ANNOTATIONS UPON ALL THE NEW TESTAMENT philological AND THEOLOGICAL: Wherein 

The Emphasis and Elegancy of the Greek is observed.  
Some Imperfections in our Translation are discovered.  
Divers Jewish Rites and Customs tending to illustrate the text are mentioned.  
Many Antilogies and seeming Contradictions reconciled.  
Several dark and Obscure Places opened.  
Sundry Passages vindicated from the false glosses of Papists and Heretics.    
By EDWARD LEIGH, Master of Arts of both the Universities.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Plantavit. in Florileg. Rabbin. Num. 93. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Crysostom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Singuli sermons, 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 Mitre and Phoenix. Anno Dom. 1650.   

ALMAE MATRI CELEBERRIMAE ACADEMIAE OXONIENSI.  
ACademiae nomen (Alma mater) Athenis primùm inclaruisse apud omnes ferè 
a junii Academia.  auctores convenit. una urbs Attica (inquit Paterculus 
b Lib. 1. hist. Sub finem. Recentiorum quidam scholas publicas, quòd auctoritate publicâ, sive quod idem ferè est, publicè instituuntur. quidam Vniversitates appellare malunt. Middendorpius de Academiis, lib. 1. cap. 1. ) pluribus annis eloquentiâ quam universa Graecia, opibusque floruit, adeo ut corpora illius gentis separata sint in alias civitates, ingenia verò solis Atheniensium muris clausa existimes. Graeci Athenas vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Graeciae Graeciam. Ex Athenis omnes ferè praestantissimi Oratores, optimi Philosophi, excultissimi Poetae emicuerunt. Oxonium (Athenae nostrae nobilissimae) verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiriath 
c Josh. 15.15. Vide Menochium de Repub. Heb. l. 7. c. 1. & in loc.  Sepher, Academia Angliae est (ut Drusii verbis 
d Praefat. ad Proverb.  utar) atque adeo totius Europae ut vetustissima ita celeberrima & amplissima. Bellositum 
e Vide Wake Regen Platonicum. p. 3. & 21. Loci salubris ratio in instituendis Vniversitatibus habenda est, Poetae musas in Helicone & Pamasso amaenissimis rutissimisque montibus finxerunt. Middendorp. de Acad. l. 1: c. 2.  olim ob amaenitatem loci audiebat, at nuper propter fossas, aggeres, propugnacula, copiasque militares, haud inconcinnè sic nominares. Bibliothecam Bodleianam non nemo 
f Masonus libro. 10. de ministerio Anglicano.  Oxoniae decus, Angliae gemmam, exterorum stuporem, totiusque orbis terrarum Phoenicem appellavit. Ex uno Collegio Mertonensi 
g Vide Wake Regen Platonicum. pag. 184. & 20●.  (bonorum ingeniorum feracissimo) Occhamus, Scotus, Bradwardinus, aliique melioris notae Scholastici prodierunt. Faxit Deus ut Academia vestra aeternùm sit sanae doctrinae juxta ac pietatis fons limpidissimus, qui Ecclesiae & Reipublicae hortos suavissimè irriget. Inscribatur portis Collegiorum vestrorum (ut Collegij Caii in florentissimâ Academiâ Cantabrigiensi) porta laboris, porta virtutis, porta honoris. Inscribatur Musaeis vestris singulis, ut olim 
h Melchior Adam in ejus virâ.  Ursini 
Amice, quisquis huc venis,  
Aut agito paucis, aut abi,  
Aut me laborantem adiuva.   
Bonorum artium studiis non solùm immorari, verùm etiam immori volupe sit. Absit tamen Academici, imo procul à vobis absit, odas Pindaricas Psalmis Davidicis, Thomam Aquinatem Apostolo Paulo praeferre. Quinimo 
— Vos exemplaria Sacra  
Nocturnâ versate manu, versate diurnâ.   
Vos Oxonienses (qui linguarum callentissimi, inque artium & scientiarum encyclopaediâ versatissimi estis) Christi verbis alloqui liceat, 
joh. 5.39. Vide Bezam in Epist. 1. Pauli ad Corinth. c. 11. vers. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marcus Marinus in praefatione ad Arcam Noae dicit, Nullum Oratorem vel Latinum vel Graecum Mose & Esaiâ dictionum puritate esse facundiorem, nullum Poetam Davide & Jobo figuris in versu argutiorem, nullum Historiographum Samuele fideliorem. Aureum erat dictum Comitis (supra aetatem docti) Pici Mirandulae: Veritatem Philosophia quaerit, Theologia invenit, Religio possidet. Augustinus 
i Confes. l. 3. cap. 14.  Hortensium Ciceronis avidè legebat, verùm hoc solum (inquit ille) me in tantâ flagrantiâ refrangebat, quod nomen Christi non erat ibi. Alibi 
k Conf. l. 8. c. 8.  sic Alipium suum affatur, Surgunt indocti & coelum rapiunt: & nos cum doctrinis nostris sine corde, ecce ubi volutamur in Carne & sanguine. Hieronymus de Nepotiano sic scribit, nempe quod lectione assiduâ & meditatione diuturnâ pectus suum bibliothecam fecerat Christi. 
Epist. ad Heliodorum Epitaphium Nepotiant.  Isaacum Casaubonum Londini narrare mihi memini (inquit Scultetus 
l Observat. in primam Epist. ad Tim. ) scilicet cum primum ingenii sui foetum Criticum, notas nimirum in Diogenem Laertium, Patri suo ministro in Galliis Evangelico misisset, hoc ab eo responsi tulisse, Mi Fili, laudo tuum studium: verum hoc scito: rem gratiorem te mihi facturum, si vel unum dictum sacrae scripturae difficultatibus aliquibus obstructum explicueris, quam si mille prophanorum Scriptorum loca depravata correxeris.  
Dignissima sane vox haec (ait Scultetus loco citato:) & Casaubono Patre & homine Theologo: quam ego ita adprobo ut ab aliquot jam annis omnes ferè curas cogitationes que meas in illustrationem Novi Testamenti conferam. Hoc semper sibi in animo haesisse professus est idem Isaacus Casaubonus audiente Doctissimo Praesule Hiberniae aliis que quibus hanc narrabat historiam. Vereor autem ne Ipse hujusmodi oneri impar plane sim, & vix aut ne vix pro dignitate subjecti hoc argumentum tractaverim. Annotationes tamen has quales, quales, in novum Testamentum tibi dicare visum est, Mater veneranda, cui me maxime obaeratum esse non invitus fateor. Solvendo licet non sim, hunc tamen librum tibi pro beneficijs tuis abundè in me cumulatis tanquam grati animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lubens offero. Viginti plus minus anni effluxerunt ex quo materiem hujus operis colligere occaepi. Quicquid jam inde ab eo tempore memorabile, & ad elucidandos textus Sacrae paginae utile, vel occurrebat in libris, vel audivi à concionatoribus, ad singula Capita & versus annotavi, Adeo ut opus viginti amorum aliquo saltem sensu appellari possit. Longum tempus insumpsi exscribendis & ad praelum parandis hisce notationibus. Multos non contemnendos Philologos 
k Heinsius & Grotius in Novum testamentum. Drusti Praeterita & pars altera. Cameronis Myrothecium & Capelli Spicilegium. Sculteti exercitationes Evangelicae. Delit. Evang. & observat. in Mat. Marc. in Tim. & Tit. Casaub. Notae in Novum Testamentum. Lodovici de Dieu. Comment in 4or. Evangelia & Act. Apost. & opera Posthuma. Fulleri miscel. Sac. Mayeri Philol. Sac. Spanhem. Dub. Evang. Drusii. Observat. Sac. de quaesisis per Epist Quaest Heb. Parallela, de 3. Sectis Judaeorum, de Proverb. G●assii. Philol. Sac. Grammat. & Rhet. Sac. Dilheri electa Sacra & Eclog è ad Novum Testamentum. Caniniis loci Novi Testamenti. Alardi Pathologia Sac. Chitomaeus de Graeco-Barbaris N. T.  imò & Theologos, Interpretes tum Protestants, tum Pontificios consului, qui vel in totum 
l Beza, Piscator, Cartwrightus, Fulco, Quistorpius, à Lapide, Novarinus, Menochius.  Testamentum, in quatuor 
m Calvinus, Cartwrightus, Chemnitius, Polyc. Lyser. & Gerh. Jonsenius. Brugensis, Maldonaetus.  Evangelia, in Acta Apostolorum, Epistolas omnes 
n Calvinus, Estius, Vorstius.  Paulinas, aliasque Catholicas, vel in singulas, atque 
o Pareus, Brightmannus, Mede, Dent, Ribera, Gerhardus, Joannes de vado, Anglicè Foorthe vel Ford.  Apocalypsin scripserunt.  
Quibus omnibus Calvinus 
p Hoc unum asseveratè pronuntiare non dubito Institutionem Calvini & Commentarios in utriusque Testamenti tabulas à nullo ad hunc usque diem scriptore coaequari potuisse. Alexandri Mori Calvinus. vide plura ibid. Ego certè nullo negotio plurima loca ex Salmerone, Maldonato, Fevardentio, & aliis Papistis Jesuitisque proferre possem, (habui enim jamdudum ea annotata) in quibus tacito ac suppresso Calvini nomine, Calvini expositiones pro suis verbo tenus lectoribus venditant. Grotii Epistola ad Laurentium anatomizata. p. 19  Interpres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmam praeripere, & utramque (quod aiunt) paginam implere videtur. Beza fertur omnes Graecos autores, sacros & prophanos evolvisse, antequam Annotationes in Novum Testamentum auspicaretur. Voces sunt non paucae in Novo Testamento (inquit Clarissimus Seldenus in Vxore Ebraica. l. 3. c. 23.) veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id genus aliae, quarum interpretatio solummodo ex usu qui tunc temporis inoleverat, nec aliunde ritè petenda. Verìm Epistolae modum excessi; sereno vultu accipere digneris quaeso hoc munus literarium, & sicubi erraverim clementer ignoscas, cum nullum unquam sine veniâ placuerit ingenium. Academia vestra Scholae in Ecclesiae secundae 
* Wake, Regem. Platon. Vide p. 2. & Camdeni Britanniam in Comitatu Oxoniensi.  nomine olim inscripta, pietate & verâ eruditione sit nulli secunda, hoc ex animo precatur, summisque à Deo votis expetit  
Tibi submississime devotus EDVARDUS LEIGH.   

TO THE CHRISTIAN READER.  
READER,  
THere is a threefold manner of citing Scripture out of the Old Testament used by Christ, the Evangelists and 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, 
Laurentius in 1 Pet. 1.2.6. p. 122.  or in the Prophets, john 6.45. Or lastly it is written by the Prophet with the name expressed, Esay, joel, etc. Mark 6.7. Acts 2.16. Neither is it strange, that neither the Chapter nor verse is named by them, since this Arithmetical distinction both of Chapters, and specially of verses (which we have now in our Bibles) is a very late invention. 
See my Annotations, and Beza on 1 Cor. 11.1.  This distinction of the Bible into Chapters and verses was made by men subject to error, and therefore is found oftentimes irregular, separating that which ought to follow in a continued thread, and confounding that which ought to be distinguished. 
That note on Matth. 5.26. the farthing was the least coin used amongst the Jews, etc. that had from Mr Perkins on that place, yet how is that the least, if a Mite be less by one half? Matth. 12.33. Christ can moderate the observing of the Sabbath, as he doth the other Ceremonies of the Law, these are Calvins words, by which he seems to make the observing of the law a Ceremony.  The Books of the New Testament are 27. the Chapters 260. I do often in these notes relate the opinions and expositions of others, without passing my censure upon them, as Luke 2.7. I relate Mr Cartwrights opinion though I approve it not; for the original is most clear against it. And Mark 16.7. Peter is set behind, &c is Mr Cartwrights observation, but not so solid; the marginal notes and those in the text may perhaps therefore sometimes interfeire and cross each other, as Mark 1.1. I say in the text (out of Gerhard) that Mark relates Histories more largely, whereas the margin and the thing itself speaks, that he related them more briefly, sometimes the several notes in the text itself may seem repugnant, as Matth. 24.14. I say from Calvin, that Christ only affirms, that the Gospel shall be propagated to the utmost ends of the earth before his last coming, whereas v. 3. I observe out of B. Downam. that Christ's coming is not treated of till, v. 23. Luke 5.39. Old wines are wont to be of a more gentle taste, etc. is contradicted by the margin and experience.  
I hope Divines will not censure me, as if I did Falcem in alienam messem immittere. Dr Hall 
* Practic. Cases of conscience resolved. lec. 3. case 10.  doth determine it lawful for those that are not professd Divines, in some cases to interpret the Scripture. I shall need the favourable construction of Divines in the work itself, since it is the first of that nature wherein I have adventured (though by the help of the best Commentators) purposely to explain the sacred text. I desired (having had opportunity of consulting with so many Critics for the accomplishing of my Critica Sacra) to make an Essay as it were in this book, how useful such kind of learning was for the clearer explication of the Scripture. I shall therefore much vary I believe in these Annotations from those Englishmen and others, which have formerly expounded either the New Testament or whole Scripture. In such a multitude of Collections taken from several Writers, and many of them long since, there may be some luxuriant branches, which might by Judicious Divines have been thought fit perhaps to have been lopped 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 Greek is so little, that by one hour in the morning and evening in one week (saith Broughton 
* Explicat. of the Apocal. ) one may with ease and great delight read it over, yet this book (saith he) hath above 4600. words. Pasor enlargeth the number; He saith the Appellative words are 4168. The proper names 474. The whole 5242. He 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 only to the Jews, which used the Septuagint or Greek version of the Old Testament, but also to other people differing in several Dialects. The Attic Dialect, as it is the most elegant of all the rest in the Greek, so it is most frequent in the New Testament. If Christians may by these Annotations (which have cost me a great deal of pains) be furthered in the study and knowledge of the Scriptures, I shall bless God for it, 
See my Annotations on john 5.39.  and think my labour well bestowed. Austen 
* l. 3. confess. c. 5.  while he was a Manichee slighted the Scripture for the plainness of the stile. Visa mihi est (saith he) indigna scriptura quam Tullianae dignitati compararem, the Scriptures seemed to me far unworthy to be compared to the stateliness of the Ciceronian eloquence; but after he grew acquainted with Christ, though he much delighted in reading Tully's Hortensius, yet this thing only (saith he) in such a heat of zeal took me off, 
l. 3. confess. c. 4.  that the name of Christ was not in it. I shall wish thee as much delight and benefit in perusing my Book, as it hath cost me pains, in collecting, transcribing, enlarging, and reviewing it, and rest.  
Thy Hearty wellwisher, EDWARD LEIGH.   

The names of such Books as this Author hath formerly written.  
viz. 

1. A Treatise of Divine Promises.  
2. Analecta, or Observations on the Twelve first Caesar's.  
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 Books.  
6. The Saint's Encouragement in Evil Times.     

❧ ANNOTATIONS UPON THE NEW TESTAMENT.  

The Gospel according to St MATTHEW. CHAP. I.  
THE word Translated Gospel in Classical Authors signifies, first, Glad Tidings, or tidings of some good. 1 Sam. 4.10. and 18.24, 26, 27. Secondly, a reward given to him which brings gladsome news. Thirdly, Sacrifice or thanks 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 tidings 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 tidings, whether as an offering to the Gods, the Authors, 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 Mark, Luke, 
Lucas Brugensis.  and John follow likewise according to the order of time in which they wrote.  
Matthew proceeds in this manner: First, he describes the Nativity of Christ. Secondly, his Baptism. Thirdly, his Temptation. Fourthly, his Doctrine. Fiftly, his Miracles. Sixtly, his Passion. Seventhly, his Resurrection and Ascension.  
Matthew and Luke agree; First, In their general scope, which is to show that Christ is the true Messias coming from Abraham and David. Secondly, In the subject matter or argument, which is to draw Christ's Genealogy. 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 form of the series, Matthew proceeds by descending, Luke by ascending; Matthew includes their generations in certain classes and generations, but not Luke. Secondly, 
Spanhem. Dub. Evangel. parte 1. Dub. 19  In the Head or original which Matthew makes in Abraham, Luke in Adam or God. Thirdly, in the Order of the description, Matthew praeposeth the genealogy to the conception and birth of Christ, Luke postposeth it.  
VERSE I.  
THe 
a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrus paraphrastes simpliciter dicit, descriptio generationis.  
Parum accommodate Munsterus vertit liber generationum. In tali enim constructione Sepher non significat librum, sed catalogum, seriem, recensionem, ut ex Gen. 5.1. patescit; nec libri totius argumentum Christi genealogia, sed exiguae tantummodo eius particulae. In eodem significatu voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utuntur hic Hellenistae Dilher elect. l. 1. c. 9 Generationis id est majorum ex quibus ortus est Christus, ut Tertul. vertit. Bez. vide Pis. in loc.   Book] This first word of the first Evangelist, is a Greek word, but in signification Hebrew. It is taken after the manner of the Hebrews, who Gen. 5.1. have Sepher tholedoth, the book of the generation, that is, a catalogue or reckoning up, but Moses speaks of the catalogue of the generation of Adam, Matthew of the book of the generation of Jesus: so that generation is taken there actively, for them which Adam begot, that is, his posterity; here passively, for those of which Christ is begotten, that is, for the Ancestors of Christ.  
Jesus] The name in Greek and Latin, imitateth the Syriac jeshuang, it signifieth a Saviour, as the Angel explains it. v. 21. To save sinners was the main design of Christ's coming into the world. He is first the alone Saviour, Acts 4.12. there is an utter inability in any other to save. Secondly, the Almighty Saviour, able to save. Isay 63. Heb. 7.25. Thirdly, it is his peculiar office to save those which were appointed him of his Father. Fourthly, it is for his glory that the Father hath made him a Saviour, John 5.22.24.  
Christ] It is a greek word, and signifieth anointed, and comprehends in it all his Offices of Prophet, Priest, and King, they being all anointed: He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed, by an excellency, 1 John 41. and 4.42.  
Who is the son of David, the son of Abraham] These words may be taken two ways; first, this may be the sense, the son of David, which was the son of Abraham: Or thus, the son of David and Abraham, the conjunction and being understood, and the sense than is, that Christ was the son of both. Jansenius likes the former better.  

b Spanhem. Dub. Evangel. Facit autem Matthaeus Abrahami & Davidis specialiter mentionem ob promissa illis facta; Abrahamo de populosa progeny, Davidi autem de regni stabilitate, quorum utrumque in Christo eminenter impletum est. Grotius in loc.  Matthew calls Christ the son of David and Abraham. 1 Because the most special and frequent promises concerning the Messiah were made to Abraham and David, begun to Abraham, Gen. 12.2, 3. repeated and confirmed to David. Psal. 89.29. 2 Because these two were most in the esteem and speech of the Jew●s, as men excelling among the rest, one among the patriarchs, the other among the Kings. 3 Because the Messias among the Jews was thought to be the seed of Abraham and the son of David according to the promises.  
He premiseth David before Abraham, First because it is solemn in the contexture of genealogies to ascend from the nearer to the more remote, as Luke doth c. 3. Secondly, for the better coherence of this verse with the other following, & Maldonate observeth that it is usual with the Hebrews to postpose that from which they will begin what follows, as in 1 Gen. 1. Thirdly, because indeed Christ was not the son of Abraham but by David, and of him first and nearer than the other.  
Vers. 5. All the women in Christ's Genealogy except his most holy Mother, have a mark of infamy upon them, 
c Notandum in genealogia Salvatoris nullam sanctarum assumi mulierum sed eas quas scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus nascens omnium peccata deleret. Hieron. in loc.  Thamar, vers. 3. with whom Judas her Father in law had committed incest, Gen. 38.18. Secondly, Rachab, vers. 5. who was a common strumpet, Heb. 11.31. Thirdly, Ruth, verse 5. she came of Moab, whom Lot begat of his own daughter, Gen. 19.37. Fourthly, Vriahs' wife, verse 6. with whom David committed adultery, and for whom he was so plagued of God, 1 Sam. 12.9, 10.  
Vers. 6. David the King] Only David is adorned with this Elegy, because in his person God propounded a type of the Messiah to come. Calvin. Because a promise of a perpetual kingdom was made to him, 2 King. 7.12. Maldonate.  
David is here called the King, because he was the first King in the genealogy of Christ, and because he was the first King among the people of Israel, in whose seed the Kingdom long continued. Jan sen. comment. in concord Evang.  
Vers. 8. Joram begat Ozias] It is manifest from 2 King. 8.24. and 11.2. 1 Chron. 3.11, 12. that joram begat Ahaziah, Ahaziah joaz, joaz Amazia, and lastly Amaziah Vzziah, 2 Chron. 26.1. who also is called Azariah. Here three Kings, Ahaziah, joaz, and Amaziah are premised in this genealogical series; as grandchildren are called sons amongst the Hebrews, so grandfathers and great-grandfathers, fathers, who may be thought to have begotten their grandchildren and great grandchildren, viz. in a mediate generation. So Christ v. 1. is called the son of David & Abraham, 
Spanhem dub. Evang.  so we are all called the sons of Adam, john 8.33.39. And those three are pretermitted for the peculiar curse which God twice threateneth to pour on the house of Ahab, 1 King. 21.21. and 2 Kings 9.8. which curse the Lord would ratify here, by altogether rasing out these three Kings which were of the posterity of Ahab, (for Ahaziah was begot by joram of Athaliah the daughter of Ahab) out of the catalogue of Christ's progenitors. Or these three Kings may be omitted, 
Annotations in folio.  because Matthew intended to keep within the compass of fourteen generations here as well as afterwards.  
Vers. 11. By the first jechonias in the 11 vers. is understood jehoiachim the son of josiah, who also is called Eliakim, and he was either of two names and called also jechonias which is not unusual in the holy story, or it may be said the name jehoiakim is rendered of Matthew per euphoniam, 
* Spanhemitis. Gomarus. vide de Dieu. et Pisc. in loc. Josias tanquam avus nepotem mediante patre jechoniam gignere dicitur, genuit enim Iosias joiachimum, joiachim vero jechoniam, cujus fratres non leguntur quidem germani extitisse, sed intelliguntur patrui atque agnati ex Iosia rege descendentes. jun. in Parallel.  jechonias. There seem to be but 13. in the last generation, unless he that was last named in the second be again to be rehearsed the first in that last, as some reverend Divines think, viz. jechonias the father, and also the son, which both are to be reckoned in the genealogy, and are called jehoiachim and jehoiachin, 2 Chron: 36.8, 9  
Vers. 16. Quest. Why is the genealogy of Christ drawn from Matthew here, vers. 16. to joseph, and not rather to Mary, 
Spanhemius.  when yet Christ neither was the son of joseph nor descended from him. The common answer both of the ancient and modern interpreters (which Augustine propounds and defends, Lib. 2. Cons. Evang.) is this, that it was not the custom of the jews to rehearse a catalogue of generations by women, Num. 1.26. Hence it is an ancient maxim among them, familia matris non familia.  
Vers. 17. From David until the carrying away into Babylon are fourteen generations.] 
a jun. in paral. Rainold. de lib. Apoc. praelect. 8. er alij.  There were indeed 17. generations from David to the Captivity, but for memory's sake three are omitted, that the same even number might be kept in all.  
Vers. 18. 
b She that is betrothed is counted for a wife. Deut. 22.24.  Espoused] Contracting is an ancient and commendable custom, see Gen. 19.8.14. Deut. 22.22. the very Heathens had their espousals, judg. 4.1. Placuit despondi, nuptiis hic dictus est dies, says he in Terence. Came together] The word which the Evangelist useth, either modestly signifieth a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de mutuo conjugij usu honeste dicitur ut 1 Cor. 7.8. Cui respondet Latina vox, coire sed minus verecunda.  lying together, or is simply taken for to dwell together, that the husband and wife make a house and family, so the sense shall be that the Virgin was not yet delivered from her parents into the hand of her husband, but lived under their custody. Calvin.  
V. 18. With Child] Word for word, 
d 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut jud. 13.5.  
Pro eo quod Evangelista Matthaeus dicit, inutero habebit, in Propheta Isa. 7. scriptum est in utero accipiet: sed propheta quia futura praedicit, significat quid futurum sit, & scribit, accipiet: Evangelista quiae non de futuro, sed de praeterito narret historiam, mutavit accipiet, & posuit, habebit, Qui enim habet, nequaquam accepturus est. Hieron. in loc. See Luk. 1.35   having in her ᵉ belly, as ver. 23. of the Holy Ghost.] Christ was not begotten spermaticè, not of the substance, but of the power of the Holy Ghost. He had his principium formale from him, and passivum from the Virgin Mary.  
Vers. 19 He was a just man, and therefore not willing to accompany with a defiled woman as he might suppose, but gentle also, 
See in Beza the difference between divortium and repudium.  and so chose rather to put her away privily, than to cause her to be stoned as the Law was, Deut. 22.21. After marriage he could not have done this, but must have given her a bill. He would put her away because he was just; and privily because he would not traduce her; He would put her away, that he might satisfy his own conscience; and privily, that he might consult for his wife's credit. Lucas Brugensis comment. in 4. Evangelia.  
Vers. 20. But while he thought on these things] In the Greek, and as he had these things in his mind. For that which is conceived in her is of the Holy Ghost] Angelus docebat josephum numinis esse quod ille putaverat criminis. August. Epist.  
Vers. 21. Thou shalt call his name jesus, for he shall save his people from their sins] To save from their sins is to deliver a sinner from all that hurt and mischief which sin would bring, viz. 1 from the guilt of it, by which it defiles the conscience, 
Certum est illudnomen Inauns jesus, à Graecis Latino's, ab Hebraeis Graecos accepisse. Maldonatus in loc. See 2 Sam. 3.18.  and maketh it to accuse, condemn and terrify, and causeth it contrarily to acquit and comfort. 2 From the punishments of sin, that is, from all evils in this life so far as they be punishments, that is, testimonies of God's hatred against the sinner, and from the eternal misery of Hell and the loss of heaven, making a man again an heir of the kingdom of heaven. 3 From the dominion and tyranny of sin upon the will, by which one is a slave to it. 4 From the stain and filth of sin, and makes the soul clean and amiable in the sight of God, the filthiness of sin being taken away.  
Vers. 22. Of all the writers of the Old Testament the Prophet Esay hath the honour to be the first that is vouched in the New, and of all places this hath the honour to be the first of all in the first Evangelist and in his first chapter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgo illa. Gen. 3.15.  Vers. 23. A Virgin] That virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that famous Virgin foretold, Isay 7.14. and selected from eternity, whose seed was to break the Serpent's head.  
They shall call] So the Vulgar, Syriac, and Ethiopic read it, the Arabic in the same sense passively, He shall be called, Beza. Vocabis, Thou shalt call, 
a Vide miscell Drusij cent. 1. c. 72.  The right of giving the name, (which rather agreed to the Father, and not to the mother, but by his 
b Gen. 35.18. Luk. 1.60.62. jun. Esa. 7.14. renders it, vocabis O virgo.  consent) is here given to the mother, by which it is signified that this son as he was man was without Father. But in the 21. v. (as the Dieu. notes) the giving the name seems to be ascribed to joseph.  

d Nobiscum carnis similitudine, nobiscum utilitate. Bern.  Emanuel] Which being interpreted, is God with us, that is, in our nature, as Cartw. or graciously present with us, as Calvin. Chemnit.  
Vers. 25. Helvidius would gather from these two words until, and first borne, that Mary after had children by her husband. The word until in Scripture is taken for never. Gen. 28.15. 
e Primogenitus est non post quem alij, sed ante quem nullus alius genitus est. Pareus Chemnit.  He is called the first borne in Scripture, which first opens the womb, whether others follow or no. Yet it is the ancient and common opinion of the Church (saith Pareus) that Mary always remained a virgin, which we willingly follow.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illum promogenitum, that first borne, to show that Christ is not called the first borne of Mary, but absolutely the first borne, because he is that famous first borne, viz. the first begotten of all creatures as Paul hath it, that is, begotten before the Creation of all things. jansen. comment. in concord. Evang.   

CHAP. II.  
Verse 1. Bedlam] 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 judea,] 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, son of Antipater. Herod which killed john Baptist in the 14. Chap. was called Antipas and was his Son. Herod the killer of James Acts 12. was named Agrippa, he was the grandchild of this Herod the Great by his son Aristobulus.  
Ascalonita necat pueros, Antipa Johannem,  
Agrippa Jacobum, Claudens in carcere Petrum.  
Wise men from the 
a Terra unde venerant Magi, non Coeli regio hac voce denotatur, inquit Grotius. Quot fuerint nunero, quia non exprimit evangelista, nescire praestat quam temere pro certo asserere quod dubium est. Calvin. Magus vox non Latina, à magis, nec Graeca, aut Hebraea, sed Persica, ut volunt, fig. sapientem: Quos enim Graeci Philosophos, Assyrij Chaldaeos, Indi Gymnosophistas, eos Persae magos proprie vocabant. Pareus. Non parva quaestio est, quales fuerunt hi magi. Quidam n. maleficos fuisse autumant, alij sapientes, plerique etiam reges, Evangelista eos reges non vocat, vocaturus ut apparet, si tales fuissent, cum id ad gloriam Christi non parum pertinuisset. Sed nec veterum interpretum quisquam hos magos reges vocat. jansen. Comment, in Concord. Evang.  East] Three say the Papists, because they offered gold, frankincense and myrrh, but they were commonly offered by them all, not every one severally his proper gift. Some make gold a symbol of Christ's kingdom, frankincense of his Priesthood, myrrh of his burial, but that is not solid; it was solemn with the Persians to have some present in their hand when they saluted their Kings, and they chose those three as being the principal commodities of the East, Gen. 43.12.  
Vers. 2. Where is he that is borne King of the Jews] Some think a King borne here is secretly opposed against a King made or created, but that is too subtle, they mean that this King was lately borne and remaineth yet an infant, to distinguish him from the King that was at his full growth and then governed.  
Which words may be understood two ways; first simply, that the sense should be, Where is that King of the jews who is now borne. Secondly, they may show that that King which they seek for is a King borne; that is, not chosen by men for a King and anointed in his fit time, but who was at his Birth the King of the jews, to distinguish him from other Kings of the jews. Jansen.  
His Star] 
a Vide Spanhen. Dub. Evang. parte 2. Dub. 27. & 28.  Origen saith it was a comet, chrysostom and Theophil. an Angel, 
Hoc est certam illam & infignem Stellam. Al●rdi. Pathologia N. T.  others say it was a wonderful meteor, some say it was an extraordinary star, wonderfully made by God. For other stars in their daily motion move from East to West, this moved from North to South, from jerusalem to Bethlehem. It was seen in the day, other stars are then obscured by the Sun's splendour. These Astrologers (saith chrysostom) are taught here the truth by this new star, which had abused the old stars to all impiety.  
And are come to worship him] The Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either derived à moto galero, vel ab osculando, vel à canibus, from a hat moved, from kissing, or dogs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dogs, by it is signified the gesture of low veneration when one casts himself at another's feet, as fawning dogs do. Lucas Brugensis.  
Vers. 6. And thou Bethlehem in the land of Judah] That is part of judah. 
Propheta Bethleemam minimam appellans indicat, illam quantitate & angustijs, opibus & splendore minimam. Matthaeus verò non minimam appellans intelligit illam honore & existimatione non esse minimam. Matth. 6. Cartw. historia Christi in 4. Evagel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Nihil hic Contra mentem prophetae, si verba ejus legas per interrogationem, parva es ut sis in Chiliadibus Juda? Nam quid hoc aliud est, quam quod Evangelista posuit, nequaquam minima es. Sic Apostolus expressit locum Davidis, An est intelligens? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 3.11. Alij aliter haec conciliant, nec in ullo loco laboratum magis, mihi simplicissinam videtur quod posui. Atque haud scio an hic locum habere debeat illa quorundam excusatio quod, quae prius minima fuerat, postea ex eventu haud minima evaserit, quum Matthaeus ipsum prophetam adducat suis verbis loquentem. Sic enim inquit, scriptum est per prophetam. Aut si haec dicantur in persona Pharisaeorum, ne sic quidem, vereor, curiosis ingenijs fiet satis. Nam non legimus usquam notatos Pharisaeos, quod Prophetarum verba immutarint aut corruperint. Drusij not, in paral. sacra.  Art nor the least] Object. The Prophet Micah saith that Bethlehem is little, that it should be accounted amongst the Governors in Judah, Matthew on the other side extols its dignity, as if, it should be one of the chief, not the least, that is by a miosis, the most excellent. Answer. The Prophet (Christ being not yet borne) called it least in respect of outward splendour, and earthly riches, yet he seems to signify, that this town otherwise but little, obscure and base, should be honoured and made famous by the birth of the Messias, now Matthew looked to the event of the prophecy, so it is not little in esteem.  
Vers. 10. They rejoiced with exceeding great joy] There is a three fold emphasis. 1. An Attic elegancy to rejoice with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iliad. ●. the Latins say, servire servitutem, 2. Great joy. 3. Exceeding great joy.  
Vers. 12. 
* Vide Canin. loc. novi Testamenti & Appendicem de Dieu.  Being warned] having been warned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
They departed another way] Greek, They passed secretly by another way, as v. 14. and departed, Greek passed secretly.  
Vers. 18. In Rama was there a voice heard] 
b Vid. Spanhem, Dub. Evang. partem secundam Dub. 82.83.84. Dr. Clerk.  Rama was far from Bethlehem, which made St. Jerome make Rama an Appellative, In excelso vox audita est. The voice of the dying children and the crying parents was heard on high, reached round about throughout all Ephrata. 
c Three Synonimons, as with the Prophet, lamentation, weeping, bitternesses.  Lamentation, weeping, and great mourning] If we observe this place, we shall confess with Jerome that Matthew in relating this testimony, neither exactly followed the Hebrew nor the Septuagint. Drus. not. in parallel. Sac.  

d Per Rachel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligit matres Bethlehemiticas in vicinia sepulchri Rachelis habitantes. Piscat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & noluit consolari. Quo loco consolari accipit vulgatus pro consolationem accipere sive admittere, quo sensu. Gen. chap. 37. v. 35. extat de jacobe vicem josephi dolente. Noluit consolationem accipere, ut ibidem vulgata versio habet. Passive hoc dicitur jer. cap. 31. v. 15. Comprobant haec Scriptorum Testimoniis. Dieter. Antiquit. Bibl. parte. 1.  Rachel weeping for her children] That is, the mothers which inhabited those parts where the sepulchre of Rachel was.  
Vers. 22. He turned aside] Greek he passed secretly.  

Si ullus locus in toto novo Testamento Calumniae & cavillis hostium Evangelii opportunus videtur, & Lectori attento crucem figere potest, fatendum hunc prae omnibus aliis & majori specie urgeri, & difficilem pati solutionem, Span. dub. Evang. Part. 2 Dub. 87. Vide plura apud Spanhem. loco citato & Dub. 88.89.90.91.92.93.94. et de Dien. Append. Sculter. Exercit. Evang. l. 1. c. 60.  23. That it might be fulfilled which was spoken by the Prophets] By which of the Prophets was this name given to Christ, for we find no such testimony? Chrysostom and Theophylact, because they cannot undo this knot, cut it thus, saying that many of the books of the Prophets are lost. Bucer thinketh that that place, Judges 13.5. is here noted. Samson was a most excellent figure of Christ as he was a Redeemer, and did most notably represent him in his death wherein he killed more than in his life, and the book of Judges was composed by divers Prophets. Calvin, Beza, and Mr. Perkins, do incline to this opinion, Causabon in his exercitat. junius in his parallels and analies. in Num. Piscator, Dr. Tailor, Mr. Dod say, that Matthew hath respect to those places, Esay 11.1. and Zach. 6.12. a branch, in Hebrew Netzer, therefore Weemes in his Christian Synagogue saith, these words in Matthew, should be interpreted, he shall be called a flower or branch.  
He shall be called a Nazarene] The Papists are of opinion, that our Saviour wore long hair, and so picture him, because, we read here he was a Nazarite, or rather a Nazarene, as with Beza our best Translators read it, by education, not by profession and institution, in regard of the place where he was educated and conversed, not any vow whereunto he was bound, Numb. 6.4. He drank wine and touched the dead. He observed not the rites and orders of the Nazarites, but he was the truth and substance of that order, for in him was fully accomplished that holiness which was figured by that order, he was perfectly severed from all sin and pollution.   

CHAP. III.  
Verse 1. IOhn] signifieth the grace of God, for he did preach the grace of God in Christ then exhibited. The Baptist] so named to distinguish him from john the Apostle, and because He first administered baptism the Sacrament of the new Testament. 
Vel quòd primus baptizare coepit, vel quòd Christum baptizaverit. Maldonatus, vide Bezam.  In the wilderness] A place wherein we find six Cities with their villages, john 15.61. but called a wilderness because thinly inhabited.  
Vers. 2. For the Kingdom of Heaven is at hand] That is the Church of the Old Testament is now abolished, and the Church of the New Testament is ready to take place by Christ's coming, and therefore repent and amend.  
Vers. 3. The voice of one crying] or, bellowing like an Ox. Rollock observeth, that john Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Crier with the sound of a trumpet, and he is called the voice of a crier in allusion thereunto.  

