Trium Regum
    opinions.
    incipit pudere

    Matth. 3.11. Whose shooes I am not worthy to beare] Papistas, si

    Or unloose, as Marke 1.7. The Baptist saith, he is not qui sunt

    worthy to loose or take away our Saviours shoes, that paulò

    is, to be his Disciple, for by Maimonie in the Title of Cordatiores.

    learning the Law. ch. 5. we learne, that the Disciples of Canus

    the Jews Doctors, were to doe that service for their relinquit in

    Masters. Mr. Thorndikes discourse of the right of the medio,

    Church in a Christian State. ch. 2. fuerintne


    verè reges
    Matth. 4.3. Since thou seest thy selfe to be forsaken of an non
    God, &c. Perkins there in the Margent should be set fuerint:
    higher to the former note, and Calvin to that, though negans eos
    those words are no good sense, for how should he that qui asserunt
    is forsaken of God, be able to doe such a Miracle. niti historiae
    Rather thus, if thou hast such neer relation to God, now quam nullam
    that thou standst in need of bread and hast none at probatam
    hand, command, &c. habuerint,
    sed
    Matth. 5.18. Iota] The Syriack hath Iod, and so it is probabilibus
    likely (saith Menochius) Christ said, as speaking to the tantum
    Hebrewes, amongst which Iod is the least of the letters: Coniecturis
    but the Greek interpreter put for it some thing like that it nonnullis.
    might be understood of the Graecians Chamier
    tomo
    Matth. 6.2. Doe not sound a trumpet before thee] secundo. l.
    Because those fasts were solemnized in the streete 16. c. 1.
    with sound of trumpet. Thorndikes discourse of the
    right of the Church in a christian State. ch. 4. In loc. p. 12.
    in the
    Matth. 8.12. Gnashing] In Greeke it is [...] a shaking or
    margent of
    chattering of the teeth, such as is in those which are
    my Anno‐
    taken with the fit of an ague.
    tations, there
    is Ioth pro
    Matth. 9.15. Can the children of the bride-Chamber
    Iod.
    mourne] By which he understands the Apostles, and
    alludes to the custome of their weddings; many were
    Quod in
    wont on the wedding day to attend on the bridegroome,
    hypocritas
    and bring him home, that the frequency of friends and
    dictum, qui
    companions might adde to the dignity and
    plus specta‐
    cherefullnesse of the Marriage.
    toris gloriola,
    Matth. 10.2. Instead of the Etymologies of some of the quam ipsius
    Names of the twelve Apostles there, take these as benefacti
    more genuine and proper from Caninius his loci Novi conscientia,
    Testamenti. Philip Warlike who is delighted with horses. delectabantur
    Bartholomew the son of Thalmai. Thomas a twinne [...] .
    in Greek, as the Evangelist interpets it: Iames a Elegantissim
    supplanter, Matthew the gift of God, in Greeke è verò
    Theodorus, that of Bartholomew there being a Greeke Salvator
    name, Marke 3.16. (though some hold so) is not respexit ad
    proper. morem
    triumphatoru
    Matth. 11.14. This is Elias which was for to come] m, Tragae‐
    Christ the best interpreter of Scripture, expounds here dorum ac
    what is meant by Eliah, Mal. 4.5. viz. Iohn Baptist, who Comaedorum
    is called there Eliah, for the great similitude that was . In
    betweene them. They had the same girdle and raiment. triumphatoru
    Eliah offended Iesabel with his liberty of reproving; and m enim &
    Iohn Baptist Herodias, both dwelt in the desert, both histrionum
    were inspired by God. ingressu,
    tubis
    Vers. 25. At that time Iesus answered and said] Here canebatur ut
    and in other places of the Gospell it is said, that Jesus omnes oculis
    answered, where notwithstanding it appeareth not by & auribus at‐
    any circumstance of Scripture, that any had spoke unto tenderent.
    him: I take this terme not for a bare Hebraisme, but Nam & hoc
    indeed for a proposall relative to another. Now many loco, quasi
    which opened not their mouth in the presence of Jesus Tragaediam
    Christ; ceased not to speake in the presence of their aut
    heart, but their thoughts being knowne to him, hee Comaediam
    answered the subject of their thoughts, D'Espaigne of aliquam
    Popular errours, §. 4. c. 3. Pharisaeoru
    m, Christus
    Vers. 28. Those words in my Annotations, p. 31. inducit: &,
    therefore not said take away but rest from the foure first observante
    should be left out. Schotto,
    fabularum
    Chap. 12. v. 43, 44. The Holy Ghost would teach these
    actores seu
    particulars. 1. Where ever Christ comes by the Gospell
    histriones qui
    to a people, hee finds the Devill dwelling in them. 2. His
    personati, &
    intention is to cast him out. 3. He is cast out in many. 4.
    cum larva
    He being thus cast out, the house is swept from many
    prodibant, à
    common corruptions, and adorned with many common
    Graecis dicti
    graces. 5. The Devill will after try, whether they have
    sunt [...].
    indeed received Christ by faith. 6. Else the common
    Dilh. elect. l.
    gifts will rather incourage him. 7. When he returns
    1. c. 2.
    againe, he returnes with seven worse Spirits, there will
    be more hope of a prophane person, then one which
    Menoch. in
    hath such common workes.
    loc.
    Chap. 14. v. 6. But when Herods birth-day was [Page]
    Filij Sponsi]
    kept] The ancients were wont with feasting to celebrate
    Gracè est [...]
    their birth-day, which custome the Hebrewes followed.
    non autem
    Ierome on this place inveighes sharply against it:
    [...] Est au‐
    Nullum alium invenimus observasse diem natalis sui,
    tem Gracè
    nisi Herodem & Pharaonem: ut quorum erat par
    [...]
    impietas, esset & una solennitas.
    Conclave,
    seu thalamus
    Chap. 16. v. 19. Those words upon that place in the
    nuptialis.
    booke, this is not Peters key, but the Popes pick lock,
    Itaque
    should be out.
    significatur
    An expression manifestly borrowed from Esay 22.23. hac phrasi
    Whence our Lord, Apoc. 3.7. is said to have the key of amici ac socij
    David, that is, of the house of David, whereby the qui
    Apostles under our Lord are made Stewards of the familiarius
    Church, as Eliakim of the Court, to admit and exclude adhibentur, &
    whom he pleased. Mr Thorndike. qui ad ipsum
    thalamum
    Chap. 18.7. Let him bee unto thee as a heathen and a sponsos
    Publicane] Not as if the Heathens could bee deducunt. Hi
    excommunicate the Synagogue, who never were of it, autem socij
    or as if the Jewes then durst excommunicate Publicans nominatim
    and Gentiles, it was proper for our Lord to signifie, how eligebantur &
    he would have Christians to use the excommunicate, vocabantur
    there being no reason why hee can be thought by ferè ab ipsis
    these words to regulate the conversation of the Jewes, sponsis ut
    in that estate, so long as the Law stood, but to give his sibi
    Church rules to last till the worlds end. Thorndikes adessent, &
    discourse of the right of a Church in a Christian State. Conviviis
    Chap. 1. etiam
    alijsque
    Ve. 20. Where two or three are gathered together in my hilaritatis
    name, there am I in the midst of them By the rules of significationib
    the Synagogue, under ten that are of yeares there is no us quae
    congregation. Before that number of such as are come exhibebantur,
    to yeares be present, they goe not to prayers. But our interessent.
    Lord intending to free his Church of all rules that might Vide Iudic.
    abridge the priviledges of it, knowing that occasions 14.11. Matth.
    might fall out to diminish the number of his people that 22.14. Apoc.
    desired to assemble, assureth them of his presence in 19.19.
    the midst of them, where the least number agree in the Menochius
    things which they desire at his hands. de Repub.
    Heb. l. 3. c.
    Chap. 21.19. Let no fruite grow on thee hence forward 21.
    for ever] Let that which is thy fault be thy punishment,
    thou bearest no fruite at all; whereas the nature of thy Cunaeus de
    kind is ever to have one fruite, one under another, Repub. Heb.
    alwayes some though not in a full maturity, since l. 3. c. 7.
    therefore thou bearest no fruite at all, never maist thou
    more beare any fruite. Dr Hals Paraphrase. Respondens
    Iesus, id est,
    The reason (say some) why Christ cursed the figtree
    subiungens,
    though the time of bearing fruit was not come, seemes
    vel fari or
    this, that it made a glorious shew with leaves, and
    sus. Verbum
    promised much, yet performed nothing; and so it
    enim
    seemes well to set forth the cursed condition of an
    Hebraicum
    hypocrite. I rather approve of this Interpretation then
    hanah, non
    that first given in my Annotations, there being some just
    solum
    exceptions against it.
    significat
    respondere
    Chap. 23. v. 4. That Exposition in my Annotations, Not
    interroganti,
    Ceremonies, &c. may not seeme so proper perhaps,
    sed etiam
    because the Pharisees also thought to be justified by
    usurpatur
    their works, and lookt for Christ a temporall King. Beza
    cum quis
    saith, it is not to be understood of the corruptions of the
    nulla
    word which men altogether ought to avoid, but of that
    praemissa
    externall exaction of the Law in which they are for the
    interrogation
    most part rigorous who are most indulgent to
    e sermonem
    themselves.
    Matth. 25.1. Then shall the kingdom of heaven be Exorditur.
    likened unto ten Virgins, &c.] Ten Virgins, that is, many; Menochius in
    See Gen. 31.41. Virgins] Having respect to the loc.
    custome of that time, Virgins carrying Torches brought
    home the Bridegroome. Gen. 40.20.

    Vers. 4. The foolish Virgins had only oile in their There is a


    Lampes, an outward profession, but not in their key of royalty
    Vessells, grace in their hearts. or Supreme
    authority
    Vers. 9. Go ye rather to them that sell, and buy for your
    committed to
    selves] This is not a direction, but an exprobration.
    Christ onely.
    2. A key of
    Vers. 34. Then shall the King say unto them on the
    subordinate
    right hand, Come ye blessed of my Father inherit the
    power, or
    Kingdome prepared for you from the foundation of the
    charity, given
    world] Christ perhaps will not use that forme of words,
    to men.
    but his Sentence will be according to the tenour of
    them.
    Eum vitabis
    1. We have a loving invitation, or calling of them to ut vitantur
    himself. Come] They were now at Christs right hand, ethnici &
    come neerer to me; they loved his appearing, and publicani.
    longd for it; Come Lord Jesus, thy Kingdom come; he Alludit enim
    calls them as a Husband his wife, come into my ad morem
    Chamber, my bosome. Judaeorum,
    qui à
    2. The title he gives them, ye blessed of my Father, Consuetudin
    That is, In relation to what they were in the world, this e ethnicorum.
    was their condition then, though themselves &
    sometimes, and others perceived it not; blessed of my publicanorum
    Father, not of the world; they began not to be blessed , quos pro
    now, but appeared to be so. publicis
    peccatoribus
    habebant,
    3. The assignation of the reward, receive the Kingdom abstinebant.
    prepared for you, Kingdom is the height of all worldly Menochius in
    felicity, therefore glory is so called. loc.

    Vers. 37. Then shall the righteous answer him, [Page] Thornedikes
    saying, Lord, when saw we thee an hungred and fed Service of
    thee? or thirsty and gave thee drink, &c.] They shall not God at
    then make any such question; it is a Parable, and 1. Religious
    God would have us know that what ever good or bad is assemblies. c
    done to the Saints, Christ counts as done to him. 2. 6.
    The Saints at the last day will not look on any thing that
    they have done as worthy of Christs taking notice of it. Vide
    Calvinum
    Mat. 27.46. Those words in my Annotations Christ
    spake partly in the Syrian Language should be left out.
    Videntur hae
    virgines quae
    MARKE Chap. 1. Vers. 2. faces
    praeferebant
    sponsae so‐
    THose words in my Annotations, because the [Page] ciae fuisse,
    Testimonies of two Prophets follow, Malachy and Esay, quem‐
    admodum
    should be left out. etiam viris
    socii quidam
    Mar. 3.6. And straightway took counsell with the nuptiarum eo
    tempore dari
    Herodians against him] The Herodians were Sectaries consueverant
    or Hereticks of the Jews which beleeved Herod the [...] . Lampadum
    to be the Messiah, or the Christ promised by the verò ac
    facularum
    Prophets, because they saw the Scepter in him to have nocturnarum
    departed from Judah, according to the Oracle, Gen. opportuna in
    nuptiis
    49.10. Herod greedily [...]ard these flatterers, and mentio, non
    favoured them, therefore he killed the Infants in [...], solùm quia
    that he might kill Christ, that none might be taken for ad
    dispellendas
    the Messiah to himself. tenebras
    noctemque
    Mark. 5.5. And alwaies night and day he was in the vincendam
    erant
    memories, and in the Torches] The Jews had their
    Sepulchres not in their Cities, but in the fields out of necessariae,
    sed etiam
    their Cities, like to Chambers which might receive many quia boni
    men. See Esay 65.4. ominis fuisse
    videntur ac
    foecunditate
    Both their publike and private Sepulchres were m novae
    ordinarily out of the City, Josh. 24.30. we read that it nuptae
    was granted to their Kings, or some of their chiefe men, portendisse.
    Nemo enim
    and such as had deserved well of the Commonwealth nescit satis
    to have their Sepulchers within their Cities, 1 Kings frequenti
    Scripturarum
    2.10. and 11.43. This custome they had to bury the phrasi
    dead out of their Cities, left the aire corrupted with the lucernae
    stench of their Carkasses should hurt the living, and nomine filios
    significari,
    that their gastly looks might be removed far from them. Psal. 131.17.
    By the touching also of the Tombs & Carcasses legall 3 Reg. 11.30.
    4 Reg. 18.19.
    uncleanness was contracted, and therfore the Jews
    Porro quod
    thought fit to remove the occasion of this by having attinet ad
    their Sepulchres out of the City. vespertinum
    aut
    nocturnum
    Mark. 5.11. A great heard of Swine feeding] It is tempus,
    enquired whose Swine these were; Menochius saith it video etiam
    apud
    is most probable they were the Gentiles, for Jos [...]p Romanos
    [...]us l. 7. [...] saith Gadara, is an Ethnicke City in eundem
    Religion. It is not likely (saith he) that the Magistrates of morem
    viguisse, ut
    the Jews would suffer those of their own Nation to sole
    nourish heards of Swine, since these Creatures were deficiente,
    atque stellis
    condemned by their Law, and held to be uncleane, jam
    Levit. 11.7. and it was not lawfull to eate them. Neither micantibus
    doth that favour the contrary opinion (saith he) which is sponsae
    deduce‐
    spoken of the prodigall Son, Luk. 15.15. that he fed rentur.
    swine, for that is a parabolicall, not historicall Narration, Menoch. de
    and if it were historicall it would not make for it, for the Repub. Heb.
    Prodigall went into a far Country, that is, out of the l. 3. c. 21.
    Nuptiale
    limits of Judaea, where no law forbad them to have convivium &
    Swine, and there kept Swine. sponsorum
    deductio
    Chap. 9.49. For every one shall be salted with salt] viz. intendentibus
    se tenebris
    With the salt of tribulation, by which the Elect are fieri solita,
    proved, and with the salt of wisdome, with which they que scilicet
    tempore illo
    direct their actions and affections according to the rule
    aevo passim
    of Gods Law. caenabant Id.
    ibid.
    Vers. 50. Have salt in your selves, and have peace one
    with another] By salt is meant (as Chemnitius, and I [...] should
    others observe) sincere doctrine and Discipline, be in very
    whereby the people of God are seasoned, and kept Annotati [...]
    from the putrefaction of sin and errour; this salt is so to also [...]
    be sprinkled, as that if it be possible, it may have peace Menochius
    joyned with it. de Republica
    Hebrae

    LUKE Chap. 1. ver. 1. [...]rum l. 3.


    [...]. 6. vide

    Fully perswaded of, so it should be in my Annotations; illium in Mat.

    so Esrey hath it. But though we say in Latine hoc mihi 22.16.

    persuasum est, yet in English, not the thing, but the


    person is said to be perswaded. See Rom. 14.14. Menoc. in
    Mat. 9.28.
    Chap. 2.4. Whence should be left out in my
    Annotations, and the words following run thus, Christ Menoch. de
    was called by the Jews a Galilean and Nazarite Repub. Heb.
    because he lived there. Mat. 2. ult. l. 8. c. 4.

    Chap. 2.8. Shepheards abiding in the field, watching De Repub.


    over their flock by night] That which Souldiers were Heb. l. 7. c.
    wont to do in War by reason of Enemies, that 7. Greae
    Shepheards were wont to do by reason of wild beasts multorum
    or theeves, watch in their turnes. The night was divided porcorum,
    according to their military Discipline into foure watches, quos vel
    that the Souldiers which could not watch all the night, Judaei contra
    might watch the fourth part of it, that is three hours, and praescriptum
    that some still might be ready to relieve those who were legis, vel
    oppressed with labour or sleep. This space of three incolae
    hours is called a watch, hence the Scripture often regionis illius
    speaks of the first, second, third, or fourth watch. Graecae
    religionis,
    Ch. 3. v. 1. Herod being Tetrarch of Galilee] The word alebant.
    Tetrarch is a Greek Word [...] He is properly so called Menoch. in
    who possesseth the fourth part of a Kingdom or other Mar. 8.30.
    dominion, as Herod possessed the fourth part of the
    jewish kingdome, although it is sometimes simply Menoch de
    taken, and Tetrarcha is the same with Toparcha, Hee Repub. Heb.
    that is Lord of some place or part of a Country; whether l. 2. c. 9. The
    it be the fourth part, or a greater or lesser. vindication of
    the
    Chap. 7. v. 22. To the poore the Gospell is preached]
    Presbyteriall
    Some thinke that version is proper (though I have
    Government
    something the other way in my Annotations) because
    and Ministry.
    here is shewed Gods goodnesse in sending his
    Estote acres
    Gospell the glad-tydings of salvation even to the poore,
    in agendo, ita
    Heb. 4.2. the words [...] are rightly rendred to us is the
    tamen ut pax
    Gospell preached.
    non violetur.
    Menochius.
    Chap. 10. v. 31. And by chance there came downe a
    certaine priest that way] Some say one may use [Page]
    Menechius
    the word fortune and chance and urge this place,
    de Repub.
    and that Eccles. 9.11. for it, but Dr Taylor is against it,
    Heb. l. 6. c.
    whom I should therefore in my booke have set at the
    13. & in loc.
    end of my note on this place, and not in the margent
    See my
    Austen in his retractations repented that he had so
    Annotations
    often used that wicked and execrable word fortune.
    on Mat.
    Cum extremis duobus significandis adhibeantur fatum
    14.25.
    & fortuna: sicut rem detestantur toto animo Catholici;
    sic à vocabulis libenter abstinent. Chamier us. I dare
    not say (saith Mr Wheatly) it is a sinne for one to say by Menoch. de

    good chance such a thing fell out, but unlesse when we repub. Hebr.
    name Chance, our intention be to denote Gods secret l. 1. c. 1. & in
    providence, and wee doe see and observe his hand in Matth. 14.1.
    that thing which we say chanced, then I doubt not but Vide Plinium,
    that we are guilty of finise. l. 5. c. 18.

    Chap. 12. v. 35. Let your loynes be girded about] viz. Si fortunam
    That you may readily serve your Master, returning di amus
    home, see v. 37. Christ did so, Iohn 13▪ 4 Servants providentiam
    waited at Tables girt; that they might be more fit for Dei,
    service, left their long garments which they used should quatenus
    hinder their service. ejus
    rationobis in‐
    Chap. 23. v. 40. In stead of those words in my
    certa est;
    Annotations, it makes not for late penitents, read thus,
    veritatem rei
    this example is too much abused by those that put off
    tenentes;
    their repentance, though true repentance be never too
    nomen
    late. There is one example least any should despaire,
    quoque
    and but one, left any should presume.
    retinere
    possumus
    Chap. 17. v. 10. When ye shall have done all those
    Atque hanc
    things which are commanded you, say, wee are
    loquendi
    unprofitable servants; we have done that which was
    libertatem
    our duty to doe] This doth not assert a possibility of
    scriptura
    complete fulfilling the law (as some Popish expositors
    nobis
    abuse the text) but Christ speakes it by way of
    indulger.
    concession Unprofitable, not in that sense that he is
    Epis. Down.
    spoken of Matth. 25.30. these here doe not hide their
    in Rami
    talents, but two wayes, 1. Because if they had done all
    Dialect. l. 1.
    this they could not have obliged God, nor merited, be‐
    c. 5. Vide
    cause they should have done but their duty, we cannot
    plura ibid.
    make him a debter by performing our duty. 2. You have
    not profited so much as you might have done.
    Menoch. de
    [...]epub.
    JOHN Chap. 1. Verse 1.
    MY Annotations on that should run thus, not onely Heb. l. 6. c.
    because he is the internall word, and after those words 4. & in loc.
    the word was with God, there God is taken personally.

    Chap. 3. v. 29. Those words in my Annotations there, for so by an


    Hebrew phrase, &c. should be left out.

    Chap. 4. v. 46. A certaine noble man] A certaine Kingly man, Regius


    quidam. Calv. Beza. Vir Regius. Arabs. either of a Kingly stocke, or
    one of Herods courtiers and officers.
    [...] Vox Gr
    [...]ca [...] non
    ACTS. Chap. 2. Verse 3. regem aut re‐
    gulum
    AND there appeared, unto them cloven tongues, [Page] significat, sed
    like as of fire, and it sat upon each of them] The Holy regium, quod
    Ghost sate upon the Apostles in the forme of a tongue, scilicet, vel in
    because he made the Apostles here preachers of the Regis
    Gospell; the tongue is the instrument of preaching, by Herodis aut
    tongues therefore they received the gifts of tongues. alterius aula
    versaretur.
    By fiery tongues the efficacy of the Apostles preaching
    Itaque Syrus
    is signified.
    habet servus
    regius,
    Vers. 44. And all that beleeved were together, and had
    Vulgatus
    all things common] Of the meaning of the first words
    noster in
    were together, see Beza, Mr Lightfoote in loc. Calvin
    textu Geaeco
    interprets it not of dwelling together in one place, but of
    videtur
    being of one heart.
    legisse [...],
    For the latter words, the Papists say this community is quod
    a kind of perfection, and thence lay a foundation for regulum
    their Monasteries and Nunneries, the Libertines also in significat,
    Germany and others abuse this place. Menochius
    de Repub.
    1. The property of things was distinct, though they had Heb. l. 1. c.
    all things common in the use; they sold their lands, 8. & in loc.
    therefore they had a right to alienate them; they
    themselves gave to the necessities of the poore. Cornel à Lap.