Illud observatu non indignum, factum divina providentia ut qui veniebat in Spiritu Eliae, Elias propterea à Prophetis nominatus, etiam habitu exteriori Eliam referret. Grotius in loc. vide Sculter. exercit Evangel. li. 1. c. 15.  Vers. 4. Locusts] have their name in Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the tops of the ears of Corn which they fed upon as they fled. The question needs not to be whether these be man's meat or no? it is certain that the Jews might eat them by the law of Moses, Levit. 11.22. Pliny l. 1. c. 29. speaks of them, Matthiolus upon Dioscorides saith, this was the reason, why John Baptist made use of them, as a strict observer of the Law; they are eaten in the East and else where.  
Vers. 4. 
a In regionibus Calidioribus tanta apum Copia esse solet, ut cum alvearibus Capi non possint in sylvas avolent, & aut in arborum truncis, aut in rupium fissuris mellificent, vidi ego in Boetica homines pauperes, qui hoc ex sylvis colligendo, vendendóque melle quaestum factitarent. Id in Palaestina multum fuisse credendum est, & quia calida & fertilis erat regio, & quia Deus saepe vocat terram lacte & melle manantem, & quia ex facto jonathae, manifestum est mel à rupibus revera fluxisse. Maldonatus. Vide Scult. Delit. Evang. c. 9  Wild honey]  
Vers. 6. Confessing their sins] The confession of the Converts was voluntary, not constrained. 2. In general, not of every particular sin. 3 Public, not into the ears of a Priest.  
Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptism] Two kinds of men which were of great authority among the Jews, with whom Christ had perpetual enmity, as also with the Scribes, 5 Cham 20. and 16.21. & 22.23. & 23.13.  
Generation of Vipers] The whole body and corporation of them was full of deadly poison. It is an allusion (say some) to Gen. 3.15. 
Progeniem viperarum nominat potius quam viperas ut toti ordini exprobret virulentam malitiam, neque enim paucos tantum illos qui aderant sed totum corpus damnari voluit, ac si diceret, utramque factionem non nisi serpentes gignere. Calvin. Chrysost. Opere imperfecto. Vide Spanhem. Dub. Evang. part 3. Dub. 30. Viperae venenum in lingua, pellis speciosa. Alluditur simul ad locum Geneseos, ubi diabolus serpens Grotius.  Where the wicked are called the seed of the Serpent, Chemnit. Others allege many properties of the Vipers. 1. He hath his Teeth covered and buried in his gums, so that one would think it a harmless Beast and that it could not bite. Viperae dentes gingivis conduntur, Pliny. l. 11. c. 37. So also have these deceitful Hypocrites their conveyances wherein they so cunningly couch their wickedness, that one would take them of all others to be most innocent, and to this appertains the similitude of our Saviour, Luke 11.44.  
Secondly, The nature of Vipers is such, that when they have bitten a man, they presently run to the water, but if they find not the water they die: so He calls them Vipers who committing deadly sins did run to baptism, as Vipers to the water to avoid the danger of death.  
Thirdly, it is the nature of Vipers to make themselves a passage through their mother's bowels, (though some deny this) and therefore they are called Viperae, quasi vi partae; so the Jews daily persecuting the Prophets did break through their mother the Synagogue, Cant. 1.6.  
Fourthly, The Viper is very specious and beautiful without, as it were painted, but full of poison within; so the Pharisees made a show and ostentation of holiness, but had the poison of malice in their hearts.  
Vers. 8. Meet for repentance] It is a metaphor taken from trees transplanted or grafted into other stocks, they must bring forth a new fruit.  
Vers. 9 God is able of these stones to raise up children to Abraham.] 
Spanhem. Dub. Evang. part. 3. Dub. 35.  The Baptist mentioned stones either because there was plenty of them in that place where he taught and baptised, as the similes and examples that Christ brings are often fetched from things obvious, or he puts a definite thing, for a thing indefinite, stones, that is, things unfit for such a matter, as Luke 19.40. or else alludes to Esay 51.2.  
Vers. 10. Now] That light is come into the world, also] this implies something before of the same kind, axe,] some would have that to be Gods own immediate hand, but it is here an instrument, the Roman Empire.  
Laid] A metaphor taken from the custom of men which cut with an axe, they usually lay the axe at the place where they would strike, to guide their stroke; God to prevent his.  
The root] Some would have Abrah. to be the root, others Christ, rather the Jewish State & Church, some say God's presence in his ordinances, the civil government, and saints.  
Therefore] After so many warnings and convictions. Tree] The Nations of the Jews.  
Every tree which bringeth not forth] Not that hath or will bring forth, but which doth not bring forth, that is, is not in a growing, bearing, thriving way; 
Fructus à fruor.  it is not enough to bud or blossom, but must make it out to the use of the husbandman. Fruit,] not leaves or blossoms. Good] Answerable to the soil, the purpose God hath ordained it for, and his care and cost bestowed on it. Is cut down] As sure to be as if it were done already. 
Pareas. Exo. 3.5. josh. 5.15. Maldonate hath both those expositions. Vide Drusij. Adag. Class. l. 3. Solvere calceum vilissimum ac maximè despicax est ministerium. Aug. & Theoph. vide Bezam.  Cut down] by God's hand, judiciously, & efficatiously, though they deserve it meritoriously. Cast into the fire,] which is proper for a barren tree, never to be plucked out again.  
Vers. 11. Whose shoes I am not worthy to bear] That phrase is taken from the custom of the Hebrews, who being to enter into the more holy place laid by their shoes as the Turks and Africans do now; those which were more noble, had a boy who carried their shoes when they laid them by. The other Evangelists have expressed it in a different phrase, Mark 1.7. Luke 3.16. john 1.26, 27. And they all allude to the form of the shoe, for in the hotter countries, the shoes had soles only below, they were tied above, so that they were to be loosed in their bonds, before they could be pulled off.  
Vers. 11. Baptise] That is, drown you all over, dip you into the ocean of his grace, opposite to the sprinkling which was in the Law, with the Holy Ghost, and with fire] That is with the Holy Ghost, which is fire, et is taken not copulatiuè, but exegeticè. The Aethiopians (which we call Abisseni) take this word properly, 
See Gen. 3.16. Hoc est Spiritu sancto igneo, Spiritu Sancto qui est ignis, id est, qui est similis igni. est Hendyadis. Cornel. a Lap. Vide Scultet. Exercit. evang. l. 1. c. 35.  and mark their children as we do our beasts with an hot iron when they baptise them. It must be expounded metaphorically, or rather prophetically with reference (say some 
a Cameron and Mr. Bedford on the Sac. part. 1. ch. 2. ) to the History of the fiery cloven tongues, the visible representation of the Holy Ghost on the day of Pentecost. Act. 2.2, 3. or to Esay 6.6, 7. (saith 
b Spicileg. in. loc.  Capellus) where one of the Seraphims is said to have taken a burning coal from the Altar, and with it to have touched the lips of the Prophet, by which coal the Holy Ghost was signified, or his most efficacious force of purging, and by those words thy iniquity is taken away, inward baptism (which wholly consists in the purgation and expiation of sins) is noted.  

Glass. Rhe. Sac. Tract. 1. c. 11.  Vers. 12. In which Allegorical speech by the floor, the Church of Christ dispersed through judaea and the whole world is understood; by the fan the means by which Christ separates believers from the hypocrites and wicked, which are preaching of the Gospel, afflictions, and the last judgement; by the purging of the floor, the action of separating; by the wheat, the believers; by the chaff, 
* Impij & damnandi vocantur paleae, quia ut paleae sunt levissimi, vilissimi & ad nihil fere utiles nisi ad ignem. a Lapide  the wicked; by the garner, the kingdom of heaven and eternal life; by unquenchable fire, the torments of hell, Winnowing signifies the temptations of Satan, Luk. 12.31.  
Here the error of Origen is condemned, who thought that the torments of hell would not be perpetual, but should end after the great year of Plato, in which all things shall be renewed, it is unquenchable fire. He alludes to the 66 of Esay 24. and 33.14.  
Vers. 14. But john forbade him,] He earnestly forbade him, as the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obnixè prohibuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compositione intendit significationem.  Geeke word signifies.  
Vers. 16. 
d Apertio caelorum pro manifestatione gloriae Coelestis interdum accipitur, hic verò etiam significat visibilis Coeli cissuram ita ut perspicere potuit Iohannes aliquid planetis & astris superius; neque ●. alius potest esse sensus verborum Marci cum dicit eum vidisse diffindi coelos. Calvinus. Videtur respicere atque alludere ad locum qui est Proverb. 8.30.  It is most likely it was a real body, and corporal dove, for Luke addeth in a bodily shape. The word likeness is not to be referred to the Dove, but to the Spirit, which manifested his presence in this likeness. Secondly, that phrase doth not always note likeness and similitude only, but verity and identity, john 1.14. Phil. 2.7. Mahomet, that wicked impostor, and ape of Christ, imitated this. For that he might persuade his followers that the Holy Ghost was familiar with him, he by often feeding a Dove brought her to fly over his head, and to pick grains of corn out of his ear.  
Vers. 17. In whom] Not with, or by, or through whom; but a larger preposition than them all, which signifieth two things: first, that God is well pleased with Christ. Secondly, in and through him with others.   

CHAP. IU.  

The weapons used in this combat by Christ art partly offensive, the sword of the Spirit, it is written, partly defensive, which are principally three correspondent to the number of our three mortal enemies, the World, Flesh, and the Devil. He useth the wilderness against the temptations of the world, fasting against the temptations of the flesh, and prayer against the temptations of the Devil.  Verse 1. THen] This word hath reference to the end of the former chapter, so soon as Christ was solemnly inaugurated into his Office, and proclaimed from heaven to be the sole Doctor and Prophet of God's Church, even then immediately without any delay was he driven forth, as Mark saith, 1.12.  
Wilderness] The great wilderness is here meant saith Chemnitius; whose reasons are these. First, The other Deserts are circumscribed by some addition, as the wilderness of judaea, Ziph, Maon, the great wilderness is simply so called without any addition.  
Vers. 2. Matthew expressly makes mention of nights, lest it should be thought to be such a fast, as that of the Jews, who fasted in the day, and did eat at the evening and in the night. 
Chemnit.  He would not extend his fast above the term of Moses and Elias, lest he should have seemed to have appeared only, and not to have been a true man.  
Vers. 3. It is probable (saith Maldonate) that he appeared in a humane shape, because he spoke to Christ of many things, and because he sought to be worshipped.  
The Devil is called the Tempter because he gives himself to tempt all men, by all means, at all times. 
Perkins.  Command that these stones be made bread] The sense of the words is, since thou seest thyself to be forsaken of God, necessity compels that thou shouldst provide for thyself, therefore command that these stones be made bread.  
Vers. 4. That is, that special and powerful word, 
Vide Pisca. in loc.  whereby he appointeth and commandeth it to nourish us, the word of command and benediction.  
Vers. 5. The Devil (saith Chemnitius) appeared in some visible and corporal shape to Christ, as the words of the Evangelists intimate: The tempter coming to him, took him with him, and get thee away Satan. Calvin & Scultetus think rather it was in a vision; but first than Satan's persuasion to Christ to cast himself down could have been no temptation. Secondly, Christ might be led of the Devil the ordinary way from the wilderness to Jerusalem, so much the words will bear. Thirdly, the Devil might carry Christ's body really through the air, Piscator, Perkins, Dike, Tailor. In the fifth verse the words following confirm the real transportation, for it is said the Devil set him on a pinnacle of the temple, therefore having power to set him there he might carry him thither; besides the word signifieth he set him down, who had formerly taken him up.  
Vers. 7. It is written again] Not that another Scripture opposeth the true meaning of the Psalm, but he opposeth it against, the corruption of the Devil which he made by mutilating the words of the Psalmist, or rather by depraving them, saith 
a Delit. Evang. c. 30.  Scultetus.  
Thou shalt not tempt the Lord thy God] He is said to tempt God, who not ordinarily but presumptuously without necessity seeks an experiment of the 
b Si locum Deuteronomij cum historijs antecedentibus, & cum Psal. 95.8. Conferas, apparebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè hic esse Dei potentiam aut providentiam experiri, cum satis magna jam ejus documenta apparuerint, Sic Act. 15.10. Grotius.  power, wisdom, goodness, and truth of God.  
Vers. 10. Get thee hence Satan] Signifying thereby not only his abhorring of that sin, but also the danger of the assault by the world.  
For it is written] All the Scriptures which Christ as yet cited, he brings out of Deuteronomie, After the manner of the jews, who were especially versed in that as an epitome of the whole law. Lucas. Brugensis.  
Thou shalt worship the Lord thy God, and him only shalt thou serve] By worship is properly signified bodily worship in a bodily gesture, the meaning than is, thou shalt with thy body adore the Lord, for so it is suitable to Satan's demand. The word serve] Signifieth all worship due to God both inward and outward. only] This word appertains to both the members, and so to the whole sentence, 
c Vbi fatetur jansenius quòd res est, in primae etiam parte intelligi debere vocem solam: Alioqui tentatori ceu ad rationem deposcentis minus aptè respondisset Christus. Down Diat. de Antich. vide Piscar. v. 2.8.  for else there should be no direct denial of Satan's temptation, requiring only the former and not the latter.  
Out of the words of Moses, that we must serve God, Deut. 6.13. Christ maketh collection that we must serve God alone, teaching us to conclude in like case, that if the Scripture do show, that there is not any other power of conversion besides the Spirit of God, then where it is said the Lord converteth or allureth Japhet, it is there meant, that the Lord only converteth and allureth, and none other.  
Vers. 11. Angels ministered unto him] Non tanquam misericordes indigenti, sed tanquam subjecti omnipotenti. Augustin. Hom. 8.  
Vers. 18. As he walked by the Sea of Galilee] It was not properly a Sea, but according to the phrase of the Hebrews, who call all great meetings of waters by that one name. The River jordan falling into this flat, makes sixteen miles long and some six in breadth, which was famous for fish though of ordinary kinds, yet of an extraordinary taste and relish.  
Vers. 19 Follow me] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and follow me.  
V. 23. 
d Vox haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam latè patet quam Hebraea Gnedah, aut Latina conventus. Omnis enim hominum Coetus qui ex instituto est sive judiciorum, sive publici consilij, sine rerum sacrarum gratia, hoc nomine appellatur. Deinde verò coepit & ad loca transferri, in quibus isti conventus habebantur, ut Luc. 17.5. Hic sive Coetum, sive locum in quo lex divina exponi solebat intelligas, nihil refert. Ne Christianos quidem ab hoc vocabulo abhorruisse apparet. jac. 2.2. Grotius.  Teaching in their Synagogues] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usual with the Septuagint Interpreters in the old Testament. In its first original it is a general word signifying the very act of gathering together. Gen. 1.9. and 28.3. Esay 19.16. jer. 44.15. and 50.9. Ezeck. 38.4. But in special it is used of the Church of Israel, Exod. 16.3. Levit. 14.3. In the same manner it is used by the Evangelists and Apostles in the new Testament, for the gathering together, viz. of the Jewish people, as in this place, and metonymically for the place in which the jews met every Sabbath to hear the Law and the Prophets read, Luke 7.5. Acts 15.21. and 18.7. Gerh. loc. common. de ecclesia. c. 1.  
The Gospel of the kingdom] Because it declares both the nature of this kingdom, and the way leading to it. Heron.  
Vers. 24. And his fame went throughout all Syria] And the fame of him went into all Syria. Possessed with Devils] Greek, vexed with Devils.  
Lunatics] 
e Vel quod interlunio nati comitiali morbo laborare soleant, vel quod epileptici ad conversiones lunares paroxysmis corripiantur. Scultet. exercit. Evang. l. 2. c. 12. vide Fulleri miscell. Sac. l. 2. c. 17.  They are called Lunatics in whom the force of the disease increaseth or decreaseth after the inclination of the Moon, as those that have the falling sickness.   

CHAP. V.  
LInacer reading these fifth, sixth, and seventh Chapters of Matthew, burst out into this protestation, Either these sayings are not Christ's, or we are not Christians.  
In this Chapter, and the two next, is contained Christ's Sermon in the Mount, preached to his Disciples and others that were converted unto him among the multitude. This Sermon may be called the Key of the whole Bible; for here Christ openeth the sum of the Old and New Testament. Christ quotes and repeats whole sentences out of it else where, Luke 11.2. and 12.22.13. ch. 14.14. ch. 34.16. ch. 18. This Sermon is the same with that which is set down by Luke 6.20. For they have one beginning and one matter, the same order of preaching and the same conclusion. Luke relates things more briefly, Matthew more fully, Chemnitius, Calvin, Perkins, though Piscator and others be of another opinion.  
Our Saviour showeth here, that the happiness which by him they were to expect, did consist in spiritual grace and eternal glory, the one being beatitudo viae, our happiness in this life, the other beatitudo gloriae, our happiness in the life to come.  
Vers. 1. The Mountain] By the highness of the place 
f Lex quae in monte lata fuerat, in monte exposita fuit. Heinsius in exercitat. Dominus ad montana conscendit, ut turbas ad altiora secum trahat. Hieronymus in loc.  declaring that He would deliver nothing common or low. Eras.  
And when he was set] It belongs to the Teacher to sit in a chair or higher place, that he may be heard from far. Session also notes the tranquillity of Christ, for the body sitting, the Spirit is quieted, and is apt to meditate in, & teach divine things. Corn. à Lapide.  
Vers. 2. 
g Haec potius vis est hujus generis loquendi, ut qui sermons mente● conceptos proferant, ij dicantur aperto ore loqui ea quae ment prius conceperant alij● loquenda. Rainold. de lib. Apoc.  And he opened his mouth, and taught them] Theophylacts note is witty. He makes a question whether the first word be not superfluous or no, for how could Christ teach but he must open his mouth? He answers that these words were not idle, for Christ did sometimes teach and opened not his mouth, viz. By his life and miracles; but now he opened his mouth and taught them by doctrine.  
It is a pleonasme, Calvin, as we use to say, I have heard it with mine ears. An Hebraisme. i.e. He bagan to speak. Some interpret it thus, he spoke before by the mouth of his Prophets, now with his own mouth.  
This phrase is emphatical, and signifieth that He delivered to them deep matters of weight and importance. Ephes. 6.19. job. 32.23. 
jansen. Chemnit. Perkins.  And this may appear by the conclusion of the Sermon. ch. 7. v. 29. Yet this is not perpetually true of this phrase saith Beza. These words imply two things, First, the excellency of the Speaker, Psal. 78.1. Secondly, the Majesty and authority of the Speaker, Pro. 31.28.  
And taught them] Not upon a perfect Text as He did Luke the fourth.  
These eight Beatitudes are as it were the eight Paradoxes of the world: 
Cornel à Lap.  for the world and Philosopher's place happiness in riches, not in poverty; in sublimity, not in humility; in fullness, not in hunger; in joy, not in mourning.  
Vers. 3. Christ sets not down that wherein formally blessedness consists, but rules whereby we may know whether we be blessed or no, occultae praedestinationis indicia, & futurae gloriae praesagia. To be poor in Spirit, pure in heart, meek, merciful, are styled so many beatitudes. Schoolmen say truly, they are beatitudo disponens, so many dispositions to perfect blessedness.  

h Vos crediti● beatos esse pauperes, ergo ut tanto facilius fiatis beati, omnia bona vobis adimimus. juliani Scomma in Christianos jactum.  Poor in Spirit] 
i Graeca dictio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè mendicòs significat. jansen.  Beggars in Spirit, Esay 66.2. Austin and chrysostom expound it of inward humility; the meaning is, those that have a spiritual sense of their spiritual misery.  
Vers. 4. Mourn 
k Doleat homo Christianus, & de dolore gaudeat. ] It signifieth great sorrow. Piscator and others expound it of sorrow for sin. For they shall be comforted.] They shall have inward and outward comfort.  
Vers. 6. Blessed are they which do hunger and thirst after righteousness] or, they that are hungering and thirsting, So the Greek runs, after the participle of the present tense, intimating that wherever this is the present disposition of men's souls, they are blessed.  
Vers. 8. Pure in heart] Austin renders it mundi-cordes. Purity is of two sorts, First, that which is contrary to pollution, as water when it is clean, and not mudded nor defiled. Secondly, Which is contrary to mixture, as wine when it is not mixed. Not carnal nor hypocritical.  
For they shall see God] In the Hebrew phrase to see is ordinarily used for to enjoy. Psal. 4. Who will she us any good? The word in the Hebrew is, who will make us to see any good, that is, to enjoy good. To see God is to enjoy him, there is no seeing God but in Christ.  
Vers. 9 Peacemakers] i.e. such as love to maintain unity, concord, goodwill and good agreement amongst men. Not only those which take up differences, but the parties at variance which are most inclinable to peace.  
For they shall be called] i. e. they shall be indeed, 
Luke 1.76. Called) i. e. accounted. Calvin.  and shall also be known and reputed to be, the Sons of God, by their likeness to him.  
Vers. 12. Rejoice and be exceeding glad] Or, rejoice, and that 
l Vt sit posterius verbum loco adverbij Hebraeorum more.  exceedingly.  
Great is your reward] Object. Rev. 12.12. A reward implieth the merit of works preceding. Answ. A reward is taken, First, strictly, for that which doth answer and is equal to the work. Secondly, Largely, for whatsoever is consequent to the work; Heaven is a reward in this latter sense, therefore salvation is called a gift.  
Vers. 13. The salt of the earth] In regard of their ministry, they are to be totius orbis magistri, Chrysost. The interrogation wherewith imports a vehement denial, as if Christ should say, if salt once lose his natural property of saltness, it can never be recovered. 
Perkins.   
First, 
m Discipuli sal terrae vocantur à Domino, & emphaticè quidem cum articulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quas● eximium illud sal terrae; nec judaeae duntaxat sal, sed sal terrae, pro latitudine vocationis Apostolicae, ex porrectis ecclesiae Dei pomoeriis contra distinctè ad angustias vocationis Prophe●icae. Spanhem. Dub. Evang. parte tertia. Dub. 91.  Salt hath heat and acrimony by which it pierceth, attenuates and subdues the whole lump: nothing is more piercing than the word, which being committed to the Apostles subdues the whole man and seizeth upon the vitals. Heb. 4.12.  
Secondly, 
n Spanhemius Dub. Evang. part. 3. Dub. 91.  Salt preserves from corruption, whence a perpetual Covenant is called a Covenant of Salt. Numb. 18.19. The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetual Covenant.  
Thirdly, Salt is a symbol of wisdom. Wise men are called salsi, and fools insulsi: so there is no true wisdom but in the word committed to the Apostles, without which no man is wise.  
Vers. 17. Our Saviour useth four arguments to show that He had no intent to abrogate the Law. First he tells them in this verse. that He came to fulfil the Law.  
2ly v. 18. He tells them that not any thing of the least signification in the Law shall fail.  
Thirdly, In the 19 Vers. He that breaks the Law, and teacheth men so, shall be least in the kingdom of Heaven.  
Fourthly, His doctrine required a greater right than that of the Scribes & Pharisees.  
Vers. 18. Till heaven and earth pass] Greek shall pass away. Some do very subtly play with the word until, as if that the passing of Heaven and Earth, which shall be in the last day of Judgement, should put an end to the Law and the Prophets. And truly (saith Calvin) as tongues shall then cease, and prophecies be abolished, so I think that the written Law with the exposition shall cease.  
One jot, 
joth apud Ebraeos inter alphabeti literas minima est, huic respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum. Venustissimè usus hac hyperbola poeta ille nostri temporis videtur, qui dixit, Nescit Scripturae vel breve iota sacrae. Drus. Prov. Class. 2. l. 3.  or tittle] Jerome calls 
o Drusius de recta lectione linguae Sanctae. vide Capellum de punctorum Hebrarcorum antiquitate. l. 2. c. 14. & Piscat. in loc. Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellexit Christus literam minimam, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguntur per particulam disjunctivam. Aut, ut quasi oppositionem videatur facere inter jota & Apicem. Buxtorf. de Punctorum Antiquitate & Origine. parte 2. c. 15.  apices (tittles) those by which like letters in times past were distinguished, when he saith, that Resh and Daleth differ only in the tittle; those err that interpret them de punctis vocalibus;  
Iod the least of the Consonants, tittle of the vowels, which were as ancient as the Hebrew Consonants.  
Fulfilled] In respect of unpartial and sincere obedience, for of that our Saviour speaks as is manifest by the words following, He that shall break the least of these Commandments and teach men so, shall be called least, and except your righteousness exceed, that is, righteousness of Habit and practice, which is that which the Law as it is taken in that place required.  
Vers. 20. The Scribes were the best in those days for learning and interpreting the Law, Pharisees for practice, the strictest sect, Acts 26. Theirs was but an outward civil righteousness whereby they kept the Law only in outward actions.  
Ye shall in no case enter into the kingdom of Heaven] Shall neither be accepted as members of the kingdom of grace 
p Chemnit. in loc. common. By the kingdom of Heaven, understands the Church; Grotius, that time when the Goats shall be severed from the Sheep.  here, nor enjoy glory hereafter.  
Vers. 21. He doth not oppose his answer against the 
q Suam doctrinam non opponit Mosi ut illum vel reijciat & damnet, sicut manichaei delirarunt, vel velit tradere meliora, perfectiora & graviora praecepta quam Moses, sicut Scholastici somniarunt, Moses enim plane eodem modo tradidit explicationem 5. praecepti. Levit. 19 v. 17. Sed Pharisaeorum corruptelas & reprehendit & reijcit. Chemnit. loc. common.  Commandment of Moses, but the common conceit of the Scribes.  
Vers. 22. But I say unto you] The Expositors are so at discord in the interpretation of these words, that while they endeavour to explain the sense, they forget the duty contained in it, and scarce any where show more anger than here, call one another Heretic and fool.  
He alludeth to the custom of punishing offenders used among the Jews; as there is a gradation of sin, so of punishment. judgement, a less court which inflicted small mulcts as it were by a leete; Council, the greater Court, as it were quarter-sessions; Thirdly a more numerous Senate, a grand assize.  
Augustin saith in primo est ira tantum, in secundo est ira & Sermo, in tertio ira & certa expressio irrisionis.  
Our Saviour interprets the sixth Commandment and shows besides the actual taking away of life to which the Pharisees bound the breach of it, three degrees of sinners against that precept, He that is angry with his brother without cause, or rashly, or for nothing, for an injury offered to himself, not a sin committed against God. Secondly, He that saith to his Brother 
r Racha Rectius Raca vel Raka, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ex Syriaco Raka vanus, cerebro vacuus à radice Rik evacuare, fundere, effundere. Ita censent plurimi, Verum ita cum sequente convitio, stulte, conveniret. Quid enim aliud est Cerebro vacuus, quam stultus? quid stultus aliud, quam cerebro vacuus. Dilherri electa. l. 2. c. 20. Alij volunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse interjectionem & sonum indignantis, & tres dicunt constitui gradus eorum quos Christus contra quintum docet peccare praeceptum; primum eorum, qui intus duntaxat adversus proximum commoventur, iramque gerunt animi restricti; alterum eorum, qui eo usque effervescunt, ut iracundum aliquid evomant; tertium denique eorum, qui in apertum aliquod convicium erumpunt. Racha indignantis vox, Hosanna laetantis. Vide Rainold. de lib. Apoc. tom. secundo praesect. 167. & Bezam in loc. Hoc verbum propriè Hebraeorist, Rakah enim dicitur inanis aut vacuus: quem nos possumus vulgata injuria absque Cerebro nuncupare. Hieron. in Loc.  Racha, which is an expression of anger, in a word of lighter disgrace, as sirrah, or pish, or the like. Thirdly, He that saith, thou fool, which is a word of reviling and soon offers itself to him that is angry.  
Vers. 23. That phrase, hath aught against thee] is a Law-terme, 
Non dicit si tu habes aliquid adversus fratremtuum: sed si frater tuus habet aliquid adversum te, ut durior reconciliationis tibi imponatur necessitas. Hieron. in loc.  and implieth a suit in Law. Act. 24.20.  
Vers. 24. Agree] i. e. Use means to become friends with him with whom thou art at variance. Quickly] i. e. Without delay; rather yield from thine own right, than defer to be reconciled. 
Satius est totam locutionem quae metaphorica & proverbialis est, quam particulae donec idiotismum, in explicatione hujus loci, attendere. Glass. Gramat. Sac. lib. 3. Tract 5. Ad ultimum quadrantem solvere dicitur is, cui de debito nihil remittur. Germanum proverbiale. Quadrants nummus est, qui à quibusdam vocatur teruncius. Drus. Prov. Class. 2. l. 3.  Whiles thou art in the way] i.e. Whiles thou art going with thine Adversary to have the matter tried before the Magistrate, Luke 12.58. Lest.] i. e. Lest thine Adversary having a good Action against thee, do convince and cast thee before the Magistrate and the Judge. Lest after thou art convinced of wrong doing, the Judge command the Sergeant to cast thee into prison. Farthing] This farthing was the least coin used among the Jews, called a Quadrin, which containeth two Mites, Mark 12.42. and it is the fourth part of a penny in English. This last phrase, (To pay the uttermost farthing) is proverbial, like unto which is that in French, Payer jusques au dernier denier. As if he had said, 
a See Maldonate, Tolet, jansenius.  Look for no compounding or agreement with thine Adversary when thou art once cast into prison, for he will show thee no favour, but use thee as hardly as may be, remitting nothing, but causing thee to make full restitution and satisfaction, even to the uttermost farthing.  
The Papists expound it allegorically, 
d Chrysost. Theoph. Cartw. Mr. Perkins.  and say that by Adversary is meant God commanding men in his Law; and by Way is meant the space of time in this life; by judge Christ; by Sergeant God's Angels; by Prison Hell, or rather Purgatory; and by the uttermost farthing, venial sins. As if this were the meaning: 
b Dr. Prid.  Agree with God while thou art in this life, between this and the day of judgement, lest thou come before Christ, and he cause his Angels to cast thee into Purgatory, and there thou remain, till thou hast satisfied for the least venial sins. But this cannot be the true meaning of this place, for first, these words depend upon the former, & are a continuance of the rule of reconciliation between man and man, and not between God and man. 2ly 
c Mr. Perkins.  By this exposition they confound the Adversary and the Judge, (for the Father and the Son are one) which in this Text are made divers and distinct.  
Vers. 28. Quod in homicidiis est irasci, hoc in adulteriis est concupiscere. There may be adultery (saith Austin) and a woman not touched; murder, and a man not killed. Lust after her] with a will and desire to her.  
Vers. 29. Right eye, and right hand] are mentioned, because the right parts are dearest to us; some special darling sin, wherein the flesh most delights, 
Beza. Dike. Illa expositio probabilis per oculum dextrum & manum dextram rem eandem, pretiosissima nimirum & Charissima quaeque intelligenda, quae aequè nobis Chara ac oculus dexter & manus dextro, talium videlicet jacturam voluntariam potius faciendam, si nos pelliciant ad malum, quam ut illorum occasione in peccata, & sic in exitium praecipitemus. Hac interpretatione admissa non tantum constat sensus verborum Domini, sed & nexus. Christus adspectum inordinatum uxoris alienae vocaverat adulterium, adeoque grave peccatum coram Deo, quod ordinariè videtur leve. Ind occasionem sumit hortationis sequentis, ut summo studio caveantur cupiditates pravae, & Charissimarum ac pretiocissimarum etiam rerum dispendio potius redimatur salus, quam ut patiamur illas nobis exitiosas esse & lethales. Spanhem. Dub. Evan. part 3. Dub. 146.  which is as her right eye in regard of pleasure; as her right hand in regard of profit. Pull it out,] not pick it out, as the Eagle doth the eye of her prey, by degrees, but pull it out all together.  
Vers. 30. Cut it off.] In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth in the emphasis of the word, chop it off; not saw it by degrees, but chop it off; that is, on a sudden cut it off; on a sudden cut off thy sins which are as dear as thy right hand.  
Vers. 34. But I say unto you, Swear not at all.] The Manichees and Anabaptists altogether reject the use of an Oath; and they cite this place, and that of james 5.12. but in both these places an Oath is not forbidden, but restrained. There is a prohibition only of idle Oaths, and collusion of Oaths (as Bucer,) or swearing lightly and loosely (as Gualther,) or swearing in common talk (as Zanchius,) or rash and unnecessary Oaths (as Vrsinus, 
Omnino, i.e. per ullam rem creatam. Beza. ) or private and ordinary swearing (as Aretius and Melancthon,) or swearing by the creatures (as Beza and Pelican.) At all] in your usual talk. he forbids us not simply to swear, but not to swear by the creatures, since that is to ascribe a Deity to them, 
Dr. featly.  or to swear upon any trifling occasion, or in their ordinary communication.  
Vers. 37. 
a Quam Iacobus repetit capite ultimo, qua geminatione videtur usus dominus ut describeret duplicem conformitatem nostrae vocit aut verborum nostrorum, unam cum re, alteram cum conceptu nostro, ut id efferamus quod est & quod esse sentimus. Riverus.  But let your communication be yea, yea, nay, nay,] Affirm a truth, and deny a falsehood simply and barely, without making the name of God accessary to your vain discourses. Dr. featly.  

b Dr. Hamond. Vide Piscat. in Loc.  In ordinary discourse you may use an affirmation (that is, one yea) and if occasion require, an asseveration, (that is, another yea) and so a negation and phrase of some vehemency (as a redoubling) to confirm it, that is, Nay, nay.  
The Evil one] 
c à Malo illo vide Bezam.  That evil one, that is, the Devil, because he is, 1. evil in the highest degree. 2. commits evil without ceasing, 1 Pet. 5.8. 3. he practices all sins of all sorts and degrees, in himself and by his Ministers.  

d Pricaeus in Matthaeum.  No so much the prepositive article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) confirms this exposition, for john useth that 1 john 5.19. where he speaks of the world, as another place of the same Writer, 1 john 3.12. which is to be understood not of the thing, but person.  

Mr. Perkins. Phrases illae Christi, percutienti nos in unae maxilla obvertenda altera, volenti tollere tunicam relinquendum etiam pallium, figuratae sunt, nec alius scopus dicentis, nisi Christianos paratos esse debere, ad ferendam secundam potius injuriam, quam ad regerendum priorem. Spanhem. Dub. Evang. parte tertia, Dub. 125.  Vers. 39 Christ's meaning is, that a man must suffer rather a double wrong, than seek a private revenge. Resist not evil] This is to be understood of private revenge, and so it maketh nothing against lawful War, as the Anabaptists say. Vide Bezam.  
Vers. 40. Our Saviour there condemns not all going to Law, but he intends to forbid all private revenge of a man's self, 
More Hebraico sub uno exemplo, similia, seu quae ejusdem generis sunt, complectitur, ut, 1. sub alapa, comprehendit omnes injurias, quae corpori seu personae vel cum laesione vel cum contumelia inferuntur. 2. Sub spoliatione, complectitur injurias & detrimenta, quae rebus inferuntur. 3. Sub angariis, complectitur injustas superiorum exactiones, gravamina & oppressiones. 4. Sub contentione judicii, complectitur injurias, quae vel sub specie juris, vel denegatione aut perversione justitiae forensis inferuntur. Chemnit.  in case he be wronged; or he speaks comparatively, as if he should say, Rather suffer two wrongs than do one.  
Vers. 41. And whosoever shall compel thee to go a mile, go with him twain] As in our Commonwealth we have Post-masters, so in Persia there were like Officers, who by authority from their Kings or Emperors, might take men's cattle, nay men themselves, and use them for travel and carriage at their pleasure. And this custom the Jews had got among them, 
Mr. Perkins. Verbum hoc angario, usurpatum Interpreti vulgato & Vlpiano, I. C. metaphoram continet proverbialem, quae ab angaris sumpta regum tabellariis apud Persas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ex verbis peregrinis, quibus usa olim antiquitas in Judaea: neque Graecum est, sed Persicum, ut Suidas dicit. Drus. Class. Prov. 2. l. 4.  as may appear, Matth. 27.32. Christ here speaks of the abuse of this Authority, saying, that if a man compel thee wrongfully, under colour of the Magistrates Authority, to go with him one mile, go with him two: That is, rather than by resisting thou shouldst revenge thyself, go with him two miles.  
Vers. 42. Whether he be known or unknown, a friend or an enemy, although he do not deserve; whether he be able and willing to recompense that office or not, yet give him according to thy ability, Chemnit. Asketh thee.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luther rightly observes that this word implies indigence or necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies beggarlinesse, as Acts 3.2. we must give them what is necessary to relieve their necessities.  
Verse 44. Bless them which curse you] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Luke 6.27. The word in Greek, and the opposition to cursing, (i.e. evil and bitter speaking,) noteth kindness and friendliness of language.  
Vers. 45. That ye may be the children of your Father which is in heaven] We have the example of the great God for this, we say it is baseness to seek reconciliation; what had become of man, if Christ had stayed till he had sought unto him? it is our glory to be like God. 2. He is our Father, his love is manifested to us in this: He is not our Father now by Creation, but by Adoption.  
Vers. 47. What do you more than others?] Or, what singular thing do you? Christian's must be singular.   