    2. There was no obligatory precept to bind professors See my


    to this. 5. Acts v. 4. Annotations
    on 4.32.
    3. There was no ordinance of the Apostles whereby
    men were bound to this community, many precepts
    Nimium sunt
    rather contradict it. See 1 Cor. 16.2. 1 Tim. 5.8.
    impudentes

    4. If men had not a propriety in their goods, then qui Platonis

    stealing would be no sinne under the Gospell. Ephes. delirium

    7.28. sequuti,
    Meum & Tu‐
    Chap. 3. v. 21. Whom the heaven must receive] It is um tolli evan‐
    doubtfull (saith Cajetane) whether he means that Christ gelica
    shall receive Heaven as a King his Kingdom, or heaven doctrina ex
    shall receive Christ, as a place receives the thing hominum
    placed, both senses are true and agree to this place, societate vo‐
    but the latter is the more genume; the Syriacke renders lunt. Beza in
    the words thus, quem oportet Caelo Capi. loc. Est hoc
    singulare
    Chap. 4. v. 13. Ignorant men] Idiots, so the Greeke, and exemplum
    so Calvin. Beza, and the Vulgar render it. charitatis,
    atque ideo
    The Apostles are so called, 1. In respect of their state refertur à
    and kind of life, they were private men, not set in any Luca, ut
    publicke office. 2. By reason of their doctrine, illiterate sciamus
    men. 3. By reason of their dignity and esteeme, nostra
    plebeians and of no account. 4. By reason of their abundantia
    popular dialect; but that they were not idiots in sublevandam
    knowledge, Peter and Iohn shew v. 19. and 27.28. esse fratrum
    inopiam.
    Chap. 6.15. Saw his face as it had been the face of an Verum sana
    Angell] The face of an Angell signifies some excellent expositione
    and heavenly thing in his countenance, viz. an indiget hic
    Angelicall shape and majesty. God bestowed a new locus, propter
    and wonderfull splendour on Steven, and as it were the fanaticos, qui
    beames of a glorious body, such as he gave to Moses bonorum [...]
    Exod. 34.1. fingunt, qua
    omnis politia
    Chap. 7.14. The wives of Iacobs Sonnes which came evertatur:
    downe with him into Egypt were but nine &c. those quemadmod
    words I have in my Annotations out of Langus, but he um hoc
    had eleven brethren, and they all had wives for ought seculo
    appeares in Scripture. tumultuati
    sunt
    Vers. 16. Ibid. Those words the Father of Sichem, &c. Anabaptistae
    to James are misplaced, they should follow the last , quia nullam
    words of that 16. v. Emor the father of Sichem, and putabant
    therefore bee set in the margent against the question esse
    and answer. ecclesiam,
    nisi in
    Chap. 9. v. 31. Then had the Churches rest throughout
    communem
    all Judea, and Galilee and Samaria] Rest in the
    acervum
    exercises of the worship of God, had none to vexe
    congesta
    oppose, or hinder them therein; a double effect followes
    essent
    this, and were edified. Every particular Church and
    singulorum
    member of the Church did grow and brought forth more
    bona, ut inde
    fruit. The metaphor of a building agrees well, because
    promiscuè
    the Church is the Temple and house of God. 1 Tim. 3.
    omnes
    15. And all the faithfull also are Temples, 1 Cor. 3.16.2.
    sumenent.
    Were multiplyed, in number many came into the
    Calvinus.
    Church.
    Vide plura

    Chap. 20. v. 10. And embracing him] Embrace him on ibid.

    every side.
    Chap. 23. v. 26. Vnto the most excellent] Or most
    Maior in Acta
    mighty, it was the title by which the President was
    Idiota dicitur
    usually called. Menochius in loc.
    qui proprio
    tantum,
    Chap. 24. v. 16. I exercise my selfe] [...] id est, me
    natura lique
    exerceo, laboro, fatigo, q. d. totus sum in hac re.
    idiomate seu
    Chap. 27. v. 34. For there shall not a haire fall from the lingua, &
    head of any of you] This is a proverbiall forme of scientia
    speaking, noting by an hyperbole, that they should not contentus
    be hurt in the least thing, nor lose the basest things, nescit studia
    such as are haires of the head; so farre should they be literarum, [...]
    from losing their lives. The proverbe is taken not onely en [...]m
    from the first of Sam. 14.45. 2 Sam. 14.3.11. 1 Kings Gracè
    1.52. but also from the 21. Chapter of Luke. v. 18. proprium
    significat.

    ROMANES. Chap. 2. Vers. 15. Menochius in


    loc.

    THeir thoughts the meane while accusing or [Page]


    excusing one another] He meanes by turnes, Cornel à Lap.

    conscience excuseth them, when their actions are Facies angeli

    conformable to the Law, and accuseth them, when not. significat exi‐
    mium quid,
    Chap. 3.30. It is one God which shall justifie the augustum,
    circumcision by faith] That is, the circumcised Jew, the coeleste in
    abstract put for the concrete, so ch. 11. v. 3. the vultu, quali
    election, that is, the elect. The Hebrewes when they specie, &
    would expresse a thing to the height, put the abstract majestate
    for the concrete, the quality it selfe for the person. Angeli
    apparere
    Chap. 8. v. 13. Doe mortifie the deeds of the body] That solent.
    is sinnes, because, the body is the instrument of them Menochius in
    for the most part. loc.
    Ye shall live] He speakes to beleevers, it is meant of a
    Complexus]
    life of comfort and abundant fruitfulnesse, live to
    Vox Graeca
    purpose and doe much service to God.
    [...] id est,
    circumplexus
    Vers. 15. The Spirit of adoption, whereby we cry Abba
    notat
    Father] Abba is a Syriacke word, and Father Greek, to
    arctissimum
    shew, that Jewes and Gentiles agree in calling God
    circumquaqu
    Father. Abba was then used by Children, and Father is
    e Pauli
    added, as if he had said, Father, Father, both words are
    complexum,
    used, because when wee would please, we repeate the
    ut viscera
    same words, as Matth. 7.22. or words of the same
    sua
    signification, as Iehovah Adonai in the beginning of one
    compassionis
    of the Psalmes.
    , charitatis, &
    misericordiae
    1 CORINTHIANS. Chap. 4. Vers. 3. in eum
    effundere
    BVt with me it is a very small thing] The smallest [...]
    velle
    pro minimo est. Beza. Vulg.
    videtetur.
    Cornel. à
    Chap. 6. v. 9. Nor effeminate, nor abusers of
    Lap.
    themselves with mankind] The first are properly those,
    which are called Catamites, qui turpia patiuntur, those
    men which suffer filthinesse to be acted upon them. Walth. Cent.

    The latter are those, qui eadem turpia peragunt, which Miscell.

    act that filthinesse on others. Theol. 57.

    Chap. 11. v. 4. Every man praying or prophecying Cogitationibu


    having his head covered, dishonoureth his head] The s sese mutuò
    Apostle would have Christians to be farre from the rites ac‐
    of Gentiles, their custome was to pray with their heads cusantibus,
    covered. aut etiam
    excusan‐

    2 CORINTHIANS. Chap. 4. Vers. 4. tibus. Beza


    inter se
    THe God of this world] That, is the Devill, he is not the invicem
    Creator, upholder or possessor of the world, but the cogitationum
    God thereof. 1. By unjust usurpation. 2. By busie accusantium
    operation, acting in every man of the world. 3. By a aut etiam
    voluntary subjection, men yeeld themselves to him to defendentium
    be his slaves. 4. Because of that great universall . Vulg. In
    dominion he hath over the world. Hee no sooner Graeco est
    tempts, but we are ready to close with him. [...], quae vox
    significat non
    Chap. 5. v. 5. Who also hath given us the earnest of his qualescunqu
    spirit] Also this is cumulative and additionall to what e
    went before, given, that notes the freenesse of the gift, cogitationes,
    he speaks of it as already given. The earnest of the sed quae
    spirit, that is (saith Menochius) the Spirit which is a fiunt
    pledge and earnest of future glory, not onely so, but ratiocinando
    because it is the spirits office to give assurance to the &
    soule. disceptando,
    dum adhibito
    This gift of God, or worke of the spirit is called an judicio
    earnest in three respects. 1. An earnest is for rationis
    confirmation of a promise or agreement, so here of animus exa‐
    Gods faithfulnesse. 2. An earnest is somewhat of the minat aliquid,
    same kind of that which is to be paid afterward, and & de eo
    therein differs from a paune or pledge, which may be of pronunciat
    another kind, so this gift is somewhat of that which wee sive verum
    shall receive fully in heaven. 3. An earnest is but little of sive falsum;
    that which is to be paid. bonum an
    malum.
    Chap. 11. v. 24. Of the Jewes five times received I forty
    Menochius in
    stripes save one] The Jewes gave 39. stripes onely
    loc.
    either to signifie their clemency in punishing lesse then
    the Law permitted, or to shew themselves religious and
    See Ps.
    studious of observing the Law, warily taking heed that
    12.12. Cant.
    they exposed not themselves to danger, by violating it,
    if they fulfilled the number of forty.
    EPHESIANS. Chap. 6. Vers. 17. 1.4. Esay
    3.4. Ier. 5.21.

    THe helmet of salvation] In Greeke it is [...] the helmet


    of a Saviour, that is, take our Saviour for a helmet, viz. Hebraicè Ab,

    that being armed with his faith, doctrine, and Chald. verò &

    instructions of life, you may not feare the fiery darts of Syriacè

    the most wicked one. Abba, &


    terminatione

    PHILIPPIANS. Chap. 2. Vers. 17. Latina &


    Graeca,
    Abbas, idem
    AND if I be offered up] The Greeke is [...], which
    est quod
    signifies to be poured out as a drinke-offering, viz. his
    Pater.
    bloud, for there were two parts of the sacrifices, viz. the
    Menochius in
    sacrifice which was slaine, and the drinke-offering as
    Gal. 4.6.
    wine or oyle, which was poured upon it. The Apostle
    alludes to this rite of the sacrifices.
    Scorta
    scilicet
    2 THESSALONIANS. Chap. 2. Vers. 8. mascula.
    Menochius in
    WHom the Lord shall consume with the spirit of his loc. Vide
    mouth, and shall destroy with the brightnesse of his Grotium.
    coming] There is a difference between those two
    words, consume, and destroy, [...] and [...] and [Page]
    Menoch. de
    they are here in a speciall manner, distinguished. Illud
    Repub. Heb.
    est tractim imminuere, hoc funditus tollere. Fire
    l. 6. c. 7.
    consumes Wood, and the candle by feeding on it by
    little and little, water being powred on fire destroyes it.
    Deut. 25.5.
    Cocceus de Antichristo.
    Menochius
    de Republica
    1 TIMOTHY. Chap. 3. Vers. 6. Hebraeorum.
    l. 8. c. 2.
    HE fall into the condemnation of the Devill] Not that
    whereby the Devill condemnes, but whereby he is condemned, as
    the destruction of the ungodly.
    Galeam
    salutaris, vel
    2 TIMOTHY. Chap. 1. Vers. 7. ut alij vertunt.
    Salvatoris, id
    THe Spirit of love and of a sound mind] Because it fils est
    the soule with a sense of Gods love, and so heales the Salvatorem
    conscience. ipsum
    assumite
    TITUS. Chap. 1. Vers. 6. progalea.
    Menochius in
    THe husband of one wife] The Apostle doth not loc. & de
    command that a Bishop should necessarily have a Repub. Heb.
    wife, but that he have not two wives. Neither is here l. 2. c. 5. Vide
    forbidden (as Justellus hath rightly observed) Digamia Bezam.
    aut polygamia successiva, as the popish
    Interpreters say, sed simultanea. [Page]
    Menochius in
    loc. 2 Tim.
    HEBREWES. Chap. 2. Vers. 7. 4.6. Ego
    enim jom
    THou madest him a little lower then the Angels] In delibor [...], id
    Greeke it is [...] which may bee referred to the thing, as est, pro
    if he should say, paululum quid, a little deale, and to the libamento
    time, so it shall be the same with paulisper, a little offeror, &
    while. If it be referred to the time, he saith, that Christ immolor,
    for a short space of time was lesse then the Angels, sanguinem
    viz. so long as hee had his mortall body. But if it be meum quasi
    referred to the thing, that is the dignity, the meaning is, libamem Deo
    in this thing onely he was lesse then the Angels, that profundo,
    he could suffer and dye. consecro, &
    sacrifico per
    Chap. 3.11. So I sware in my wrath, they shall not enter martyrium.
    into my rest. ] The decrees of God respect mens Menochius in
    everlasting estate, his oath, his dealing and treating loc.
    with men, that is, his Spirit shall no more strive with
    Ad Codicem
    men.
    Canonum ec‐
    clesiae
    Chap. 7. v. 26. Holy, harmelesse, undefiled; separate
    Vniversae p.
    from sinners] Here are foure emphaticall words. 1.
    193.
    Holy, either generally comprizeth all goodnesse, or set
    apart of God. 2. Harmelesse, This hath relation to his
    outward carriage, Christ never did wrong to God or Estius, Cor‐

    man, was free from actuall sinne. 3. Vndefiled, this nel à Lap.

    goes to the inward parts, he was free from corruption of Menochius.

    nature, holy in his conception. 4. Separate from


    sinners. All sorts of men are guilty of Adams sinne, but Menochius in
    Christ was not, though he came from Adam, yet he loc. Vide
    came not by Adam. Estium.
    Sanctus Tho‐
    Chap. 9. v. 14. Purge your Conscience from dead mas
    workes to serve the living God] Sinfull workes are utramque
    called dead workes, not onely because they merit expositionem
    death, but because they come from a dead nature, to admittit; ita
    serve the living God, that is, we must serve God with quod paulo‐
    livelinesse, the Attributes of God are suited to the minus
    matters in hand. referatur, &
    ad brevitatem
    Chap. 11 v. 6. For he that commeth to God] Greeke durationis
    [...]. He that is comming, that hath put himselfe on the cum
    way. See John 6.37. Chrysostomo
    , & ad
    JAMES Chap. 2. Vers. 3. quantitatem
    ret cum
    AAnd if ye have respect to him] The Greeke word [...] reliquis; &
    properly signifies (saith Menochius) Cum affectu haec
    quodam benignè aspicere. To behold favorably with af‐ expositio
    fection. Communior
    est.
    1 PET. Chap. 5. verse 8. Ludovicus
    Tena.

    BEcause your adversary the Devill] [...] is he, qui in


    causa & lite nobis adversatur, so Menochius, and Quasi dicat,

    others. He that opposeth us in a suit, such a one is si

    Satan, who strives with us about the salvation of our ingredientur

    soules. in terram pro‐


    missam, in
    Walketh about] [...] circumambulat, scilicet assiduè, & qua sedes
    continuò. The Devill is that great Peripateticke. Iob 1.7. quietas illis
    pollicitus
    Chap. 5. v. 10. The God of all grace make you perfect, sum, non
    stablish, strengthen, settle you.] The Apostle heapes Existimer
    up many words to shew, that God preserves all graces, verax.
    if it be weake, he protects it, he stablisheth it against Menochius in
    opposition, gives new supplies of the spirit, and so loc.
    excites and strengthens it, and keepes from wavering,
    settles us. Haec tria ita
    videntur di‐
    2 PET. Chap. 1. verse 21. stingui, ut
    sanctus
    AS they were moved by the Holy Ghost] [...], carried in respiciat
    the armes of the Holy Ghost. Deum, Inno‐
    cens
    Chap. 2. v. 7. Vexed with the filthy conversation of the proximum,
    wicked] The Greeke runnes thus, opprest under the impollutus
    conversation of the ungodly in wantonnesse. [...]. seipsum.
    Menochius in
    Verse 14. An heart exercised with covetous practises]
    loc.
    Greeke, exercised in covetousnesse, not onely with the
    practises, but principles.
    Id est ab
    eorum vita &
    Chap. 3. v. 12. The Elements shall melt] Like mettall in
    moribus
    a furnace, so the Greeke word signifies.
    longissime
    1 JOHN. Chap. 2. verse 20. distants, &
    nihil cum illis
    habens
    BVt ye have a unction from the holy one, and ye know
    commune.
    all things] By this unction He meanes the gifts and
    Menochius.
    graces of the Spirit, the holy one, that is Christ. It is an
    allusion to the pretious ointment in the Old Law, that
    was powred first on the head of the High Priest and so Dixit viventi,

    ran downe. quoniam


    dixerat, ab
    Chap. 3. v. 20. For if our heart condemne us, God is operibus
    greater then our heart, and knoweth all things.] That is mortuis,
    our conscience, Davids heart smote him, condemne quasi docens
    notes a decisive and finall judgement concerning our Deo vivo non
    State. God is greater two waies. 1 in point of judgeing, placere
    God is the Supreme, the heart the Deputy-Judge. 2 In opera
    witnessing, he knowes all things, therefore our owne mortua.
    hearts, Heb. 3.8. We are blind, Gods witnesse is more Menochius in
    impartiall and severe. loc.

    Verse 21. Beloved, if our hearts condemne us [Page] Accedens ad


    not] That is, reproach us not for the evill of our States, Deum. Vulg.
    then have we confidence towards God] That is, we may Heb. 10.37.
    have a holy libertie and confidence to approach into [...], id est,
    Gods presence. veniens, est
    Christi
    Chap. 5. vers. 7. For there are three that beare record periphrasis,
    in heaven, the Father, the VVord, and the Holy Ghost, sic
    and these three are one] Three witnesses to the
    appellatur.
    Godhead of Christ, the Father by audible voyce in Matth. 11.3.
    Christs Baptisme and transfiguration. Mat. 3.17. and & Apocal.
    17.5. Christ beares witnesse of himselfe by his Doctrine 1.4.
    and Miracles, Rom. 1.3. The Spirit by descending on
    Menochius in
    Christ Mat. 3.11. and on the Apostles, Act. 2.3. So loc.
    Menochius. In heaven, that is, they gave witnesse in a
    glorious manner, John 5.31. and these three are one, in
    Sic ferè acci‐
    essence, as the other three in testimonie.
    dit, ut homo
    Cultu elegan‐
    Verse 8. And there are three that beare witnesse in
    tiore nitidus,
    earth, the Spirit, and the water, and the blood, and
    & auro
    these three agree in one] Water and blood, holinesse
    gemmisque
    and satisfaction. He alludes to the ablution and oblation
    Collucens ad
    of the Old Law, and to the water and blood that came
    se rapiat
    out of Christs side, John 19.34.35. And these three
    oculos
    agree in one; that is, to prove that we beleeve in Christ,
    Circumstanti
    and that he in whom we beleeve is the son of God.
    um, & defixos
    teneat.
    REVELATION. Chap. 1. vers. 1. Menochius.
    Iudicatur
    THe Revelation of Jesus Christ] That is, received by
    affectus ho‐
    Jesus Christ. When God in old time revealed his will to
    minum
    his Church two waies, viz. by vision or Dreames,
    admirantium
    Numb. 12.6. Job 7.14. the former manner, viz. vision is
    &
    noted by the common name of Revelation. For all the
    aestimantium
    things that follow in this book were revealed to John
    splendorem
    waking by visions, but not sleeping by dreames.
    externum.
    Quod enim
    There are two parts of this booke of the Revelation;
    admiramur &
    first, a description of the present state of the Church, as
    magnifacimu
    it was then in the three first chapters. 2. a prophesie of
    s, id intentè
    the future State of the Church even to the end of the
    adspicimus,
    world, from the fourth chapter to the end of that booke.
    & cum
    VVhich must shortly come to passe] That is, which shall reverentia
    soone begin to be done, although they shall not soone atque
    end. veneratione
    respicimu [...]
    By his Angel unto his servant John] Therefore the Brochmand
    whole Trinity revealed this revelation to Christ in loc.
    according to his manhood, Christ to the Angel, the
    [...].
    Angel to John, Iohn to the Church.
    [Page]
    Verse 13. And in the midst of the seven Accedendi, &

    Candlesticks] That is, of the Church, it signifies that ab [...]llo

    Christ is alwaies present in the midst of the whole postulata

    Catholike and every particular Church as he promised, impetrandi.

    Mat. 18.20. and 28.20. Menochius.


    Omnes tres
    Clothed with a garment downe to the foote] As were personae SS.
    the Priests under the Law, Exod. 28.4. therefore he Trinitatis in
    signifies, that Christ is our Priest. Caelo, & de
    Caelo, tum
    And girt about the paps with a golden girdle] As the Angelis, tum
    Priests were girt. Exod. 28.4. The meaning is, that maximè
    Christ our High Priest stands ready, and is prepared to hominibus
    undergoe what remaines of the Priestly Office for us, testimonum
    that is to intercede with God for us, and to offer the perhibent
    incense of our prayers continually to the Father. See Christo, quod
    Revel. 15.6. and Dan. 10.5. solus ipse sit
    verus
    Verse 20. The seven starres are the Angels of the Messiae
    seven Churches] That is, the Pastors or Bishops of the Deique filius.
    Churches, for Prophets in the Old Testament were Menochius.
    called Angels, Esay 44.21. Hag. 1.13. and Priests also,
    Mal. 2.7. Esay 42.19. and in the New Testament, Iohn
    Menochius.
    is called an Angel, Mat. 11.10. and the Apostles of
    Joannes de
    Christ, Luke 9.52.
    Vado.

    Chap. 2. v. 9. I know thy poverty] That is, in the world,


    Jd. ibid.
    outward poverty, because tribulation is joyned with it, or
    if we interpret it of spirituall poverty, that is, thou hast
    not high thoughts of thy selfe in spirituall things. Menochius.

    But thou art rich] in grace and holinesse.