CHAP. VI  
Verse 1. TO be seen of men] The meaning is, to this end they did all their works, that they might be admired by men, so that they might be seen and praised of them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus est quam videri, significat enim propriè spectari, id est, cum peculiari quadam attentione & admiratione videre, quod Poeta sic expressit, Digito monstrari & dicier hicest. Syrus hoc loco habet verbum quod significat accuratam contemplationem.  and rested in this vain glory, as in their last end.  
Vers. 2. In the Synagogues] The word Synagogue is from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together, and it is applied to all things whereof there may be a collection. But Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawful to pray, preach, and dispute; but not to sacrifice.  
The Temple at Jerusalem was the Cathedral Church, the Synagogues as petty Parish-Churches belonging thereunto.  
They have their reward] Not God's reward, but theirs; for they are praised of men, for whose sake they exercised their virtues. Jerom.  
Vers. 3. An hyperbolical metaphor, by which he gives understanding to the hands. Piscator. Do it without any ostentation. Calvin. Dextera quid faciat, fas est nescire sinistram.  
Vers. 5. As the Hypocrites] Christ commanded his Disciples, that they should not be as the Hypocrites; it is one thing to be Hypocrites, another thing as the Hypocrites; 
In angulis platearum] Versio Aethiop. in angulis platearum portae. Respexit ad locorum orientalium consuetudinem, ubi multae plateae portis claudantur, & a se invicem distinguntur, Dilher. Elect.  he would not have his to be like the Hypocrites.  
Vers. 7. He useth two words but in the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a superfluous and putide repetition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain garrulity.  
Popish prayer in an unknown Tongue is idle babbling, in the rosary and canonical hours the same things are repeated again and again.  
Vers. 9 Ye] First the Disciples, and under them he meaneth all Christians.  
Therefore] Hath a double reference, both to the sinful manner dehorted from, and to the holy manner exhorted to. He reasoneth thus, the manner of hypocritical and heathenish praying is sinful, this manner here propounded is most holy, therefore pray in this manner: After this manner, or thus, or in this manner, it is a note of likeness pointing unto the pattern following, that is, say Our Father, as Luke 11.21. Or if you use other words, let them be according to this pattern.  
As the Decalogue is distinguished by two Tables, so is this prayer as it were distributed into two Tables of petitions, the three first of which respect God, the three latter ourselves and our Neighbour. In the petitions which directly respect God, the first prays for the glory of God, the two other declare the reason of glorifying of him.  
Which art in heaven] These 
a Calv. Instit. l. 3. c. 10.  words signify the majesty and power of God, Heaven the place thereof being put for the things themselves, and then the meaning is, which art of infinite greatness, and height, and power, and immortality.  
Hallowed 
b Sanctificari Dei nomen nihil aliud est quam suum Deo haberi honorem quo dignus est, ut nunquam de ipso loquantur vel cogitent homines sine summa veneratione. Calv. in loc. Hoc enim rogas ut quod semper sanctum est, sanctificetur in te. Austin. ] We wish that honour to be given to God, which He is most worthy of; that men never think or speak of him but with exceeding great reverence; that God would not only deliver that holy name of his from all contempt and dishonour, but subdue all mankind to the worthy esteeming of it.  
Vers. 10. We pray that God would exercise his power both in his word and Spirit, that the whole world may voluntarily submit unto him. Calvin.  
Vers. 11. 
a 
supersubstantial Rhemist. Luke (as Dr. Fulke noteth) is the best interpreter of the Greek word, who showeth that it signifieth bread sufficient for every day, in which place our Remists themselves translate it daily.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus interpres quotidianum reddit, ut ex Hieronymo in hunc locum manifestum est. Atque ita omnes veteres authores Latinè legunt. Hieronymus supersubstantialem vertit quanquam in eo veterem versionem corrigere noluit. Itaque cautè quidam nostro tempore in vulgata editione pro quotidiana supersubstantialem posuerint, quod corporis cibo quem hic à nobis peti probavimus, minimè convenit. Maldonatus in loc. Panis nomine intelliguntur quaecunque ad hanc vitam spectant. Cartwright. Historia Christi ex 4. Evangelistis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis proprie significat quod nobis sustentandis aptum & accommodatum est. Noster dicitur panis quia nobis datur, & quia nostro labore parari debet. Gen. 3. 1 Thes. 5. Psal. 128. Hodie à Deo nobis dari precamur, ut sciamus nobis assiduè & in singulas horas à paterna ejus providentia hoc benestcium petendum. Deinde ut doceamur curam nostram non in longinquum tempus extendere. Adverbium hodie fraenandae nimiae aviditati additum est, ut discamus singulis momentis à Dei beneficentia pendere, & eo demenso contenti esse quod de die in diem nobis suppeditat. Calvinus in loc. Ob Quomodo panem, quem jam vocamus nostrum, petamus nobis dari Sol. Vocatur noster non quod jure debeatur, sed quia paterna Dei beneficentia in usum nostrum destinatus est.   Why should the Latin Interpreter translate it here supersubstantial, and Luke 11. Daily, when one and the same Greek word is used in both places, and it hath the same signification in each? Food and raiment, all things needful for the preservation of this bodily life are here meant, as the Roman Catechism tells us, so the word bread is used, Prov. 30.8. If it be translated supersubstantial bread, how can bread and other bodily necessaries be thereby meant? for these things are substantial, and serve to nourish and maintain the substance of man's body, but not supersubstantial. Austin denieth the Eucharist to be here meant. To translate it supersubstantial is not so right as to translate it daily, as Jansenius (Concord. c. 4.) their own learned Bishop confesseth, who addeth that by the Greek word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body, He proveth also that by daily or substantial bread here is not meant the bread of Christ's Body in the Eucharist, because when our Saviour taught his Disciples this prayer, the Eucharistical bread was not instituted, neither did the Disciples so much as think of it, and if that should be here meant, how can the laypapists than say this prayer in sincerity, and yet be present when the Eucharist is celebrated at their private masses, and never desire to partake of it?  
Vers. 12. And forgive us our debts] There is no word which the Evangelists and Apostles more frequently use to signify the remission of sins than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, it is used of them seven and twenty times as Wotton de reconciliat. observes. It seems to be taken from releasing of debts, and loosening of bonds; in which the conscience of a sinner was tied, being bound to answer at God's tribunal. See Par. on Rom. 12. p. 29.  
As we forgive our debtors] Which is a promise of ours to the Lord, or a Law binding all that look for mercy from the Lord, to show mercy, or a note of assurance.  
Sicu●, as, is taken three manner of ways in Scripture. First, for a note of parity, as Matth. 10.15. and 19.19. Secondly, as a note of identity, as Matth. 20.14. and Luke 15.19. John 1.14. and Thirdly, for a note of similitude, as here, and Matth. 18.33. and john 17.22.  
Vers. 13. The meaning is not that we may not fall into temptation, but we be not overcome in it 
b Dictio graeca significat utrumque, infer & inducere, magis tamen infer. .  
But deliver us from evil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirmed rather of a person than a thing. Beza. The Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à labour, because he troubleth others with his wickedness. This name is often given to the Devil, as 5. ch. 37. 3 John 17.15. 2 Thes. 3.3. 1 john 2.13.14. and 3.12. and 5.81.  
For 
c Coronis precationis Dominicae, Quia tuum est regnum etc. etsi in multis Graecis codicibus, & apud Syrum quoque interpretem reperitur, tamen Beza referente, in vetustissimis aliquibus Graecis codicibus deest, & a nemine exponitur praeterquam à vulgato & à Chrysostomo. Dost quoque in version Arabica, nec in ullis Latinorum exemplaribus visitur: ut non immerito Erasmus conjectet ex solenni consuetudine à Graeci● adjectam, & postea in Textum ipsum fuisse translatum. Sculter. exercit. Evang. l. 2. c. 33.  thine is the Kingdom, the power, and the glory, for ever] Erasmus saith, that they which added this conclusion unto the Lord's prayer did divinae precationi suas nugas assuere, to so heavenly a prayer did sow patches of their own. Mr. Cartwright saith, it appeareth manifestly that this sentence was borrowed from the Prophet David, 1. Chr. 29.11. with some abridgement of the Prophet's words. Secondly, without this we should not have had a perfect form of prayer, it consisteth of thanksgiving as well as petitions, it is also a reason of that which goeth before. This clause was added by our Saviour, and registered by Matthew, 1. the Greek Copies have it. 2. The Syriack Paraphrast translates it. 3. Chrysost. & Theoph. expound it.  
Amen.] This is the seal of the Lords Prayer. Jerom.  
This word was not added (saith Grotius) by Christ, but according to the manner of the ancient Church; by that word approving of the public prayers. It signifieth truly, or even so, or so be it. It is an Hebrew word, but the Grecians and Latins have made it theirs, the Syriac and Arabic versions of the New-Testament keep it, and so do the Occidental Tongues.  
Vers. 16. Of a sad countenance] The Greek word signifieth properly the look of a wild beast, a Lion or a Bear robbed of their whelps, grim and ghastly; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, optimè tristes vetus, injuria à recentiore notatus. Qui castè inter Latino's loquuntur, affectatam gravitatis & auctoritatis speciem indicare volentes, ea voce utuntur. Pricaeus. in loc. Tristes: bene vulgata versio. Vide Luke 24.17. Grotius.  one would be afraid to look on them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 countenance.  
Disfigurs] The Greek word is properly to take a thing away so that we cannot see it. Hence some read it exterminare, others demoliri, others deformare, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est nativum colorem sinere obliterari, ambire ut pallor in ore sedeat, maciesque in corpore toto. Pricaeus. in loc.  some others corrumpere, the meaning is the same, they endeavour to take away the natural frame and shape of their countenance.  
Their reward] viz. Here in this life, they shall have none hereafter.  
17 But thou when thou fastest, anoint thy head, and wash thy face] That is, 
Ruth. 3.2.  be as you were on other days; for the Jews did usually anoint 
c Mos erat patrius Judaeorum (id quod multis locis sacrae literae testatum relinquunt. Ru●h. 3. v. 3. 2 Reg. 12. v. 20. Luke 7.46.) ut qui laetitiae vacare, aut comtiores gratioresque vellent prodire aliquò, lavarent faciem caputque ungerent; lavarent faciem, quo munda ea & nitida appareret; ungerent caput, quò colorem illius odoremque commendaret. Psal. 103.15. john 12.3. Lucas Burgensis Comment. in 4. Evangelia.  themselves on days of mirth. Our Saviour prohibits all vain affected kind of sorrow.  
Our Saviour useth many arguments in this Chapter against the immoderate sinful cares of this world. 1. More common. 2. More special to believers. Those of a more common nature. 1. From the consideration of the things themselves. The things themselves are perishing, they perish two ways, either by open violence, or secret corruption.  
Vers. 19 Lay not up for yourselves treasures] That is, striving to be rich and to get a great estate together. de Dieu refers moths to garments, thiefs to money, and that which we translate rust to food, under which fruits and cattle are comprehended; in which three things the whole treasure of man consists.  
Vers. 20. Some say this treasure in heaven is alms, as 1 Tim. 6.17, 18. Others say, make God thine, rather Christ, make him thy treasure; make him sure by being united to him. Ephes. 2.6.  
Vers. 22. The light of the body is the eye] i. e. the understanding in man the little world, is as that great light the Sun in the great world.  
If therefore thine eye be single] That is, thine understanding be well illuminated, and do clearly discern the truth.  
The whole body shall be full of light] The whole man throughout will be well ordered.  
A single eye is that which looks but upon one object, upon God, and God only, and God principally; and on all other things in him, and with reference to him. The double eye, is that which though it looks to God, and doth many things in obedience to him, yet it looks to somewhat else, and takes other things as greater encouragements.  
Vers. 23. But if thine eye be evil] If the understanding be blind; the whole body shall be full of darkness] the whole man must needs be out of order. Dr. Gouge.  
Vers. 24. Here is another argument, particular to God's people, against the cares of this world, you profess yourselves the servants of God.  
No man can serve two masters: 
* Intelligendum est hoc proverbium de dominis in solidum, quomodo & Juris consulti dicunt non posse duos esse dominos ejusdem roi. Grotius. ] Two, that is, contrary, for many agreeing amongst themselves are counted for one. That this is the meaning the words following show, You cannot serve God and Mammon] that is, God and Riches. Mammon is a Syriack word. See my Critica.  
Vers. 25. Take no thought for your life] So it is in the English Books, but the word signifies, do not take such thought as should cut your heart asunder; it is derived from a Phrase which signifies, 
Mr Burroughs his Irenicum.  to divide the mind; so ver. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why do you divide your hearts? And ver. 31, and 34. the same Greek word is used again. Here is a third argument more common and general against carking cares.  
He reasoneth from the greater to the less, the Lord which gave life itself, will not suffer us to want those things which appertain to the sustenance of the same; All that you take care for is meat and raiment, God gave you life without any care of yours, and a body without your contributing any thing to it.  
Vers. 26. Behold the fowls of the air] Luke for the fowls names Ravens, alluding peradventure to that, Psal. 147.9. and some think David did especially speak of the Ravens, because, when the old ones have forsaken them, it is necessary that they should be fed of God. This is a fourth common argument against worldly cares, if God make provision for these Creatures, much more will he for us.  
Vers. 27. The words being propounded by way of question import a more vehement negation, as if Christ had said, undoubtedly not any of you by taking care can add one cubit to his stature. Here is then another argument taken from the vanity and unprofitableness of this care.  
A Cubit is a 
a Perkins Cubitus humanae staturae mensura est. Euthymius. Definitum est divinitus cujusque hominis staturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grynaeus.  measure taken from a part of man's body, being the length of the arm from the elbow to the length of the longest finger.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Beza) signifieth both the stature of man's body, and the age of ones life, but in this place it seems rather to denote the former only; as Luke 12.25. and 19.3.  
Vers. 29. Even Solomon in all his glory was not arrayed like one of these.] His beauty was 
b Cujus rei causam Craeso Solon olim reddidit, cum splendori ejus gallinaceos, pavones, phasianos praeferebat, quia iniquiebat hoc quod habent, natura habent. Heinsius.  artificial, theirs natural.  
Vers. 32. Here is an argument peculiar to God's people against worldly cares; you that profess the name of Christ, or would be loath to be found in the condition of the Gentiles, should not do as they.  
After all these things.] That is, meat, drink, and clothes, do the Gentiles 
* Ethnicorum istae voces sunt non Christianorum, siquidem illi aut Deum esse non credunt, aut non credunt agere curam mortalium. Erasmus. ] that is, such as are yet strangers from God, Ephes. 4.17. seek] that is, only or chiefly; the Greek word signifies, to seek vehemently, and importunately.  
For your heavenly father knoweth that ye have need of all these things] A man may know our wants, and yet say, as James 2.16. another may desire to supply our wants and not know them, the Prodigal Son being in a far Country might have been starved for want of food, and his Father not have known of it; but 1. God knows our wants. 2. Will supply our wants, for he is a Father. 3. Can supply our wants, for he is a heavenly Father.  
Vers. 33. Seek the Kingdom of God] Endeavour by an entrance into grace to gather assurance of an interest into glory.  
First] In time, in affection, before and above all other things.  
Righteousness] The righteousness, by which man being a vile and base sinner in himself, is accepted righteous before God, and justified in his sight, called God's righteousness, because, as it is acceptable to God, so it is wholly wrought in man by God through Christ.  

See my Greek Critica.  Added unto you.] Over-added, cast in as an overplus, as a handful to the sack of grain, as an inch of measure to an ell of cloth. See 1 Tim. 4.8. There is bread as well as grace, and clothing as well as righteousness in the promise.  
Vers. 34. Take therefore no thought for the morrow] Pythagoras said well, Chaenici ne insideas, 
Waserus de mensuris Hebraeorum. l. 1. cap. 6.  that is, be not solicitous for thy food to morrow. For the Chaenix was the demensum, or daily meat of Greek soldiers, or slaves, to which our Saviour alludes.  
To morrow] not only signifying the day immediately following, but also the time to come indefinitely, and at large, as also, Exod. 13.14. that is, hereafter, 
Dyke of the deceitfulness of the heart.  in the time to come, and in that of the Poet.  Quid sit futurum cras fuge quaerere. 
Seek not what shall be too morrow. For the morrow shall take thought for the things of itself; sufficient unto the day is the evil thereof] that day will have its care when it comes, and this day hath enough of itself now it is come.   

CHAP. VII.  
Verse 1. IVudge not, that ye be not judged] as if he should say, if you would have your own infirmity pitied, and your words and deeds construed in the best sense, then show the like kindness unto others.  
By judging is meant, 1. All rash and temerarious, 2. All severe, unmerciful censuring of other men. He doth not forbid to judge, but rather teach how to judge. Hierom. There is a twofold judging; First, of the action when I condemn it as naught, it being so, this is lawful. Secondly, of the person, when because the deed is naught I condemn the person as an Hypocrite, this is blamed, unless the action cannot be found but in an Hypocrite. 
Vt salutabis, ita & resalutaberis, qui male loquitur de proximo, pejus audiet. See Judg. 1.7.   
Vers. 2. The reason against rash judgement, lest you be judged] It was an Hebrew Proverb, midda bemidda, measure for measure; as if Christ had said, if ye judge men rashly, than men again by the appointment of God shall give rash judgement upon you: But if ye judge men righteously, then likely they will judge you so. This Law is established, Leu. 24.19. See Obad. 1.15. and James 2.13. Pharaoh that drowned the children of the Hebrews, was drowned himself.  
Ver. 3. Why beholdest thou the mote] That is, upon what ground, for what cause, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatur curiositas intuendi in alienos errores studio reprehendendi. Lucas Brugensis.  with what conscience seest thou? and so in the fourth verse, How sayest thou] that is, with what face, with what honesty, and conscience sayest thou? so much these interrogatories import. Moat] that is, small and little sins, or supposed sins, sins in his opinion, which gives rash judgement. And perceivest not] that is, well weighest and considerest not with thyself. Beam] that is, great and notorious reigning sins. Mr Perkins.  
The moral of the Fable of the man that had two wallets, 
Stultitiae proprium est aliorum vitia cernere, oblivisci suorum. Cicero Tusc. 3.  in the former part of which he put the faults of other men, in the hinder part his own faults, whence that saying, Sed non videmus id manticae quod in tergo est, is suitable to this Proverb used among the Jews.  
The difference between the third and fourth verse is only this: In the third verse Christ speaks of rash judgement conceived in the mind, in the fourth of rash judgement uttered in speech. 
Christus reprehendit nimiam pe●spicaciam quae ex defectu charitatis nascitur, dum nimis scrupulosè excutimus fratrum vitia: Et indulgentiam qua peccata nostra tegimus & fovemus. Calv. In proximo reprehendendo cavenda est hypocrisis, ne scilicet vel amplificemus atque exaggeremus peccatum illius ex festuca facientes trabem, seu ex musca elephantum. Piscat.   
Vers. 6. Impure men are here compared to Creatures unclean according to the Law, dogs and swine. See 2 Pet. 2.21.  
Mr Wheatly thinks he means not this either of the word preached publicly, or of the Sacraments, (for dogs & swine will not at all ren● him which gives them the Sacraments, and lets them come to Church, but they would rather all to rend him that should debar them from the fame) but of speaking to a man in private, by way of admonishing and persuading him.  
Holy things] That is, first and properly the word of God and Sacraments (say some) being holy, and the instruments of Sanctification.  
Dogs and swine] That is, malicious and obstinate enemies of God's word. Dog's] that is, oppugners of the truth. Swine] contemners. tread under feet] that is, profane and abuse. turn again] that is, to revile and persecute God's Messengers.  
That our Lord Jesus was much delighted with the similitude of pearls, we may collect from thence, that in Matthew he useth it twice, here, & 13.45. which latter place declares the former and shows that the Gospel is that precious pearl which is not to be thrown to swine; and which being found, is to be changed with no riches in the whole world. There is a great agreement between Pearls & the Gospel. It is called a pearl in Greek, from its shining glory. See 2 Cor. 4.4. The Latins call them uniones, because they are found alone, so the truth of the Gospel is one.  
Vers. 7. It is not a simple repetition of the same thing, but a gradation.  
Ask] as a beggar, seek] as with a Candle, knock] as one that hath power, with importunity. This promise, ask and you shall receive] is meant of things necessary to Salvation, 
Perkins, etc.  and not of particular and special gifts as continence, etc.  
Vers. 10, 11. A stone may be like bread, and a fish may be like a Serpent, yet Parents will not be so unnatural as to give the one for the other to their Children. 
Pulchra oppositio piscis & serpentis, rursus panis & lapidis: figura enim sibi mutuò cum persimilia sint, ad hominis usum ex diametro distant. Lucas Brugensis.  This adage concerning bread and a stone hath passed from the Hebrews also to other nations, as it appears by Plautus, Altera manu fert lapidem, panem ostentat altera.  

Luk. 6.31. Perkins on jude.  Ver. 12. That is, look what we would have other men to think, speak, and do to us, that must we think, speak, and do unto them, and no worse; And on the contrary. This is not to be understood of evil wishes, but of a will and desire well ordered, either by grace, 
Voluntas naturalis bene ordinata nulla perturbatione infecta. A mes. l. 5 de Cons. c. 1.  and according to the written word, or at least by the light of natural knowledge and conscience; whatsoever thing either by the light of nature, and conscience, or by direction from God's word, you would that men should do to you, that do ye unto them: Nor yet of all things in particular (so Masters should serve their Servants) but by a proportion.  

Severus the Emperor was much taken with this sentence, and caused it to be written in his Palace, and else where, Quod tibi fieri non vis, alteri ne feceris.  Law] That is, the five Books of Moses, Luk. 16.31. Prophet's] that is, all the rest of the Books of the Old Testament, Mat. 2.23. 2 Pet. 1.19. The sum of the Law and Prophets, the Doctrine of the Law and Prophets. Brugensis. On this hang the Law and the Prophets, as after, 22.40. Grotius.  
Vers. 13. Christ is the door for entrance, and the way for progress, called strait] because of the great disproportion between us and it, we must deny ourselves; By the narrow way] is meant a conversation bounded by the restraints of the Law and Gospel, to enter into this gate] is to have experience of such a work in himself.  
Vers. 14. The way to heaven is a strait way, a perplexed, afflicted, persecuted way, that is the force of the word there used.  
Few there be that find it] Few comparatively.  

Is fermè habitus erat Prophetarum, at Christus, ut ex opposito membro liquet, sub habitus nomine omnem exteriorem innocentiae speciem in vultu, verbis, & operosis ritibus vult intelligi. Grotius.  Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire, which were usually clothed in rough and corpse attire, 2 King. 1.8. Heb. 11.37. This the false Prophets did that they might more easily delude the people, Zach. 13.4. Christ's meaning in this allusion is, to show that false Prophets have plausible pretences for their damnable Doctrines, and therefore are the more dangerous. In Esop's Fables the wolf is brought in, clothed with the Sheep's skin.  
Vers. 16. Ye shall know them by their fruits] That is, by the works of iniquity, as after in Ver. 23. So Grotius. He meaneth not so much the fruits of their lives, as of their doctrine, said Brugensis and Dike. He alludes to trees, as he shows after, who are known to be good or bad, not by their leaves, or flowers, but by their fruit.  
Vers. 20. That is, 
* Perkins case of Consc.  partly by their doctrine, and partly by their lives, being judged according to the rule of God's word.  
Ver. 22. Prophesied] Here to prophecy signifies, to teach the people of God by expounding the Scripture, 
Geminatio significat zelum & exaggerationem. Chemnit. He bringeth them in doubling the word, to express their earnestness of affection, and confidence that they have in him. Mr. Hildersham.  and applying the same to their consciences for their edification.  
Name] Jer. 27.15. that is, being rightly called thereunto, id est, 
a Prophetare in Christi nomine, est ejus autoritate & tanquam ipso duce fungi docendi officio. In nomine Christi edere virtutes, nihil aliud est, quam ejus virtute, auspiciis, imperio ac ductu miracula facere. Calvinus.  ex autoritate & delegatione tua, Brugensis; to preach in the room and stead of Christ, to preach that which Christ would preach, and in that manner also which he would use, 1 Cor. 15.20.  
Ver. 23. Lo preaching itself, though in Christ's name, because, 
Dikes Deceitfulness of heart See Mat. 25.41  yet not for Christ's name, is with God but a work of iniquity, and hell fire is the reward of it.  
Never] This word excludeth all times, as if he should say, I do not now, neither ever did, approve and accept you for mine own, yea, even in that time when you professed me, preached and wrought wonders in my name, even than I say, I did not accept and approve of you.  
Workers of iniquity] That is, men addicted to all sins, (in the Hebrew Idiotism, Pognalei aven, Psal. 6.9.) and who as it were exercise an art of sinning.  
Vers. 28. Ended these sayings] That is, when he had in divers places given a taste of his doctrine to the people.  
Vers. 29. The Scribes] For first, they failed in the matter, they delivered not the Doctrine of God. Secondly, in the manner, they taught coldly, and without zeal. Thirdly, in the end, they taught in pride and ambition, seeking themselves, and not God's glory.   

CHAP. VIII.  
IN this Chapter are specified four several miracles: 1. The cleansing of the Leprous man. 2. The curing of a woman troubled with a fever. 3. The healing of the Centurion's servant. 4. Lastly, the strange appeasing of the wind, and therefore this is rightly called by Ambrose, scriptura miraculosa, the miraculous scripture.  
Vers. 1. The mountain] Where he preached the Sermon which is contained in the three precedent Chapters.  
Vers. 2. And worshipped him] Mark saith, he kneeled down; and Luke saith, he fell upon his face, Luke 5.12. He showed reverence in his gesture. Lord if thou wilt thou canst make me clean] He acknowledgeth a divine power in Christ, in that he saith, he could make him clean if he would; a short prayer but a sign of great faith and special modesty.  
Vers. 3. The Law did not forbid to touch the Leprosy. That the Lepers might be healed thereby, but chose, lest those that were not Lepers might be infected thereby.  
Hand] A right one it is probable. Piscat.  
Vers. 4. See thou tell no man] Some (that they may excuse the leprous person) do not think that he was seriously forbidden by Christ from divulging the miracle, but rather to provoke him to tell it: Others more rightly, that he was seriously forbidden, and think the cause was, because the seasonable time was not yet come. 
Calvin.   
Show thyself to the Priest] 1. To confirm the truth. Marlorate. 2. The Law is the witness of Christ. Jerome. 3. To magnify the Priests calling. Melancthon. 
Quia nondum abrogatae erant ceremoniae legis, eas contemni vel praetermitti noluit Christus. vide Levit. 14.22. Calvin.   
He sends him to the Priest, (saith Jerome) 1. For humility, that he may seem to give honour to the Priests, for it was commanded in the Law, that those which were cleansed of their Leprosy should offer their gifts to the Priests. 2. That they seeing the Leper cleansed, might believe in Christ, and then they should be saved, or if not, they were inexcusable.  
Vers. 5. Luke setteth down the same history; the two Evangelists do so agree in all circumstances, as it were folly to imagine two miracles of one. Calv. Piscator is of the contrary opinion; this only is different in the words, that in Matthew, the Centurion is said to come to Christ, in Luke he is said to send some of the Jews, which in his name did speak to him. Jansenius also saith, it is the same history.  
Vers. 6. Matthew saith, the young man was grievously vexed; Luke that he was near unto death.  
Vers. 10. 
a Dictum est secundum quid non simpliciter, hoc praesertim nomine ipsum commendat quod acquiescat in nudo verbo. Calvin.  Not that he was ignorant of his faith, but that he might make it wonderful to others, and upbraid the Jews of their incredulity.  
Ver. 11. Many shall come from the east and the west] That is, from all the parts of the world, and shall sit down as at a feast. See Luk. 22.30. See Beza and Piscator.  
Vers. 12. Children of the kingdom] That is, many Jews 
a Filij regni potius quam filij regis, quoniam multi sunt in regno quos tamen rex tandem ut infidos reijcit: omnes autem regis filij sunt unici illius naturalis fillij cohaeredes. Beza.  by birth borne in the Church.  
Utter, or outward darkness] It notes two things, 1. The extremity, 2. The eternity of the torments. See 22.13. & 25.30. A state far removed from heavenly joy, called light.  
Gnashing of teeth] Signifies either horror from the thoughts of their consciences mutually accusing them, as Rom. 2.15. or most bitter indignation and murmuring proceeding from impatience; for so to gnash with the teeth is used, Psal. 35.16. and 37.12. and 118.18. Lamen. 2.16. Acts 7.54. That is foolish which some imagine from the phrase, 
Chemnit.  that hell fire with its smoke doth stir up weeping, and that there is so much cold there that the teeth gnash again with it.  
Vers. 17. In Esay, it is he hath borne our griefs, or diseases: Here it is applied to Christ's healing of diseases, 
Mr Burges of justification. Propheta non de morbis agit propriò, sed de vitiisanimi, quae nos peccata dicimus, & morbi appellantur ducta metaphora à corpore ad animum. Ad hanc objectionem respondent nonnulli, ut dicant morborum causas, ut plurimum peccata esse, secundum illud Hieronymi, Propter peccata pleraeque eveniunt corporum debilitates. Itaque qui haec è medio tollit, & morbos quoque non inscitè auferre, dicitur, aut in se recipere: Ego magis putarim verba Esatae latè accipienda, ut morbos corporis etiam comprehendant, quibus sanandie Christus quasi specimen & imaginem exhibuit sanationis animi, quae fit criminum condonatione. Proinde quum paraliticum sanaret, confide, inquit, fili remissa sunt tibi peccata. Drus. notae in parallela sacra.  and 1 Pet. 2. to his suffering upon the Cross. This may well be, because the outward healing of diseases, was a Symbol or testimony of his inward healing; Although Grotius observeth, that Christ is therefore said to bear our diseases when he cured them, because of the great pains and travel he took therein, for it was after sunset, and the multitude did much throng him.  
Vers. 20. Son of man] Some think he was so called, because he was borne of a Virgin, 
Hellenistis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Ezekiel, Cum ubique Dominus servator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicatur: primi hominis respectu sine dubio, qui Adam, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit homo primus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui secundus Adam dicitur.  and had but one Parent, and so was a Son of man, not of men, that is, only of a Mother, and not of a Father and Mother both, as others are; but by the same reason it might be inferred that Ezekiel had but one Parent, because he is called son of man: but this title is given him to show, 1. That Christ was true man. 2. That he came of the stock of man. 3. That he descended very low for our sakes. Dr Gouge.  

Adeo se remotum à divitiore fortuna Christus ostendit, ut ne domum quidem habeat propriam. Grotius.  It is a wonder that Christ denied that he had any where to lay his head, when he had many godly, and courteous men who would willingly have entertained him, but this is spoken by way of caution, lest the Scrib should expect an ample and rich reward from him as a rich Lord, since he himself lived precariò in others houses. Calvin.  

Dr Denison. Tantum docere voluit, quicquid nos à recto cursu revocat velmoratur, nihil nisi mortem sapere. Calv.  Ver. 22. As if he should say, if thou wilt be my follower, thou must totally addict thyself to me.  
Ver. 24. He was in a fast and dead sleep (for so much the word signifies) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo, Verê soporatus aut demersus somno profundo, his senses were well and fast bound, as if he had had no operation of life, and therefore the Disciples are said to raise him, as it were from the dead, suscitaverunt, the same Greek word is used in many places where mention is made of the resurrection, Joh. 2.19. Mat. 27.52. 1 Cor. 15.12. Stulte quid est somnus. etc.  
Ver. 25. The three Evangelists use three several titles to our Saviour in this compendious form of prayer, all which (though the Latin and our English express not) are significant and emphatical in their original proprieties, That here importeth power, or might, answerable to Jehova; Marks title signifies, a teacher of letters, or any art; Luke's is englished, Defender, a present helper, and he to express the Disciples zealous devotion ingeminates the title with a double appellation.  
They stuck too much to the carnal presence of their Master, for as it appeareth by Mark they do not simply entreat him, but they expostulate the matter with him, Master carest thou not that we perish, Luke also noteth an amazed trembling, Master, Master?  
Vers. 26. 
a Vt ostenderet se element●rumomnium Dominum.  Rebuked] Restrained and stopped.  
Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continual terror, from the sad sight of death, as if being exempted from the number of men, he now conversed with the dead. Calvin.  
Vers. 29. Torment] 
b Judicis sui praesentia expavefacti de poena sua cogitassent, mala enim conscientia quid meriti essent, ipsis tacente Christo, dictabat. Calvin.  The word in the original is very significant, to cast us into the torments of hell, so the same word is expressly used by Luke 16.23. and 28. verses.  
Before the time] Either before we expected, or before the last day of judgement. So Gotius. See Aug. de civitate Dei. l. 8. c. 23. They who scorn the day of judgement are worse than the Devils; those who deny the Deity of Christ are worse than the devils, are Piscat.  
Vers. 31. The Devils desire to go into the Swine, being the most unclean of all Beasts; and having his name porcus quasi spurcus, 
Non quod concesserit salvator daemonibus quod petebant, dixit ite, sed ut per interfectionem porcorum, hominibus salutis occasio praeberetur: pastors enim ista cernentes, statim nunciant civitati. Erubescat Manichaeus, si de eadem substantia, & ex eodem auctore hominum bestiarumque sunt animae, quomodo ob unius hominis salutem, duo millia porcorum suffocantur. Hieron. in loc.  delighting in filthiness as the Devil with sin, given to devouring, as he himself is. 2. That doing so much hurt they might stir up the inhabitants against Christ, and cause them to curse him for the loss of their Swine.   

CHAP. IX.  
Verse 1. AND came into his own City] viz. Capernaum. Mark. 2.1. 
Vide Brugensem.  There are three Cities of Christ rehearsed; The first was Bethlehem, in which he was borne, Micha. 5.7. Secondly, Nazareth, in which he was educated, whence he was called a Nazarene. 
Drusius de quaesitis per Epist. Epist. 4.6. Their Faith, portantium & paralitici Chrysostom, only offerentium, Jerome.  Thirdly, Capernaum, in which he sometimes dwelled. Matth. 4.13. Hence Theophylact. Bethlehem genuit, Nazareth educavit, Capernaum incolam habuit.  
Vers. 2. To him] viz. Sitting and teaching, Luke 5.17. and that at his House, Mark 2.1. The glory of this Miracle was wonderful, that a man taken in all the 
c Cadaver honinis verius quam homo. Eras. Chemnit in Harm. Inaudita mansuerudine filium appellat. Eras. Qua compellatione promptum animi sui affectum ad sublevandum miserum ostendit, sicut pater miseretur filiorum. Psal. 103.13. Chemnit.  parts of his body, whom they had let down in a Bed by cords, Mark. 2. Luke 5. Suddenly arose both sound & nimble. Although they neither said nor asked any thing, God saw and knew their faith, lurking in their hearts, Psal. 37.10. Rom. 8.27. by the painful endeavour of those that carried him, & the patience of him that was sick of the palsy. Yet he saith not he seeing the patience of him that was sick of the Palsy, & the desire of charity in them that carried him, but seeing their faith, when yet it is certain that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone (although other virtues also be present) is that instrument by which the benefits of Christ, especially remission of sins is received. 2. That other works are approved of God, and accepted of him, if they proceed from and be done in faith.  
Vers. 3. The other two Evangelists add, who can forgive sins but God alone] The Scribes accused him of 
Dicitur hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non qui Deo maledicit, sed qui quod Dei est sibi arrogat, vide infra. 26.65. Mark. 2.7. Grotius.  blasphemy, the Pharisees of eating with Publicans and sinners, 11. v. the Scribes accusation was a breach of the Law, the Pharisees, a breach of traditions.  
Vers. 5. 
* Piscator. Quanto praestantior est anima corpore, tanto praecellit corporis sanitatem peccatorum remissio. Sed Christus sermonem ad eorum captum accommodat, qui ut erant animales externis signis magis movebantur quam tota spirituali Christi virtute quae ad eternam salutem valebat. Calvinus.  This interrogation hath the force of a negation, that is, neither is more easy than the other, but both equally difficult, and to God alone possible. He applieth his speech to their capacity, who being unregenerate were more moved with outward signs, than all the spiritual power of Christ.  
Ver. 6. The Son of man hath power to forgive sins, but Luk. 23.34. saith, Father forgive them.  
Answ. Though all the persons in the Trinnity forgive sins, yet not in the same manner, the Father bestows, the Son merits, the Holy Ghost sealeth up and applieth remission of sins.  
This clause in earth] meaneth, that Christ for this cause came down to the earth, that he might offer to men the present grace of God.  
Take up thy bed] That that which was a witness of thy infirmity, may now be a witness of thy health restored. Brugensis.  
Vers. 9 A man named Matthew] The Evangelist speaks of himself in the third person, 
1 Tim. 1.13.14, 15, 16. Piscat. Levi significat additum Matthaeus datum, donatum. Chemnit.  He is called of Mark and Luke, Levi, therefore he had two names; He was at first called Levi, after his calling Matthew, and so he is styled after, though Grotius seem to differ from this opinion.  
Luke saith, He made him a feast. Our Saviour invites him to a Discipleship, Matthew invites him to a feast.  
Vers. 10. At Jesus sat at meat in the House] viz. of Matthew, as it is plain in Mark and Luke especially, for Matthew in modesty conceals his own name.  
Many publicans and sinners] Publicans and sinners will flock together, the one hateful for their trade, the other for their vicious life.  
These two publicans and sinners are often joined together, Luke. 7.34. and 15.7.  
Vers. 11. The squint-eyed Pharisees look a trosse at all the actions of Christ, where they should have admired his mercy, they cavil at his holiness; when these Censurers thought the Disciples had offended, they spoke not to them, but to their Master. Why do thy Disciples that which is not lawful] Now when they thought Christ offended, they spoke not to him but to the Disciples.  
Vers. 13. I will have mercy and not sacrifice] That is, rather than sacrifice. By sacrifice all external worship of God is understood.  
Call the righteous but sinners] Those who acknowledge themselves to be sinners, confessing and forsaking their sins, 
Perkins on Judas.  and not such as presume of their own righteousness.  


Casks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 4.19. and she opened a Cask of Milk. Mollerus in haec verba psalmi. 50. pone lachrimas meat in utere tuo, Solebant orientales in utribus servare vinum & oleum, ideo hac metaphora utitur.  
The same thing is meant in both the similitudes, of discipline more harsh than weak Disciples were able to bear. Vide Scultet. Exercit. Evang. l. 2. cap. 52.   Vers. 16, 17. No man putteth new wine into old bottles] That is, exacteth rigid and heavy services of weak and tender Disciples, and therefore my Disciples fast not while I am amongst them in the flesh.  
But the days shall come] When I shall send them my Holy Spirit, to strengthen and prepare them forhard service, and then they shall fast.  

Calvin.  Christ therefore compares his Disciples to old bottles and torn garments, not because they were worn with long use, but because they were weak.  
Vers. 18. All 
* Alardi pathologia Sacra. N. T.  the Three Evangelists begin this History of Jairus, with the particle Behold, which yet here is not a Demonstrative adverbe, but rather an adverbe of admiration. For it is manifest that the men of this rank were the greatest adversaries to Christ. john 7.48. and 9.22.  
The name of Jairus is suppressed by Matthew, but set down by Mark and Luke.  
Worship him] That is, bow the knee, which was common among the inhabitants of the East. He did not give divine honour to Christ, but worship him as a Prophet of God.  
Ver. 20. Diseased with an issue of blood] It is but one word in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek, The Evangelists do expressly declare that this Issue of blood had endured for the space of twelve years, and that the woman had consumed all her substance upon Physicians, whereby the glory of the Miracle was so much the greater.  
Vers. 21. She had no devotion to the hem of his garment, but because she was kept off by the Press, so that she could not come near to desire his aid as others did, she said within herself, if I shall but only touch the hem of his Garment. Cartwright.  
If I may touch] A weak action, the hem of his garment] the remotest part, with a trembling hand, a feeble apprehension; the virtue proceeded not from his garment, but immediately from himself, therefore he saith virtue is proceeded from me. Luke 8.8.  
Vers. 23. Minstrels] 
c Tibia utebantur in funere puerorum puellarumque, nam instrumentum est exilis & angustae vocis. Lactantius. jubet religio ut majoribus mortuis tuba, minoribus tibia caneretur. Vide Scultet. observ. in Matth. 1.29. Christus loquitur eis qui flentes & ejulantes parabant exequias defunctae, & non suscitandae; voluit testari se eam statim suscitaturum, quasi ex somno expergefactam, non potuit igitur aptius hoc significare quam illis verbis quibus est usus. Amesius de consc. l. 5. Tibiae praesertim & solum puerorum exsequijs adhibebantu●, sicut tubae in funeribus aetate provectorum. Alardi epiphyllides Philol.  Who played with their sad tunes. Cantabat maestis tibia funeribus. Ovid.  
Vers. 24. She was dead, therefore they scoffed at him, as though he endeavoured to raise one dead, as if she were only a sleep; but He really demonstrated that she slept to him, because He raised here only by his call, as we can those that sleep. Piscat.  
Vers. 25. took her by the hand] As we are wont to do, when we raise one from sleep. Christ hereby demonstrated, that it is as eas●y for God to raise the dead, 
Grotius.  as to awaken those that sleep, which might much confirm their faith.  
Vers. 33. I marvel not if the people marvelled, for here were four wonders in one, the Blind saw, the Deaf heard, the Dumb spoke, the Demoniac is delivered; rarity and difficulty are wont to cause wonder, but meet in this.  
If we respect either the multitude, or power of working miracles, 
Chemnit.  there was never the like done.  
Vers. 34. The Pharisees were mad, to defame with wicked speech so notable a work of God, for the Antithesis is to be noted between the praise of the people and the blasphemy of these men, what could malice say worse?  
Vers. 36. He was moved with compassion] The word signifieth the yearning of the bowels, such as is in the most tender pity and compassion, as Zacharie explains it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à visceribus deductum, quod plus habet emphaseos quam latinum misereri Hebraei enim viscera vehementem atque intimum affectum vocant, in visceribus enim residet humanitas, & mutua compassio ergo proximos. Indicat itaque hoc verbum, quo Graeci interpretes expresserunt hebraeum Raham, quod hoc etiam loco Syriacè est, summam & vehementem commiserationem ex intimis visceribus profectam, non sine externa corporis alteration; tanquam si dicas, commotus viseribus. Lucas brugensis. Comment. in 4. or Evangelia.  Luke 1.78.  
Vers. 37. By this metaphor he declareth that many of the common sort were ready to receive the Gospel, see john 4.35. 
Vtitur allegoria sumta à re rustica. Brugensis.  Those which profess themselves to be God's people, and are in some kind of ripeness to be instructed and become obedient to him, are the harvest. This was spoken at the feast of Tabernacles, which was in the midst of harvest, the Parable also of the Sower was in sowing-time.  
Labourers] The Ministers of Christ, see the 10. of Luke the beginning. few] almost, only Christ and john. A harvest-labourer, or reaper, should be first skilful, secondly, industrious, thirdly, sent.  
Vers. 38. Send forth] Word for word, cast them out, 
Extrudat rather than emittar.  for men are very slow in so holy a work.   