    Chap. 4. v. 7. And the first beast was like a Lion, &c.]
    Menochius.
    These are the qualities of the Angels. The first is
    Est haec pro‐
    likened to a Lion, for his courage and power; the
    phetia à Deo
    second to a Calfe, for his servile ministry and
    data, à
    unwearied labour; the third to a man, for his prudence;
    Christo
    the fourth to an Eagle, for his swiftnesse in executing
    Mediatore
    his Office. One of these living creatures was not like to
    accepta,
    a Lion, another to a man, the third to a Calfe, the last to
    Angeli
    an Eagle; but every one of these foure living creatures
    ministerio
    was indued with those foure qualities, and that must be
    Joanni
    understood of each which is spoken of them all, viz.
    delata, à
    each of them had great power, diligence, wisedome
    Joanne nobis
    and speed in executing the commandements of God
    annuntiata.
    Almighty.
    Jonnes de
    Vado.
    Chap. 5. v. 6. A Lambe] Christ John 1.29. who for his
    courage a little before was called a Lion; here for his
    sacrificing, meekenesse and innocencie, is called a See v. 20.

    lambe.
    Joannes de
    And seven eyes] These words may be expounded Vado.
    three waies; first, of the Holy Ghost, as the words
    following seeme to intimate: secondly, of the infinite Id ib.
    providence of God, as Zach. 3.9. and 4.10. Lastly, of
    the Angels ministring to Christ, as Zach. 1.10, 11. Psal. Ad quam re‐
    77.7. Heb. 1.6. This last interpretation Mr. Foord likes dactus es ex‐
    best. spoliatione
    bonorum
    Chap. 9. v. 11. The Angel of the bottomlesse pit] The tuorum
    Devill, because he is condemned thither, reserved propter
    there, and seekes to draw men thither. Christum.
    Heb. 11.34.
    Verse 14. Loose the foure Angels] That is, the
    Menochius.
    Saracens, Turkes, and Tartars, for although these be
    three, yet they make foure Kingdomes. Joannes [Page]
    Joannes de
    de Vado.
    Vado.

    Chap. 10. v. 2. A little Book] A little little booke [...]


    libellulum, it is a diminutive of a diminutive.
    Intelligit qua‐
    tuor
    Chap. 11. v. 1. Measure the Temple of God and the
    precipuos
    Altar] The Temple signifies the Holy Catholick Church,
    angelos
    2 Cor. 6.16. Ephes. 2.19, 20, 21.22. 1 Tim. 3.5. Heb.
    malos, qui
    3.6. The Altar signifies the pure worship of God. 1 Cor.
    quasi
    9.13. and 10, 11. Heb. 7.13.
    praesunt
    Verse 2. But the court which is without the Temple, &c.] quatuor orbis
    It is an allusion (say some) to the manner of the partibus,
    worship of God among the Jewes, an atrium ligati autem
    Iudaeorum, & Gentium, where the Church of God sunt, & divina
    promiscuously received all, then troden downe. potentia
    Coerciti, ne
    Chap. 13. v. 16. To receive a marke in their right hand tantum
    or in their foreheads] Those that professe, approve and noceant
    defend the Popish Religion, and the decrees of the quantum
    Pope, they have received the marke of the Beast in vellent, &
    their forehead, those which live according to the possent.
    Antichristian decrees, and doe what the Pope of Rome Menochius.
    shall command; have received the marke of the Beast
    in their hand. Atrij nomine
    intelliguntur
    To receive the marke of the Beast, is Legem vel mente hypocritae,
    sequi, vel lingua profiteri. Cocceus. qui
    sanctitatem
    Chap. 20. v. 8. Gog and Magog] Ierome interprets Gog
    simulant
    tectum & Magog de tecto, some Expositors therefore
    quum sint
    mistaking his meaning, interpret this place of the Pope
    impurissimi
    and Turke, because the one is an open enemy, the
    can [...]s.
    other a secret one to Christ.
    §
    September 14th 1649. Imprimatur, JOSEPH CARYL.

    FINIS.
    AN ALPHABETICALL TABLE Of the chiefe
    Heads contained in these ANNOTATIONS.

    A [Page]

    A
    ABba Fa [...]her 92, 217, 271 In the daies of Abiathar the high
    Priest cleared 79, 80
    Abrahams bosome, why the glory of Heaven so called 127
    Acts an History of 28 yeeres 185
    what therein set forth ib.
    Doubts solved Acts 7. viz.
    Intreat them ill 400 yeeres 190
    Threescore and fifteen soules 190
    Carried over into Sichem 190
    Acts 19.2, 3, 4, 5. cleared against the Anabaptists 199
    Accuser, why the Divell so called 598
    Outward Adorning, how condemned 558
    Satan an Adversary to whom 598
    Affliction cleanses from corruption 554
    The Churches Affliction called Christs affliction 303
    And after three daies rise again, cleared 86
    Agree with thine Adversary &c. expounded 13
    Amen 17
    Anathema Maranatha 255
    Angariation 14
    Angels how they ministred to Christ 9
    Matthew, Marke, and Luke, reconciled concerning the appearing
    to the women at the Sepulchre 138
    Because of the Angels 1 Cor. 11.10. explained 243
    Angels not to be worshipped, and why 612
    Angels need a mediator 303
    Annas and Caiphas being high Priests 102
    Why Christ Answered not 74
    Jesus Answered and said 618
    Antichrist, who 569
    Apostles Signification of their names 26.81
    Apostles Sent two and two, why 26, 83, 113
    Apostles their mission twofold 27
    Christians compleat Armour 290
    No man hath Ascended into Heaven 144
    Assurance gives an entrance into the Kingdom of glory 563
    Assurance of our calling and election twofold 562
    Means to attain this Assurance 562
    Now is the Ax layd to the root of the Tree 7

    B
    B
    BAbes in Christ, who 233
    To Baptize with the Holy Ghost and with fire, what 7, 8
    Baptisme, what it is a sign of 213
    Christs passion called Baptism, why 120
    Christ why Baptized 79
    Baptized for the dead what 253
    Baskets, whence the Jewes had them in the Wildernesse 147
    The reason of their constant carrying these ib.
    Beame in thy brothers eye, what 19
    Fought with Beasts 254
    This day I have Begotten thee 195
    Behold, [...]he severall exceptions thereof 33
    True Believer, who 568
    Bethany, what it signifies 55
    Why at Bethesda Christ cured onely one 146
    and why he's bid to take up his bed and walk 147
    Bethlehem, what it signifies 4.100 [Page]
    Two Bethlehems 100
    And thou Bethlehem &c. art not the least, the words plainly
    explained, and Micah with Matthew then reconciled 5
    To Bind what 44
    how this power is exercised ib.
    Bound in spirit, what 200
    We were never in bondage 150
    Birthday, solemnization thereof lawfull 39
    Blessing applied to God what it signifies 277
    Blessing applied to man what it signifies 277
    Blessings said to be spirituall, why ib.
    Spirituall Blessings the chiefest ib.
    If ye were blind you should have no sin 152
    Blind men, doubts concerning them Mat. 20. resolved 54
    James and John, why named Boanerges 81
    This is my Body 135, 245
    Book a Catalogue or reckoning up 2
    The Books were opened and the dead judged, what books 613
    Where is he that is Born King of the Jews 4, 5
    The Bosom of the Father, what 142
    How Reprobates can be said to be bought by Christ 564
    In the Bowels of Jesus Christ I have you in my heart 292
    Our daily Bread, what 16
    why called ours ib.
    Christ the Bread of life 148
    Bread after consecration 246

    C
    C
    CAjetans errour 258
    A twofold call 231
    Came together Mat. 1.18. what it signifies 3
    It is easier for a Camel &c. 51, 52, 131
    The Word compared to a Candle 116
    Lead Captivity captive 284
    Arguments against the immoderate cares of this world 17, 18
    Everlasting Chaines 576
    Charity believeth all things 249
    The greatest of these is Charity ib.
    Children, who 568
    Children of wrath what it signifieth 281
    Children must obey their parents, how, why 289
    Christ annointed, the word comprehends his Kingly,
    Priestly, and Propheticall Offices 2
    He is the anointed ib.
    The first-born 4
    And I of Christ, opened 230
    To confesse Christ, what 128
    We are Christs, how 234
    Three Cities of Christ 23
    The Church called the Kingdom of Heaven, why 47
    Two things required of those who would enter into this Kingdom
    ib.
    True Church compared to a woman, why 596
    Tell it unto the Church 48
    Circumcision and uncircumcision, what 268, 273
    Circumcised debtors to the Law ib.
    Why Paul circumcised Timothy 197
    Inward circumcision in what it consists 304
    To heap coales of fire on ones head, what 225
    The Epistle to the Colossians, when written 301
    The occasion of the writing, with the sum and substance thereof
    ib.
    Commandement. the sixt interpreted 12
    Three degrees (besides actuall murther) of the breach thereof
    ib.
    The punishment due to each degree ib.
    Commandement 7. interpreted 13
    First and great Commandement, which, why so called 60, 90
    The second, thou shall love thy Neighbour, &c. how like unto it
    60
    Why the fifth Commandement Rom. 13.9. omitted 226
    Communion, what 241
    He that believeth not is condemned already 145
    Continence a gift of God 50
    Corban, what 85
    Corinth, where seated, notable for wisdom, infamous for lust
    230
    The Epistle to the Corinthians written before that to the Romans
    ib.
    A covetous man termed an Idolater, why 287
    Take up his Crosse 44, 45
    The preaching of the Crosse, why so called 230
    To glory in the Crosse of Christ, what 275
    A Crown of life what, why so called 581
    A Cubit, what 18
    Cup signifies afflictions 53, 54. why 75
    This Cup is the New testament in my blood 245

    D
    D
    WHy the Tribe of Dan Rev. 7. omitted 589
    Darknesse over all the earth at Christs death 138
    Not naturall ib.
    What it denoted ib.
    Day divided into four quarters 53
    Daily bread, what 16
    why called ours ib.
    Ill translated supersubstantiall ib.
    The Dead shall heare his voyce 147
    Pains of Death Act. 2.24. signifie not the torments of Hell 187
    Not lawfull for us to put any man to Death 166
    We cannot satisfie for our own debts 49 [Page]
    Who will render to every man according to his deeds Rom. 2.6.
    infers not merit of works 208
    Deity of Christ proved 561
    Self-deniall, what 44, 45 112
    Depths of Satan, what 582
    Destroy this Temple 144
    Devill called a Dragon, why 596
    The Devill bounded by God 581
    Why Christ suffered not the Devils to speak 79
    Diligence implies both speed and seriousnesse 562
    The Disciple known to the High-priest, who 165
    No prerequisite disposition in us 68
    Dogs, who 19, 296
    why Seducers so called ib.
    Dove, its nature 27
    Saw the Spirit descending like a Dove 8
    Shaking off the dust, what meant thereby 27, 114 195
    Reciprocall duties of Wives and Husbands 288, 306
    of Children and Parents 289, 707
    of Servants and Masters ib.
    The Spirit of God to dwell in us, what 217

    E
    E
    THere will the Eagles be gathered together 128
    To eat Christs flesh, and drink his blood, what 148
    The Elect may fall into fundamentall errours, but not persist in
    them 65
    Emanuel, God with us 4
    Ephesus 277
    Equivocation, not grounded on Luke 24.28. the place opened
    140
    [...], what it signifies 1
    The Evil one, who, and why the devil so called 14, 36
    Resist not Evil, but &c. opened 14
    Excommunication termed a delivery unto Satan, why 236
    To whom it pertaineth 235
    Eye, Matth. 6.22. &c. taken for the understanding 17
    A single eye, what ib.

    F
    F
    FAith, what it signifies 226
    Faith preserveth a man to salvation 554
    One not saved by anothers faith 197
    Faith overcomes the world 572
    Faith as a grain of Mustard-seed, what 128
    Faith obtaines more then it wishes 132
    It worketh by love 273
    The Faith of the Elect but one 284
    If I had all faith, expounded 248
    The excellency of faith 23
    Four things requisite to justifying faith 42
    All great in the woman of Canaan ib.
    God faithfull and just in forgiving sins 567
    Whose Fan is in his hand 8
    Farthing how much 13.28
    To pay the utmost Farthing 13
    Christ fasted 40 daies and 40 nights, why 8
    My Father is greater then I 162
    Call no man father 61
    Father, mother, wife, must be hated, how 123
    The Father judgeth no man 147
    Fellowship with God and Christ brings full joy, why 567
    Filled with the Holy ghost 96
    A threefold fulnesse of the Holy Ghost 189
    Fulnesse in Christ 142
    The fulnesse of him that filleth all in all 280
    To finish ones course with joy, what 200
    Tried with fire, what 554
    Maketh fire come down from Heaven 601
    First born, who 4, 100, 302
    Christ the First born, and why so called 4
    Christ the First born of the dead 302
    The First fruits of those that slept 252
    To be in the Flesh, what 217
    Flesh and Spirit what 274
    The Spirit lusteth against the Flesh ib.
    Flesh and blood, what 254
    Pray that your flight be not in the Winter, or on the Sabbath day,
    why 64
    To follow Christ, what 150
    Christ compared to food, why 148
    Foolishnesse of preaching 231
    For implies not meritoriousnesse of works 110
    God onely forgiveth sinnes 169
    How Ministers remit or retain them ib.
    Fornication to be eschewed for six reasons 238
    Fornication forbidden amongst things indifferent Acts 15.29 why
    196
    How Christ was forsaken, and what it shews 76
    Who so forsaketh not all cannot be my disciple 123
    Four beasts with wings full of eyes 585
    Four and twenty Elders 584
    Fruits of the Spirit 274
    A Furlong how much 156

    G
    G
    GAbriel, what it signifies 96
    Why the Angel says, I am Gabriel ib
    Galatia, where 267.
    Of the Galileans, whose blood Pilate mingled with their
    Sacrifices 120
    To gather together in one 278
    VVhere two or three are gathered together &c. 49
    It makes not a generall councell ib.
    Nor that they cannot erre ib.
    Severall doubts in Christs Genealogie according to Matthew
    cleared, as
    1. The sonne of David, the sonne Abraham; the words
    explained; why Christ so called, and why David promised before
    Abraham. 2
    2. All women in Christs Genealogie except the blessed Virgin,
    have a mark of infamy upon them, and why ib.
    3. Those words Joram begat Ozias explained, and why Ahaziah,
    Joaz, and Amaziah are pretermitted 2, 3
    4. The 11 and 12 Verses concerning Jechonias cleared 3
    5. VVhy the Genealogy of Christ is drawn to Joseph, and not
    rather to Mary ib.
    6. From David untill the carrying away into Babylon are 14
    Generations ib.
    According to Luke
    Concerning Cainan 13
    Generation of vipers 102
    This Generation shall not passe 66
    The Father of Glory, why 279
    Gnashing of teeth 22
    God onely good 88, 131
    The God of our Lord Jesus Christ, why 279
    Gog and Magog 613, 628
    Golgotha, what it signifies 75
    The word translated Gospel what it signifies 1
    The Gospel of the Kingdom, why 10, 79
    Grace for grace 142
    Grace and truth ib.
    Induing with Grace called anoynting, why 105
    Grecians Matth 15.22. who 41
    Grasse, a threefold acception thereof 55
    He shall be called Great 97
    Greeks and Barbarians 206
    In whom is no guile 143

    H
    H
    HAllowed what 15
    Hand of the Lord, what 99
    Hardnesse of heart threefold 220
    Hateth not Father, Mother, &c. cannot be my disciple 123
    Father, mother, wife, must be hated, how ib.
    Three things in hatred 207
    Christ the head of every man 242
    God the Head of Christ ib.
    Covering the head a sign of subjection 243
    Seven heads what 609
    The eighth head, which is also one of the seven, what 609
    [...]ad hearers compared to stony ground, why 35
    Two things necessary in Godly hearers 115
    VVith all the heart, with all thy soul, with all thy mind 58, 114
    An Heathen, what 49
    Which art in Heaven, what it signifies 15
    Heavenly things 51
    Heavy laden, what 30
    Herelie, what. There must be Heresies 244
    Herodians, who 80
    Herods 3. and their acts 4
    Why Elizabeth after conception hid herselfe 97
    Higher powers 225
    I wis [...] not that he was the High Priest, expounded 202
    Holy things, what 19
    The God of hope, why 228
    Lively hope, why so called 553
    An horn of salvation 99
    Horns of the beast crowned, why 590
    The white, red, black, pale Horse, what 58
    How threefold 98
    The first, sixth, ninth, eleventh houres 53
    Hungry, who 99
    Never to hunger and thirst, what 145, 147
    An hypocrite described 60
    Hypocrites are as graves 117

    I
    I
    IDle words what 33
    An Idol is nothing 241
    Then was fulfilled that which was spoken by Jeremiah the
    Prophet, cleared 73
    Jesus a Saviour, why so called 2, 3
    Jesuits compared to Frogs 606
    I knew him not, Iohn 1.31. cleared 142
    In whom I am well pleased 8
    Christ would not meddle with dividing the Inheritance, why 118.
    marg.
    John, what it signifies, why called the Baptist, and when enterd
    on his calling 6
    John by Domitian banished to Pathmos, where he wrote the
    Revelation 578
    why he wrote to the Churches of Asia ib.
    why onely to those seven ib.
    why to the Angels of those Churches ib.
    when he wrote his Gospel, and wherefore 141
    Joseph being a just man was minded to put her away privately,
    expounded 3
    One jot or tittle, what 12
    Joys of Heaven, great and many 68
    Judging, what 19
    Judging, twofold ib.
    Judge not that ye be not judged ib.
    The Father judgeth no man 147
    The Saints shall judge the world, how 237
    Judgement day how hastned unto 565
    That day and houre not known of the Son 91
    How we are justified 210
    Julians scoff 11

    K
    K
    THe Kingdom of Heaven is at hand 6
    The Gospel of the Kingdom 10, 79
    Children of the Kingdome 22 [Page]
    Keys of the Kingdome of heaven, what 44
    not given to all ib.
    yet to all the Apostles ib.
    By Kingdom of heaven, is meant the Church 12
    and why 47
    Kingdom of heaven taken diversly 67
    The Disciples dreamt of a temporall Kingdom 185
    No end of Christ's Kingdom, Objection, Answered 97
    Seven Kings who 609
    Ten Kings or Kingdoms, which 610
    why compared to horns ib.
    Knowledge in Angels threefold 282
    Christ Knows not the Day or Hower of Judgement how 91

    L
    L
    CHrist the Lamb of God 142
    takes away the sins of the world ib.
    Christ like a Lamb 555
    Law what 20.154
    Christ came not to abrogate the Law 11, 12
    Christ the end of the Law 221
    We are not under the Law 213
    Sin takes occasion from a threefold power in the Law 214
    Love fulfills the Law 226
    Vnder the Law threefold 272
    Law of the Spirit, of sin, of Death, what 216
    What going to Law forbidden 237
    Leaven of the Pharises, what 86
    Corrupt Doctrine, why compared to leaven ib.
    Sin compared to Leaven, why 236
    A Legion how many 82.111
    Where the spirit is, there is Liberty 258
    The Liberty wherewith Christ hath made us free 270
    In him was Life 142
    Life of God, what 285
    Grace why so called ib.
    Christ to be Lifted up what 158
    A twofold Lifting up ib.
    The Light shined in darknesse 142
    God compared to Light 567
    The Gospell compared to Light, why 158
    Christ compared to a Lion, why. Marg. 586
    Little ones, who 48
    Little flock, how 119
    Locusts 6.591
    Gird the Loins of your mind, what 554
    A fourfold girding of the Loins ib.
    The Lord's day, how 580
    Love no cause, but sign of justification 571
    Christ's Love great, why 282
    God's Love unto the world 144
    A twofold Love in God 220
    Love one another, as I have loved you 160
    why stiled a new Commandement ib.
    Luke a companion of Paul 95
    when he wrote his Gospell ib.
    savors of secular eloquence ib.
    Lunaticks, who 10.47
    Lying wonders 316

    M
    M
    A Malefactor delivered at the Feast, why 137
    Mammon, what 126
    Mans day, what 234
    Mark, Saint Peters Disciple 78
    To receive the mark of the Beast 601.628.
    Marks of the Lord Iesus, what 276
    Christ appeared first to Mary Magdalen, why 94
    Matthew the first of the Evangelists 1
    his Method ib.
    Matthew, and Luke agree, and in what 1
    they differ, and in what ib.
    Christ our Mediator, how 283
    Michael a Created Angel, proved 576
    contended with the Devill about the Body of Moses ib.
    As new Born Babes desire the sincere Milk of the word, that ye
    may grow thereby 556
    Ministers duty 200
    Let your Moderation be known to all men 299
    three degrees thereof toward our neighbor ibid.
    Morning Star, why Christ so called 582
    To Morrow, what 18
    Mortifie your earthly members, what 35
    Mote, what 19
    To sit in Moses chaire, what 60.61
    And he opened his Mouth and taught them, explaned 10, 11
    Multiplication of the Loaves and Fishes▪ where made 39.147
    The Mystery of Gods will, why the Gospell so called 278

    N
    N
    PArtakers of the divine Nature, what 562
    That it might be fulfilled which was spoken by the Prophets, He
    shall be called a Nazarene, cleared 6
    Thou shalt love thy Neighbor as thy selfe 114
    Nicodemus commeth to Christ by night 144
    Nicolaitans, their errors 581
    Number of the Beasts name 602

    O
    O
    ALL Oaths not forbidden 13
    Old men, 1 John 2.13. who 568
    The Church compar'd to an Olive-tree, why 222
    Humane Ordinances, why so called 556
    must be submitted unto, and why ibid.
    The Holy Ghost compar'd to Oyl, his work in teaching us; [Page]
    to anointing, why 569

    P
    P
    GIrt about the Paps with a Golden girdle, what 627
    A Parable what 32.82
    Why Christ speaks so oft in Parables 82
    Parable of the Sower expounded 33
    of the Marriage 57
    of the Prodigall 124
    of the Rich man, and his Steward 125
    of Dives, and Lazarus 127
    of the Pharise, and the Publican 128
    of the Virgins 67
    Why Christ offered on the Day of the Passeover 69
    To possesse our [...]ouls in Patience, what 134
    Christ's Patience 580
    Vnto all Patience 302
    To pay the utmost farthing, what 13
    Peace of God, why so called 299
    it passeth all understanding ibid.
    The God of Peace 313
    Christ our Peace 281
    Pearl, what 19
    The Gospell compared to a Pearl, and why 20
    Three Persons of the Trinity set forth, Rev. 1 579
    Which is, which was, which is to come, notes the Father. And
    from the Spirits, The Holy Ghost. And from I [...]sus Christ, Who
    is a faithfull witnesse, intimates his Propheticall Office.
    The first begotten of the Dead, his Priesthood; Prince of the
    Kings of the earth, his Kingly Office ibid.
    Peter, to whom he wrote his Epistle, viz. To Strangers dispersed
    553
    who these were ibid.
    The scope of Peter in his first Epistle 553
    In his second 561
    1 Pet. 3.19, 20. expounded 559
    It proves not Limbus Patrum, nor Christ's Descent into Hell ibid.
    Peter Mat. 10. First placed why 26
    what Primacy he had ib.
    Peter not the Rock 43
    Tell my Disciples and Peter, &c. Why Peter specially named 94
    Philippi where seated, and why so named 291
    Phylacteries, what 61
    Poor in spirit, who 11
    The woman ought to have Power on her head 243
    Prayer taken for the whole worship of God 221
    Two things requisite in Prayer 89
    Prayers called odours, why 586
    Three parts of Prayer 299
    The Lords Prayer expounded 15
    Concerning the conclusion of the Lords Prayer 16
    To Pray alwayes, what Marg. 128.
    Pray without ceasing 312
    Praying in the Holy ghost, denotes four things, Marg. 577
    To Pray with the spirit, and understanding, what 250
    Publick Prayer should be in a known tongue ibid.
    J Pray not for the world 164
    The Preaching of the Crosse, why 230
    Christ sent me not to Baptize, but to Preach the Gospell ib.
    Foolishnesse of Preaching 232
    To the Poor the Gospell is Preached, cleared 208
    to what Poor 209
    Why the cleansed Leper must shew himselfe to the Priest 21
    Private interpretation of Scripture how forbidden 563
    Prophesie what 224.243
    Women Prophesying with their heads uncovered 242
    To Prophesie in Christ's name, what 20
    Prophets, what 20
    False Prophets, who 564
    A Prophets reward, what 28
    To receive in the name of a Prophet, what ib.
    A Prophet, yea more than a Prophet how verified of John 29
    Proselytes, who 62
    two sorts thereof ib
    Psalms, Hymns, spirituall Songs 306
    Publicans, who 106.131
    Pure in heart, who 11
    Purgatory rejected 128
    Not proved by 1 Cor. 3.11. 233