CHAP. X.  
Verse 1. THE number of Twelve did note the future restoring of the Church, 
Calvinus.  for as the people rose from Twelve patriarchs, so now Christ recalls the scattered relics, to the memory of their original, that they may conceive a certain hope of their restitution.  

Potestatem adversus spiritus impuros. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potestatem spirituum immundorum. vulg.  Power against unclean spirits] It is well translated so by Beza, and us, according to the meaning of the phrase, word for word, it is in the original, power of unclean spirits, and so the Vulgar reads it.  
Vers. 2. Peter and Andrew named first, because they were first called, Mat. 4.18. Theophylact. 
This is such a primacy as a foreman of the Quest is wont to have in Juries: not a primacy of power, as over inferiors, but a primacy of order, as amongst equals. Dr Rain. against Hart. C. 5. p. 174, 175.  Peter is placed first here, but Luk. 6. and Mark 3. the same order is not observed, and by Paul himself, Gal. 2.5. james is put before Peter. We acknowledge the primacy, but not the pre-eminence of Peter above the other Apostles.  
Peter signifies a rock which hath firmness, he was so called for constancy, Andrew manlike, james striving, john the grace of God, Philip a light or lamp, Bartholomew full of water, Thomas engrafted in Christ, Matthew plucked out of the world, james a striver, Lebaeus hearty, Simon zeal.  
That they are sent two and two, as in Luke 10.1. The seventy Disciples are sent by pairs, 
Polic. Lyser.  this makes for the commendation of brotherly Charity among the Ministers of the Word, for the mutual keeping of works and doctrine, also for consolation and mutual help in adversity, and for the greater confirmation of the truth of the word preached. Deut. 17.6.  
Because Christ sent his Apostles by pairs, the Jesuits walk two together in the streets, but if more of them go forth together, there is a mystery in it, according to that speech. jesuitae semper sunt bini, si verò sint trini, tertius est generis faeminini.  
Ver. 3. Matthew in describing his person, keeps humility and candour; humility in that, that when other Evangelists prefer him (in rehearsing his pair) before Thomas, he for modesty's sake postposeth himself to him; candour, that he makes mention of his ancient sinful condition, 
Polic. Lyser.  and confesseth that he was a Publican.  
Vers. 5. Sent forth] or commanded forth, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence the Apostles are derived, signifieth properly, Cum mandatis emittere, to send forth with commands.  
Go not, etc.]  
Object. Mark. 16.15. Answer, Distinguish times, and the Scriptures will be consonant enough, that in Mark is meant of preaching after Christ's time, this in Matthew while he was living on the earth, both are true, because the times are divers.  
Vers. 6. He assigneth the first place to the Jews, because they were the firstborn. First, 
Calvin.  Miraculous cures are there meant. 2. For those days only. 3. There is a difference between action and labour. 4. Forbids a mercenary affection.  

See 4. Deut. 5. and 14.  Vers. 8. It may be understood of the Lords work generally, that as freely they have received the grace, so freely they should do the work. 1 Pet. 5.2.  
Vers. 9 Provide neither gold nor silver, nor brass in your purses] The Commandment was temporal, and given to the Disciples but only for the time of their first embassage into jury, 
That is, of all necessaries for the maintenance of this life.  as appears in the fifth verse; and the Commandments of their first message were reversed afterward, Luk. 23.36. Mr Perkins.  
Vers. 10. Scrip] Necessary provision. two coats] Change of raiment. staff's] defence.  
Objection, A staff is allowed, Mark 6.8. but here in Matthew, and Luk. 9.3. it is denied.  

Marcus loquitur de virga seu baculo & fulcimine cui innitaris. Hic enim est symbolum viatorum pauperum, qui baculo innixi incedunt ut fatigationem levent, sicuti incessit Iacob peregrinus in Mesopotamia, Gen. 32.10. Matthaeus verò hic loquitur de virga defensoria, vel vindicatoria, quam Christus Apostolis vetat. Cornel à Lap.  Answer, Matthew and Luke mean staves which are a burden to them that bear them, but Mark means a staff whereon travellers do ease themselves, Gen. 32.10. a walking staff, take no staff to strike with. See Piscator.  
Shoes] See Mark 6.9.  
The shoes which Matthew mentioneth are new, such as are with care and diligence prepared to travel in, the Sandales in Mark are such as are daily worn on the feet. Mr Perkins.  
Vers. 11. And into whatsoever City or house ye shall enter, inquire who in it is worthy] and there be bold to tarry and receive entertainment; as if he should say, every one that is worthy will be ready to show kindness unto you. Acts 16.15.  
And there abide till ye go thence] Abide in that house till ye go out of that City; go not from house to house. See Luk. 10.7.  
Vers. 14. 
a 〈◊〉 excutitur de pedibus in testimonium laboris sui, quòd ingressi sint civitatem, & praedicatio apostolorum ad illos usque pervenerit. Sive excutitur pulvis, ut nihil ab eis recipiant, ne ad victum quidem necessarium, qui Evangelium spreverint. Hieron. in loc. Piscat. Calv. See Acts 13.51.  It is probable that the Jews then used to shake off the dust as a figure of cursing, as if they did it to witness, that the Inhabitants of the place were so wicked, that they infected the earth and dust with their contagion, and that they would not communicate with them in any thing. jansen. Harm.  
chrysostom, Jerome, Theophylact, and Austen say, that Christ commandeth them this, 
To show the labour of them that came, their feet were dusty. Aquinas, Erasmus. To show that their labour was lost. Jerome.  that they might show they would have nothing to do with them, and not carry away their dust who contemned the Gospel.  
Vers. 16. Behold I send you] The mission of the Apostles was twofold, first, more particular in this Chapter, 
Vtitur Particula demonstrandi ecce qua & attentionem excitat & rem notatu dignam se indicaturum innuit. Apostolis & verbi praeconibus ovium naturam tribuit. Ovium ingenium est simplex non versutum, secundò hominibus in omnibus, lana, lacte, carne, fimo, usui & commodo sunt, denique est animal inerme, placidum, mansuetum. Polycarp. Lyser.  when Christ sent them only to preach the Gospel in the land of judea, 5, 6. v. Secondly, more general after his resurrection, Mat. 28.18, 19 These words pertain to Christ's first mission.  
As sheep] Harmless, and helpeless. Among wolves] so called, first, 
Per lupos intelligit hostes veritatis quales tum temporis fuerunt Sacerdotes, Scribae, Pharisaei, sic vocantur partim propter rapacitatem partim propter indomitam & insatiabilem rabiem. Pol. Lyser.  For their antipathy to the sheep; secondly, For their cruelty, thirsting for their blood.  
Be wise as serpents, and simple as doves] Be wise lest ye be circumvented by others, 
Vide Fag. in Gen. 3.1.  and simple lest ye hurt others; Sine prudentia simplicitas stultitia est. Drusius.  
The Serpent is very quick sighted to escape danger, Tam cernis acutum quam aut aquila aut Serpens epidaurius, and therefore, He is called Draco of seeing. 2. He stoppeth his ears against the Charmer, with the earth on one side, and his tail on the other, and will not be gotten out of his hole. 3. Seeks to save his head, Jerome, Austen, Ambrose, Totum corpus in orbem circumvoluit ut caput occultet. 4. He hath a tortuous way not to be found; He hath respect here to that place. Gen. 3.1.  
The Serpent had in his Creation a special impress of wisdom above all other Creatures, therefore Satan made use of him to deceive our first Parents.  
Doves] The Dove Simplex est animal, felle caret, rostro non lae dit. Bernard.  
The properties of the Dove, 1. Meekness, the Dove is without gall. 2. Simplicity, 
Bish. Lake.  innocency, as here, the Dove is, without guile, a simple and harmless bird. Cant. 4.1. and 5.12. and 6.8. The third quality is Chastity, she keeps to her mate, sincerity and singleness in heart 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. 
Dr Taylor.  6. The Doves fly together, Esa. 60.8. So they must join together in God's pure worship.  
Vers. 17. But beware of men] As if he should say, what speak I of Wolves, you have more cause to fear danger from men, than Wolves, or from any other creature whatsoever. Homo homini lupus.  
Vers. 18. Governors'] As Paul before Felix and Festus, Act. 23.24, 25. and 24: 25.  
King's] Peter before Herod, Act. 12.4. and Paul before Agrippa, Act. 25.26.  
Vers. 23. Son of man] It is a comfort given peculiarly to the Apostles. 
Calvin.  Christ is said to come, when he brings remedy to things in despair.  
Vers. 24. The Disciple is not above his Master] While he continues a Disciple, as Christ's Disciples should never cease to be his Disciples, so Grotius interprets this proverb 
b Dum adhuc discipuli fuerint minores sunt praeceptoribus, si verò praestantiores magistris evaserint, non amplius erunt discipuli. Theoph  usual among the Hebrews.  
Vers. 28. As if he should say, I allow and command you to fear men only for God, who hath set them over you; but fear God for himself. Perkins.  
Vers. 29. Farthing] The tenth part of a Roman penny, of our Coin half penny farthing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is almost nothing less esteemed than Sparrows, for two were then sold for a farthing, or as Luke saith, five for two farthings, and yet the eye of God is watchful to defend them, they are not shot and so fall down without his providence. The Epicure altogether denies providence, 
See Dr. Gouges Sermon on this text.  Aristotle includes it in Heaven, some of the Arabians say it is employed about universals not singulars, but this verse and the next confutes them all.  

Mr. Perkins.  Vers. 34. To send peace but the sword] That is, division by means of the doctrine of the Gospel.  
By the sword 
* Tralatio inde sumta quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprium quasi officium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quo alludit etiam scriptor ad Heb. 4.12. Grotius.  here not war but division is understood, as is most evident by Luke 12.51.  
Vers. 37. That is, whosoever loves what he hath best reason to love in this life more than his Saviour is not worthy to have any benefit by him, any share in his mercies.  
Whether our love be an ascending love up to Father or Mother, or a descending love down to Son or Daughter, it may not be greater than our love of Christ, nay our love of all others in comparison of our love to Christ must be hatred. Luke. 14.26. Is not worthy of me] That is, shall have no benefit by him, shall not be saved by him.  
Vers. 39 He that findeth his life shall lose it] That is, He which thinks he finds his life, he that thinks that by the denying of the Gospel whereby he may preserve his life, and obtain good days in it, he shall lose life.  
Loseth] It is not meant of an actual losing, but a disposition or preparation of the heart to lose for Christ's sake (if need be) the dearest thing we have, that is, our life. 
Mr. Perkins.  Luke 14.26.  
Vers. 40.41. He that receives] That is, doth any good office, or deserves well of a Prophet.  
Righteous] Is to be taken by way of eminency, for one of eminent sanctity, such as among the Jews had therefore the surname of justi, as Simeon justus, jacobus justus.  
Give to drink] Whence we may gather what receiving before is meant, viz. relieve, maintain, support.  
A Prophet's reward] An eminent reward, or of the quality of a Prophet, though himself be none. Mede in loc.  
These words of beneficence to Ministers of the word, are expounded by the chiefest Divines, that the sense should be, as they who give honour to the Ambassadors of Kings or Princes, do procure the favour of the King, so he that respects and honours the Apostles and the Ministers of the word, as the Ambassadors of God, 2 Cor. 5.20. shall certainly receive a large reward from God. This is a pious interpretation, and not strange from the mind of Christ; yet it doth not fully express the sense. For it is the same to receive the Apostles, Christ, a Prophet, a righteous man, as to receive the words of the Apostles, Christ, a Prophet, a righteous man, or to believe and hearken to them, so that true faith is especially expressed by this phrase, laying up in their hearts the word of Christ, the Apostles and Prophets; and adhering to him with all the heart, which shows itself afterward in beneficence and hospipitality toward the Preachers of the Gospel. That this is the mind of Christ, appears by a parallel place, Luke 16.16. where Christ expounds himself, what it is to receive the Apostles and Ministers of Christ. It is the same thing to hear one and receive him; 
Mayetus in ●hilol. Sac.  so Matth. 11.14. if you will receive me, if you will believe me, hear me. john 1.11.12.  

Eo nomine.  To receive in the name of a Prophet, and of a righteous man] signifieth, as much as to do them good, for the honour of the Gospel, and in respect of the Gospel. Mark 9.41.  
A Prophet's reward] Some understand it, that they shall be partakers of the same reward, 
Calvin.  which is laid up for the Prophets and righteous, rather a reward which is fit for the worthiness of the person, upon whom the liberality shall be bestowed.  

Pro poculo aquae frigidae torrens voluptatis, for a cup of cold water (water the common element, and cold water which cost thee not the charge of fire to warm it) there is a torrent, nay, a very Sea of all pleasures provided for thee for all eternity. Bish. Andrews. Frigidae, inquit aquae, non calidae: ne & in calida paupertatis ex penuria lignorum occasio quaereretur. Hierom. in loc.  Vers. 42. And whosoever shall give to drink unto one of these little ones, a cup of cold water only] A proverbial kind of speech, which we use to this day in many tongues, as often as we would express the least benefit. God esteems men's deeds by their mind, not their mind by their deeds.  
In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cold only, not water, as the Latins say, frigidam bibere and frigida lavare.   

CHAP. XI.  
Verse 4. Go and show john again those things which ye do hear and see] Our Saviour answers them by a real demonstration.  
Vers. 6. In me] With the simplicity and humility of my person, kingdom, 
Zepperus.  word, worship and administration of the Sacraments. See 26.31. 1 Cor. 1.23.  
Vers. 7. john] His name was famous among the people, and they spoke honourably of him, but his doctrine was little esteemed; therefore Christ telleth them that they lost their labour, which went forth to see him, except they would observe his doctrine.  
Vers. 8. The simple meaning of this place is, 
Author imperfecti operis. Non simpliciter redarguit sed dixit cui statui conveniat.  that there was no such thing in the Wilderness, which should allure the people thither, for all things there were rude, they should rather look in King's Courts for fine trimming, which delighteth the eyes.  
Vers. 9 1. Prophesied of all things, the old Prophets did. 2. In his Mother's belly, Luke 1.41. 3. Pointed at Christ with a finger; he was middle between a Prophet and an Apostle.  
Vers. 10. Behold I send my messenger before thy face, who shall prepare thy way before thee] It is a metaphor taken from Kings, for whom going forth the ways are wont to be prepared, the streets made clean and adorned, 
Tostatus. Pareus.  and his chief servants to go before him, the chiefest of which is he that goes next before him. Such a one was john the last of the old Prophets, and the first of the new.  
Vers. 11. John Baptist was nearer Christ in time, being the very next unto him of all the Prophets which ever went before him; he was therefore more happy than the rest, for he saw what they desired to see, and saw not; 
See Luke 7.28. Calvin. Harm. Evang. Peter Martyr. loc. common. Beza. in Annotat.  and also of a more worthy calling, as pointing out Christ with the finger, which the rest only descried afar off.  
He gained more to God by his Ministy, than any of them had done, as appeareth verse 12.  
Notwithstanding, etc.] That is, in the new estate of the Church, not in respect of his person and gifts, but of his ministry, greater than John Baptist. Hildersham. See Dr. Sclator on 1. of the Rom. p. 1. because he is all what john was half, 
John was so great, because He was last of the Law, and first of the Gospel, and the old rule is, minimum maximi, majus est maximo minimi. Instituitur collatio non juxta mensuram donorum, sed gradus revelationis, Prophetae nunciabant venturum, Baptista monstrabat praesentem. Chemnit.  wholly under the Gospel of the kingdom. The least Minister of the Gospel is greater than john, in respect of the preaching of Christ, so Bishop Down. de Antich.  
Grotius saith, the comparison is wholly in the gift of the Prophet, which Luke 7.28. expresseth more evidently, as much as john excelled all the Prophets before him, so much the lowest Prophets of the New-Testament excel john, viz. in greater knowledge of man's redemption: for that before john was a mystery, in john's time it began to shine forth, after the passion and resurrection of Christ, and sending of the Holy Ghost, it was more evident than the light at noon day.  
Vers. 12. The Kingdom of heaven] Christ himself, Ambrose; Eternal life, or Heaven, Gregory and Bede; Faith, chrysostom, Euthymius and Theophylact; some say the Church, or Gospel, Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia. There was such forwardness and zeal in them which heard john preach, to procure to themselves the kingdom of heaven, that they strove most earnestly to get it. Mr Perkins.  
The kingdom of grace is called the kingdom of heaven, in opposition to the Kingdoms of the world, and to the spiritual kingdom of the devil, and because the Lord of it hath his throne in heaven, and all good things come to them from heaven, and because it differs but in degrees from the kingdom of glory; this is mixed and imperfect, that is pure and entire.  

s Metaphora sumta à Castris vel ab arce quapiam, quae irrumpentibus hostibus diripitur. Beza, Brugens.  Take it by force] As a Castle is taken by a storm. These words are restrictive, the violent and only they, and promissive.  
Vers. 14. And if ye will receive it] That is, if you will give credit to my speech.  
This is Elias which was for to come] viz. in spirit and power like to Eliah, Luk. 1.17. but not the person of Elias, john 1.21.  

Talia apud Poetas, Audire est operae pretium, & audite atque animis advertite vestris. Grotius.  Vers. 15. He that hath ears to hear let him hear] An Epiphonema with which Christ, and john in the Revelation following him, Apoc. 2.7, 17. often shut up their speeches concerning things of great moment. Christ would signify that it was a matter of great moment, to believe that john was the Eliah promised by Malachi, for they mistaking in that might be deceived in the Messiah.  
Vers. 16. Christ useth a similitude (as it is supposed) of a game commonly used by children, Children leading several dances did so sing one to another; Christ that he might overthrow the pride of the Scribes, took occasion to reprove them from children playing together, 
Calv. Paraeus.  their song was enough to condemn them.  
Vers. 17. We have piped unto you, and you have not danced] They were neither moved to mirth with merry things, nor to sadness with sad things.  
Vsus tibiarum apud Hebroeos duplex erat, 
Vsus tibiarum ad laetitiam erat in Templo & in festo Tabernaculorum.  in hilaritate & gaudio, & in luctu, in nuptiis & infuneribus; We have mourned unto you (viz. with pipes) and you have not lamented. Mat. 9.23.  

When as he had lived an austere and strait life, preached repentance, and sang a mournful song, and the Lord himself, as with a merry and cheerful song applied himself more pleasantly to allure them to his Father, yet neither of these ways profited amongst them.  Vers. 18. He abstained from common meats, and common order of diet. Luke hath it, not eating bread, nor drinking wine.  
Vers. 19 That is, to live after the common order of men, but he drank only water, and did eat only locusts and wild honey.  
Vers. 19 There is a secret Antithesis between natural children and bastards, which vaunt of a vain title without a cause, as if Christ should say, let them go on in their pride which gloriously boast themselves to be wisdom's children in vain, she shall yet have her praise, and her authority amongst her natural children. Luke therefore addeth, of all her children, whereby he declareth, that the resistance of the Scribes was not such a let to any, but that all the Elect of God should remain in the faith of the Gospel; that place, Luk. 7.29. well explains this, that is, acknowledged the wisdom and goodness of God shining in Christ, and john.  
Vers. 21. hypothetical propositions presuppose not a truth, as here, and Luk. 19.37. not that stones can speak, nor Tyre repent.  

Proverbialis est locutiò etiam Graecis & Latinis, ad astra tolli, aut sublimi vertice sidera ferire, pro eo quod est rebus florentibus & illustri loco esse. Grotius.  Vers. 23. A proverbial speech, and an allusion to the words of Esay 14.14, 15, 25. 1 Cor. 1.27, 29.  
Vers. 25. These things] That is, the Doctrine of the Gospel, and the mysteries of the kingdom of heaven.  
Vers. 27. The opposition is made to exclude Creatures, and false Gods, not the Holy Ghost; the meaning is, None, that is, no Creature, or Idoll-God knoweth the Son of God but the Father. Mr Perkins.  
Vers. 28. Come 
a Non simpliciter dixit venite sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae particula est hortantis. ] That is, believe, so Christ himself expounds it, John 6.35. No man can come, that is, believe, except the Father draw him. John 5. You will not come to me.  
Wearied, and heavy laden 
b See my Greek. Crit. Observa emphases in vocibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Priori peccatum durissimo labori, posteriore gravissimo oneri comparatur. Glassius. ] The first word signifies such as labour until they be weary: and the other signifies such as are heavy laden with a burden unsupportable, and being grievously pressed therewith, desire to be eased of it.  
Heavy laden] Some say, 1. with Crosses, as Aug. de verb. Dom. 2. Rigour of the Law, Theophylact 3. Sin, jer. 9.5. as Chrysost.  
Rest] From reatus, vis, regnum, paena peccati, not radix of it, therefore not said take away, but rest, from the four first; Here is no exception of sins, times, or persons.  
Vers. 29. Learn of me] Austin saith, what to do? Not to create the world, to walk on the water, to raise the dead; we must follow him, non in quantum Filius Dei, but in quantum Filius hominis; the same Father, He giveth us a precept, and a pattern, the one requiring our obedience, the other our conformity.  
And ye shall find rest.] Not outward, natural, but the repose of the mind and conscience.  
Vers. 30. My yoke) Not only Christ's, because he as Lord puts it upon us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a levitate & agilitate cervorum nomen habet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum exonerabo, sed quod multo ampliùs est, in omni quiete vos constituam.  but because he as a fellow-servant helps us to bear it. Metaphora à jumentis deducta.  
Easy] 1. By presence of grace. 2. Help of the spirit, Ezek. 11.19, 20. 3. Love to it, yet a yoke and a burden; suave, sed amanti, is Bernard's gloss, i.e. joh. 5.3, 4. jugum ejus merito est suave, cui servire est regnare. Augustin.  
My yoke is easy] The Greek word signifies more rightly, my yoke is a benign, a gracious, a pleasant, a good, and a gainful yoke, all pleasure and profit is made up in the Word.   

CHAP. XII.  
Verse 1. THe purpose of the Evangelists in this history, was to show, partly how malicious the Pharisees were, and partly how superstitiously they were addicted to outward rites of small importance, insomuch that they placed all their holiness in them.  
Vers. 3. Christ defendeth the fact of his Disciples, and confuteth the cavil of the Pharisees by five arguments: 1. By David's example, necessity freed him from fault, for the Priest which gave him leave to take the shewbread is commended by the Holy Ghost; indeed it was not lawful but for the Priest only to eat the bread, that is, by the common Law. The second Argument is in the fifth, because it is lawful on the Sabbath days to kill Sacrifices, to circumcise Infants, and to do all other things that pertain to the worship of God; the works of godliness cannot be contrary one to another. The Law] That is the Books of Moses, which describe the Law, a Metonymy of the Subject. Broken by the Priests] An improper speech which Christ useth, that he may frame himself to the hearers. The third argument is in the seventh verse, Christ reproveth the Pharisees because they considered not for what purpose the Ceremonies were commanded, nor to what end they did belong. Host 6.7. Mercy] That is, 
Calvin.  all works of Charity, and under sacrifice is all the outward worship of the Law comprehended. The fourth reason is in vers. 8. Christ saith here that he hath power given him to set his people free from the necessity of observing the Sabbath, the Son of man (saith he) can of his own power moderate the observing of the Sabbath, as he doth the other Ceremonies of the Law. The fifth argument is reported by Mark only, Chap. 7.27. The sum of it is, they do wickedly which turn the Sabbath to man's destruction, which God instituted for his sake.  
Vers. 5. On the Sabbath day the Priests in the Temple profane the Sabbath, and are blameless] That is, they do such things as in other cases not concerning the worship of God, would be a profanation of the Sabbath. If a Butcher in his slaughter-house should so slay, flea, and cut beasts in pieces on the Sabbath, he would therein profane it. 
Dr Gouge.   
Vers. 9 He went into their Synagogue] viz. On another Sabbath. This history and the former tend both to one end, viz. that the Scribes were maliciously bend to carp and cavil at every thing that Christ did.  
Vers. 10. They asked him] viz. the Scribes and Pharisees, Mark and Luke do only say, they watched what the Lord would do; but Matthew setteth it down more plainly, that they tempted him also in words. And it is likely that he had healed some others on the Sabbath before, having therefore taken occasion of that, they demand of him, whether he think it lawful for him to do again that he had done before, but God who instituted the Sabbath, laid not a Law upon himself, they should have considered whether it had been the work of God or man to heal a dried hand only by touching it, or with a word.  
Vers. 11. Christ showeth again what is the true and right observation of the Sabbath, and also reproveth them for their malicious dealing, because they cavilled at him for that which was usual amongst them all. Mark and Luke have not this similitude, they only say that Christ demanded whether it was lawful to do a good deed on the Sabbath day, or to do evil? For he that destroyeth the life of a man is guilty of an offence, yea, differs little from a manslayer.  
Vers. 14. Held a counsel] Or took counsel, with the Herodians says Mark, whom yet they hated most deadly.  

Chemnitius.  Vers. 16. And charged them that they should not make him known] Because the time of his glorification was not as yet, but of his humiliation. 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles.  
Vers. 18. Behold my servant] The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) dictio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambigua est in puero & servo. Hic autem servum denotat, cum in Ebraeo sit Nabor. Sed & Latinè puer pro servo ponitur. Drus. not. in Parallel. Sac.  Greek word signifieth both a Son and a servant, but a servant here.  
Show judgement to the Gentiles] That is, one should come that should restore righteousness decayed, and He should be the Governor, not only of the Jews, but should bring the Gentiles also under the government of God.  
Vers. 19 Nor cry] Such a cry is here meant, which is a sign of a troubled and chafed mind.  
Vers. 20. A Reed is a tender thing, it will break sometimes afore a man be aware, a bruised Reed is more tender, it will be broken with a touch. A bruised Reed is a soul broken with the sense of sin, and weak in faith. Matth. 11.28.  
Smoking flax] The weeck of a candle which is newly lighted, and hath little light or heat, but rather smokes and offends with an ill smell, i. e. A soul which hath but a little knowledge and zeal, or affection for God, and much corruption.  
Till he send forth judgement unto victory] The words of the Prophet are somewhat otherwise, that he shall bring or lead forth judgement in truth. Yet Matthews speech hath force in it, that we may know that judgement cannot be placed in the world without great strife or labour, for victory is not obtained but by fight. Some expound these words thus, 
Calvin.  until the sanctified frame of grace begun in their hearts, be brought to that perfection, that it prevaileth over all opposite corruption.  
Vers. 22. Many are blind and dumb of natural diseases: but this man was blind in his eyes, and deprived of his speech, though there was no want in those parts pertaining to the sight, or in the proportion of the tongue.  
Vers. 23. Is this the Son of David?] Interrogatio innuit affirmationem opinabilem, as if they should say, truly He seems to be the Son of David, that is Christ, a periphrasis from the efficient.  
Vers. 24. Beelzebub] It signifies the Lord of flies, but if it be read Beelzebul, 
For Beelzebub in many copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sounds, Dominus stercoreus, quod vocabulum sine dubio in contumeliam ipsius idoli & cultorum ejus est inventum. Buxtorf. in Lexico Talmudico.  it signifies the dunghill God.  
Vers. 25. Christ, 1. confuteth the cavil objected against him by a common proverb, 2. he proves it by an induction of three particulars; one of a kingdom, another of a City, the third of a house; the meaning is, there is nothing more absurd, than that the Devil should willingly overthrow the power which he hath overcome, who indeavoureth by all means to have them in his bondage.  
Vers. 26. When Exorcists by the help of Satan cast out Satan, that is done by delusion of the Devil, ex pacto, that he might thereby retain men in superstition and idolatry, and that by his ejection out of the body, he might have dominion over the soul: for if Satan should violently cast out Satan, he would be divided against himself, which Christ denies.  
Vers. 27. By whom do your children cast them out] This place is diversely expounded, some 
* Maldonate, Hilary, Jerom, Theophylact, Euthymius.  by children there understand the Apostles who were Jew's borne, and had received from Christ this gift and power to cast out Devils; others 
Calv. Chem. junius.  rather think that by children are meant exorcising Jews before Christ's time, who did cast out Devils among them, pretending to do this work in the name of God, whereas in truth they were all flat sorcerers, and did it by compact made with the Devil. Act. 19.13.16.17.  
Judge's] You need not to seek far for your condemnation, 
You have among you sundry magicians and exorcists who pretend to exercise the gift of casting out devils, and you think they do it by the power of God, why then do you not carry the same opinion of me also. Mr Perkins.  the miracles which I work you apply to Beelzebub, and you praise the same in your children; therefore you have enough at home to condemn yourselves.  
Vers. 28. By the Spirit of God] Luke metaphorically calleth it the finger, for Spirit. For because God worketh, and showeth his power, by the Spirit, the name of a finger is aptly given it; this speech was common among the Jews.  
Come] This word is very forcible, and showeth that Christ appeared willingly to them as a Redeemer, but they as much as they could, drove him from amongst them, and would give no place to him that was come, ready and prepared for their salvation.  
Vers. 29. This sentence is but a confirmation of that which went before. He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom, until he be spoilt of his weapons; he alludes to that place, Esay 49.24.  
Vers. 30. When Christ was much injured with the blasphemies of the Pharisees, he confutes the slander, and then lays down this rule, 
Proverbium judaicum in utramque partem usurpatum, nam & dici solebat, Qui non est contra vos, pro vobis est. Luc. 9.5. Sic in gnomis Salomonis, respondeas stulto, & ne respondeas stulto, quae omnia veritatem suam habent pro materia cui aptantur. Videtur autem proverbium istud hoc loco à minori ad majus hoc modo procedere. Si in bello internecino quale est inter Dei servos & daemonas, nemini licet neutrarum esse partium, sed medii pro hostibus habentur, quanto magis ergo hostis censendus sum diaboli, qui non modo illi non prosum sed obsum quam maximè? Obstat quicquid non adjuvat. Quintil. Grot. in loc.  He that is not with me is against me, in such blasphemies against Christ, we must take his part actively, and must resolve to be with Christ against the world. In Mark 9.40. and Luke 9.50. Some cast out Devils in Christ's name, and the Disciples forbade them, here because they did act in Christ's name (though they did not follow with them) they were not to be hindered.  
V. 32. Christ said v. 31. Blasphemy should not be pardoned, in the 32. he adds, 
Shall be forgiven neither in this world, nor in the world, nor in the world to come] that is, never, as Mark expounds it. Mar. 3.19. Bucer, Calvin, Martyr, Musculus, Zanchius, say, that those who out of malice and purpose blaspheme and oppose the divine truth revealed in their minds, shall never obtain pardon; the Papists say they may obtain pardon, but difficultly.  Neither in this world, nor in the world to come] as we see in the Scripture the like positions are amplified, sometimes by a partition of persons, sometimes of places, sometimes of things, as here of time; by a partition of things, Gen. 31.29. of places, as Deut. 5.32. of persons, Rom. 1.16. Rainold de lib Apoc. tomo secundo praelect. 171.  
A proverbial kind of speech for never, as neither good nor evil, for nothing at all; neither to the right hand, nor to the left, that is, on no side, 
Drus. Proverb. Clas. 2. lib. 3. Proverb. 24.  with the Scholiastes Ben Syrae, qui linguae morbo laborant, sanari non possunt neque in hoc seculo neque in futuro.  
Origen thought that all sins should be pardoned a long while after the last judgement, which error Christ refutes in those words, nor in the world to come.]  
Vers. 33. Either make the tree good, and his frite good, etc.] Christ commandeth the Pharisees to be either good or evil, as if he should have said, there is nothing more contrary to honesty than hypocrisy, and they challenge to themselves the title of righteous in vain which are not upright; it is an upbraiding speech.  
Vers. 34. How can ye being evil speak good things] It is (saith Christ) no marvel if you vomit out evil words, seeing that your heart is full of malice.  
Vers. 36. Where by idle words, he meaneth such as bring no profit to men, 
Sermo otiosus pro inutili sumitur, qui nihil aedificationis vel fructus affert. Calvin. Verbum otiosum est quod justa necessitate & pia utilitate caret. Greg. Quod sine utilitate loquentis vel audientis profertur. Hieron. in loc.  nor honour to God, though they do not directly dishonour God, or hurt men. The words are a true proposition, and sound argument drawn à minore ad majus; if account must be rendered at the day of judgement of every idle word that men speak, then much more of blasphemous words.  
Vers. 40. By three days and three nights are meant three natural days, because the Hebrews had no other words for a natural day. It could not be said he lay three artificial days in the earth, because he lay in the night part of a natural day. His abode in the grave was about 38 hours. 
Mr. Perkins.  He was but one day and two pieces of two days in the grave (for he was buried in the evening before the Sabbath, and rose in the morning the next day after the Sabbath) yet this is sufficient to verify Christ's saying, 
Christ was buried in the heart of the earth, not the midst, but by an Hebraisme, as of Tyrus. Ezek. 27.4. Manifesta haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Name & Ebraeis, & Graecis, & Latinis, vox diei ambigua est, & nunc naturalem nunc artificialem diem significat. Hujusce ambiguitatis tollendae causa solent Ebraei (quorum loquendi formam Apostoli & evangelistae retinent, Graecè quamvis scribant) cum intelligunt diem naturalem sive civilem, hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponere diei parts, licet res tota die gesta non sit. Tres dies & tres noctes ponuntur hic pro triduo, Triduum enim in sepulchro Christus fuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imò haud aliter intelligendum videtur, cum jonas in Ceto fuisse dicitur tribus diebus ac noctibus. Quistor pius. Non praecisè tres dies & tres noctes, nullo modo, sed figuratè & synecdochicè. Nam Christus sepeltebatur diei sextae vespera, quo die crucifixus est, die septimo quievit in sepulcro, die octavo, primo septimanae proximae resurrexit. Itaque fuit in sepulcro duobus tantum diebus integris, ac vix quidem illis integris. At dicitur fuisse in cord terrae tres dies & tres noctes, sicut Ionas fuerat tres dies & tres noctes, ut commendaret istud mysterium jonae Prophetae, quo adumbrata est Christi morr & resurrectio, atque doceret istud etiam verè de ipso affirmari, eum triduo fuisse in sepulchro, tres dies ac tres noctes synecdochicè, quoniam dies conficitur ex die & nocte, Christus quievit in sepulchro parte dierum trium. Rainold de lib. Apoc. praelect. 128.  for if the analogy had stood in three whole days, than Christ should have risen the fourth day. Langus de Annis Christi lib. 2. cap. 1. saith, by this exposition Scripturae in os contradicitur, he saith two nights and two days are not three nights and days, two and three are not the same.  
41. The men of Nineveh shall judge exemplarily, and are produced to convince others, who have less profited by greater means. Beza, Piscator.  

Vunoleane] because of pollution of sin. Spirit] the Devil. Gone out] that is in part, as a Drunkard wrought on by a Sermon.  Vers. 43. Is gone out] A voluntary action, but he is cast out of the godly. He may return and actually possess such men he was actually cast out of. It is said metaphorically, that he walketh through dry places, for his banishment is grievous to him, and his dwelling out of men is like a filthy desert. Alludes to the Israelites being in the wilderness, they were not content, but had rather have been in Egypt again, there was no meat nor drink.  
Seeketh rest] So long as he is out of man, because that then he fretteth and tormenteth himself, and ceaseth not to try every way until he recover that he hath lost.  
Vers. 44. My house] It is his house though he be in part cast out.  

Temptations of a Hypocrite 1. they cease. 2. then the Hypocrite is a fit house for the Devil, the gracious are not empty.  Empty] Or as the word is, idle, not possessed by grace; so void as no body looks to it; the word is used by Pharaoh against the Israelites, you are idle; so the devil finds men idle not looking to their souls, and then comes in.  
Swept and garnished] As men expecting guests sweep the house to show how welcome they shall be; so the idle man garnishes his house, and is ready to bid the devil welcome: A heart emptied and swept of goodness, and garnished with noisome lusts, is prepared for the devil.  
Vers. 45. Seven other spirits] The number of seven is taken here indefinitely, as in other places, 
Worse Devils in respect of the effects they work in a man, God gives the Devil leave to take a further possession of him.  that is multitudes.  
Seven Spirits In the Revelation, that is, with several operations, so the devil comes with greater temptations and sins.  
Vers. 47. His brethren] That is, his nearest kindred, see ch. 13.55.  
Vers. 48. Upon this place some old Heretics denied Christ to have any Mother. Interrogatio indignantis, as if he had said, What dost thou tell me of my Mother and my brethren, as if it were fit that I should omit my Father's business, to hearken to my earthly kindred. Luke 2.49. mary importunity is here reproved.  
Vers. 49. Behold my Mother and my brethren] Spiritual kindred are stronger than carnal.   

CHAP. XIII.  
Verse 2. THE occasion of our Saviour's Sermon, was the gathering of much people together, and coming unto Christ out of all Cities; the kind of doctrine he spoke was by a Parable 
a Parabola est explicatio rerum per similitudinem quandam. Refert quasi agricolae alicujus historiam quotidie sationis tempore consuetam. Sed hoc differt historia à parabola, quod illa est narratio simplex rei verè gestae: ista est narratio sive verè, sive verisimiliter gestae, ad aliquid simile significandum: verbi causa, hic vult significare Christus, ex tanta multitudine audito rum vix quartam partem credituram Evangelio, prout ipse Dominus parabolam interpretatur Discipulis. v. 18. Pareus. , that is, a comparison and similitude drawn from ordinary matters; here it is taken for an obscure manner of propounding the truth under a continued similitude, or allegory, from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilare, Luke 21.29. see 24.31.33.44.45.47. verses of this Chapter.  
Behold a sour went forth to sow] The Scope of this Parable is twofold, First, whereas our Saviour saw a multitude of hearers, but not all coming with the same intent, nor all hearing with the same fruit and profit: he manifestly propoundeth this parable to show the diversity of hearers. Secondly, that every man might inquire and make trial of himself, in which form or rank of Hearers he is.  
Behold] A note 1. of certainty. 2. Of intention or excitation, that is, let him that hears consider, remember, apply. 3. Of castigation or check to our dulness, in beholding such material things.  
A Sower] That is, Christ himself, vers. 37.  
Went forth to sow] That is, to preach in Spirit, person, ministry.  
His seed] That is, the word of God, ver. 11. Which by Christ and his Ministers is cast into the furrows of the heart, as seed into the furrows of the earth by the husbandman.  
The word of God in this Sermon, is compared by Christ to seed: 
Vers. 19 Optimè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semini comparatur: Nam & Latinè sermo à serendo dici creditur. Grotius. Chemnit. in Harmon.  and for divers reasons. First, as unknown seed, of which you know not what fruit it will bring forth, is a contemptible thing and of no price; so the word of God is not esteemed of. 1 Cor. 1.23. Secondly, as seed hath in itself a virtue of growing, of bearing fruit, and of procreating that which is like unto it; so the word of God hath in it a spiritual and quickening force of regenerating men. Thirdly, as the seed doth not quicken being kept in the garner, but being cast on the earth; so unless the word of God be spread abroad into the ears and minds of men, it doth not regenerate men, nor bring forth the fruits of faith. Fourthly, as in sowing the blessing of God is required, unless we will cast away the seed in vain; so in preaching the word, it is God only that gives the increase. 2. Cor. 3.7. Fifthly, as in sowing the field is to be prepared, unless we will lose our labour with the seed; so the heart is to be prepared to hear the word of God.  
Vers. 4. The high way being continually trod by the feet of men grows hard, seed will not grow there; so men's hearts through the continual passing of the Devil and lusts. Our Saviour interprets it plainly in the 19 vers. the reason of unfruitfulness is two fold, one inward, the seed was trodden under foot, that is, they despise and undervalue it; the other outward, by malice of the Devil, the Fowls came and devoured it up. Luke 8.12. he stealeth, that is, closely and secretly takes it away.  
Vers. 5. This second ground goes beyond the former, they are hearers and doers. If you sow seed in ground that hath some stones and some earth, it will soon come up, but grows not downward; so these hear the word with joy, but it takes no root, if persecution come his Religion is gone.  
These bad hearers are compared to stones or stony grounds. 1. For their natural hardness. 2. Coldness. 3. Heaviness. 4. unprofitableness. This bad ground goes beyond the former. 1. It receives the seed. 2. Incontinently. 3. With joy. 4. Brings up the seed sown; it sprung up to sundry degrees. 1. To external obedience and reformation in most things. 2. To an outward profession. 3. To a kind of faith.  
Much earth] Not as if there were no 
* By sufficient earth is meant a particular distinct knowledge of the word, and of their own part in it; by rooting, stability, certainty, and sincerity of faith and other graces.  earth, or roots, or moisture, but as a Rock covered with a little crust of earth above, all stones below; so it had no roots, that is, no deep roots, no roots to feed the stalk and blade that was come; no roots which could save it from withering in time of heat. This is implied by all the Evangelists, who say, because it wanted roots it lasted but a while, it wanted moisture, that is sufficient moisture.  
Vers. 6. They withered away] Fell away, not all at once, but by little and little, as a leaf loseth his greenness, and flourish, and withers by degrees. The causes, 

1. Inward. 

1. Positive, hardness, it fell among stones.  
2. Privative, want of 

Moistness.  
Earth. 4, 5. v.  
Rootes. 6. v.      
2. Outward 

Persecution. 21. v.  
Temptation. Luke 8.13.      
Moistness] humour, 1. Vnctionis, a sound supply of saving graces which continually feedeth and cherisheth the root. 2. Compunctionis, sound sorrow for sin, and the sound exercise of mortification.  
Vers. 7. This ground goes as far as the former in hearing, Luke 8.14. in receiving, Matth. 13.20. and Mark. 4.14. and in growing, as Luke, it springs beyond the other: the other grows, but this sprang up, not only to a blade, but to an ear, though not a ripe one. These third hearers are doers & sufferers, in the winter time the thorns will cherish the seed, but when it should bring forth the earth, the thorns grow up and choke it.  
Bring forth no fruit] That is, not to perfection, bring not fruit to the end as the Greek is, or maturity. The causes of this failing are set down. 1. In general to be thorns, viz. inward lusts, carnal affections, and corrupt desires. 2. In special of three sorts, 1. Cares of the world, to distinguish them from the cares of heaven, Luke 8.14. and 22.2.2. Riches, Luke 8.14. called deceitfulness of riches, verse 22.3. Voluptuous living, Luke 8.14. called lusts of other things by another Evangelist, these enter and choke the word, Mark. 4.19.  
Vers. 8. The ground is called good, not à priori, because the word finds it so, but à posteriori, it is made so by the word. The heart is called good in two respects. 1. as emptied of bad qualities, being contrary to the bad disposition of the three former kinds of ground. 2. as well qualified by grace, so it is called an honest heart, a general word, and put for the approved disposition of the soul, containing both civil and religious honesty. The first received not the seed, this receives and retains it; the second chokes the seed, this cherisheth it in a good heart; the third came up fair, but withered, 
Sicut in terra mala tres fuere diversitates, secus viam, & petrosa, & spinosa loca: sic in terra bona trina diversitas est, centesimi, sexagesimi, & tricesimi fructus. Hieron.  this continues fruitful.  
Our Saviour speaketh not by an hyperbole, or an excessive speech, but according to the manner of the best ground in Canaan, which brought an hundred fold increase.  
Austin and Jerome say, our Saviour mentions three degrees of fruitful ground, to note a difference betwixt Virgins, Widows, and Married persons. Theophylact applies it to Anchorites, Monks, and Laickes.  
Christ mentioneth three degrees of fruitful hearers, 1 to note the free disposition of God's grace, who distributes to every one according to his good pleasure. 2. to comfort and encourage his Ministers, who though they lose much labour in the three bad grounds, yet the good ground makes amends, in which none are fruitless. 3. to comfort and strengthen such as have not, nor can attain this hundred fold, though their endeavours be true and earnest, Christ honours them with the name of good ground, Matth. 25.23.  
Vers. 12. See Luke 19.26. That is, that useth well what he hath received. Drusius in his proverbs expounds it thus, He that hath the gift of faith, to him other things also shall be given.  
Vers. 13. 
* Audientes corporis sensu, non audiunt cordis assensu. August. de corrupt. & great. c. 7.  He here plainly declares, why he used a parabolical kind of teaching, because they seeing with their bodily eyes the Miracles of Christ, and hearing with their corporal ears his Sermons, they did not see nor hear with the eyes and ears of their heart.  
Vers. 19 And understandeth it not] Spiritually.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Then cometh the wicked one] That is, the Devil; this phrase notes a special wickedness. God is called by the Prophets in the old Testament, the Holy one, because he is infinitely and altogether Holy; so the Devil, because he hath the most wicked nature, is called the wicked one. 1. the Devils fell of themselves and made themselves wicked. 2. they persist in their wickedness. 1 john 3.8. 3. they labour to make others wicked like themselves, they are wicked subjectiuè and effectiuè.  
And catcheth away that which was sown in his heart] Catch in our language imports a kind of violence, but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full, 
Mark saith he comes and takes away the word out of his heart. 4.15.  fetcheth it away by violence as the Harpy her meat; the ravenous creature the Harpy hath her name from this word; Christ useth the word Matth. 11.12. where it is rendered, take by force, because of the vehement pursuit of their spirit, so this shows the extreme eagerness of satins spirit.  
Vers. 21. Yet hath he not root in himself] It must be a rooting of our own, not in opposition to Christ, but any other person, and not so much inregard of quantity as truth; It must have a rooting, 1. In the understanding. Eph. 4.14. 2. Memory. 3. The conscience. Rom. 14.15. 4. In the will. Act. 11.23. 5. In the affections. Eph. 3.17. 6. In faith. Col. 2.5.  
For when tribulation or persecution ariseth because of the word, he is by and by offended] Tribulation is taken largely for any kind of affliction, here for such a tribulation as hath something of persecution in it for the word; tribulation is often immediate from the hand of God, persecution is ever from the hand of man.  
Because of the word] Received.  
Offended] At this persecution; it implies such a distaste as puts a stop to a man in the way he is in.  
Vers. 22. This ground in the general nature of it is thorny, thorns are lusts that thrive in the soul, so called, 1. because they are sponte nascentia, spring up naturally in the heart as the others do in ground. 2. tear and wound the soul as thorns the flesh. 1 Tim. 6.10. 3. in the respect of the end, thorns are for fire, so lusts either for the fire of the Spirit of God, or of the wrath of God.  
And the deceitfulness of riches] Riches are a great portion of the things of this world, the Greek word rendered deceitfulness, signifies the drawing one out of his way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a priv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path, a drawing out of the way.  it notes the deceiving which is under the most cunning disguise of that which is good or true, the fairest colour to draw us out of the way. Riches are not deceitful actively as the heart of man, jer. 17.5. or as lust, 4 Ephes. 22. but objectiuè, because they are those things about which we are deceived, not as they are possessed and used, but as they are 1. coveted. 2. trusted to. 3. ill employed.  
Vers. 24. The Kingdom of heaven] That is, the Gospel, because it is the means of setting it up.  
Vers. 25. His enemy came and sowed tares among the wheat] So long as the Church wandreth in this world, Hypocrites and wicked men be mixed with the good and sincere, therefore the godly should arm themselves with patience, see 47. v. the mixture of good and evil must be patiently borne until the end of the world, because the true and perfect restitution of the Church shall not be before that time.  
This Text hath much prevailed with many of the Ancient and modern Divines, 
Mr. Bedford's examination of the Arguments of the compassionate Samaritan.  to draw them to the use of much, peradventure overmuch, clemency toward Heretics. Where there is a seeming repugnancy in the Texts, there it is fit the plain precepts should guide our practice, rather than dark and obscure parables. The meaning of our Saviour is not to forbid the use either of the spiritual or civil sword. These tares in the Parable are expounded to be the children of the wicked, that is, of that wicked one the Devil. Why therefore should it be so expounded, as to favour Heretics rather than Hypocrites? The intention of the Parable doubtless is to show that there is no expectation of universal purity in the Church of God during this life; this is the intention, and farther than so it is not doctrinal; it is evident that he who forbade to pluck up the tares, did not forbid to hinder the sowing of them.  
He that sows the good seed is Christ our Saviour, the field is the world, 
Rainold. de lib. Apoc. tomo secundo. praelect. 171.  the good seed are the sons of the kingdom, the tares are the sons of that evil one, the enemy which soweth them is the devil, the reapers are the Angels, the harvest is the end of the world.  
Ver. 31. By these parables Christ encourageth his Disciples, lest they being offended with the small and base beginning of the Gospel should give back, therefore the Kingdom is compared to a grain of mustard seed, and leaven.  
Vers. 32. Which indeed is the least of all seeds] One of the least, or least of all those which after grew so big.  
Lodge 
* 
Vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quae & in Graeco Danielis 4.18. in re simili occur rit.) Fateor non malè versum nidulari: at quid opus fuit à veteri recedere qui (verbo habitandi usus) tantundem ac meo animo elegantius expressit. Avicula est parvula, nomen ei Cassita, habitat nidulaturque in segetibus. Gel. l. 2. c. 29. Pricaus in loc. Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod quidam vertunt nidulentur: nam & Interpres supra 8. ver. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertit nidos. Rectius tamen congruere videtur habitandi vox, quia non nidificandi tantum gratia agunt in arboribus volucres▪ verùm etiam habitandi & versandi dum nullis opus habent nidis, dum scilicet carent pullis. Caeterum vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est tabernaculum deducta, loco convenit, eo quòd frondosae arboris rami sint aviculis veluti tabernaculum 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 Nabuchadonosoris somnium apud Danielem 4.9. Grot. in loc. Videses mea Critica Graeca.  ] The Greek word signifies properly, to dwell in a Tabernacle. Beza translates it, make their nests; the vulgar dwell.  
Ver. 33. This Parable is the same in effect with the former. A woman] He instanceth in her, because it is their way and nature to do it; the word of God rooted in the heart seasons the whole man.  
chrysostom saith, the meaning is, that the Apostles should bring many nations to the Christian faith, as leaven is wont to turn a great deal of meal into its own nature; Leaven though small doth so spread its force, that a great heap of meal is leavened therewith.  
Vers. 34. He used not these continual Parables so much for instruction sake, as to make the hearers attentive, and more apt for another time.  
Vers. 38. The field is the world] Christ meant not the wide world (but by an usual trope) the Church scattered throughout the world, as John 3.16. 1 John 2.2. Else there had been no place for the servants wonder, that the world should be full of wicked persons. ver. 27.  
Vers. 43. Then] The adverbe of time than is very forcible, for it containeth a secret opposition to the present state, and of the last day, in hope whereof Christ comforteth all his faithful ones. Calvin.  
Vers. 44. The scope of that Parable is this, If one should come into any of our fields, and by searching find a gold mine, he would not make it known to any, but cover it close and go his way, and sell all that he had to buy the field, that thereby he might enrich himself: even so having found this, that the Gospel revealeth the way to life everlasting, though we must not conceal the same from others, yet we must be like this man herein, that we could be content to part with all that we have, that so we might make the Gospel ours. 
Perkins on Rev.   
All that he hath] Parts with the inward love and outward practice of sin; Christ crucified must be our treasure; there are five things intimated in the Parable, 1. We must find this treasure, so much is employed in the word hidden, for we cannot have a thing that is hid before we find it. Mat. 11.25. 2. We must highly prise, and value it, so here, and Paul Phil. 3.8. 3. Obtain and get it, so here, and Mat. 6.20. 4. Assure it to ourselves, 1 Tim. 6.17, 18, 19 5. Use it as a treasure, have our conversation in heaven, for there Christ our treasure is, and where our treasure is there will our hearts be.  

Luk. 12.33.  Vers. 46. And bought it] Ob. Esay 55.1. Ans. Heavenly life is the free gift of God, yet we are said to buy the same, when we do willingly bridle the desires of the flesh that we be not thereby hindered from obtaining the same. Phil. 3.8.  
By that a man hath, is meant sin, and by selling it, the renouncing and disclaiming of sin. 
Not pawn, but sell them.  The sinner must sell all that he hath, not his Goods, Lands, Children, for these be none of his own, God hath lent him these to use, our sins are our own and nothing else: He that will have part in Christ, must part with his sins, make a through sale, forsake them all, and for ever.  
Vers. 51. All the Parables were expounded privately to the Disciples, but now after that the Lord had so lovingly instructed them, he also admonisheth them, that they should not be wise for themselves only, but impart unto others that which was committed to them; therefore he saith, that Teachers are like to householders, which are not only careful to provide for themselves, but lay up also for the nourishment of others.  
Vers. 52. Every Scribe] This name, though given to some, who besides the ordinary function wrote something, 1 Chron. 24.6. yet was given not from writing, but because they were skilful in the word written. See Mat. 23.34.  
New and old] Are new and old meats, Piscator, Grotius. New and old fruits, Drusius. Although some would have the Old and new Testament to be understood, that is, the Law and Gospel. Calvin interprets it of their divers and manifold ways of dispensing heavenly mysteries, which they do apply to every man's capacity.  
Vers. 55. Is not this the Carpenter's son] Christ himself Mark 6.3. is called the Carpenter; and Justin Martyr saith, 
Faber Latin & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè, vocessunt significationis amplae, ad omnes artifices, qui corporis labore adhibito, è quavis duriore materia aliquid struunt, se extendentis, unde fit, ut varient opiniones, cujus generis faber Joseph fuerit, aliis existimantibus fuisse fabrum ferrarium, D. Hilario in hunc locum, aliis lignarium. Augustino. Lucas Brugensis Comment. in 4. Evang. Fabri silius] Scilicet lignarij, qui aedificia struit ●is enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur. De Dieu in loc.  that he made blows and yokes before he exercised the function of the ministry.  
Hereupon Julian the Apostata scoffed at Christ our Saviour, saying (at his going against the Persians) to the Christians, what doth the Carpenter's Son now? 
Cum Julianus bellan esset contra Persas facturus, & minatus fuisset se post bellum ecclesias graviter afflicturum, & petulanter insultaret, filium fabri nihil illis affere posse subsidii, Dydimus vir ecclesiasticus hanc de eo pronunciavit sententiam: Iste fabri filius arcam ei ligneam ad mortem parat. Sozom. Hist. Eccl. l. 6. c. 2.  And threatening, that after his return he should not be able to save them from his fury: whereto a godly man answered by the spirit of Prophecy, He whom Julian calleth the Carpenter's Son is making a wooden Coffin for him against his death; and a little after in that battle he died miserably.  
Vers. 57 A Prophet is not without honour, save in his own Country] It may be this was a general Proverb, that they which are eminent in gifts, are no where less esteemed than in their own Country; 
Vide Piscat.  but Calvin and chrysostom think the Jews were especially reproved by this saying, Christ was never less esteemed any where than in Galilee.   

CHAP. XIIII.  
Verse 2. THis is John the Baptist] His conscience troubled him for killing so holy, and innocent a man.  
Vers. 6. When Herod's birth day was kept] After the manner of the Kings of the East. 
We have a most ancient example of this custom in Egypt, Gen. 40.20.  That ancient custom cannot be disproved in itself, of joyful solemnising the birthday yearly, for that day, as often as it returns, admonisheth every one of us to give thanks to God, from whom being brought hither we have passed many years now through his mercy; then that it may call to our mind how unprofitablely we have spent the time allowed by him, 
Calvin.  and that we would commend ourselves for the remainder of our lives to his protection. 
Maldonate inveighes against Calvin for this that he here delivers, but he is vindicated by Paraeus.   
Vers. 19 He commanded the multitude to sit down on the grass] That Christ commanded the people to sit down by troops, he did this first by counsel, that the miracle might be the more conspicuous to the troops so disposed. Secondly, that the men might be the more fitly numbered, and when some looked back on others they might be mutually witnesses to themselves of this heavenly grace. Thirdly, Because he saw the Disciples solicitous, he would approve of their obedience, 
Calvin.  commanding them that which was in show a miracle, for it was wonderful when there was no provision, wherefore Christ would make show of a banquet.  
Hilary disputes, whether the multiplication was made in the hands of Christ breaking, or of the Disciples distributing, or of the company taking; but it is probable that it happened in all three, and in breaking he so multiplied the fragments, that both the Apostles and the company saw the power of God in his hands, 
Polyc. Lyser.  and after felt it in their own hands.  
Vers. 20. And they took up of the fragments that remained twelve baskets full] Every Apostle, as it seems, 
Grotius. Vide. Juvenalis satyram tertiam.  brought his basket after the usual manner of the Jews, as often as they went any journey far from the towns: In these baskets they were wont to carry bread with them, as it appears, 16.7. Mark 8.14.  
Vers. 23. Compared with ver. 15. These things cannot otherwise be reconciled, 
Vide Grot. in vers. 15. Gerh. in Har.  than that the evening in the former place notes the time next the Sunsetting, in the latter place the time after the sunset, which extends itself to midnight. Exod. 12.6.  
V. 25. And in the 4th watch of the night] The night was in times past divided into four quarters, or greater hours, termed 4. watches, each watch containing three dat hours. The first they called caput vigiliarum, 
Vide Grotium in loc.  the beginning of the watches, it began at the even or Sunseting. Lam. 2.19. The second was the middle watch, Judg. 7.19. not so termed because there were only three watches, as Drusius would persuade, but because it lasted till midnight. The third watch began at midnight, and held till three of the clock in the morning, gallicinium, Cock-crowing. Luk. 12.38. The last called the morning watch, the dawning, Exod. 14.24. it began at three of the clock, and ended at six of the morning, that is spoken of here, and all of them are mentioned, Mark 13.35. The Romans did so divide their night, and distinguished their several watches by several notes, and sound of Cornets or Trumpets; thence the phrase de tertia vigilia in Caesar's Commentaries.  
Vers. 27. Be of good cheer] The Greek word signifies three things. 1. Be of good courage, forti animo estote. 2. Comfort, be of good comfort, consolamini. 3. Confidence, fiduciam habete, be of good confidence, believe.  
V. 28. Bid me come unto thee on the water] Rash zeal in Peter, yet God turned it for best, 1. Lest any say Christ's Body was not like ours, Hierome. 2. He sank to check his blind zeal. 3. Theophylact and Hilary think it a type of Peter's forwardness when he denied Christ.  
Vers. 30. Lord save me] We should have an eye on Christ in all troubles, Psal. 121.1. Peter falls to prayer.  
Vers. 31. Christ is firm, though he sink.  
Vers. 36. Only touch the hem of his garment] Neither weak faith nor superstition, but as Luke 8.44. Act. 19.12. Christ hath all creatures to obey him, and he heals all diseases.   

CHAP. XV.  
Verse 2. WHy do thy Disciples transgress the traditions] There is a manifest impiety in certain humane traditions, because they appoint perverse worship, and that which directly opposeth the word of God. others when they involve the worship of God with profane fopperies, they do vitiate its purity. Others which have more colour, and are not infected with any notable vice, 
Calvin.  yet for this very reason are condemned, because they are feigned to be necessary to the worship of God. So we depart from the mere obedience of God alone, and a snare is cast upon men's consciences. Of this last kind it is here treated. For the washing of hands which the Pharisees urged, could not of itself be reproved of wicked superstition, otherwise Christ would not have suffered water pots to be brought at a wedding; unless it had been a free ceremony.  
They are much deceived who have compared the sprinkling of holy water used by the Papists with the Jewish washings.  

Hoc est, Deo cui persolvenda sunt omnino vota, & cujus priores sunt parts, jam antea consecravi id omne quo alioqui possess à me ex meis bonis in hac egestate sublevari. Drus. Vide Cameronem & Capell. in loc. & Scultet. observat. in Matth. c. 41. & Selden. de Jure naturali & Gentium. l. 7. c. 2.  Vers. 5. Whosoever shall say to his Father or Mother, It is a gift by whatsoever thou mightest be profited by me] That is to say, that which thou askest for thy supply, is given to another use: and I have nothing for thee. Polyc. Lys.  
It is an ellipticke speech, but may easily be supplied, so that the sense should be this, if any one shall say Corban, he doth well, and hath well executed the office of piety towards his Parents, and is not guilty of sin against the fifth Commandment; It is better and more holy to give Corban, or to bestow something toward the building of the Temple, than to relieve Parents.  
Vers. 16. Made of none effect] The Greek word signifies to deprive of all rule and authority, as much as in them lay they did so.  

When the Commandments of men are appointed as parts of God's worship, and as necessary to salvation. Eos errare Christus pronunciat qui loco doctrinae (1 Sam 15.23.) obtrudunt hominum mandata, vel qui inde regulam petunt colendi Dei. Calvin.  Vers. 9 In vain do they worship me] Christ cannot endure when divine worship is feigned by men's wits. Christ by his quoting of Esay doth not a little illustrate the place, the Prophet by fear understands the worship of God, therefore Christ rightly interprets it by worship, that is, whatsoever out of the word of God by the advice of men is brought into holy duties. They are said to worship God in vain, either because they do not obtain the end and fruit of divine worship, or else because the worship itself of itself is vain and frivolous. Christ reprehends three things in the Jewish traditions, that they obtruded outward cleanness on God, instead of the purity of the heart. 2. that by their humane traditions, they made void the worship of God. 3. that they preferred humane traditions, before the divine precepts; 
Chemnit.  and were so taken with their traditions, that they neglected the divine precepts, yea made them altogether vain, as the Papists do.  
Vers. 17, 18. The things themselves did not defile a man, no nor hurt then when the Ceremonial Law stood in force, as the doing of things ●imply unlawful doth, and as the conceit of the Pharisees was, therefore our Saviour's meaning here is to show the nature of the things themselves, without respect to the Ceremonial Law; which the Pharisees not considering, thought that the very eating of the things themselves had been sinful, and had polluted the Soul: for if a man had then eaten upon necessity, the thing itself had not defiled, but alone the breach of the Law, and the defilement had been merely levitical and ceremonial, not true and spiritual.  
Vers. 22. Behold a woman of Canaan] Her faith was such, that this Evangelist reporteth it with an ecce, behold a woman of Canaan. She is by Mark said to be a Grecian, and by nation a Syrophaenician. It was the common manner of the Jews, to call all foreign nations Grecians; and therefore that Antithesis between the Grecians and Jews, is often found in Paul. Being borne in the coasts of Tyre and Sydon, she was called a Syrophaenician, when as the Region had the name of Syria, and Phoenicia was a part of Syria, and it is to be supposed that the most part of them came of the people of Canaan, who being banished out of their Country, took the next place of refuge in their banishment.  
And cried unto him] To show her great affection.  
Have mercy on me O Lord, thou Son of David] These words intimate Christ's Office, Nature, and Person; have mercy] 
a Miserere mei, dicit, ut magis Christum moveat, quam si diceret, filiae meae, Aut ut Chrysostomus, Theophylactus, & Euthymius putant, quia ejus filia sine sensu jacebat, ipsa vero utriusque, & suum, & filiae sentiebat dolorem. Maldonat. in loc.  Shows his Office, for he came to bind up the broken heart, to visit and redeem his people; the word Lord] His divine Nature; Son of David] His humane; both together, one Christ. My daughter] not a servant, but a daughter; and she not only troubled, but vexed, and that not a little, but piteously, nor with a common evil, but even with the very Devil.  
Vers. 23. First, Christ doth neglect her, answering not a word, then deny her. v. 24. reproach her. v. 26.  
Vers. 23. Send her away] Some say they spoke this out of commiseration, rather from impatience.  
Vers. 24. I am not sent but to the lost sheep of the house of Israel] Jesus Christ (saith a Father) speaks not like Jesus Christ in the eyes of a mortal man, he that was to redeem mankind, to say he was not sent.  
Object. Christ was a Saviour not only of the Jews, but Gentiles. Esay 49.6.  
Answ. Christ here speaks of his prophetical Office, 
The Jew was the elder brother, Mat. 10.5.  in respect of which he was the Minister of Circumcision. Rom. 15.8. He was first sent to Israel, Jerome; while he was in forma servi, until he had consummated the work of our Redemption, he was sent only to Israel, junius. He that knoweth himself not a wand'ring sheep, 
Mat. 18.11. Luke 17.10. Perkins on Judas.  but quite lost, even in the Lion's paw, ready to be devoured, such doth Christ take upon his neck, and like a good Shepherd bring back to his fold.  
Vers. 26. The reason is taken ab absurditate, the doctrine of salvation, is bread, and it is not meet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit, honest, decent, Maldonate. to dogs] Greek, whelps, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catellis, 
Neque Servator verbis illis concedit quae petebat Cananaea, sed fidem illius tentat vehementissimè, obliquè canem nominans, quod convitium apud veteres grave fuit. Sculter. Verum canes Hebraeis & Graecis veteribus dici solere eos quos contemnimus. Sed vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei significationi non convenit. Ita enim appelari vulgo canes qui in delitiis erant, quales Melitenses. Tantum ergo indicatum voluit Christus discrimen quod ad id tempus erat inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & extraneos. Grotius.  Beza. Our Lord used the diminutive that he might seem to speak the more contemptuously. Christ speaks after the manner of the Jews, who called the Gentiles (as the Canaanitish-woman was) dogs.  
V. 27. Yet the dogs eat of the crumbs, etc.] She answers by an ingenious inversion, saith a Father, with a witty retorting or turning back of our Saviour's words upon himself. I am a dog, true, but dogs etc. Reliquias canibus dari receptum ubique. Grotius. If I be a dog, I am thy dog. Origen. Crumbs belong to dogs jure quodam. Luther. Give me the portion of dogs. She had one property of a dog, for she held fast.  

Observatione dignum est, nullius hominis fidem, nisi Gentilium, admiratum fuisse Christum, ut hujus muheris, & illius Centurionis. Matth. 8.10. Maldonatus in loc.  Vers. 28. O woman great is thy faith] Exclamat tanquam victus. Brugensis. He cries out as conquered. Exclamatio admirantis; it is an interjection of marveling, non possum amplius repugnare precibus tuis. I can no longer withstand thy requests. Four things are required to justifying faith, knowledge, assent, confidence, application. In all these four the faith of this woman was great. 1. For knowledge, she lived amongst blind people, and those that were ignorant of the true God, and yet she had exact knowledge of Christ, that he was the Lord and true God; that he was merciful and bountiful, that he could drive away the Devil, and weaken his power. She knew these things so exactly as if she had spent all the days of her life in the midst of God's people. 2. For assent, she gave assent to none but to them which related that Jesus of Nazareth is that great Prophet of the Lord, which can drive away all evils and adversities. 3. For confidence, she came with such confidence to the throne of grace, that neither by silence, 
Polycarpus Lyserus.  nor by a harder answer given by the Disciples, nor by the reproach of a dog, did she suffer herself to be deterred or driven away, until she had obtained mercy. 4. For application, she firmly believed, if Christ at least would speak the word, or consent by his beck, that that should be so efficacious, that her daughter would forthwith be delivered out of the power of the Devil.  
Vers. 32. And I will not send them away fasting] But the Apostles on the contrary allege, 1. The inequality of proportion, we have seven loaves, but 4000 men, one loaf then must be divided into 550. particles, whence the portion of some, will scarce arise to the bigness of a Pea, to satisfy him. 2. The incommodity of the place, here we are in the Wilderness, where nothing grows; where you shall find more stones than loaves. 3. The continuance of want, they have continued with thee three days, whence their hunger hath greatly increased, that peradventure a whole loaf will scarce suffice for one man if it were given him. 
Polycarpus. Lyserus.  This is a plain evidence of a great weakness and unbelief, in the heart of the Apostles, which do derogate from Christ, the honour of his divine omnipotence, and they seem to themselves to be very wise, whilst by their infancy they go about to inform the divine wisdom.  
Vers. 36. And gave to his Disciples] He would use the Ministry of these, that they might be convinced by their own testimony, that the Lord did that thing, which they thought impossible to be done.  
The principal scope of this, as also of the former Miracle is, that we may be admonished, that nothing will be wanting to them, who being inflamed with a holy desire of the kingdom of God, follow Christ, and faithfully worship him.  
V. 37. And they took up of broken meat, etc.] Although that was chiefly to recommend the Miracle, yet our Saviour would have nothing lost.  

Brugensis Comment. in 4. Evangelia.  Seven baskets full] In a former Miracle there remained twelve baskets of fragments, now seven; then the number of the baskets answered to the number of Apostles, now to the number of the loaves.   

CHAP. XVI.  
Verse 1. TEmpting] That is, that they might try whether he could perform this thing which they asked but captiously.  

Quale viz. signum edidit joshua Solemn sistens; Samuel tonitrua eliciens, Jesaias umbram regredi jubens in solario. Beza.  A sign] That is, a miracle whereby he might signify that God had sent him.  
From heaven] Like that of Elias, 2 Kings 1.9. Piscator. Like that of Moses, when God reigned Mannah from Heaven. See the 6. of john.  
Vers. 2. The sky is red] That redness signifies a rarity of the Clouds, and purity of the air. 
Polyc. Lyser. Vide Sculter. observat. in Matth. c. 4 5.   
Vers. 3. Fowl weather] Because the Clouds are thicker than those which the Sun in the day time can consume or dispel.  
Vers. 13. Caesarea Philippi] To distinguish that from another Caesarea. It was at the foot of Libanus near Jordan called by Philip's name. Calvin saith he took occasion to move this question to strengthen his Disciples the more.  
Men] Not pharisees, they would have said he had had a Devil.  
That I the Son of man, am] That is, ex numero hominum, Beza. I who am clothed with flesh, Calvin.  
Vers. 14. And they said, 
Drusius de tribus sectis judaeorum, l. 2. saith, this place, and that john 9.2. do prove that the Jews held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or migration of souls from one body to another.  some say thou art john the Baptist] chrysostom thinks they all made this answer; Calvin, those that were better disposed; they were Herodians that thought him john the Baptist. Aquin. Hugo Card. Matth. 14.2. All that followed Herod's judgement. Some Elias] they conceived that Elias would come out of Heaven, and preach before Christ came, john 1.21. this arose from their false interpretation of that place, Mal. 4.5. The third sort jeremiah. 1. Because He preached sharply and tartly. 2. As jeremy was thought to be a Seducer of the people, so he. 3. Because holy from his childhood. Theoph. 4. Because He was persecuted and railed on as Herald Aquinas and others.  
One of the Prophets] Like one of the Prophets.  
Vers. 15. But whom say ye that I am] This particle ye is put emphatically, by which he separates them from the common people; ye, that have been so long with me, which have continually heard my doctrine, whom do ye say that I am, 
Polyc. Lyser.  who am disesteemed by others for my mean outside?  
Vers. 16. And Simon Peter answered] Peter was the mouth of all the rest; 
Quem os Apostolorum non malè vocant Chrysostomus & Augustinus.  they are few words but full of sense; he speaks ad vitandam confusionem.  
Vers. 17. But my father which is in heaven] 
a vide Joh. 6.63. Grot.  See 1 Cor. 12.3.  
Vers. 18. Thou a●● Peter, and upon this rock, or stone] It is not called a rock of 
b Vide Bezam.  Peter, but he is so called Peter●f ●f a rock, as we all Christians from Christ. Hilary, Cyrill, chrysostom, Theophylact, Ambrose, understand by the rock, not Peter's person, but the faith which he had professed in Christ; 
* Chrysost. Epiph. H●●ary, Origen, Jerome, Ambrose, Beda. Super hanc petram non super hunc Petrum, for Christ built his Church upon the fa●●h and not the man, or upon Christ. Their Learned Expositor Lyra (in loc.) their preacher Feru● (in loc.) and Cardinal Hug● expound Rock, Christ. Bish. morton's Appeal, l. 2. cap. 17.  or Christ himself whom he confessed, called a rock of old, Deut. 32.18. Psal. 18.3. so Austin often, it comes all to one either interpretation saith Whitaker. 
Some say his ministry. Peter was 〈◊〉 foundation both of the Church of the jews and Gentiles, Acts 2. and 15 7. Vide Cameron.   
The rock is Christ, not Peter; Peter's faith, not person; the Apostle elsewhere tells us Christ is the head corner stone, and that the Church is built upon the foundation of Prophets and Apostles, not on one Peter.  
Whether it be to be referred to Christ whom Peter confessed, or to Peter's faith or confession of Christ, or to Peter himself in respect of his Doctrine and Apostleship (as the Ancient Fathers have all these three relations) it cometh to one end, that Peter had no other authority than the rest of the Apostles, upon whom the Church was built no less than upon him, who also believed and confessed as Peter did, had the keys of the kingdom of heaven, and power to bind and lose as ample as he, Mat. 18.18. 
Quibus verbis desertè Petrus distinguitur à Petra, cum persona, tum genere: quod esset absurdum si de uno Petro utrumque membrum esset intelligendum. Debuerat sanè potrus dici tu es Petrus & super te Petro aedificabo. Chamierus. Vide Cheitomaeum de Graeco barbaris novi Testament. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  john 20.23. Fulke on Rhem. Test.  
My Church] That is, not any visible Church on the earth, but the Church of the Elect, all the Elect, the strength of the Church shall stand unvanquished. 1 joh. 5.4.  
Gates of hell] 
* Vide Sculte● observat. in Matth. c. 46. & Brugen. in loc.  That is, all the power and policy of Satan, so Interpreters generally explain it, though Grotius dislikes this exposition.  

Vide Bezam. Traditio clavium symbolum est potestatis atque authoritatis in aliquem Collatae. There are some therefore to whom the Lord hath committed the power of admission & ejection; to thee] therefore all men have not the keys. It is a dispute whether the power be in the Congregation radicaliter, and in the Officers formaliter.  Vers. 19 And I will give unto thee the keys of the kingdom of heaven] This is a metaphorical speech, for the understanding whereof we must know, that Faith is compared to a door, Acts 14.27. because by it we have entrance into God's Kingdom; so accordingly the means of begetting, preserving, and increasing of faith, is the Word, Sacraments, Prayer, and Discipline, these are compared unto keys which Christ hath committed to his Ministers, to admit such as are to be admitted, and exclude such as are to be excluded. This is also meant by that which followeth, whatsoever thou shalt bind] only another metaphor is there used, the meaning of which is opened unto us by that of Solomon, Pro. 5.22. Sins are as cords, and Christ hath given his Minister's power to bind with these cords such as remain in impenitency and unbelief, but to lose from them such as repent and believe. This power they exercise, 1. By preaching the word. 2. By administering the Sacraments. 3. By Praying. 4. By executing Discipline upon gross offenders, and releasing them upon their repentance. 2 Cor. 5.19. James 5.14, 15.  
When one was made Doctor of Law among the Jews, they spoke to him in this manner, 
D' Espagne de la manducation du corps de Christ.  as the Rabbins show; Receive authority to pronounce bound that which shall be bound, and to pronounce loose that which shall be loose. Christ speaking to his Disciples here whom he would make Doctors, saith, That which you shall bind on earth, etc.  
Keys is a borrowed speech, signifying power and authority by the Ministry of the Word, either to give entrance into the kingdom of heaven, which is begun on earth and finished in the heavens, 
The keys of the kingdom of heaven are the authority of preaching the Gospel, administering the Sacrament, and Church-censures, all which things were in as ample manner granted to the other Apostles, As my Father sent me, so send I you, whose sins you retain they are retained, and whose sins you remit they are remitted. If Christ had given or promised a primacy to Peter, in saying, thou art Peter, etc. then no doubt the contention would have ceased among the Apostles for that time forward who should have been chief, but the Disciples long after this contended about that. Mr. Wheatly. To thee] cum reliquis. Origen, Austen, chrysostom. To thee and thy fellow Labourers the other Apostles, and your Successors, Synecdoche membri; in another place he gives the keys to all the Apostles, john 20.23. Cyprian saith, that Christ in the person of one spoke unto all, that he might commend the unity of the Church.  to such as obediently receive the word; or to cast out from thence such as shall obstinately refuse it. This is not Peter's key, but the Pope's picklock; by binding and losing are signified the same things noted by the keys, and the same power is given to the rest of the Apostles that was given to Peter. john 19.20. Cart. on Rhem. Test.  
The proper use of keys is to let in and out, the ministry of the Gospel being executed, partly by Preaching, and Sacraments, and partly by Church censures, is called the keys, this is all likewise that is meant by binding and losing Dr White.  
Vers. 20. Then charged he his Disciples that they should tell no man that he was jesus the Christ] Christ therefore forbids them this, because it was not simply necessary to Salvation to know in special that Jesus of Nazareth was the Messiah, for then men might be saved without this special knowledge, from a general faith in the Messiah to come. Because the Disciples minds (the death of Christ being at hand) were troubled, they were not so fit publishers of so great a matter. Cameron praelect. in Mat. 16.20.  
The Apostles had not yet the Holy Ghost come down on them, and therefore could not fully declare it. Ambrose. Prius discendum antequam docendum. 2. Because Christ was not yet glorified.  
Vers. 23. Get thee behind me Satan] That is, out of my sight, See Mat. 4.10. Thou wouldst hinder man's redemption, and Satan could do no more. They that will have his trade shall have his name too.  