    Q
    Q
    QUench not the spirit 312

    R
    R
    RAbbi what it signifies 61.163
    Racha, what 12
    In Rama was a voyce heard, &c. explaned 5
    Ravens, Gods feeding them 119
    Reasonable service, what 223
    To Redeem those under the Law, why 271
    Redemption twofold 286
    Render to all their dues 225
    Repentance, what it is 203
    Reprove the world of sin, of Righteousnesse, of Iudgement 163
    All sorts of persons Reviled Christ 75
    Revelation what it signifieth 578
    Two parts of the Revelation 627
    Thunder joyned to all the Revelations, why 578
    All Judgements in the Revelations on Rome Pagan Christian ib.
    Reward implies not merit of works preceding; heaven said to be
    a Reward how 11
    Rich towards God 119 [Page]
    Rich man who 51, 52.
    Riches how deceitfull 37
    Riches how called unrighteous 126
    Attributes given to Riches 115
    Right eye, Right hand, what 13
    why mentioned ib.
    pull it out, cut it off ib.
    Righteousnesse of God what 206
    Why so called 210
    Righteousnesse twofold,
    of the Law
    of Christ
    197
    Vpon this Rock, &c. expounded 43
    Christ the Rock of the Church 243
    Rome Papal Babylon 593. why 609
    Christ said to be crucified at Rome, how 609
    S
    S
    THe Sabbath made for man two wayes 80
    A Sabbath dayes Iourney, how much 185
    One of the Sabbaths, what 93.200
    Why God called the Lord of Sabaoth 220
    Sacrament not treated of Joh. 6. and why 147.148.
    We may receive the Sacrament with unsanctfied persons 141
    Sacraments confer not Grace ex opere operato 212
    Sacrifice, what 24
    Sadducees, why so called 59. their opinions ib.
    Whether they rejected all Scripture save the Bookes of Moses
    ib.
    Saints compared to Eagles, why 128
    Sts. in Life eternall, shall mutually know each other 46
    Salted with fire, what 88
    The Disciples called the Salt of the earth, why 11
    Gods word compared to Salt, Marg. 123
    The Angels Salutation expounded, and cleared from Popish
    depravation 97
    Sanctified throughout, when 313
    We cannot satisfie for our own debts 49
    To Save from sin what it is 3, 4
    There should no flesh be saved, what 64
    Our Saviour stands to read, sits down to Preach 104
    God Saves all whom he purposeth to save, of his mercy 222
    Schism, what 244
    Scriptures hard to be understood, wherein, and to whom 566
    Scripture divided into Law, Prophets, Psalms 140
    Sea of Glasse, what 584, 604
    Sealed with the spirit, what it denotes 279
    Search the Scriptures, examples thereof 147
    To See God, what 11
    His seed remaineth in him 570, 571
    To Seek our own, what 296
    To Seek the things that are Christs ib.
    To be seen of men 15
    Sell all thou hast expounded 51
    Sermon on the Mount. 10. the Key of the Whole Bible ib.
    Gods Commandements improved therein 11, 12
    This Sermon set down, Mat. 5, 6, 7. and Luke 6.20.10. Why
    Christ went into a Mountaine to Preach 10
    Serpent and its nature 27
    The Devill called the old Serpent, why 598
    Our Service to God, after what manner 99
    Seven stars. 580. why Minist. we called Stars 580, 58
    Why said to be held in Christs right hand 580
    Seven Signes of godly sorrow 262
    Seven Churches what their names signifie 579
    Seven Spirits ib.
    Christ the true Shepheard 153
    marks of a true Shepheard ib.
    his followers compared to Sheep ib.
    Feed my Sheep, no ground for Peter's supremacy 171
    Sheep and their nature 27
    Saints resemble sheep 69
    Whose Shooes J am not worthy to bear 7
    Sicut in Scripture taken three severall wayes 16
    Sign of the Sonne of man, what 65.66
    Signes before the destruction of Ierusalem 134
    A Sign which should be spoken against, what 102
    Sin brought death, how 212
    Sin not imputed where no Law ib.
    Sin to reign in us, what 213
    Sin takes occasion from a threefold power in the Law 214
    How a Sin of infirmity may be known 215
    He that is born of God sinneth not 570
    Sin unto Death, what 553
    How each Person in the Trinity forgives Sins 24
    God heareth not Sinners, how 152
    To Sit signifies to reign 94.316
    To Sit in the Temple of God, what 316
    Son of Abraham, who 132
    Christ called the Son of man, why 22.87
    Sons of God we are through Christ 141
    Then shall the Son himself also be subject 253
    Spirits of the Prophets, what 251
    Fruits of the Spirit 274
    The Spirit lusteth against the Flesh 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 [Page]
    They that take the Sword, shall perish with the sword 72
    Synagouge what it signifies 9.15
    The use thereof 208

    T
    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
    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
    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 57 [...]
    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 qu [...]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
    Y
    YEa yea, Nay nay 14
    Young-men, who. 1 John 2.14. 568

    Z
    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 [Page]
    [...] 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
    [...] 304

    B
    B
    [...] 582
    [...] 253
    [...] 258
    [...] 310
    [...] 269
    [...] 227.275
    [...] 15
    [...] 32
    [...] 592
    [...] 237
    [...] 23
    [...] 19
    [...] 365
    [...] 209
    [...] 297
    [...] 556

    §
    [...]
    [...] 58

    §
    [...]
    [...] 197
    [...] 265
    [...] 203
    [...] 198
    [...] 367
    [...] 576
    [...] 136
    [...] 9
    [...] 48
    [...] 598
    [...] 8
    [...] 27.234
    [...] 285
    [...] 203
    [...] 191
    [...] 191
    [...] 209
    [...] 195
    [...] 208
    [...] 134
    [...] 263
    [...] 207
    [...] 104
    [...] 242
    [...] 565
    [...] 106
    [...] 234
    [...] 105
    [...] 609
    [...] 79

    E
    E
    [...] 209
    [...] 108
    [...] 93
    [...] 560
    [...] 274
    [...] 13
    [...] 203
    [...] 201
    [...] 153
    [...] 54
    [...] 231.312
    [...] 574 [Page]
    [...] 266
    [...] 128
    [...] 554
    [...] 92
    [...] 128
    [...] 207
    [...] 576
    [...] 199
    [...] 94
    [...] 362
    [...] 288
    [...] 282
    [...] 163.583
    [...] 149
    [...] 565
    [...] 292
    [...] 78
    [...], imp. tert. pers. [...]. f [...]eq. 127
    [...] 274
    [...] 315
    [...] 261
    [...] 576
    [...] 556
    [...] 135
    [...] 133
    [...] 554
    [...] 242
    [...] 112
    [...] 26.105.142.317.609.
    [...] 149
    [...] 297
    [...] 259
    [...] 285
    [...] 557
    [...] 106
    [...] 556
    [...] 105
    [...] 100
    [...] 16
    [...] 95
    [...] 558
    [...] 147
    [...] 147
    [...] 318
    [...] 147
    [...] 569
    [...] 319
    [...] 1
    [...] 132
    [...] 197
    [...] 278
    [...] 101
    [...] 14
    [...] 261
    [...] 575
    [...] 239
    [...] 286
    [...] 187
    [...] 127
    [...] 257
    [...] 96
    [...] 261

    Z
    Z
    [...] 148
    [...] 585

    H
    H
    [...] 90
    [...] 18
    [...] 258

    §
    [...]
    [...] 283
    [...] 15.142
    [...] 76
    [...] 281
    [...] 561
    [...] 207
    [...] 212
    [...] 256
    [...] 164
    [...] 290
    [...] 169
    [...] 290

    I
    I
    [...] 209
    [...] 257
    [...] 211
    [...] 268
    [...]: Aor. 2 infin. [...]. 212
    [...] 12

    K
    K
    [...] 235
    [...] 60
    [...] 71
    [...] 133.185.275.
    [...] 312
    [...] 291
    [...] 89
    [...] 207.557
    [...] 207
    [...] 41
    [...] 60
    [...] 33
    [...] 275
    [...] 230
    [...] 38
    [...] 264
    [...] 295
    [...] 316
    [...] 599
    [...] 96
    [...] 271
    [...] 186
    [...] 256
    [...] 274
    [...] 12
    [...] 558
    [...] 164
    [...] 284
    [...] 226
    [...] 244
    [...] 30
    [...] 310
    [...] 317
    [...] 24
    [...] 202
    [...] 227
    [...] 260
    [...] 41
    [...] 226

    §
    [...]
    [...] 561
    [...] 1 [...]1
    [...] 560
    [...] 89
    [...] 127
    [...] 194
    [...] 64
    [...] 218
    [...] 223
    [...] 203
    [...] 147

    M
    M
    [...] 235
    [...] 61
    [...] 289
    [...] 18, 115, 248
    [...] 571
    [...] 234
    [...] 2 [...]7
    [...] 119
    [...] 195
    [...] 195
    [...] 255
    [...] 119
    [...] 286
    [...] 560
    [...] 160
    [...] 310
    [...] 300
    [...] 592
    [...] 126
    [...] 577
    [...] 201
    [...] 91
    [...] 562
    [...] 558

    N
    N
    [...] 299
    [...] 189
    [...] 285
    §
    [...]
    [...] 559

    O
    O
    [...] 164
    [...] 278
    [...] 100
    [...] 90, 111
    [...] 186
    [...] 374
    [...] 186
    [...] 239
    [...] 62
    [...] 307
    [...] 135
    [...] 147
    [...] 102, 214

    §
    [...]
    [...] 147
    [...] 583
    [...] 32
    [...] 300
    [...] 307
    [...] 133, 134
    [...] 138
    [...] 87
    [...] 161
    [...] 5
    [...] 554
    [...] 275, 304
    [...] 133
    [...] 196
    [...]
    [...] 593
    [...] 282
    [...] 103
    [...] 189
    [...] 235
    [...] 582
    [...] 95
    [...] 241
    [...] 106
    [...] 279
    [...] 115
    [...] 293
    [...] 285
    [...] 30
    [...] 204
    [...] 598
    [...] 207
    [...] 553
    [...] 227
    [...] 212
    [...] 142, 280
    [...] 306
    [...] 286
    [...] 603
    [...] 298
    [...] 15
    [...] 202
    [...] 294
    [...] 14, 16, 36
    [...] 207
    [...] ib.
    [...] 576
    [...] 599
    [...]
    [...] 559
    [...] 146
    [...] 218
    [...] 274
    [...] 281, 282
    [...] 244
    [...] 182
    [...] 92
    [...] 374
    [...] 140
    [...] 90
    [...] 132
    [...] 163
    [...] 226
    [...] 209
    [...] 69
    [...] 11
    [...]