Tolet in Comment super loc. observes, Abnegare plus est quam negare, abnegare implicat duo. 1. vehementiam. 2. Co●●tus magnitudinem.  Vers. 24. If any man will come after me let him deny himself, and take up his cross and follow me] Here are three branches: 1. Self denial. 2. Gospel's suffering. 3. Gospel's service.  
Deny, or forsake himself] That is, all that he hath, as Luke expoundeth it, 14.33. all outward prerogatives touching the flesh.  
To deny is either when we contradict what is affirmed and affirm the contrary, or else when we refuse to grant one's request, and neglect or oppose it. The first is Logical, in our words, the other moral, in our actions.  
And take up his cross] Not as if he should make himself a Cross, but that which is appointed for him. The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, as chrysostom notes, and signifies not simply negare, but pernegare, or prorsus negare, totally, utterly to deny, not at all to spare or regard, it importeth a universal denial, rendered by Beza abdicet seipsum, which is as much as to reject and cast off, as a man doth a graceless son,  
1. simply and absolutely man's sinful self, and so it is all one with Tit. 2.12. Deny ungodliness and worldly lusts. 2. A man's natural self conditionally. 3. A man's moral, virtuous, renewed self comparatively, in relation unto righteousness. A man must willingly and obediently forsake all sin, subdue all general concupiscence, with his own proper and personal corruptions, Psal. 18.23. absolutely without any limitation or exception cast away and forsake always in praeparatione animae, and actually whensoever Christ calls them unto it, 
Quotidie tollere crucem implicat tria. 1. V●rias esse piorum afflictiones. 2. Perpetuitatem afflictionum. 3. Promptitudinem subeundi quamlibet crucem.  whatsoever is near and dear unto him if it become a snare to conscience, and disesteem the best of his graces in respect of the righteousness of Christ. 2. Gospel's suffering, a cross, and his cross, and to be taken up voluntarily. Take up his cross, Luke addeth daily, Luk. 9.23. which hath great force in it, for Christ declareth that there is no end of our warfare until we shall depart out of this life. 3. Gospel's service, and let him follow me.  
There are two arguments used to set these three on, in Ver. 25, 26, 27.  
Vers. 25. For whosoever will save his life shall lose it] We may understand it, first, in reference to this present life, he runs himself into a greater worldly danger while he thinks to avoid it. Secondly, It is always true in respect of eternal life, they lose a better life than they save; and whosoever will lose his life for my sake shall find it] That is, lose temporal life, as men count it, shall find eternal.  
Ver. 26. For what is a man profited, if he shall gain the whole world] The earth and all the things there that men can value and desire may be possessed without possessing God.  
And lose his own soul] Not in regard of being or property, but felicity.  
These words set forth the transcendent excellency of the soul of man. 
The soul put for the whole man, because a principal part. A man] that is, any one of all mankind. Gain] that is, in the world's apprehension, not profit in God's account. World] that is, all that is in it.  There are two arguments used to prove this, 1. A comparatis, the comparison consists of three pair of particulars: 1. Of Acts, gain, and loss. 2. Of Objects, the world, and soul. 3. Of Adjuncts, the whole world, and his soul, 2. Ab impossibili, from the impossibility of recovering this soul and redeeming it if it should be lost.  
What shall a man give] That is, there is nothing he can give. 
Est interrogatio negantis, quasi dicat, nihil proderit. Paraeus.  The interrogation carries with it, 1. a challenge, a triumphant denial. 2. An appeal, to set it home on our consideration.  
Put the soul and the world together, and the soul will be found far more excellent. 1. The world was made for the soul, the end is more noble than the means. Gen. 1.26. Psal. 8. beg: 2. God prefers a soul before the world. Pro. 23.26. Esa. 66.1, 2, 3. The soul is the Lords, the world Satan's; God is called the God of the Spirits of all flesh, Satan the Prince of this world. 4. The Soul is of a Spiritual nature, the world of an earthy nature.  Omnia si perdas, animam servare memento. 
Vers. 28. In his kingdom] That is, the powerful effects of the Gospel, as Mat. 10.7. and 12.28. 2 Pet. 1.16. The manifestation of the heavenly glory which Christ began at his resurrection, and showed it more fully by sending the Holy Ghost. 
See john 21.22.  Calvin. for that which some do imagine of John is a fancy. 
The earth where john was buried (if we may believe Austen) bubbleth like water, to testify his breathing, and that he is not dead but sleepeth. Sands his travels.    

CHAP. XVII.  
Verse 1. ANd after six day's] Luke 9.28. saith, about eight days, there is no contradiction. For either Matthew or Luke count that time from divers terms, 
Sex dies integros numerant Matthaeus & Marcus 9.2. qui medij fluxerunt: Lucas autem factum esse dicens octo ferè postea diebus tam diem illum quo locutus erat Christus quam quo transformatus est, comprehendit. Calvin.  or from the same: And then Luke reckons up eight days, the first and last being reckoned with them, Matthew only six, the middle ones being cast between. This answer Calvin in his Harmony, and Scultetus 
* observat in Matth. c. 50. Vt si dicam mensis est, recte dixisse intelligar etiamsi absint dies aliquot. Judaeos octo dies appellasse id quod ab uno sabbato est ad alterum, apparet. Joh. 20.26. Grotius.  give.  
Jesus taketh Peter, james, and john] Because it was not yet time of Christ's full glory, he therefore showed not his glory to all his Apostles, 
Non assumsit omnes, ne res divulgaretur priusquam id expèdiret (certè filium proditionis Judam non congruebat adesse) tres autem assumsit, quòd poterant sufficere ad ferendum Testimonium, quando divulgari expediret. Brugensis. Tres testes deligere satis habuit Dominus, quia hic numerus ad rem probandam à Lege praescribitur. Deut. 17.6. Calvin.  but chose out of them some Antesignani, who might be sufficient and fit witness enough to others of Christ's glory seen, viz. Those very persons who after in the mount of Olivet were to be spectators of his low abasement, here first in the Mountain of Tabor were beholders of his great Majesty and glory. There are divers causes why he took only these. Peter, that he might reclaim him so much the more strongly from his error, into which he fell by hearing of the passion of Christ. james, because he first of all was to shed his blood for Christ, Acts 12.2. And lastly john, because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus.  
Christ took upon him the heavenly glory for so short a time, to declare that he went willingly to his death, for it was as easy to exempt his body from death, as to adorn it with heavenly glory.  

Qualis futurus est tempore judicandi, talis apparuit Apostolis. Hieron Scultet. observat. in Matth. c. 51. Vide plura. ibid.  Vers. 2. And he was transfigured before them] Greek metamorphosed, or transformed.  
And his raiment was white as the light] Mark saith, white as the snow, Mar. 9.3. these do not oppose each other, for as darkness hath its blackness, so light its whiteness, therefore it is all one whether the comparison be borrowed from snow or light, which the words of Mark show; shining proper to light, and white proper to snow, applied to one and the same garment; Mark there addeth, So as no Fuller on the earth can white them.  
Vers. 3. Moses and Elias were verily present. These two appeared, to show that the Law and Prophets had no other purpose, 
Calvin.  nor end, but Christ, and to show the consent of the Law and Prophets with him. It is probable Moses was raised from the dead, Deut. 34.6: about what they talked see Luke 9.31. In life eternal the Saints shall mutually know one another, 
Piscat. Polyc. Lyserus. Vide Capell. Spicileg.  for these three Disciples here having but a taste of it, knew Moses and Elias.  
Vers. 4. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here] Peter being astonished, spoke as a man altogether amazed. Mark 9.6.  
Vers. 5. A bright cloud overshadowed them] A cloud was put before their eyes, that they might know that they were not yet fit to behold the brightness of the heavenly glory. 
Vox è nube, subaudi, facta est, quod exprimit Lucas. Nempe ex illa nube, cujus modò facta mentio, in quam illi fuerant ingressi, id quod notat articulus. Piscat.  A voice sounded out of the cloud; but neither was body nor face seen. Deut. 4.12. The cloud was a sign of the divine presence, as Exod. 11.34. Bright to distinguish it from the old Law, which was given in a dark cloud.  
This is my beloved Son] Some think that there is a secret opposition between Moses, Elias and Christ, as if Christ should command his Disciples to be content with the only Son, for that name is emphatical, whereby he is extolled above the Servants.  
Hear ye him] Emphatically, hear him above Moses and the Prophets, as fulfilling of both. Grotius. Believe and obey his doctrine.  
Vers. 6. Fell on their face] 
Id est, proni adorarunt, nisi malimus prae metu cecidisse quasi semianimes, quamobrem, etiam Dominus eos erexisse dicitur. Beza in loc. Sic Maldonatus. Timore non veneratione ceciderunt, propterea dicitur eos Christus tetigisse: sicut solemus, ut ad se redeant, exanimes tangere.   
Vers. 8. Save jesus only] That glory was tied to the Law and Prophets but for a time, that only Christ might continue glorious. 
Solum jesum auditâ istâ voce viderunt, ut scierent, illam de hoc solo pronuntiatam esse. Piscat.   
Vers. 11. And jesus answered and said unto them, Elias truly shall first come and restore all things] That is, john Baptist, see Matth. 11.14. 
Liquidum mihi videtur verba haec eodem spectare quo ea quae sequntur, ad johannem Baptistam scilicet. Grotius. Vide Calvinum.   
Vers. 15. Lunatic] Those are called Lunatic which either at the wane of the Moon have the falling-sickness, or are troubled with a giddiness. 
Lunatici medicis dicuntur illi qui morbo comitiali sive caduco laborant. Sic verò dicuntur, quia existimant, eos qui interlunio nascuntur, potissimum hoc morbo divexari, vel etiam quod ad motum lunae morbus vel accedat vel recedat, prout virtute Lunae humores cerebri vel augentur, vel minuuntur. Polyc. Lyser. Vide Scultet. observat. in Matth. c. 2.   
Vers. 17. O faithless and perverse generation] An apostrophe to the Disciples. He accuseth their incredulity.  
Vers. 20. If ye have faith as a grain of mustardseed, ye shall say unto this mountain, 
Mr. Perkins on Heb. 11.30.  Remove hence to yonder place, and it shall remove] Signifying, that by the power of true faith, such things as are impossible to man's reason, should be brought to pass, if God have promised them.  
This is a proverbial speech among the Hebrews, as appears by Paul, 1 Cor. 13.2. The sense is, you would perform things most difficult, saith Grotius.  
Vers. 21. This kind goeth not out, but by prayer and fasting] That is, this kind of evil Spirits which is sent for the punishment of greater offences, so Grotius. Earnest 
* Elton. Dr. Taylor. i.e. Intensissima precatione. Bucer. v. 24. Vide Seldenum, de Jure naturali & Gentium. l. 6. c. 18.  and continued prayer, having humiliation joined with it; they go often together, Act. 10.30. and 14.23. 1 Cor. 7.5. We must stir up our faith by prayer, and our prayer by fasting.  
V. 26. jesus saith unto him, then are the children free] As if he should say, if I would stand on my privilege, as I am the Son of God, I am exempted, 
Per filios intelligit Christus Filios regnorum sive terrarum id est, inde natos sive oriundos, alioquin sermo ejus non videretur fuisse ad propositum, nam in plurali locutus est tam pro se quam pro Petro, quem constat non fuisse Filium talium Regum. Dr. Fulke. vide Cameronem.  as a King's Son is not to perform that ordinary service which other men perform; it cannot be meant, that the Jews were free, for Christ's Father and Mother were taxed.  
Vers. 27. This fish is called at Rome, Piscis Sancti Petri.   

CHAP. XVIII.  
Vers. 1. WHO is greatest in the Kingdom of Heaven] In the Church. It is called the kingdom of Heaven, 1. Because the King which enjoys this kingdom is heavenly. 2. Because his seat is in heaven, thence he reigns, thence he exerciseth his power. 3. Because his Subjects after they are admitted into this kingdom, are heavenly and spiritual. 4. The certain seat of the subjects of this kingdom is in heaven. 5. Because the government is wholly heavenly and Spiritual.  
Vers. 2. And Jesus called a little child unto him] Some think, but without probability, that this child was that famous Ignatius, who was Christ's Martyr under Traiane. 
Beza.   
Vers. 3. Except ye be converted and become as a little child] Two things are required of them that would enter into this kingdom. First, To become as little children, that is, 
Non videntur intellixisse regnum illud spirituale & coeleste Christi, sed regnum terrenum & temporale Messiae, quale expectabant & animo concipiebant tum temporis judaei. Cameron.  in humility, meekness, and freedom from pride and disdain; the child of a Prince will without disdain associate himself with a poor man's child.  
Secondly, we must be coverted and regenerate by the Spirit of God, john 3.3. Mr. Perkins.  
Vers. 5. And who to shall receive one such little child in my name, receiveth me] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly notes hospitality, here is taken for all kind of benefits, as Act. 21.17. compared with Mark 9.41.  
Vers. 6. That place may be understood of men of years, who if they have contrite and humbled hearts, 
Psal. 131.  are little ones believing in Christ.  
It was a custom (saith Jerome) amongst the ancient Hebrews, that he which had committed any heinous crime (if he had been taken) should be tied to a great stone, and so cast into the deep, but Grotius denies that there was such a custom among the Jews, 
D●u. observat. Sac. l. 3. c. 23. & citat Hieron. in loc.  seeing there is no mention of it in the Law, and there were only four punishments used by them, viz. fire, stoning, sword, and strangling, therefore this kind of speaking, came rather from the Syrians their neighbours.  
A millstone were hanged about his neck] A huge millstone such as an Ass 
| Mola asinaria cui viz. agitandae afini adhibebantur. Beza in. 9 Marc. 42. Hilary, jansen. vide Grotium.  can but turn about, as the word imports, Perkins. And as the Syriac and Latin interpreters understand it.  
And that he were drowned in the depth of the Sea] The words in the Greek are word for word, in the middle of the Sea, where the Sea is deepest. Vide Scultet. observat. in Matth. c. 52.  
Vers. 7. woe to the world because of offences] This is vaedolentis, as if a Physician should say, woe to that man from this sickness, so Christ saith, woe to the world, because the scandales in it shall be very vulgar and usual.  
But woe to that man by whom the offence cometh] This is a vae indignantis, and of one denouncing punishment, 
Polyc. Lyser.  the heinousness of whose punishment by a comparison he sets before their eyes. Among the four kinds of punishments used by the Jews, they reckon this as the most heinous, because they were judged unworthy either to behold the Sun, or enjoy again the benefit of the Air.  
Vers. 8, 9 That is, our evil concupiscence, fornication, uncleanness, wrath and ambition. Matth. 5.29, 30. Col. 3.5.  
Vers. 10. Take heed that ye despise not one of these little ones] By little ones he meaneth, young Infants which are within the Covenant, 
Mr. Perkins: see Dr. Prideaux his Sermon on this verse.  or others which are like to young infants in simplicity and innocency of life, and humility.  
Both little in christianity, and little in years, Babes and Sucklings, Angels are their rockers, Kings Sons must have their guard. Dike.  
Do always behold the face of my Father, which is in heaven] That phrase implieth only, they are in a ministerial ready way, to be at the Lords appointment for any service.  
Vers. 12. Christ would show that a good teacher must labour no less to recover what is lost, 
Calvin.  than to preserve what he hath under his hand.  
Vers. 15. If thy Brother shall trespass against thee] Do thee any wrong, or else sin against God, & thou be privy to it (for that sin may be said to be against a man whereto he is privy, though the wrong be not against him, because there is an offence given unto him.) then tell him] That is, correct & admonish him privately. Christ setteth down three degrees of brotherly correction. 
Perkins.  1. That he which hath sinned should be admonished privately. 2. If he show any token of stubborness, that he be again admonished before witnesses, the 3d is, if he prevail nothing this way, that he be delivered to the public judgement of the Church.  
Vers. 16. In the mouth of two or three witnesses] Not of one but of two or three, therefore the person offended is a witness.  
Vers. 17. Tell it unto the Church] This power and Jurisdiction was with them which were the Chief rulers of the Synagogue, 
It is a foul error (as Beza in loc. thinks) to say the whole multitude is here comprised. Christus non ibi de doctrina sed de censuris tantum ecclesiasticis loquitur, & loci sensus hic est, Si quisquam, qui in fratrem peccaverit, eumque injuria aliqua affecerit, post unam & alteram privatam increpationem ad ecclesiam delatus, ejus monitis non obtemperaverit, eìusque censurae non paruerit: is excommunicetur. Whitakerus de ecclesia.  Mark. 5.22. and an example of this custom is extant, john 9.22. and 12.42. and 16.2. This punishment with the Jews was like excommunication with us; the Church] not the Pope, as Papists say, tell the Church, that is, many. Theoph. that is, tell the Governors thereof. Chrysost. Our Saviour riseth in his speech from private admonition, to admonition before two or three, and from them to the Church.  
Heathen] Not so well translated; we in our English, call Heathens such as know not God, as mahumetans; rather one of the Nations, that is, not of the Jews; and the other word may better (say some) be translated a customer.  
As an Heathen] Let one that is excommunicated by the Church, be esteemed of thee as if he were some Heathen or Publican, that is, a stranger from the Church, and not belonging to it. Piscator.  
Vers. 18. Whatsoever ye shall bind on earth, etc.] By the context it appears that our Saviour speaks of Church-censures, for having said, v. 17. if any would not hear the Church (that is, the admonition of the Church) let him be as an Heathen or Publican (that is, excommunicated, cast out from the society of the faithful) to ratify the Church-censure in this case he addeth verily, etc. that is, whosoever shall be (justly) excommunicated on earth, shall be held excommunicated also in heaven, and whosoever shall be (justly) absolved on earth, shall also be absolved in Heaven.  
The same words that are in the 16. v. but in a divers sense; there his purpose was to confirm the authority of doctrine, and he speaks of the word preached, here of public censure and discipline, the meaning is, whosoever having committed a sin doth humbly acknowledge his fault obtains pardon.  
The power of binding and losing is that authority given by God to his Church on earth, whereby it pardoneth, or retaineth unpardoned, the sins of men. 
Perkins.   
Vers. 19 Agree] Greek, sing one song, make a harmony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Translatio est à corpore ad animum, nam de voce & cantu propriè id dicitur. Beza. in loc.   
Vers. 20. Where two or three are gathered together] See 1 Cor. 5.4. 
Piscator Christus hic nullam mentionem facit vel concilij generalis vel non errandi, nam duo aut tres non faciunt generale concilium. Calvinus. Et si Christus sit in medio eorum qui in suo nomine congregantur, non sequitur illos non errare. Whitak. de council.  Those which assemble together to handle those things which belong to the glory of God, may comfort themselves with this promise of his gracious presence. To be gathered together in the name of Christ, is no other thing but to meet for a pious and just cause, to propound to ourselves the will of Christ in our meetings, to aim at nothing else but God's glory and the good of the Church, the same with that in the 19 chap. verse 29. for Christ and his profession.  
Vers. 21. and 22. As if he should have said, Master, 
Septuagies septies, id est, quadringentis nonaginta vicibus. Hieron. Septenarius numerus est septuagies multiplicandus qui conficiat numerum 490. Polyc. Lyser.  how often wouldst thou have us receive them into favour that offend us? Christ saith, there should be no end of forgiving, but as often as the sinner repenteth. The Lord confirmeth this doctrine with a most fit parable, the sum whereof is this, that they which will not be brought to forgive the offences of their brethren, do very ill provide for themselves, for they shall find God as hard to be entreated towards them. The similitude consisteth especially in three points, for the Master is set against the servant, a Great sum against a small, singular Clemency to extreme cruelty. For what are we if we be compared with God, and what sum is every one of us indebted towards him, lastly how light are the offences of our brethren to us, if our obligation to God be considered?  
Vers. 23. As if Christ should have said, the case between God and man, in respect of the soul and the estate of spiritual life, is like to that between a civil earthly Master and his servants, in respect of money and the business of this present life.  
Vers. 25. God doth not always show his rigour unto us at the first, nay he preventeth us with his free goodness, but he only teacheth what would become of us, if God should use us, as in justice he might.  
Vers. 26. And I will pay thee all] Object. Therefore we ourselves may pay our own debts.  
Sol. 1. It is a Parable, and that is not the main scope. 2. Fear forced the servant to promise more than he was able to perform.  
Vers. 32. and 34. The Schoolmen observe hence, peccata remissa redire, that sins being pardoned return. The scope of the Parable (which is the right key to open it) is not to show, that God will remember sins pardoned for new ones committed, but to manifest, that forgiveness of others is a necessary qualification to be forgiven by God, and that we may not believe God will forgive us, unless we forgive others; and this is clear by the conclusion, v. 35.  
The Papists would draw Purgatory fire out of the adverb until, but it is evident that Christ speaketh here of eternal death, and not of any temporal punishment, whereby he should satisfy the judgement of God. Calvin.   

CHAP. XIX.  
Verse 2. AND great multitudes followed him, and he healed them there] From which we may conjecture who were Christ's companions for the most part, the weak, sick, deaf, blind, and the like miserable persons.  

Polyc. Lyser.  Vers. 3 The Pharisees also came unto him tempting him, and saying unto him, Is it lawful for a man to put away his Wife for every cause] The Pharisees demand, whether it be lawful for a man to put away his Wife for every cause? If Christ deny it, they will cry out that he doth wickedly abrogate the Law: if he affirm it, they will condemn him for favouring men's lust, but Christ knew how to take the wise in their subtlety.  
Vers. 4. Have ye not read, that he which made them at the beginning, made them male and female] The question hath the force of a reprehension, as if he should say, if you have not read it, you may be ashamed of your slothfulness; if you have read it and not understood it, 
Piscat.  you may blush at your ignorance, being Doctors of the Law; if you have read and understood it, than you may be ashamed of your hypocrisy, thus to tempt me.  
Christ doth not answer directly to what was asked, but doth fully satisfy the proposed question; as if one being now asked of the Mass, should faithfully expound the mystery of the Lords Supper, 
Calvin.  and should at last infer, that they are sacrilegious and deceivers, who dare add or detract any thing from the pure institution of the Lord, he shall openly overthrow the feigned sacrifice of the Mass.  
Made them Male and female] viz. First, Adam, than Eve out of his body, which Christ conceals as sufficiently known. The meaning is, God the maker of mankind, made man and woman, 
Nonnulli ex hoc loco putant Adamum à Deo creatum esse. hermaphroditum, ac utrumque habuisse sexum, ut simul esset masculus & foemina: sed apage has nugas. Cornel. à Lapide.  that every man being contented with one only wife should not desire any others, for he resteth in the number of two, Mal. 2.10. yet a man may lawfully marry another wife when the first is dead, because the band is not only broken by death, but the second wife is placed by God in the roomth of the former as if she were one and the same.  

Whosoever should put away his wife, should rend himself in pieces.  Vers. 5. For this cause shall the man] Meaning the husband; he is here particularly mentioned, 1. Because at the first making of this Law the woman was first brought to him to see how he could like her. 2. Because of the pre-eminence that the man hath over his wife, yet the woman is also tied thereby, for the nature and rule of relation requireth as much.  
Cleave to his wife] The Greek word importeth to be glued unto, whereby it signifieth that strait knot which is between man and wife, 
Vide Bezam.  as though they were glued together. To his wife] not wives, this is against Polygamy. And they twain] not more, shall be one fl●sh] God that in the Creation made two of one, by marriage made one of two.  
Vers. 11. All men cannot receive this] Many persons mistake the help prepared of God, Gen. 2.18. or do worse, considering that some cannot abstain.  

Augustin, Hier. Perkins.  Save they to whom it is given] Continence is a gift of God, whereof all men are not capable, but those only to whom he giveth it, when, and as long as it pleaseth him.  
It is given of God, and that not unto all men, as the gift of speech, or reason, nor unto all godly men, as is the gift of faith, but unto certain only, therefore Paul, 1 Cor. 7.7. calls it a proper gift of God, which some have, and some have not. Cartwright.  
This saith Maldonate, almost all expound, as if the sense were, 
Id est, non omnes praestare possunt, ut sint sine uxore, quia carent dono continentiae. Sic ferè omnes exponunt, quam interpretationem adduci non possum ut sequar. Maldonat. in loc.  all cannot perform what ye say, that is, want a wife, because all have not the gift of Chastity.  
Vers. 12. Christ nameth three kinds of men which are chaste: First, 
It is said of Origen, that though he was much given to allegorising the Scripture, yet he understood this place literally and guelt himself. Vide Euseb. Hist. Eccles. l. 6. c. 8.  They that are chaste by nature, borne eunuchs; Or secondly, which are made chaste by men, those that are violently cut, and so are forced, because they lack those parts of a man. Thirdly, Others which have voluntarily repressed their lusts by abstinence, temperance, made themselves chaste that they might the better serve God. These he setteth free from the necessity of marriage when by nature they are fit for marriage, though they do abstain they tempt not God, because he granteth them liberty.  
Vers. 16. What good thing shall I do] Hilary saith, he did intend to be legally just.  
Vers. 17. Why callest thou me good? there is none good but one, that is God] As if he should have said, thou dost evil to call me good master, except thou dost acknowledge me to come from God. Christ's purpose was to bring his Doctrine into credit. 
* Dum Christum (in quo nihil homine sublimius) bonum vocat, sibi etiam utpote homini laudem bonitatis arrogat.  He applieth himself to the opinion of him to whom he spoke, who called Christ good in no other sense, than he would have done another Master or Prophet, and in this sense Christ rebuked him for calling him good, that is legally, taking him to be a mere man.  
Vers. 18. He reckons up the Commandments of the second Table, 
v. 18. Non dices] vel, non respondebis, quod verbum Ebraeum proprie significat, nam testimonium qui dicit, plerumque respondet ad interrogata Judicis. Drus. in Parallel. Sac.  because in those of the First Hypocrites more easily conceal their impiety.  
Vers. 19 Love thy neighbour] Every man, so Christ expounds it, Luke 10.30.  
This answer was 1. suitable to the question, what shall I do? 2. The Law in itself is the way to life but for man's weakness Rom. 8.3. the godly keep it in Christ.  
Those that will be saved by works must keep the Commandments, and no man shall be saved by the Law unless he perform all those things which are written, as Paul teacheth, Gal. 3.12. from Levit. 18.5.  
Vers. 20. All these things have I kept from my youth up] A dream of righteousness, 
He thought the keeping of the Law had been but a trick of youth.  Calvin. Jerome saith, it was a lie; so also Ambrose, Austin, Hilary. from my youth, as common people say, I have had a good meaning ever since I could remember.  
What lack I yet] To perfection.  
Vers. 21. If thou wilt be perfect, go and sell that thou hast] That is, if thou wilt show thyself to be such a one indeed as thou boastest thyself to be. 
The words are 1. Personal and particular. 2. No counsel but a Commandment of special trial. Mr. Perkins. Malè hic Papistae ex personali mandato constituunt generalem regulam, & ex singulari facto universalem definitionem, cum hinc definiunt paupertatem spontaneam esse perfectionem Christianam. Hemingius.  He desired to be an extraordinary man, therefore he hath an extraordinary trial. Relinquishing of all habitually in preparation of mind. Aquinas saith, perfection may ●e without actual renunciation; the want of habitual forsaking of all was notable in the young man, as it may seem to be verified by Christ's speech.  
Treasure in heaven] That, is, excellent, bread that came down from heaven, Our Father which art in heaven.  
Heavenly things are, 1. Absolutely good, have a fullness in them, earthly relatively. 2. They are pure and immixed things, earthly are mixed and imperfect. 3. They are always new and fresh, these things have satiety in them, and please only with their variety. 4. Are lasting, they sought a better and more enduring substance.  
Vers. 23. A rich man shall hardly enter into the kingdom of heaven] Aquinas and Hilary say, he that loves money; Austen understands it of one that desires to be rich; Polycarpus of one that trusts in riches; so Mark expounds it, 10.24.  
Take kingdom of heaven for kingdom of grace, his riches choke the word and hinder holy counsel; of kingdom or glory, if it hinder him from the former, it will from that.  
Hardly] A rare, not impossible thing. Mark and Luke express it with affection, O how hardly can rich men be saved?  
Vers. 24. It is easier for a camel to go through the eye of a needle] There are three expositions of this. The first is somewhat conceited, Hugo Cardinal saith, that there was a little Gate in Jerusalem called the needle's eye, it was impossible for a Camel to enter in at that, ●ome think our Saviour alludes to this. Secondly, Theophylact interprets it of a Cable rope or Cord; 

Proverbium de re quae nullo modo, aut cettè difficulter admodum fieri poest. Cameli nomine nonnulli funem nauticum intelligendum esse contendunt, sed mihi non persuadent. De animante intellexit Ambrose, eodem modo Origines, nec aliter Hieronymus. Syrus quoque interpres in eadem sententia fuisse videtur, v●ae enim illa rudentem, quòd sciam, non significat. His add quòd de animante intellectum sit hyperbola eminentior: tum etiam quod Christus in mentem habuisse videri possit proverbium apud Thalmudistas frequentatum, non est elephas, qui intret per foramen acus, substituto Cameli nomine in locum elephantis; fortè quòd id genus animantis in Syria vulgo notius esset, quum utrumque aequè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit, sive Camelum legas sine elephantem. Drus. Prov. Glas. 1. l. 3 Confer Drus. observat. l. 1. p. 24. Et qui ex inde desumpsit Tarnov. exercit. Bibl. l. 470. vide Cornel. à Lap in loc. & Canin. loc. N. T.  
In Syriaca lingua est Gamal quae vox Camelum animal significat, inde descendens nempe Gamela. Et ab eâ vox Graeca & Latina originem trahunt, vox Latina nullo pacto significationem funis Nautici admittit, sed animalis potius quod in Syria notissimum fuit. Alardi Pathologia Sacra.  
Graeci quidam ut & The●phylactus notat, ad funem nauticum haec traxerunt, sed perperam ignorantia adagij inter Hebraeos & Arabas usitati, non minus de elephante quam Camelo. Grotius. Vide Bezam & Sculter, observat. in Mar. c. 53. See Weemes Christian Synagogue. p. 33. Our Saviour alludes to an Hebrew Proverb, It was usual with the Jews to say, when difficult matters were promised, hast thou been at Phumbaditha, where Camels go through the eyes of needles. Barlow.  
In praefatione prima libri Zohar scribitur. Nos in nomine Dei nostri commodum indicavinus introducere elephantem in foramen acus, id est, rem maximè arduam praestare, vastum hujus libri opus in formam minorem & breviorem contrahere. Hoc proverbium imitatus est Christus pro elephanto ponendo Camelum. Buxtorf. in Lexico Talmudico.   so Aristophanes' Scholiast saith the word signifieth; so Clemens Alexandrinus lib. 11. Strom. Arnobius, Suidas, chrysostom, or author operis imperfecti, Hom. 33. in Mat. Austin, Jerome, Ambrose, Hilary, Calvin; But Drusius and Caninius deny that the Word signifieth a Cable. Thirdly, these words are a Talmud Proverb; when they would show a thing to be impossible, they were used to say, It was as hard as for an Elephant to go through a needle's eye; our Saviour useth the word Camel because he was better known to them.  
That is, such a rich man as sets his heart to get riches and honour, not regarding the Religion of Christ. Perkins. Such a one as trusts in his riches. Mar. 10.24.  
Vers. 28. Ye also shall sit upon twelve thrones judging the twelve Tribes of Israel] Although for the double portion of Joseph's children the Tribes were made thirteen, yet for the most part they are wont to be named twelve. Act. 26.7. jam. 1.1. Grotius. By giving his Disciples thrones, wherein they should judge the twelve Tribes of Israel, he compares them to Ambassadors, or to chief Counsellors and Precedents, which have the chief seats in the Kingly Assembly. All the Saints shall give their voice, and approve of his righteous judgement, 
Proximum mihi Regi honorem occcupabitis. Grotius.  1 Cor. 6.3. but the Apostles above the rest shall fit as it were on the bench with him, because Christ shall give judgement according to their doctrine preached in the world. Piscator.  
Twelve Tribes] That is, the whole world, by a Synecdoche, as Rev. 7.4.   

CHAP. XX.  
Verse 1. FOr the kingdom of heaven is like unto a man that is an householder] This Parable is nothing else but a confirmation of the sentence going before, the first shall be last, and therefore the end of the Parable is concluded with the repetition of the same sentence, vers. 16. Christ saith, there is no cause why they which are first in time should brag over others: For the Lord as oft as he pleaseth can call them whom he seemed to neglect for a time, 
Calvin.  and either make them equal, or prefer them before them which are first.  
This Parable is not brought to show that there is an equality of blessedness, but to reprehend the Pharisees, 
Ob. Ergo opera ex condigno merentur vitam aeternam, sicut labor diurnus denarium diurnum. Sol. Scopus parabolae est, nullam esse causam, cur obmurmurent Deo, aut invideant aliis qui tempore sunt illis priores: quia Deus pro bene placito suo potest aequare posteriores prioribus.  who repined that other Labourers (as the Apostles who were called to work after them) should be made equal with them, that is, have as much estimation and approbation as they, they having borne, as they imagined, the burden and heat of the day. Christ clears himself from imputation of injustice, saying, they had that which they agreed for, they proposed unto themselves worldly honour and estimation, and they had it. And to prove that this could be no degree of eternal blessedness, no more need be said, than that they murmured, whereas he that hath least in the glorious kingdom of heaven shall be satisfied. A Penny was the ordinary hire for a day's work.  
The Penny is not eternal life, but some other reward common to the hypocrite, 
Si denarius diurnus vitam aeternam adumbret, est merces laboris diurni, ex munificentissima Dei pactione, non ex condigna aestimatione rei ad rem. Episc. Dau. de justitia actuali.  and true hearted: for he that was sent away chidden for his envious grumbling was sent also with his Penny.  
Interpreters for the most part agree, that by the Husbandman is meant God himself; by the Labourers, men upon earth; by the Vineyard, the Church of God. Some of the Fathers, as Origen, Chrysostom, Jerome, Austin, Gregory, say, that by the five hours in the Parable are noted the five ages of man.  
An artificial day consists of twelve hours, john 11.9. lasts from sun rising to sunset; this day was divided into four quarters, 
Mihi videntur primae horae esse operarij Samuel & Hieremias & Baptista joannes, qui possunt cum Psalmista dicere, exutero matris meae Deus meus es tu. Tertiae verò horae operarij sunt, qui à pubertate servire Deo coeperunt. Sextae horae, qui matura aetate susceperunt jugum Christi. Nonae, qui jam declinant ad senium. Vndecimae, qui ultima senectute. Hieron.  The first began at six of the clock and held till nine, this was called the third hour, vers. 3. The second quarter ended at twelve of the clock, the sixth hour, vers. 5. The third at three in the afternoon, the ninth hour, vers. 5. The fourth at six of the night the eleventh hour. vers. 6.  
Vers. 6. Some are called at the eleventh hour of the day, but that is meant either of the latter age of the world, or else in our latter days, but not at death, for they were to go into the Vineyard and work. The last was called the eleventh hour by our Saviour, whereas among the common people it either was called, or should have been called, by proportion with the rest, the twelfth hour, to intimate that God seldom calleth any at the twelfth hour, for that is an hour rather to discharge servants, than admit new.  
Vers. 8. Beginning from the last unto the first] He begins with the last, 
Id est, nulla ordinis inter ipsos habita ratione, sed ita ut nemo praetermittatur. Grotius.  a strange manner of proceeding, and very unequal, but this is done on purpose saith one, to show that at the day of judgement God gives the labourers in his Vineyard Heaven and Salvation, not for any worth or merit in their works, but according to his mere grace, and therefore they have as much as those that laboured ten times more.  
Vers. 11. Murmured] The Greek word signifies, to grunt as Swine. It is used by the Septuagint, Exod. 17.3. Num. 14.24. and elsewhere. 
Latin obloqui non male verteris. Grotius.   
Vers. 16. Many be called, but few choose] Called, viz. outwardly by the word, 
* Amilitum delectu deductum videtur, in quo ex magno hominum numero non nisi pauci, id est, praestantissimi quique eligantur. Schotti Adag. Sac.  Chosen, viz. to eternal life.  
Vers. 19 Gentiles] That is the Romans, he understands Pilate and his Soldiers. Psal. 2.1. Drusius.  
Vers. 20. Her sons] viz. james and john, who themselves are said to have put up this Petition to the Lord, Mark. 10.35. therefore the mother and sons joined together in this work. Piscat. 
Probabile est quia illis obstabat pudor, matrem astutè fuisse interpositam, quae audactus peteret. Ab ipsis autem profectum esse vorum hinc colligitur, quod Christus illis non matri respondit. Calv.   
Vers. 21. Grant that these two sons may sit, the one on thy right hand, and the other on the left in thy kingdom] That is, when thou art made King here on earth, not in heaven. To sit at the King's right hand signifies the next place to the King, 1 Kings 11.19. Psalm. 45.10. Heb. 12.3. The left hand then consequently means the third place in the kingdom, for the greater any one was in a kingdom so much the nearer did he sit to the King in public meetings  
Vers. 22. Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with] That he may correct their ambition he propounds to them the Cross, as if he had said, have you so much leisure from the present warfare, 
Calvin.  that you now appoint an order for the glory and pomps of the triumph?  
The cup] That is, the measure of afflictions which God assigneth to every man. See Beza. 
Duplici nomine damnanda fuit eorum inscitia, primùm quod ambitiosè appeterent plus quam decebat: deinde quòd pro Coelesti Christi regno aereum phantasma conceperant. Calvin. Plautus in Cassina. Eodem poculo bibere, pro incommodis ijsdem subjacer● dixit. Vide Sculter observat. in Mat. c. 54. & Grot.   
The faithful are instructed by baptism to deny themselves, to crucify the old man, and also to bear the Crosse. Rom. 6.3, 4, 5, 6. As often as baptism is mentioned, let us remember that we are baptised on this condition, and to this end, that we should bear the Cross upon our shoulders.  
Vers. 23. Ye shall drink of my cup] By the word Cup, not strictly death, but more largely sufferings, especially more grievous, are meant saith Grotius. Because they were his Disciples, it was necessary that they should be made like their Master; he telleth them before what should come to pass afterwards, that they might arm themselves with patience; and under the person of these two men he speaketh to his Disciples.  
But to sit on my right hand and on my left, is not mine to give] Christ speaks according to their opinion who did dream of the worldly kingdom of the Messias, therefore he would raise their conceits to a heavenly Kingdom, and as a Mediator lift them up to the Father.  

Goijm. Cartwrights reply to Whirg.  Vers. 25. Gentiles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies naturally not the Gentiles, but simply any nation, in which sense it is often taken in the Old and New-Testament. Gen. 10.31, 23. Deut. 32.28. Psal. 43.1. Matth. 28.19. Act. 10.35. Luke 7.5.  
Vers. 29. And as they departed from Jericho] Matthew and Mark say that the Miracle was wrought as Christ went out of the City, 
Dubium an eadem sit historia quae hic à Matthaeo, & quae à Marco 10.46. & à Luca 18.35. narratur. Assentior Theophylacto quiunam tantum historiam à tribus Evangelistis narrari putat. Maldonatus. Vide Grotium.  and Luke makes mention that it was done before he came into the City; Mark and Luke speak but of one blind man, and Matthew addeth two; Calvin supposeth that the blind man cried out as Christ came toward the City, but saith he was not heard because of the noise; then he got into the way at Christ's coming out of the City, and then at length he called him. For the second knot it may be conjectured, when one blind man at the first sought for help of Christ another was moved by his example, and by this occasion two received their sight; but Mark and Luke speak of one only, either because he was more known than the other, or because the power of Christ was as notably shown in one as in two.  
It is uncertain (saith Brugensis) whether the name of jerico was imposed upon this City, from the figure of the Moon, 
jareach is the Moon in Hebrew. Reach is odour in Hebrew.  or from the most sweet odour of Balsam, of which it is very fruitful.   

CHAP. XXI.  
Verse 3. AND if any man say aught unto you, ye shall say, the Lord hath need of them, and straightway he will send them.] Our Saviour did this as Lord, not only of the Beast, but also of the owner. And therefore when he sent his Disciples, at the same time he inclined the heart of the owner to be willing to let them go, showing thereby himself to be the Lord, that hath the hearts of all men in his hands, and consequently the Governor of all things else.  

Asino insidere apud Haebraeos veteres non erat paupertatis signum, nam proceres asino vectabantur; ut Jud. 10.4. & 12.14. videre est: sed cum Salomonis temporibus Aegypti commercio equorum copia apud Judaeos crevisset, ex eo eviluere asini. Sed & ipsa asini. Sed & ipsa asini statura & comitatus urbem ineuntis facile ostendunt regnum quod sibi Jesus vindicabat diversissimum esse à regnis mundi. Grotius in loc.  Vers. 5. Tell the daughter of Zion] That is, Jerusalem built on Mount Zion, the inhabitants of that City, a metaphor and metonymy both.  
It plainly appears by the other Evangelists, that Christ road only upon the Colt. He names two for one, 
Calvin.  by a Synecdoche, or after the familiar use of the Hebrew tongue, 
Non utrique insedit sed pullo vehebatur sequente illius matre. Liveleius' in Host Caldaeus dixit apud Zach. in asino, pulloque filio asinae, unde & notissima de Iudaeis ac Gentibus allegoria quam Chrysostomus, Theophylactus, Cyrillus, B. Hieronymus & alij, hic adferunt, quemadmodum non minus diligenter quaesiverunt quid sit factum asina, cum inveheretur pullo Dominus. Alij enim modò huic modo illi insedisse, alij insedisse huic illam baiulosse vestes, alij postremò quod plerisque placuit, cum Iohannes insedisse eum pullo dicat, asinam secutam volunt. H●insij dissertat. de verae Criticae apud veteres ortu, progressu, etc. vide Bezam in loc.  he rehearseth one thing twice.  
Vers. 8. Great multitude spread their garments in the way] viz. As to one anointed and in deed a King; It was a custom with the Jews, when Kings were made, to strew their garments and submit unto them.  
Vers. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna] So saith one, both those which lived before Christ, and those which lived after him, are saved by him; see Weemes Divine ex ercitat. p. 171. This prayer was taken out of the 118. Psal. 25. Matthew also doth advisedly rehearse the Hebrew words, that we may know that applauses and votes were not rashly given to Christ, but that they reverently followed that form of praying, which the Holy Ghost had dictated to the whole Church by the mouth of the Prophet. Calvin.  
This word Hosanna consisting of a verb, and Hebrew particle, 
Grotius. Vide Canin. loc. Novi Testam.  is used for the hymn itself, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the greeks. It is used so also, 15. v. the sense is, we sing this well wishing hymme to the Messiah our King. The custom of carrying bows the Jews received, as many others, from the Grecians.  
Blessed is he that cometh in the name of the Lord] Out of Psal. 118.26. The Latins in their acclamations said, Felix sit, aut vivat.  
He is said to come in the name of God, which doth not intrude himself, but by the commandment of God undertakes a kingdom. Divino mandatu ac potestate. Grotius.  
Vers. 11. The Prophet] Whom we have acknowledged hitherto as a Prophet, we honour as a true King.  
Vers. 12. Whereas people were to bring their sacrifices of Pigeons and Lambs a great way off, they provided all these, that the strangers might buy them for money at the Temple, and so save a great deal of trouble, but Christ saw that under a pretence of buying and selling, they did nothing but cheat and cozen the poor people, and did in overreaching and circumventing the poor buyers, steal.  
Vers. 13. Ye have made it a den of thiefs] In that they rob God in converting the place to profane and common uses which he had ordained only for sacreduse, viz. the Temple.  
Vers. 16. Thou hast perfected praise] The same word is used, Gal. 6.1.  
Vers. 17. Bethany] Some expound it a house of sheep, others a house of a song, others the house of obedience, and others the house of affliction.  
Lodged] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Matthew useth here, and Luke 21.37. of Christ lodging at Bethanie, is properly spoken de armentis, of Herds, 
Formatur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod stabulum significat. Gerh. Harm.  afterward it was applied to men turning a side, and lodging all night with one, as it is often used by the Septuagint. josh. 6.11. and 8.9. judg. 19.6.  
Vers. 19 The figtree (as naturalists observe) puts forth her fruit as soon as her leaf; whereas Mark saith the time of figs was not yet, he means the time of ingathering figs.  
The tree (say some) was like others, and as fruitful, Christ only intended to show to his Disciples that He was God and man, 
Voluit in arbore symbolum proponere qualis tandem exitus maneat hypocritis, & simul detegere quam inanis sit ac nihili eorum ostentatio. Calvin.  man in that He was ignorant whether it had fruit or no, God in that it withered upon his cursing of it. Others say, that though the time of fruitbearing was not come, yet he cursed it, because it had no sign of any fruit.  
Vers. 20. Withered away] The leaves falling off, 
Casaubonus Monet illud vitandae ambiguitatis causa potius vertendum esse, ut statim exaruit, quam quomodo. exatuit, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic non sit quaerentis de modo, sed admirantis.  and its natural moisture being wholly consumed; the same Greek word is used Mark. 5.29.  
Vers. 22. Here might seem to be a tautology, one would think that it had been large enough to have said, whatsoever ye shall ask, ye shall receive: but here is, 
Mr. Burrh. There is this illogicall reasoning of unbelief, that though we agree to the promises in general, yet when we come to particulars, we think they will not be made good to us.  all things whatsoever. We would not speak so in ordinary language. And all things] Here is the general promise, that all things which ye ask ye shall receive, and whatsoever may refer to particulars, every particular thing that ye ask ye shall receive.  
Vers. 25. The baptism of John] That is the whole ministry of john, both the Doctrine He taught, and the sign of baptising, wherewith he did confirm his doctrine.  
Which question tendeth to affirm that it was of God and not of man, and therefore to the Pharisees that despise john's baptism, he saith, that they despised the counsel of God against themselves.  
Vers. 32. john came unto you in the way of righteousness] That is, the Doctrine of john was sound and right.  
Believed him] That is, allowed, and with earnest affection embraced it.  
Vers. 33. Another parable] john 19.32. Rev. 6.4. as one with the Hebrews signifies the first. The scope of the parable is to show, 1. God's great benefits to them. 2. Their great unthankfulness. 3. The great punishment that would fall upon them for their sins.  
Luke saith, Christ spoke to the multitude, and the speech is here directed to the Priests and Scribes. But this is easily answered, for though Christ bent his speech to them, yet he discovered their shame before all the people. The sum of the Parable is this, it is no new thing if the Priests and other Governors of the Church do endeavour wickedly to defraud God of his right, for they have used the like thievery before, against the Prophets, and now they are ready thus to slay the Son, but they shall not escape unpunished, for God will arise to revenge his own right. And this is spoken for two principal causes. 1. That he might reprove the Priests of unthankfulness and infidelity. 
Calvin.  2. That he might take away the offence which might be taken at his death, which was so near at hand.  
Let it out] In Greek gave it out for their use for a time.  
There was a certain householder, which planted a Vineyard] That is, God the people of the Jews. Esay 5. 
Esay 5.2. a Wall.   

In universum iis omnia significantur quae aut ad tutelam aut ad ornatum pertinent. Grotius.  Hedged it] 1. For distinction, God separates his people from all the people of the world. 2. For safety and defence. Some make the hedge the law of Moses in the whole latitude of it, others circumcision with all the levitical rites.  
A winepress] That is, all holy duties.  

Divinus cultus. Cartw.  And built a Tower] That is, the glorious Temple. Mic. 4.8. Not so much in reference to the material structure, as the Ministry of it, the doctrine and discipline of it. Ezek. 7.20.  
Let it out to husbandmen] That is, commended the Vineyard to the care and diligence primarily of the Church-governors', the Priests and Levites, and also of the civil magistrate.  
And went into a far country] Some say this is spoken ornatus gratia, to fill up the parable; it is spoken (saith Ambrose) secundum opinionem colonorum, according to the opinion of the wicked husbandmen.  
Vers. 34. He sent his servants] That is, the Prophet's God raised up in the Church of the Jews from samuel's time till the coming of john the Baptist. 
jer. 25.4.   
Vers. 25. Beat one] jeremy. See 1 Kings 22.24. jer. 20.2. And killed another] The Greek word signifies to murder with cruelty, as Esay. And stoned another] That is, killed him with stones. 2 Chron. 24.21. Zacharie the Son of jehoiadab.  
Vers. 38. Expressing plainly in this Parable God's dealing with Jerusalem, and theirs with him, and what was the immediate cause of their destruction.  
Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomon's material Temple (as some conceit) nor secondly the people of Israel, who though contemned for a while, yet were afterward advanced; but David literally rejected by Saul and the Nobles of the kingdom, and Christ typically, who was refused by the Jews, but yet exalted and advanced by God to rule in the throne over his Church graciously, and over his enemies terribly, therefore compared to a Stone, because he is the foundation and support of his Church.  
The builders rejected] He granteth the Priests this title of chief builders, in respect of their calling, though they sought the ruin and destruction of the Church.  
The head of the corner] That is, He should be the chief stay of the building, as the Cornerstone upholds the chief weight of it.  
Some do very curiously discourse of the word Corner, that Christ was placed in a Corner, that He might join together two divers walls, viz. the Gentiles and jews.  
And whosoever shall fall on this stone shall be broken] That is, (saith Grotius) he that shall stumble upon Christ yet living, shall perceive his own weakness to his loss, as an earthen vessel struck at a stone.  
But on whosoever it shall fall, 
He seems to have reference to that place. Dan. 11.44.  it shall grind him to powder] But he that shall persist in opposing him after he shall be exalted into his heavenly kingdom, shall as utterly perish as an earthen vessel on which a great stone is cast from a high place. This befell the Jews when Titus besieged jerusalem, and will much more befall them at the day of judgement.   

CHAP. XXII.  
Verse 1. HEre is a proposition whereby he farther condemneth the malice of the Pharisees; 
Vestis nuptialis Christus est, qui & sponsus & cibus etiam est in his nuptiis. Christum autem induimus tum fide ejus meritum apprehendendo, ut nuditas nostra coram Dei judicio ipsius justitia tanquam pretiosa veste tegatur, Gal. 3.26, 27. tum sanctae vitae conversatione, qua ipsius vestigiis insistimus, cum Christus non solum nobis datus sit in donum, sed etiam propositus in exemplum. Gerhardus.  the sum of the proposition is the same with that which was laid down before, Chap. 20. that many are called, and few chosen, as is concluded in the 14 vers. He illustrates this proposition by a similitude or parable, the sense of which in brief is this.  
The kingdom of heaven] That is, the state of the Church. A King] that is, God the Father, so called to declare his divine Majesty, and to set forth the magnificence of the Feast. His Son] that is, Christ. The wedding Feast] the glorious excellencies God tenders in the Gospel-ordinances. The wedding garment put on] by faith, including in it conversion. The Bride or Spouse] the Church. The Guests] Jews and Gentiles. First servants sent to invite] the Prophets. The second] the Apostles. The Marriage] eternal life, or the Kingdom of Heaven.  
Under this parable is threatened the Jews destruction. Chrysost. Calv. The Jews have the honour to be first called.  
This inviting to the Marriage feast, signifieth our inviting to partake of Christ and his benefits in the Gospel. See Esay 25.8.9. and Prov. 9 beg. Because in a Feast there is first plenty, secondly of dainties. The Lord provides dainties for the souls of his people in the preaching of the Gospel, 1 the dishes the love of God & his free grace and mercy, the body and blood of Christ with the merit of it. 2. The spirit of God in all the gifts and graces of it is there abundantly poured out.  
1. This is food for the soul, will feed the inward man. 2 pleasant food. 3 will satisfy the soul and answer all the desires of it. Esay 55. because it puts it into the possession of that which is its most suitable good. 4 It is medicine for the soul. Revel. 22.5. The refusers are such as come not to God's Ordinances at all, or do not at all accept of Christ. The man without a wedding garment is one that comes carelessly and unduly to these ordinances and so does not in deed and truth partake of Christ which will breed life in a dead soul, john 5.25. It will nourish the soul up to everlasting life. john 6.31. to the end.  
2. To a Feast there is required not only good fare, but good company; a voluptuous Roman said he did often eat good meat alone, but he never feasted but in good company. Heb. 12. All the Saints here and the blessed Trinity eat and drink with them.  
Thirdly, Hearty welcome from the Feastmaker. Prov. 23.1. Cant. 5.1.  
Fourthly, All is free cost. Esay 55.1, 2.  
Fifthly, The continuance of this Feast, all the days of their life, especially the great standing dishes, faith in the blood of Christ and communion with God.  
Vers. 2. The Kingdom of Heaven] That is, the Heavenly, by an Hebrew phrase, viz. Because it hath a heavenly King, Christ sitting at the right hand of the Father in heaven; heavenly law, a doctrine brought from the bosom of the Heavenly Father; the citizens of this kingdom seek heavenly things, and their conversation is in heaven, Phil. 3.20. Col. 3● 1. God reigns in them after a heavenly manner; the promises given to them are heavenly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic sunt non ipsum matrimonium, ut vertit Syrus, quod mox dicitur prandium, alibi coena: ut & coenum nuptialem Plautus dixit, quomodo & nuptiarum vox Terentio atque aliis usurpatur. Grotius.  Marriage] It is prepared in this life, consummate in the life to come.  

Trinae vocationi opponit Christus tria eorum genera qui vocationi non responderunt, nec in nuptiali convivio comparuerunt; Prima classis complectitur nolentes, secunda negligentes, tertia persequentes. Gerhardus.  Vers. 3. His servants] The Prophets to call] preach or prophesy; them] the Jews.  
Vers. 4. Other servants] Evangelists, Apostles, they had a larger promise. Dinner] Knowledge of God, and forgiveness of sins. Oxen] Strong Fathers of the Old Testament. Fatlings] The sweet Gospel. Killed] The Greek word here is commonly used in Sacrifices, and is by translation used for other feasts also: for feasts and banquets were wont to begin with Sacrifices  
Not come] Called by Preaching to sorrow, obedience.  
The marriage] Gregory applies it to Christ's incarnation, but it is a spiritual conjunction with Christ. Hilary, Calvin. Being invited, they are guests, being come, they are brides.  
Vers. 6. And entreated them spitefully] As Peter, and john, and Paul, several times. And slew them] As Stephen, and both the james.  
Vers. 7. Sent forth his armies] The Romans who spoiled Jerusalem, they were the executioners of God's wrath, therefore called his Armies.  
Vers. 8. Servants] Apostles, Disciples, Ministers. Ephes. 4.  
They which were bidden were not worthy] The Jews unworthiness was the cause of our graffing in. Rom. 11. Acts 13.46.  
Vers. 9 High ways] The Gentiles called by the Apostles, faeces populi. Cartw. See 1 Cor. 1.22, 23.  
Vers. 10. And gathered all as many as they found] The Twelve Apostles were scattered in all Countries, and gathered together all as many as they found, the Gentiles came willingly, first, in that they withstood hindrances and dangers; secondly, they came by troops, as in the Acts.  
Vers. 11. The King] In respect 1. of his Power, jer. 10.7. 2 his Majesty, 3. his Dominion. King in Heaven in respect of his Glory, in earth in respect of his Grace, in hell in respect of his Justice. Man] taken collectively for all. Origen in loc.  

Vestis haec est ambulatio digna vocatione Ephes. 4.1. Opera quae ratam efficiunt vocationem. 2 Pet. 1.10. Grotius.  A wedding garment] Righteousness imputed and inherent. Revel. 19.7, 8.  
Vers. 12. First, the examination, Friend; secondly, the conviction, from his own mouth, qui tacet consentire videtur; hence we may infer, that the wicked shall be speechless and have nothing to say at the last day; thirdly, the verdict, ver. 13. this punishment is hellfire.  
Vers. 13. There shall be weeping and gnashing of teeth] Weep is the expression of sorrow, and sorrow cools the heart, and cold makes the teeth to chatter.  
Vers. 14. Few are chosen] This is the application of the Parable, few of those that are called and invited by the Ministry are chosen.  

Snare him] in words or talk, the greek word is derived of snares which hunters lay for wild beasts.  Vers. 15. Then went the Pharisees and took counsel, etc.] There was a great question then amongst the Jews concerning Tribute, for when as the Romans had translated to them the tribute, which God in the Law of Moses commanded to be paid to himself, the Jews were offended, therefore the Pharisees devise this subtlety to catch Christ by; so that he should ensnare himself which way soever he should answer; if he should deny to pay it, he should be guilty of sedition, but if he should grant it to be due, he shall be accounted as an enemy to his own nation, and a betrayer of the liberty of their Country.  
Vers. 16. True] That is, a faithful interpreter of God.  
In truth] Without any corruption.  
Vers. 17. To give Tribute] The word here used signifieth a valuing and rating of man's substance according to the proportion whereof they paid tribute in these provinces which were subject to tribute.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut docet Aristoteles, & nomen suum & vim ipsam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc Majestatis criminibus accensetur nummos corrumpere. Nummos autem imperantium vultu ac nomine signari Persicum creditur esse institutum unde: Daricorum nomen. Grotius.  Vers. 20. Whose is this image and superscription] The Roman Caesars imprinted their image upon their gold and silver too. As to make laws, so to coin money is a sign of the chiefest dominion. The very money having its value from Caesar's edict, and bearing his name and image, did witness that he bore the chiefest rule over the Jews, and that they acknowledged in their money.  
Vers. 21. Render unto Caesar the things that are Caesar's] The money declared the subejection of their nation, as if he should have said, if you think it absurd to pay tribute, be not subject to the Roman Empire, but the money declareth that Caesar reigneth over you, and your own secret allowance declareth, that the liberty which you pretend is lost and taken away. It is observable in this place, the article is twice repeated in the Greek text when he speaks of God more than when he speaks of Caesar, 
Fundamentum opinionis Sadducaicae fuit nullam substantiam esse extra Deum praeterres sensiles. Clarè id nos docet Lucas. Act. 23.8. ubi voce Spiritus intelligendus divinus ille afflatus quo Prophetas à Deo impulsas recte credebant Pharisaei. Saedducaei qui prophetica scripta non recipiebant (nisi forte tanquam humanae sapientiae opera) nullam, ut videtur, admiserunt revelationem divinam, nisi per vocem, quomodo lex erat tradita: cui soli obedientiam praestasse Sadducaeos apparet. Grotius.  showing that our special care should be to give God his due.  
Vers. 23. The Sadduces] Some derive the word from Sedek, justitia, justiciaries, such as would justify themselves before God's tribunal; others from Sadoc the first author of the heresy, as the Arrians from Arrius; they said there were no spirits, neither Angels nor humane souls separated from the body, Luke 20.27. Acts 23.8. The Sadduces (say some) 
* Piscator, Maldonate.  rejected the Prophets and all other Scripture, save only the five books of Moses, therefore our Saviour here confuting their error, concerning the resurrection of the dead, proves it not out of the Prophets, but out of Exod. 3.6. But this of their rejecting all save the five books of Moses is denied by other 
a De eo quod dicuntur negasse Spiritus, non disputo. Sane ut multi putant, sic sequeretur eos negasse Legem Mosaicam, quae variis in locis Angelorum mentionem facit; praeterea certum est eos non negasse librorum propheticorum autoritatem ut ex Talmude liquet. Menasseh Ben Jsrael de resurrectione mortuorum. c. 6. vide Horringeri Thesaurum Philologicum. l. 1. c. 1. Sect. 5.  learned men.  
Vers. 32. God is not the God of the dead but of the living] Our Saviour Christ denieth not but that the godly departed are dead, 
See Heb. 11.16.  for so he himself calleth them in the verse before, and it is of necessity that either they be dead or translated, only he denieth them to be dead in the sense of the Sadduces, 
Cartw. confut. of the Rhemists.  which esteemed that there was no other life after this, but that death made a man equal with a beast. As if should say, God is not the God of such dead, as you surmise shall never rise again: but because they are intended to rise again, God is their God.  
Among all the arguments brought to prove the immortality of the Soul, none seems fitter to me to move men's minds (saith Grotius) than that which Clement the Bishop of Rome was wont to urge, having received it from Peter the Apostle, If God be just, the soul is immortal, a like speech to which Paul hath 1 Cor. 15.19. for if we make any difference of things well or ill done, if we acknowledge a divine providence and justice, which the Sadduces durst not deny, for we see it is worse with many good men here than with the wicked, it follows there will be another judgement, and therefore that also which may receive a reward or punishment. This also proves the resurrection of the bodies as Grotius further showeth.  
Vers. 34. Put the Sadduces to silence] The word is remarkable, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Bishop Lake. See Beza on vers. 12.  he bridled their mouths, which is a phrase borrowed from fierce and stomachful horses which are impatient of the rider, yet are they held in by a strong bit, and so subjected to the will of the rider by force, not out of their own tractableness. Psal. 32.9.  
Vers. 35. Then one of them which was a Lawyer asked him a question] As many plotted the question, so there was but one that did propose it. 
Vnus à caeteris subornatus. Emi serunt unum, ut si vincat ille omnes victores habeantur, si vincatur solus erubescat. Brugensis.  chrysostom and others of the Fathers observe a policy therein; For the Pharisees had reason to doubt of the success upon their former proof, therefore they handle the matter so that but one should speak, and if he prevailed they would all triumph, because he was of their Sect, but if he were foiled, than they would put it off and say it was but his private conceit. Bish. Lake.  
Vers. 30. The great Commandment] Great for greatest, for the Hebrews have not superlatives. Mark calleth it primum omnium, the chiefest of the Commandments. He asks (saith chrysostom) about the greatest Commandment, which had not fulfilled the least.  
Vers. 37. All thy heart] Not that fleshy part of the body, but the will, the commaning elective faculty and the directive the mind or understanding, with all thy heart, soul, mind,] that is, with thy will, with thy affection, with thy understanding, All the heart is the same with a pure heart. 1 Tim. 1.5. as we say in Latin, Totus in hoc sum.  

Strength] Not that which thou hast, but which God at first gave thee. Supervacua illorum diligentia qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimium subtiliter hic distinguunt, cum vocum multarum cumulatio nihil aliud quam intensius studium designet: sicut ut & Latini dicunt, cord, animo, atque viribus, ut ab aliis est annotatum. Itaque eodem sensu quae hic habemus, terna modo, modo singula, modo bina reperias. Singula 1 Reg. 14.8. 1 Sam. 7.3. 2 Reg. 10.31. Psal. 119.2. Bina Deut. 4.29. 2 Pat. 15.12. 2 Reg. 23.3. Grotius.  Soul] 1. Concupiscible faculty whereby the soul pursues after a thing, and mind] the irascible whereby it encounters with that which hinders it in its pursuit.  
Moses Deut. 6. and out of him Mark. 12. and Luke 10. add a fourth, which is strength. Bernard thinks that these 3. words, heart, soul, and mind, were intimated in Christ's question tripled to Peter, lovest thou me, affectuosè, prudenter, fortiter.  

Perkins First] In dignity, because it commands us things concerning God. 2. In order of nature, because the love of our neighbour flows from the love of God. Piscat.  Vers. 38. This is the first] viz. In nature and order.  
And great Commandment] viz. In excellency and dignity. Great] Because the true understanding and use thereof is of great importance. 2. Because it is one of the hardest to be kept.  
Vers. 39 Our Saviour answereth ex abundanti, first tells 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 yields to it in dignity. 1. In the efficient cause, God that hath commanded thee to love himself, commands also this love of another as thyself. 2. In the matter, it is love that is required in both. 3. In the quality if it be sincere and unfeigned, even as we do ourselves. 4. In the generality of it, containeth all those offices that belong to our neighbour. 5. In the end, 
* See 1 John 4.20. Like the first, 1. in objecto, for man in his neighbour must love nothing but God. 2. In subjecto, for this love must take up all the powers of man, as the love of God did, though with subordination. 3. In fructu, for it bringeth forth all the duties of the second Table, as the love of God did the duties of the first. 4. In duratione, it is everlasting.  for as God is the scope of the Law in the first Table, so man is to be loved for God, and in reference to him. 6. In time, they shall always endure. 7. In necessity, as a man cannot be saved without this, so neither without the love of our neighbour. 8. In difficulty, in the spiritual amplitude of it.  
Vers. 40. Hang] It seems to be a metaphor (saith de Dieu) from things hung up, which stick in that thing to which they are hung, till they be taken away, and there have their firmness and consistence, which metaphor is in Esay. 22.24. In those two commandments, the whole Law and Prophets have a firmness and consistence, are hanged on them and stick in them, that they cannot thence be severed. See Grotius.   

CHAP. XXIII.  
OUR Saviour in this Chapter describes a hypocrite by his signs. 1. They say but do not. v. 3. He is nothing but leaves, shows, he talks but does not. 2. He is unmerciful. v. 4. severe in prescribing to other men, but partial to himself. 3. He is ambitious, seeks the setting up of himself, not God. v. 5. 4. He must be the teacher, rule the roast. v. 6. 5. He perverts all religion, and hath an aim at his private gain. v. 14. 6. He is most meddling where he should not. v. 15. 7. He is partial in his obedience. v. 16. 8. Preposterous in his obedience, lighter matters most busy him. v. 23. 9 He is still for the outside. 25, and 27. verses. 10. He cannot brook a faithful Ministry, especially the present Ministry. v. 30.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cathedra in qua sedentes magistri legem aut populo publicè aut discipulis privatim interpretabantur: quomodo Cathedrae vox Graecis quoque & Latinis usurpatur. Grotius. Sedet in Cathedra Mosis qui non ex seipso vel proptio sensu sed ex Dei authoritate & verbo praecipit. Calvin.  Vers. 2. Sat in Moses chair] That is, show out the Law of God. Their conjecture (saith Calvin) is probable, which refer it to the Pulpit which Esdras set up when the Law was read, Nehem. 8.4. Christ exhorted the people so far to obey the Scribes, as they continued in the simple and pure interpretation of the Law. Moses signifies the old Testament here, and his Chair is the Chair in which the Law was explained. Acts 15.1. 2 Cor. 3.15. to sit in Moses chair, is not to succeed Moses (for the Scribes and Pharisees were not his successors) but to deliver the doctrine he delivered. Cameron.  
Vers. 3. They are ready enough to command, but slow and remiss in doing. 
v. 3. i. e. Quaecunque vera & recta dixerint, & quaecunque secundum legem docuerint, ea facite. Whitakerus.   
Vers. 4. Heavy burdens] Not ceremonies, for the Pharisees did abound in them, but justification by works, looking for Christ a temporal King, and not a remitter of sins.  
Vers. 5. Make broad their phylacteries] Purple-studs woven on garments. Epiphan. schrolles of parchment for the head, 
* Hieron. Chrysost in loc. Vide Bezam. Piscat. & Cameronem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Graecis dicuntur, id est, conservatoria, quòd ad conservandam legis memoriam instituta essent.  or frontlets, or on garments, 
Phylacteria, ut Origenes, Chrysostomus, Hieronymus & Euthymius scribunt, membranulae erant, in quibus legis praecepta scripta erant. Maldonatus.  on which were written the Ten Commandments. The Pharisees carried them about their head and arms, that they might perpetually set the Law of God before their eyes, so understanding that place, Deut. 6.8. See Scult. observat. in Matth. c. 61.  
And enlarge the borders of their garments] Num. 15.38, 39, 40. and Deut. 22.12. The Jews were commanded to hang fringes upon the four quarters of their garments, 
Lucas Brugensis Comment. in 4 or Evangelia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus editio habet magnificant fimbrias, hoc est magnas & amplas faciunt, non magnificè jactant aut extollunt, & interpres recentior, producunt fimbrias, est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ora vestimenti, quae & lascinia dicitur. Notatum est Christi vestem etiam simbrios habuisse, & judaeos hodie fila numero octo ex lana Contexta quatuor angulis Certa quadam lege in panno quadranguli vincire. Drusius De tribus Sectis Judaeotum. l. 2.  which when they saw, they might remember the Commandments of God. For since men are apt to forget the Law, God would often put his people in mind of it, that which way soever they turned their eyes, they might meet presently with some pious admonition. The Scribes and Pharisees did wear these borders thicker and longer than others, as a certain argument of piety, being desirous to be esteemed more mindful of the Commandments of God than others, and being content with the good esteem of men for these things.  
Vers. 7. Rabbi, Rabbi] A Master or Doctor, eminently gifted with variety of knowledge. Every Rabbi 
* Rabbi ab Hebraeis nominatur Doctor, à Verbo Rabab quod significat multiplicari, vel à copia scientiae, vel ab authoritate. Piscat. Hoc est, ne optetis, desideretis, vel affectotis ita vocari, ut ex antithesi. v. 6, 7, 8. apparet. Glass.  had his Disciple. Matth. 26.49. john 3.26. 1 john 38. The chief Rabbis sat in reserved Chairs, these are the chief seats in the Synagogues, which the Scribes and Pharisees so affected. Their companions sat upon benches or lower forms, their Scholars on the ground at the feet of the Teachers. Act. 22.3. Luke 10.39. Godwins Jewish Antiqu. Vide Grotium, & Cameron in loc. Ambition is here condemned by Christ, saith Theophylact.  
Vers. 9 The scope of the place is, 
Christ doth not forbid the name of Father simply, but only as it is affected and sought after ambitiously as it was in the Pharisees. We should not call any our Father on earth, as we call God our Father, that is, to put our trust in him. Elton.  1. To condemn the ambitious seeking and boasting in the titles of Father, Doctor. 2. To teach that no man should depend upon any other as God, to put their trust in him, and make him the author and preserver of our life. Some make this distinction to no purpose, that men which beget children, are Fathers according to the flesh, but God only is the Father of Spirits; but the meaning is, the honour of Father is given wrongfully to men, if the glory of God be thereby darkened. Calvin. See Cameron.  
Vers. 12. And whosoever shall exalt himself shall be abased] A sentence often used by Christ, and famous without doubt among the Jews, we say, pride will have a fall.  
And he that shall humble himself shall be exalted] Solomon saith more than once, 
See Pro. 15.33. and 18.12.  before honour humility. Aesop being asked what God did, answered, that he abased the proud, and exalted the humble.  
Vers. 15. Compass Sea and Land] It is a kind of proverb, and is like that, omnem movere lapidem, that is, you use all means to make a Proselyte.  
In the Greek it is Sea and dry Land. The earth is called dry, Gen. 7.22. jonah. 1.9. by an excellency, from the predominant quality in it, 
Scultet. observat. in Mat. Vide Bezam.  for it is (as Philosophers teach) a most dry element.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of coming or adjoining to their Church. Proselytus graecè idem est quod latinè advena, vel adventitius. Corn. à Lap. Vide Grot.  The Heathen people are called Proselytes, when they were called to the Church of the Jews, and embraced their Religion, as if he should say, Adventitij, as the Eunuch, Act. 8.  
There were two sorts of Proselytes or converted Gentiles.  
1. Proselytes of the Covenant; these were such as were circumcised, and submitted to the whole Mosaical pedagogy: these were counted as Jews, and conversed with as freely as those which were so borne.  
2. Proselytes of the Gate; these were inferior to the former, they were not circumcised, nor conformed themselves to the Mosaical Rites and Ordinances. Such a Proselyte was Naaman the Syrian, and Cornelius. Mr Mede on Act. 10.4. Vide Drus. de tribus Sectis Judaeorum. lib. 2.  
The child of hell] As judas, john 17.1. is called the Son of perdition by a most elegant Hebraisme, one ordained to destruction.  
Vers. 16. Is a debtor 
* Ezek. 18.7. Gen. 90.17. ] The Arabic turns it, hath sinned, purus putus Chaldaismus, hence sins are called debts, and sinners debtors. Drusius. whence that kind of speaking arose, forgive us our debts. Beza.  
Vers. 18. He is guilty] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, is a debtor. Sometimes it signifies (after the Scripture phrase) to sin; but here it seems rather to note after the usual and proper signification to be bound to pay, Rom. 13.7, 8.  
Vers. 19 The Altar sanctifieth the gift] That is, consecrates it unto God, and appropriates it to his use.  
Vers. 23. Ye pay tith of mint, and anise, and cummin] The Pharisees did tithe the least things, 
Vide Drus. detribus sectis Judaeorum. l. 2.  they paid tithes of all the things they possessed. Luk. 18.12.  
judgement] That is, equity or upright dealing. Calv. In respect of ourselves. jun. Mercy] That is, charity towards our brethren. Faith] That is, piety toward God. junius. Tit. 2.12. Rather truth and constancy in promises. Christ here (saith Calvin) doth try their holiness by their love toward their brethren, therefore he toucheth not the first Table at all.  
Vers. 24. Wine in hotter Countries is wont to have many gnats, so that it is necessary for them which will drink, first to strain the wine that they may take away the Gnats, hence the speech is taken. Maldonate.  
Vers. 26. Build the tombs of the Prophets] Hypocrites honour the holy Ministers of God after their death, whom they could not abide in their life.  
Virtutem incolumen odimus,  

Horace.  Sublatam ex oculis quaerimus invidi.  
Vers. 32. Fill ye up then the measure of your Fathers] An ironical speech. Beza. Proceed ye also to imitate your Ancestors, that at length your wickedness may come to some degree. 
Sunt verba permittentis cum significatione desperatae atque incorrigibilis illorum malitiae.   
Vers. 34. That is, God hath spoken of you before in the Spirit of prophecy what shall come to pass.  
Vers. 35. Here is mention made specially of Abel and Zachary, because we read that Abel's blood cried to the Lord. Gen. 4.10. And Zacharie when he was ready to die said, Let the Lord see and judge. 2 Chron. 24.22.  
The blood of Abel shed by Cain is called bloods, but of all righteous persons here is called but one blood, because it is the blood of one common body the Church, and one common cause for Christ's sake. Mr. Rainolds.  

Calvin. De Sclater. Inter prophetas duo fuerunt Zachariae, quorum uterque patrem habuit nomine Barachiam. Antiquior ex iis hic memoratur cujus pater etiam joiada vocatur. 2. Paral. 24.21. in exemplari authentico est Zachariae joiadae filij. Drus. observat. Sac. l. 14. c. 22.  Because their cruelty argued approbation of the like sin in their bloody Progenitors. The pronoun you doth generally comprehend the whole nation from the beginning. Christ imputeth Abel's death unto the Jews, because there was a certain kindred of ungodliness between them and Cain.  
Some understand Zachary the Father of John Baptist, of whom, Luk. 1.5. S● Origen, Basil, Theophylact, Baronius and Tolet, Hoc quia de scripturis non habet autoritatem, eadem facilitate contemnitur qua probatur, saith Jerome.  
Others say, that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So chrysostom, Tertullian, Ordinary Gloss, Gualther, Sanctius, but this opinion besides the neareness of name hath no shelter, and therefore Jerome gives it the same censure that the former.  
3. Some, as Glassius, Grotius, Calvin, Beza, understand Zachary the son of Jehoiada, of whom there is mention made, 

Glass. Philol. Sac. l. 1. Tract. 2. de Textus Graeci in N. T. puritate.  
Slew between the Temple and the Altar] As if he should say, rebus vacans divinis, & in loco divino cultui dicato. Glassius ibid. Maldonarus idem sentit. vide Cornel à Lap. & Calv. in loc.   2 Chron. 24.21. that he was stoned in the Court of the Lords house, So Jerome, whom Luther and many of the modern follow, and most rightly, for neither the scope of Christ's words, nor the kind of Zacharies death, nor the place of killing, nor the name of his Father, any whit oppugneth that opinion. Grotius goes this way, See him in loc.  
Vers. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee] As if Christ should have said, thou which shouldst have been a faithful keeper of the word of God, the Mistress of heavenly wisdom, the light of the world, the fountain of true doctrine, the seat of the worship of God, an example of faith and obedience, art become a murderer of the Prophets, so that now thou hast gotten a certain habit in sucking their blood. Christ's purpose was for to meet with the offence which was at hand, lest the faithful when they should see him slain at jerusalem without a cause, should be troubled at the strangeness of such a sight.  
How oft would I] It is rather a word of disdain than of compassion. Calvin. 
Gallina) Vox graeca communis est ad avem & gallinam, & mirus quidem inest avibus omnibus amor fovendi tuendique pullos, sed gallinae praesertim. Brugensis.  See Deut. 32.11. Esa. 65.2. He describeth not here the secret counsel of God, but that which is learned by the word.  
Christ speaketh not of the will of his good pleasure, for that cannot be resisted, but of his signified will in the Ministry of the Prophets, and of himself as he was a Prophet and Minister of the Circumcision unto the Jews, for so he might will their conversion and yet they will it not. Perkins.  
And you would not] This may be referred to the whole Nation as well as to the Scribes, yet rather to them by whom that gathering together was most hindered, for Christ inveigheth against them in the whole course of his speech, and though he spoke to jerusalem in the singular number he altars it now.  
Vers. 38. Behold your house is left unto you desolate] He fortelleth the destruction of the Temple, and the overthrow of the whole Commonwealth; they held the Temple as a Fort impregnable, as if they sat in God's lap, but by calling it their house he showeth plainly that it is the house of God no more.  
Vers. 39 Ye shall not see me henceforth] As if he had said, from henceforth, viz. after you have crucified me, ye shall not see me till the end of the world, when I shall come again, which coming, some of you, viz. that are Elect, shall gratulate unto me and say, blessed is he] and perhaps as some interpret it, all you who now reject me as a vile person, will then, but too late, either by force, or in imitation of the godly, acknowledge me the blessed that cometh in the name of the Lord. Mat. 26.64. 
Dr. Taylor.   
He doth not declare (saith Calvin) what they should become, but what he himself would do; so that this should be the meaning, I have behaved myself humbly 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 hereafter, but the Redeemer and Minister of Salvation whom you now despise, ye shall find and try to be a Judge. Zach. 12.10.   