    P
    P
    [...] 87
    [...] 565

    §
    [...]
    [...] 65
    [...] 193
    [...] 316
    [...] 142
    [...] ib.
    [...] 557
    [...] 229
    [...] 297
    [...] 17
    [...] 197
    [...] 565
    [...] 25
    [...] 311
    [...] 208
    [...] 303
    [...] 317
    [...] 112
    [...] 146
    [...] 276, 298
    [...] 263
    [...] 666
    [...] 28
    [...] 88
    [...] 303
    [...] 80
    [...] 192
    [...] 217
    [...] 215
    [...] 49
    [...] 9, 108
    [...] 236
    [...] 218
    [...] 305
    [...] 120
    [...] 186
    [...] 115
    [...] 555
    [...] 194
    [...] 596
    [...] 240
    [...] 99, 288

    T
    T
    [...] 300
    [...] 156
    [...] 564
    [...] 307
    [...] 594
    [...] 310
    [...] 170.318
    [...] 115

    §
    [...]
    [...] 208
    [...] 22
    [...] 259
    [...] 198
    [...] 219
    [...] 577
    [...] ib.
    [...] 288
    [...] 128, 242

    §
    [...]
    [...] 244
    [...] 259
    [...] 302
    [...] 274
    [...] 207
    [...] 258
    [...] 244
    [...] 224
    [...] ib
    [...] 59
    [...] 575
    [...] 207
    [...] 226
    [...] 61
    [...] 317

    X
    X
    [...] 5
    [...] 219
    [...] 301
    [...] 102
    [...] 214
    [...] 193
    [...] 106
    [...] 222
    [...] 569
    [...] 185
    [...] 312
    [...] 565
    [...] 162

    §
    [...]
    [...] 569
    [...] 582
    [...] 232
    [...] 29
    [...] 225, 248

    §
    [...]
    [...] 271
    [...] 612
    [...] 136
    [...] 72
    ERRATA.
    REader, I shall intreat thee to excuse the misplacing of [Page]
    Marginall quotations sometimes, the false figuring of the page, and
    false pointing, and also to amend literall faults, where a Letter is
    wanting, or mistaken. The chiefest faults I have observed are thus to
    be corrected.

    Epist. Lat. p. 1. l. 17. propugnacula. ib. l. 18. decus. p. 2. l. 6.


    bonarum. l. 22. refrigebat. p. 3. l. 14. Annorum. p. 4. m. vide Wake
    Regem &c. Epist. Ang. m. I had, in the book. p. 1. l. 12. Mr. Mede on
    1 Cor. 9.14. See more there. p. 2. l. 51. pretermitted. p. 3. l. 17. by
    Matthew. p. 6. m. Coeperit, p. 7. l. 27. Nation. ib. m. Pareus and the
    Scriptures should be lower against v. 11. p. 8. m. scissuram. p. 10. l.
    33. patriae. p. 11. l. 6. set texts. p. 12. l. 4. righteousnesse p. 13. l.
    47. [...]. p. 15. l. 28. Josh. l. 39. being warned of God m. Cartw. Hist.
    ex 4. or Evang. ib. [...] videri. p. 17. l. 37. God in Christ. p. 28. l. 2.
    put out [...] or. p. 36. l. 20. put out the earth. p. 41. l. 3. without the
    word of God, ib. device. p. 43. l. 28. put out a there. p. 51. m. the
    breaking of the law, ib. l. 37. in preparation of mind is required. p. 59.
    l. 5. as if he should say. p. 60. l. 21. that it be sincere. p. 65. l. 21. a
    1000. yeares as one day. p. 68. l. 15. minds. p. 70. l. 10. Sachar. l.
    48. poeme sung. p. 72. l. 8. held. p. 88. in servatorem. p. 89. l. 15.
    Solatia l. ult. id est, Deo aut Ceelicolis, should follow part of the
    verse. p. 91. m. Novarinus. p. 93. l. 24. El is. p. 94. l. 34. there ib. l.
    45. crediderit. p. 96. l. 29. feret. p. 100. m. proficiscentem. p. 105. m.
    Cur unxit to the end of the note should be put out. p. 107. l. 46. eos.
    p. 126. l. 34. contracted their noses. p. 131, l. 40. v. 41. p. 133. l. 47.
    Ecclesiasticus. p. 134. l. 6. Chap. 21. p. 140. m. longius iturus. p.
    143. l. 4.9. Esay. 6. ib. last line save two, and likewise prevent him.
    p. 144. l. 14. being fulfilled in his death and resurrection. p. 149. l. 6.
    more free for Prayer. p. 158. l. 12. Andrew and Philip told. ibid. Naba.
    p. 191. m. Judg. 3.33. p. 193. m. sensus. p. 201. l. 7. Pastorall m.
    Deut. 33.3. p. 205. l. 5. Of the Title, Epistle. p. 230. m. opponatur. p.
    238. m. ablutionem. l. 39. so great. p. 242. l. 3. sit. p. 243. l. 8.
    Grotium. p. 246. l. 2.3. p. 249. l. 2. from his neighbour should be in
    another character. p. 258. l. 3. respect. p. 260. l. 10. signifies such a
    hemming as of a beast &c. p. 263. in vita. p. 264. l. 38. or. p. 267. l.
    18. doctrine. p. 275. m. M. Perkins in loc. p. 282. m. Grotius in loc. p.
    296. m. ingeniosi. p. 311. m. 3. Lam. 57. p. 348. m. Agens. p. 357. l.
    28. Heb. 10.29. ib. l. 47. he. p. 366. l. 9. fierinesse. p. 569. m. put
    Estius after sunt, and put out him in the Text. p. 578. l. 10. imperii. p.
    579. l. 18. [...]. p. 583, l. p [...]nult. as well. p. 599. m. Joannes.

    FINIS.
    [Page]
    Information about this book
    Title statement
    Annotations upon all the New Testament philologicall and
    theologicall wherein the emphasis and elegancie of the Greeke is
    observed, some imperfections in our translation are discovered,
    divers Jewish rites and customes tending to illustrate the text are
    mentioned, many antilogies and seeming contradictions reconciled,
    severall darke and obscure places opened, sundry passages
    vindicated from the false glosses of papists and hereticks / by
    Edward Leigh ...

    Leigh, Edward, 1602-1671.

    Edition statement
    1650

    Publication
    Publisher
    Text Creation Partnership,
    Place of publication
    Ann Arbor, MI ; Oxford (UK) :
    Date
    2004-11 (EEBO-TCP Phase 1).
    ID [DLPS]
    A50050
    ID [STC]
    Wing L986
    ID [STC]
    ESTC R20337
    ID [EEBO-CITATION]
    12609805
    ID [OCLC]
    ocm 12609805
    ID [VID]
    64320
    Availability

    This keyboarded and encoded edition of the work described


    above is co-owned by the institutions providing financial
    support to the Early English Books Online Text Creation
    Partnership. This Phase I text is available for reuse, according
    to the terms of Creative Commons 0 1.0 Universal. The text
    can be copied, modified, distributed and performed, even for
    commercial purposes, all without asking permission.

    Series
    Early English books online.

    Notes

    (EEBO-TCP ; phase 1, no. A50050)

    Transcribed from: (Early English Books Online ; image set 64320)


    Images scanned from microfilm: (Early English books, 1641-1700 ;
    963:8)

    Source

    — Annotations upon all the New Testament philologicall and


    theologicall wherein the emphasis and elegancie of the Greeke is
    observed, some imperfections in our translation are discovered,
    divers Jewish rites and customes tending to illustrate the text are
    mentioned, many antilogies and seeming contradictions reconciled,
    severall darke and obscure places opened, sundry passages
    vindicated from the false glosses of papists and hereticks / by
    Edward Leigh ..., Leigh, Edward, 1602-1671..

    Extent

    [10], 628, [12] p.

    Printed by W.W. and E. G. for William Lee, and are to be sold at


    his shop ...,. London :: 1650.. (Reproduction of original in Union
    Theological Seminary Library, New York.) (Errata: p. [12]) (Index:
    p. [1]-[12] at end.)

    Creation

    Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @


    Oxford.

    Editorial practices
    EEBO-TCP is a partnership between the Universities of Michigan
    and Oxford and the publisher ProQuest to create accurately
    transcribed and encoded texts based on the image sets published by
    ProQuest via their Early English Books Online (EEBO) database
    (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to
    encode one copy (usually the first edition) of every monographic
    English-language title published between 1473 and 1700 available
    in EEBO.

    EEBO-TCP aimed to produce large quantities of textual data within


    the usual project restraints of time and funding, and therefore chose
    to create diplomatic transcriptions (as opposed to critical editions)
    with light-touch, mainly structural encoding based on the Text
    Encoding Initiative (http://www.tei-c.org).

    The EEBO-TCP project was divided into two phases. The 25,363
    texts created during Phase 1 of the project have been released into
    the public domain as of 1 January 2015. Anyone can now take and
    use these texts for their own purposes, but we respectfully request
    that due credit and attribution is given to their original source.

    Users should be aware of the process of creating the TCP texts, and
    therefore of any assumptions that can be made about the data.

    Text selection was based on the New Cambridge Bibliography of


    English Literature (NCBEL). If an author (or for an anonymous
    work, the title) appears in NCBEL, then their works are eligible for
    inclusion. Selection was intended to range over a wide variety of
    subject areas, to reflect the true nature of the print record of the
    period. In general, first editions of a works in English were
    prioritized, although there are a number of works in other
    languages, notably Latin and Welsh, included and sometimes a
    second or later edition of a work was chosen if there was a
    compelling reason to do so.

    Image sets were sent to external keying companies for transcription


    and basic encoding. Quality assurance was then carried out by
    editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever
    is the greater) of each text was proofread for accuracy and those
    which did not meet QA standards were returned to the keyers to be
    redone. After proofreading, the encoding was enhanced and/or
    corrected and characters marked as illegible were corrected where
    possible up to a limit of 100 instances per text. Any remaining
    illegibles were encoded as <gap>s. Understanding these processes
    should make clear that, while the overall quality of TCP data is
    very good, some errors will remain and some readable characters
    will be marked as illegible. Users should bear in mind that in all
    likelihood such instances will never have been looked at by a TCP
    editor.

    The texts were encoded and linked to page images in accordance


    with level 4 of the TEI in Libraries guidelines.

    Copies of the texts have been issued variously as SGML (TCP


    schema; ASCII text with mnemonic sdata character entities);
    displayable XML (TCP schema; characters represented either as
    UTF-8 Unicode or text strings within braces); or lossless XML
    (TEI P5, characters represented either as UTF-8 Unicode or TEI g
    elements).

    Keying and markup guidelines are available at the Text Creation


    Partnership web site.

    You might also like