CHAP. XXIV.  
Verse 1. THe buildings of the Temple] How much that building cost Herod may be gathered by this, 
Calvin. Erat templum hoc orbis miraculum. à Lap. Immensae opulentiae templum. Tacitus.  that he had ten thousand workmen labouring about it for the space of eight years. The Disciples might well wonder at these stones, for they were goodly and fair, and (as Josephus writeth) fifteen Cubits long, twelve high, and eight broad.  
Vers. 1. There shall not be left one stone upon another, that shall not be thrown down] An hyperbole, as if he should say, it shall be utterly overthrown. This was fulfilled forty years after Christ's Ascension by Vespasian the Emperor, and his Son Titus, say Eusebius and Josephus.  Et patet exemplis oppida posse mori. 

His Disciples] That is, four of them, Peter, James, John, and Andrew. Mark. 13.3. Piscat. Calvin.  Vers. 3. When shall these things be] They thought the Temple should stand as long as the world stood, therefore as soon as Christ said the Temple should be destroyed, they presently thought with themselves of the end of the world.  
Which question of the Disciples having two parts, when the Temple shall be destroyed, and what shall be the sign of his coming and of the end of the world, receiveth an answer to both: To the former, concerning the destruction of Jerusalem, from the 4. ver. to the 23. To the latter, concerning the coming of Christ, and the end of the world, from thence to the 42.  
Vers. 6. See that ye be not troubled] A metaphor taken from an alarm which disquieteth Soldiers. 
Considerate ista diligenter: sed ne ita movemini istis, quasi extrema essent malorum quae Judaeos manent, ob contempta tot ad poenitentiam hortamenta. Grotius.   
Vers. 7. And there shall be famines and pestilences] It is elegant in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famine and pestilence, are wont often to be joined together, as being by the sound of the Greek words, and by a certain natural connexion coupled amongst themselves; the old proverb is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after famine the pestilence.  

By the whole world is not to be understood every small corner and unknown part of the world, but by a Synecdoche, the greatest part of the world then known to be inhabited, as Luke 2. Calvin. See Col. 1.6.23. Rom. 1.8. & 10.18.  Vers. 14. In all the world] Some object the Antipodes and other people far remote to whom not the least fame of Christ hath yet come, this knot may be easily untied, for Christ doth neither design the several parts of the world specially, neither doth he prefix a certain time, but only affirms that the Gospel shall be propagated to the utmost ends of the earth before his last coming.  
The end come] The end of the Temple and City, not of the world, if chrysostom or Luke may be credited, Luke 21.20.24.  

Dan. 9.27. It is abominable wings (that is Armies) bringing desolation. Austen, Cartw. Perkins.  Vers. 15. The abomination of desolation] By the desolation which shall be executed by abominable men, Idolaters, the Prophet meaneth, and after him our Saviour, the destruction of Jerusalem by the Roman Armies; Luke 21.20. therefore hath it, When you shall see jerusalem besieged by an Army.  
Vers. 19 And woe unto them that are with child, and to them that give suck in those day's] Because they were not free and ready to fly.  
Vers. 20. But pray ye that your flight be not in the winter, neither on the Sabbath day] Jerome saith, that our Saviour bids them pray that their flight might not be in the winter, 
Christus respexit ad opinionem quam tunc temporis Judaei habebant de Sabbatho, qui existimabant nulla de causa licere iter facere longius quam duorum millium cubitorum. Capellus. Vide à Lap. Because it could not but grieve them that made conscience of pleasing God, to be forced to forbear those services on that day which God required. Mr. Hieron.  nor on the Sabbath day, because in the one, extremity of cold forbids to go to the wilderness and to lie hid in the mountains and deserts: In the other there is either the transgression of the Law if they be willing to fly, or eminent death if they abide, so the Ordinary gloss also.  
Ne scilicet festinationem, vel religio, vel itineris asperitas & brevitas dierum, impediat ac moretur. Calvin.  
Vers. 21. For than shall be great tribulation] Rev. 20.1. Dan. 12.11. He means the tribulation the Jews were to endure at the siege and suprisall of jerusalem by Titus and Vespasian. See Luk. 21.20.  
Vers. 22. And except those days should be shortened] God did not make the days of those troubles shorter than he had decreed, but shorter than the enemy had determined, or than any wise man who judgeth only by the rules of humane policy could have expected.  
There should no flesh be saved] That is, with a temporal Salvation from the Roman Sword and devouring calamities which attended that terrible War.  
Vers. 24. For there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect] The Fathers teach that this place is to be understood of Antichrist and his Ministers, the Papists confess it.  
It is not possible for any of Gods Elect to be so deceived by any false teachers, as that they should fall into those errors that are fundamental, and persist in them. 
See Fulke on Rhem. Test. on John 16.13.  One that is in the state of grace may for a time hold such errors in religion as do trench very near upon the foundation: For all the Elect Apostles did believe that Christ should be a worldly King, Mark. 10.37.41. yea, after his Passion and Resurrection they held this error, Act. 1.6. 
Hilders. on Psa. 51 ver. 7. Lect. 146.  The whole Church of the Galatians held for a time that a man could not be justified by faith in Christ only without the works of the Law, 3, 4, and 5. Chapters.  
Vers. 26. Secret Chambers] As when Papists say, he is in the Chapel, in the Altar, in the box, believe it not.  
Vers. 28. Wheresoever the Carcase is, there will the Eagles be gathered together] That is, the Saints and Elect which now enjoy Christ. Irenaeus, Hilary, chrysostom, Euthymius, and Beza, Interpret it of the Angels which shall accompany Christ to judgement; as the Eagles fly from far Countries through the clouds to the Carcase, so the godly shall be taken up into the clouds to meet Christ, and shall be ever with him; The Eagles fly high, so the Saints are heavenly; The Eagles are endued with quick sight, can look upon the Sun, so the godly on the Sun of righteousness.  
Vers. 29. Immediately] That must not be measured by our, 
Paul so speaks of the time of the last day, as if he with his hearers should live to it. 1 Thes. 4.15.  but the divine Computation, in which a thousand days are as one, Psal. 90.4. 2 Pet. 3.8. That whole time between Christ's first and last coming is called by the Apostle, the last coming, yea, the last hour, Act. 2.17. 1 Cor. 10.11. Phil. 4.5. Heb. 10.25. jam. 5.8. 1 Pet. 4.7. 1 joh. 2.18.  
Stars shall fall from heaven] Not indeed, but in the opinion of men; The meaning is, there shall be so great a concussion of the frame of heaven, that the Stars themselves may be thought to fall. Calvin.  
Shall be shaken] In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth they shall be shaken as the Sea troubled by the waves, and shall be in danger by shaking, for it is used of a reed shaken by the wind, Mat. 11.7. Luk. 7.24. Of measure shaken, Luk. 6.38. 
Gerh. de exiremo judicio.  Of the foundations of houses moved, Luk. 6.48. Acts 4.31. & 16.26. And metaphorically of the instability and change of things, Heb. 12.26, 27. As also of the trouble of the mind, Act. 2.25. 2 Thes. 2.2.  
Vers. 30. Then shall appear the sign of the Son of man] Beauties' mouth runs over exceedingly when he saith, 
De Imag. l. 2. c. 28. Communis fuit semper opinio, crucem signum filij hominis appellari: eamque in Coelo, aut in aere, Christo veniente, quasi ejus vexillum apparituram esse. Maldonar in loc. Quaeres, quodnam est signum filij hominis, id est, Christi incarnati? Resp. est Crux. à Lap. in loc. Quidam accipiunt de speciali quadam claritate ac radio quodam igneo qui immeditate Christi adventum praecedet & in momento per universum orbem se extendet. Gerh. loc. Com. Signum crucis inquit Lessius, unde ecclesia Canit, hoc signum crucis erit in coelo cum Dominus ad judicandum venerit. Quidam (inquit ille) putant ipsam erucem in qua dominus pependit, divinitus instaurandam, & ibi apparituram, sed haec minor est inquit ille quam ut toti orbi possit esse conspicua.  that the Ancient Father's ad unum omnes interpret this sign to be the Cross: For chrysostom thinketh it to be the Body of Christ itself. Theophylact holdeth the true Cross shall appear whereon Christ died. Abulensis and jansenius are of another opinion, they think it shall be a Cross compacted of glorious and lightsome air; so Lessius de perfectionibus divinis, l. 13. thinks it shall be a great and bright figure of the Cross, a Cross made of the air or clouds which may be seen of all. See Rhem. Testament.  
It is a manner of speech borrowed from the wars, 
Cartw. confut. of Rhem. Test.  for our Saviour by evident tokens of his glorious appearance, as by the displaying of a Banner, will gather his Saints together from all the corners of the earth. All marks of ignominy of Christ shall then be abolished, there is no likelihood then of the appearance of the Cross.  
As the morning Star, or a great brightness in the firmament, is a proper sign of the Sun's present rising, so this of Christ's immediate coming.  
There be divers opinions what this sign is. It is thought (by Calvin, Beza, Bucer,) that by this sign of the Son of man there are meant. (by way of Synecdoche) the great signs of glory and majesty which then shall compass Christ about, and shall Omnium oculos convertere ad se quasi signo dato, which seems to have strength from the explication which followeth, He shall be seen come in the clouds with power and great glory, That is▪ (saith Musculus) the foresaid events shall be certain significations, and as it were, a sign of my coming. 

Abraham received the sign of Circumcision, Rom. 4. that is, Circumcision which is a sign.  
Ipse filius hominis tanquam signum certissimum adventus sui ad judicium. Piscat. Gerh. It is called the sign of the Son of man by an excellency, because that Christ himself immediately upon that sign appears. Smith. Mark. 13.26. Lu. 21.27. Hieronymus, & alij, vexillum crucis intelligunt. Mihi semper probabilior sententia eorum visa qui nubes coeli de●otari existimant. Nam quod Marcus & Lucas signi filij hominis nullam mentionem faciunt, sed simplicitur dicunt: Tunc videbunt filium hominis venientem in nubibus cum potentia multa & gloria. Mar. 13.26. Luc. 21.27. Probabiliter concludimus apud Matthaeum apparitionem signi filij hominis in coelo, esse conspectum filij hominis venientis in nubibus Coeli: praesertim cum verisimile sit, quod fuit proximum signum Christi à Discipulorum oculis abeuntis in coelum, idem fore proximum signum Christi redituri ad judicium, oculis omnium hominum primò objectum, vide licet, nubem. Hinc toties scribitur in nubibusedens adventurus. Dan. 7.13. Mat. 26.64. Mar. 14.62. Apoc. 11.7. & 14.14. Taceo quod signum filij hominis populo Israelitico interdiu praeuntis fuit columna nubis. Exod. 13.21. Scultet. obser. in Mat.  
Hoc verò signum, sit ne futura aliqua stella, an crux, an quale aliud, frustra inquiritur aut definitur. Paraeus in loc.    
Some take the words to be an Hebraisme, and think Christ himself (the Son of man) is there meant, so Jerome, Estie. But it cannot be taken so, (say some) for there is an opposition between these, so that the sign can never be the thing signified, and the words following distinguish him from that sign. They shall see the Son of man. Yet other Evangelists have only these words, then shall the Son of man appear, which confirms this last exposition. Origen takes it for the miraculous power and virtues of Christ. chrysostom expounds it of the wounds that be in the hands, feet, and side of Christ. Mr Perkins, Rollock on 1 Thes. 4. and others, take it to be the burning up of this world at the very instant of Christ's coming, mentioned by Peter, because it is also said, Dan. 7.10. A fiery stream issued out when the Ancient of days sat upon his throne. Others take it to be the sound of the last Trumpet, but it cannot be that, because there is a distinction between them, ver. 30, 31. Smith on the Creed, and Barlow, say, it is the infinite brightness and splendour which shall come from Christ's glorious Person, the brightness whereof shall darken all other lights. See Dr Hals Paraphrase, and Beza. Bifield on Colos. saith, what that sign shall be, I cannot describe: Some think that by it is meant the Gospel, and the power of it toward the latter end of the world. Grotius Parallels it with that Rev. 19.11. the white horse, that is, the pure preaching of the Gospel. See Rev. 6.  
All the tribes of the earth] That is, all people of the earth, a metaphor from the common wealth of the Jews, for the Jewish people were distributed into twelve Tribes. Synecdoche integri, for the wicked people only shall mourn. Piscat.  
Mourn] Yea, and that with deep mourning, beating their breasts as the Greek word importeth.  
Vers. 31. And he shall send his Angels with a great sound of a Trumpet] 1 Thes. 4 16. This is an allusion, 

Vide Grot. in Mat 6.2. & in loc.  
The Lord will use the Angels as Instruments.   because by a received custom among the Jews, and those Eastern Countries, their great Assemblies were called by the sound of the Trumpet. The Angels shall not use any material Trumpet, but by some marvellous great shrill sound shall call all to judgement, john 5.25. It is called the voice of Christ himself, Vox praeconis est vox judicis, the voice of the Crier is the voice of the Judge.  
Ver. 34. This generation shall not pass] Some by generation understand all mankind, as if it should not be till there were a period put to man's succession, 
That is, one generation shall not pass until the destruction of Jerusalem be accomplished, which was effected about forty years after, so it is likely that after all the signs aforesaid, before one age shall pass the day of Judgement shall come. Cartw.  so the word is used, Esa. 41.4. But our Saviour addeth a determining particular, this generation. 2. Others understand it of heaven and earth, making it the same in effect with that which followeth, and so the word is used, Gen. 2.4. 3. Others understand it of Believers, the generation of those that seek thy face. 4. Some understand by it this age, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both, and so think Christ meaneth all that time intervening between his first and second coming, so that there should be no singular change in the Church of God again before the day of Judgement. But the most plain and simple meaning is to expound it of the destruction of Jerusalem, and by this generation is meant the age of those men living, as Noah was just in his generation, that is, with the men of that age.  
Vers. 35. Heaven and earth may pass away, but my words shall not pass away] These words may be taken either comparatively thus, Heaven and earth shall sooner pass away, as Luk. 16.17. Or positively, the heaven and earth shall pass away at the end of the world, but his word shall not pass away, that is, be destroyed, before it have its full and perfect end; for the Ceremonies and Sacrifices in the old Law did hold till Christ came, but then they were to cease in him, who was the body and fullness of them.  
Vers. 36. But of that day and hour knoweth no man, no not the Angels of heaven, but my Father only] Christ knew it not 1. to reveal it, the Church knew it not. 2. He knew it not as man. Jansen.  
Ver. 28. Eating] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they gave themselves to eat, as bruit beasts; so the word signifies: for otherwise it is no fault to eat. 
See my Greek Critica.   
Vers. 40. The one shall be taken, and the other left] That is, say Jerome and Theophylact, the first shall be elected and safe, the other reprobated and perish. Grotius thinks it is to be referred to the distinguishing of men which is made by the Gospel, especially in those first forty years, a visible sign also of which was the preservation of the Christians from the evil of the siege of jerusalem.  
Vers. 43. If the good man of the house had known in what watch the thief would come] It hath troubled some that our Saviour should compare his coming and a thiefs together, but it is not comparatio personae ad personam, or negotij ad negotium, but temporis ad tempus; not the comparing of person with person, or business with business, but of time with time.   

CHAP. XXV.  
HEre are three Parables, 1. Of the Virgin's wise and foolish. 2. Of the servants faithful and slothful. 3. Of the Sheep and Goats at the last judgement. Two general points are taught in all these Parables.  
1. There are many hypocrites in the Church, as well as some sincere Christians. 2. That Hypocrites shall be damned at last, as well as more open sinners. In every one of the Parables, the Hypocrite is confident and thinks well of himself, but the true Christian fearful.  
Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgin's] The kingdom of heaven sometimes is taken for the doctrine of the grace of the Gospel, the kingdom of heaven is like to a grain of mustardseed.  
2. Sometimes for the glorious State above.  
3. For the state of the Church of Christ under the New Testament, where God manifests himself, which is a heaven on earth, so here, which kingdom is described by the King and subjects; The Head and King of this kingdom is described by his coming, He comes 1. As a Bridegroom. 2. Apparently, not hiddenly as in the days of his flesh. 3. Suddenly, in the darkest time, at midnight.  
The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught, where she that was given to marriage had her maidens, 

The scope and drift of this Parable is effectually to stir us up to prepare ourselves for the coming of Christ, and to show it is not enough once to be prepared for our duty, unless we continue to the end. Calvin.  
Certè sine veteris Historiae luce, Simile de decem virginibus nemo satis probè intellexerit. Nuptiarum solemne celebrabatur noctu: quod persuadent verba Plutarchi in Problematibus: ille ait, Romanos noctu nupsisse. Et verba Lucae Evangelistae. c. 12. v. 35. Adhibebantur lucernae & faces. Virgins cantaturae epithalamium domi per multas horas exspectabant lampadibus accensis. Accidit autem, ut dum ita exspectarent, dormitarent nonnunquam. Cum jam sponsus cum sponsa veniens limen domus tetigit, sese cum sponso in cubiculo repentè abdit. Scultet. observat in Matth.  
Virgins quae in thalamum ingressae clauserunt ostium, ita ut paucissimi & non nisi advigilantes possint ingredi cubiculum. Vide plura. ibid.   and the Bridegroom his young men, which gave attedance on them, fetching the Bride from her friends to his house, which was done in the night. judg. 14.11. Matth. 9.15.  
By the Bridegroom is signified our Saviour Christ himself, so He is called often of Paul, Rom. 7.4. and Ephes. 5. whose Spouse is the Church; under the name of Virgins all are comprehended, who by profession and promise of faith and baptism, have undertaken to be Virgins, that is entire and faithful unto Christ. Virgins not tainted with the gross pollutions of the world. Ten Virgins, five wise, and five foolish, non quod numero sint pares, not that they are equal in number. All were Virgins in opinion; all had lamps to betoken their profession; all waited for the Bridegroom, which shows their joint hope and expectation; all slumbered and slept, bewraying their common corruption; all had fellowship one with another. The wisdom of the wise Virgins consisteth in this, in that before their slumber (that is, before the day of their death, or before their change, at the latter day) they labour to provide themselves of such graces, as shall not forsake them when they come to judgement, the folly of the foolish, in that their light died with them, they having not the graces of true faith, sanctification and repentance: so that when they were to be changed or raised in the latter day, they have no saving grace at all found in them, whereby they might with boldness appear before the Judge of all the world.  
By the lamp is imported that outward profession to men: the oil signifies true faith and a good conscience inwardly to God. 
Hoc loco per lampades non intelliguntur faces seu funalia quae apud Graecos lampadum nomine intelliguntur, sed ejusmodi lucernae quae vasculis imposito ellichnio foventur, in hac significatione vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari videtur. john 18. & 3. Act. 20.8. Gerh. Harm. Vide Bezam. in v. 1.  Howsoever the lamps of foolish Virgins, of idle and empty professors, gave them credit with men, so that they were not barred from the company and conversation of the wise, yet in the sleep of death they shall go out and shall not serve to light them to go to God. Our Saviour expounds himself, ver. 13. where by prepared Lamps, he shows to be meant watchful mns, always lifted up in attendance for the coming of our Saviour Christ.  

Traditio Judaeorum, Christum media nocte venturum in similitudinem Aegyptij temporis, quando pascha celebratum est, unde reor & traditionem Apostolicam permansisse, ut in die vigiliarum paschae ante noctis dimidium, populos dimittere non liceat, expectantes adventum Christi. Hieron in loc.  Vers. 6. At midnight there was a cry made] This cry (saith à Lapide) signifies the Trumpet of the Archangel raising the dead out of their graves.  
Vers. 14. to 31. This Parable of the Talents is the same in effect, with that of the Virgins, for as there was in the other a Bridegroom and a Bride, Virgins wise and foolish, the wise received, the others rejected; so here is a Master and his Servants, of whom some be faithful, and some unfaithful, the faithful plentifully rewarded, the unfaithful justly punished: yet this doth more effectually prepare us to his coming than the former, because it hath more arguments than the former. 1. In that they received their Master's goods, whereof they were to give an account. 2. In that their just reward is more lively declared. The Parable is, a certain householder about to go into a strange Country gave to each of his servants a portion of his goods, answerable to their estate and ability, to occupy till his return, and as they gained by employing the same, so they received their reward, Christ is the Housholder, the heavens are the strange Country in regard of us, Luk. 19.11, 12. whither when Christ ascended he distributed his gifts and graces to his Church, 1 Cor. 12.7. Ephes. 4.8. that we might use them in this life, and render a just account of them unto him at his next coming.  
Vers. 12. I know you not] That is, like you not, so to know is to approve. 1 Psal. ult. 2. Tim. 2.19.  
Vers. 15. To every man according to his several ability] Therefore say the Papists, there is some prerequisite disposition in us. Answer, That is not to be understood of an active, but a passive capacity, men are not like stones. 2. Though the Lord may regard some dispositions before, yet they also were the gift of God, and bestowed upon us freely.  
Vers. 21. Enter thou into the joy of thy Lord] It is a great joy. 1. Because our Masters. 2. He saith not let it enter into thee, but enter thou into it, showing, that the joys of heaven are so many, that they cannot be contained in the soul of man. Such a joy as Christ provided, and which he himself enjoys.  

See Ezek. 34.17. Dextra symbolum est faelicitatis, gloriae, regni, victoriae & triumphi; sinistra verò infaelicitatis, opprobrij, servitutis & miseriae. à Lapidè Vide Grotium, Cartwright.  Vers. 32. And he shall separate them one from another, as a Shepherd divided his sheep from the Goats] In what manner all men shall be ranked and ordered at the resurrection, is set forth by a Parable of the Shepherd and the Sheep: for as the Shepherd when evening cometh, gathereth his flock and separateth the Sheep from the Goats, so in the evening of the world, our Saviour Christ shall gather all nations by the ministry of Angels, and then there shall be a full separation, the godly being set on the right hand, and the wicked on the left, which separation the Angels can most easily make in discerning between them, as otherwise, so even by their cheerful or fearful countenances.  
Vers. 33. And he shall set the sheep on the right hand, 
Praeter. l. 1. in v. 41. See Weemes his Christian Synagogue.  but the Goat on the left] Drusius thinks he had reference to the Jews custom of judgement, who had two notaries, one on the right hand, to set down the words of those which did absolve, another on the left, to write the sentence of condemnation; some say he alludes to Deut. 27.11.  
This discovers truly the spirits of those men that shall be tried, the Saints are the Lords Sheep, the wicked are Goats. The Saints and Sheep resemble one another in these particulars.  
1. Sheep are meek, mild, innocent, and harmless creatures, patient; so the Saints. 2. They hear the voice of the Shepherd; so do the Saints what God saith, 

Electos comparat ovibus, ob innocentiam, humilitatem, simplicitatem, modestiam, obedientiam; reprobos haedis, quia hoc animal faetet, est asperum, immundum, petulcum, lascivum, rixosum.  
à Lapide. See 34. of Ezek. Olevian.   his counsel sways them. 3. The Sheep follow the Shepherd, that is, follow his Commandment, his example, counsel, a whistle will fetch in the Sheep, Christ's call inclines them to come. 4. Sheep are sociable. 5. Sheep are the profitablest creatures to their Master, that any one can keep, profitable living, and when they are dead; so the Saints, they live and die to the Lord. The Goat on the other side is refractory, wanders up and down, and is not for the Shepherd's voice. 2. Is a noisome stinking unclean creature.  
Vers. 34. Blessed] viz. In Christ, who was made a curse for us. Gal. 3.13. inherit] or possess by lot, therefore because adopted he doth not merit.  
Kingdom prepared for you from the beginning of the world] What then could they deserve? these are the causes of salvation, that which he adds,  
Vers. 35. I was a hungered, etc.] Are the signs of true faith.  
Christ chooseth works of the second Table, because they are most manifest to the world, and pronounceth sentence according to them, because they are more visible than faith.  
The causal conjunction for, implies the meritoriousness of works, saith Bellarmine. Answer. It is note of consequence and order, not of the cause, as we say Summer is come, for flowers do spring, and it is a good tree, for it bringeth forth good fruit. See Luke 7.47. 1 john 3.14. Bellarmine urgeth that, go you cursed, for you have done so and so; there is a great deal of difference between the evil and good we do; our evils are truly ours and fully evil, but our good things are not ours and but imperfectly good.  
Vers. 41. Depart from me] There's rejection. Ye cursed] There is malediction. Into fire] There is the vengeance of that element. 
Calvin.  And everlasting fire] There is the continuance of it, therefore they dream that say the Devil shall be delivered at last. No natural but metaphorical fire, that is sharp punishment, for the worm which Esay joins with it, is metaphorical, Esay 66.24. and the Prophet declareth it to be a metaphorical speech, 30. and 33. verses, when he compares the Spirit of God, to a pair of bellows, wherewith the fire is kindled, and addeth also brimstone.   

CHAP. XXVI.  
Verse 2. YE know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified] God's will was that his Son should be offered on the day of the pasover, that the old figure might give place to the only sacrifice of eternal redemption, and that all Israel might be witness to it. Act. 2.23. and 4.22.  
Vers. 11. The poor you have always with you] The world abounds with such, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his libris non est qui mendicando victum quaerit, ut multis aliis in locis tum praecipuè 1 Cor. 8.9. Videre est: sed qui de suo vix habet unde vivat: egentem rectius quam pauperem verteris. Grotius.  therefore you may always do good to them, but I am to die shortly, and you can never after perform any such office to me.  
Vers. 12. She did it for my burial] By this Christ would declare that the precious ointment was accepted, not for the savour of it, but only in respect of burial, and show that his grave should yield forth a pleasant savour.  
Vers. 13. Wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her] She shall enjoy the honour of it in all the Churches for ever, so long as the Gospel shall continue in the world, which will be as long as the world itself continues.  
By this Sentence the calling of the Gentiles is testified.  
Vers. 14. judas Iscariot] judas signifieth a Confessor, Iscariot either of the village where he was born, or of the Tribe of Issachar; jachar signifies wages or hire, noting unto us judas nature by his name.  
Vers. 15. Thirty pieces of silver] Zach. 11.12.3 pound, 15 shillings, as some 
* Travels of the patriarchs. p. 391.  suppose, the price of a servant.  
Vers. 21. And as they did eat, he said, verily I say unto you, that one of you shall betray me] That he might make the trayterousness of judas the more to be detested, he setteth forth the vileness of the same by this circumstance, that when he sat together with him at the Table, he devised treason.  

Vide Daven. Animad. p. 100 and Dr. Twiss. vind. l. 1. part. 2. Sect. 4. & Grot.  Vers. 24. It had been good for that man if he had not been borne] That is, not been. A temporal miserable being at the worst is better than a not being, but an eternal miserable being is worse than a not being, in a Theological notion, what ever it be, in Metaphysics or Philosophy.  
Vers. 26. As they did eat] Word for word, they eating, which we must interpret out of the words of St Paul, 1 Cor. 11. that saith after supper, so Luke; the Sacrament succeeded the Passover.  
This is my body] A Sacramental phrase, the sign for the thing signified, as Circumcision is called the Covenant, Gen. 17. And the Lamb the Passeover, Exod. 12. Baptism the Laver of Regeneration, Tit. 3.5.  
Vers. 27. And he took the cup, and gave thanks, and gave it to them, saying, drink ye all of it] Christ in this seems to have reference to the custom of the Jews, for it is an express Law among them, 
Buxtorf. in Lex. Talmud.  that of four Cups all that are present at the Passeover should drink, whether they be men or women, of perfect age or children, especially of the fourth and last Cup.  

Gomarus.  Vers. 28. My blood of the New Testament] That is, a Sacrament or Sign in remembrance of his blood poured out.  


Bux. in Lex. Talmud.  
New] That is, excellent, as Psa. 33.3. Rev. 3.9.  
Pollio & ipse amat nova carmina.  
Vide Pisc. in loc.  
Laetitia immortalis quae per vinum adumbrata intelligebatur. Grot.   Vers. 29. I will not drink henceforth of the fruit of the vine, until that day when I drink it new with you in my Father's kingdom] Christ seems to have taken occasion of this from the custom of the Jews, in which it was forbidden, the Cup being drank up, to taste any more wine that night. Christ therefore saith, that in this he will do nothing against their traditions, but so, that not only he will drink no more wine that night, but all that time that he is to continue in the world.  
Expositors interpret that of drinking wine new in his Father's kingdom two ways. chrysostom, and some others, understand, by the kingdom of the Father, Christ's Resurrection; and by the new wine, that corporal eating and drinking of Christ with his Apostles after his Resurrection. Luk 24.43. Acts 10.40, 41. 2. More probably, by the kingdom of the Father is meant the kingdom of glory after this life, and by the wine he would drink with them, that celestial liquor of sweet joy and eternal comfort which the Saints partake therein with Christ.  
Vers. 30. When they had sung a hymme, etc.] A hymme is a verse sung for the praise of God. Their opinion doth not seem to be vain, who think that the Apostles at that time sung a great hymme, 
Drus. observat. Sac. l. 7. c. 15. Vide Cornel. à Lap. in loc. & Dilher. Elect. l. 2. c. 20. Buxt. in Lex. Talm.  which consists of six Psalms, 113, 114, 115, 116, 117, and 118. The Hebrews certainly sing this song in the night of the Passeover after the Lamb is eaten. Paulus Burgensis thinks that the Apostles rehearsed this hymme, according to the custom of the Jews, after the Passeover, and that this place is to be understood of that, which is very probable, for since in other things it is manifest that Christ with his Apostles observed the rite of the Jews in eating the Passeover, it is not unlikely that he might follow them in this also. Grotius saith, learned men think that the hymns were sung by Christ which were wont to be sung at the Passeover, as the 114, and those that follow, but he seems to be of another opinion. 
Sed sicut ad veterem gratiarum actionem Christus novam addidit suo instituto congruentem, ita & de hymno fecisse, credibile est. Grotius.   
Vers. 31. All ye shall be offended because of me] See 11.6. To be offended here is to fall from the office of a Disciple and friend, and to think less worthy of their Master. Grotius.  
Vers. 34. Mark. 14.30. saith, before the Cock shall crow twice, thou shalt deny me thrice. 
Graece significantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est abnegabis. à Lap. ] He being Peter's Scholar sets down things more exactly, not sparing his Master. The Greek word signifies utterly to deny. See 16.24. and Grotius on this place.  
Vers. 36. Gethsemane] Some interpret it the valley of fat things; Caninius saith, it had that name from the plenty of butter. Luke nameth only the mount of Olives. 
Gethsemani à torcularibus vini atque olei sic dicitur, cum enim in vicino monte Oliveti magna copia creverint oleae, atque in vicinia illa cultissimae fuerunt vineae, ideo in praedijs illis habebant torcularia, in quibus uvas & oleas exprimebant. Geth. Vide Capell. Spicileg. de Dieu, & à Lap.  Mark and Matthew do give a more special note of the place. Luke saith, He went thither as he was wont. john saith, that the place was well known to him that should betray him. Christ of purpose offered himself to death.  
Sat you here] Yet he enjoins them a Prayer in regard of the danger of entering into temptation, as it is in Luke, which two seem inconsistent, 
The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here, and Mark. 14.32. signifies, not only to sit, but also to remain and expect, as it is used Luke 2.49. Act. 18.11. The LXX. use it for jashab to dwell and remain. Judges 9.41. and 11.16. Alardi pathologia N.T.  for that gesture seems not convenient for prayer. Answer. The word sit is taken Synecdochically for remaining in that place. Cartwright.  
Vers. 37. Took with him Peter, and the two sons of Zebedee] He did that for that purpose, that having the same men witnesses of his afflicted condition which he had of his glory showed in the Mount, they might the less be solicited by his miserable condition to a defection from him. Cartwright in Harm. Gerh.  
He chose three out of the number of eleven, those which he did most confide in, and to whom he was wont to communicate his greatest secrets, to be witness of his Agony, and the horror of his death approaching. Brugensis.  
Vers. 38. My soul is exceeding sorrowful] Every word is emphatical, my soul, his sorrow pierced that, Psal. 68.1. and sorrowful round about, even to death; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 

Tristitia undique obsessa non tristis tantum ut vertit latinus interpres nimis molliter, sed undique tristis ut rectè Beza vim expressit compositi vocabuli. Chamierus.  
He desired not to shun death as satisfactory for sin, but as it destroyed life.   that is, heavy round about, Luk. 22.46. As the soul was the first agent in transgression, so it is here the first patient in affliction.  
To death] That is, this sorrow will never be finished, or intermitted, but by death.  
Vers. 39 Father if it be possible let this cup pass] Quid illa vex nisi sonus infirmitatis nostrae? Aug. in Psal. 110. By the word Cup is noted the providence of God, who dissposeth to all a measure of afflictions, even as a householder measures out a part to every Servant, and divideth the portions among the Children. He prayeth for freedom from the cup and hour, that is, the sense of those grievous torments that were upon his soul, but withal he resigned himself to his Father's will, saying, Nevertheless, not as I will, but as thou wilt] As if he should say, but let me suffer yet still even so much as thou seest fit for me to suffer. See Cameron.  
Vers. 40. Could ye not watch with me one hour] Christ in the heaviness of his heart sought comfort from the Prayers of his Disciples.  
Vers. 41. Watch and pray] Even while we are praying had we need to be watching, for even then Satan watches his time to tempt us. 
Ideo vigiliaris praecipuè meminit, quod nox esset & tempus quiescendi. Cart. in Harm.   
Vers. 43. Heavy] Sorrow increasing their heaviness, Luk. 22.45.  
Vers. 44. And prayed the third time, saying the same words] That he repeats again and again the same Petition, it is an amplification of the greatness and heinousness of the punishment Christ endured for us. A threefold petition declares the most vehement desire either of obtaining or declining something. Compare this with 2 Cor. 12.7, 8. Cartw. Harm.  
Vers. 48. Whomsoever I shall kiss] The Hebrews not only when they took their leave, and after a long absence, as some think, but at other times in token of love did kiss one another, as we are taught, Luk. 7.44. Tertullian saith, the Christians received this Custom from the Jews. This is the kiss of love, and the holy kiss, of which there is so often mention in Paul. 
Grotius. In primitiva ecclesia preces, potissimum orationem Dominicam, osculo Christiani claudebant. Di●h. Elect. l. 2. c. 4. Vide plura ibid.  Tertullian calls it Osculum pacis, which the oriental Churches now also use.  
Vers. 50. Wherefore art thou come] That is, with what mind dost thou come to kiss me, with that which Joab did Amasa? So Grotius interprets it out of Luke 22.48.  
Vers. And smote off his ear] The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin auricula, a little ear, or the tip of the ear which is soft, whence the Proverb, Auricula mollior. Grotius would have this only to be cut off, but because the LXX use it simply for an ear, twice in the Kings, and the Syriack useth it so, it is better hold that Malchus his whole ear was cut off, saith Gerb.  
Vers. 52. Put up again thy sword into his place, for all they that take the sword shall perish with the sword] That is, they who have no calling to take the sword, if they take it they shall die by it; 
Quod Petro dictum est, continet quidem prohibitionem utendi gladio sed non in defensionis causa, neque enim se opus habebat defendere, jam enim dixerat Christus de discipulis Sinite hos abire, etc. Joan. 18.8, 9 Neque Christum, nam defendi nolebat. Ver. 54. Vlciscendi ergo animo Petrus ut erat fervidus, non defendendi ferebatur, add quod arma sumebat in eos qui nomine publicarum potestatum adventabant. Grotius de jure Belli ac Pacis. l. 1. c. 3.  the other which our Lord adds, those that take the sword shall perish with it, either is a Proverb taken from the use of the common people, by which it is signified, that blood is drawn out by blood, and therefore that the use of arms is not without danger, or (which is the opinion of Origen, Theophylact, and Euthymius) there is no reason why we should snatch revenge from God, which he will sufficiently execute in his time, as Rev. 13.10. and in these words there also seems to be a Prophecy of the punishment which the sword of the Romans would exact from the bloody Jews. Grotius de jure Belli.  
This is wont to be commonly interpreted, as if this commination belonged to Peter. But this sentence hurts not those who defend the innocency of another from injury, although perhaps they exceed measure in it, as Peter did here; for Peter's fault was impatiency, not a desire of shedding blood, to which these words properly aim. Therefore this seems to be the sense, Do not O Peter, Provoked by a consideration of that injury which is offered me, prevent God's revenge. Grot in loc.  
Vers. 57 And they that had laid hold on jesus, led him away to Caiphas the high Priest, where the Scribes and Elders were assembled] There was not at that time in any other place, either a Temple of God, or a lawful worship, or a face of a Church, but at jerusalem; the high Priest was a figure of the only Mediator between God and men, they which were present with him in Council represented the whole Church of God, yet they all conspire together to extinguish the only hope of Salvation, but it was prophesied of before, Psal. 118.22. and Esa. 8.14. Calvin.  
Vers. 59 False witness] They are called false witnesses, not which bring forth a lie made of nothing, but which calumniate those things which are rightly spoken, and wrest them to a crime. Calvin.  
Vers. 63. But Jesus held his peace] When he was charged by false witnesses, not only because they were unworthy to be refuted, but because that he did not seek to be delivered, knowing that the hour was come, yet Caiphas triumphed upon his silence, as if he had held his peace as one convicted, as they are wont who know themselves guilty.  
Whether thou be the Christ the Son of God] This was an ensnaring question of the wicked Highpriest; if he had denied that he had been the Son of God, he would then have exclaimed, why therefore dost thou assume that to thyself which thou art not? If he had affirmed it, he would have charged him with blasphemy; if he had been silent, being adjured, he should have seemed to have contemned God, and the authority of the Highpriest.  

Vox est assentientis atque vel modestè respondentis. Beza  Vers. 64. Thou hast said] Mark. 14.62. interprets it, that it is as much as if he had affirmed that he is the person of whom the question was made.  
Vers. 65. Rend his clothes] The tearing of their garments did signify that their hearts were torn in pieces with grief.  
Vers. 67. They spit in his face and buffeted him.] The face of Christ defiled with blows, 
See Esa. 50.6.  and spitting, restoreth that image in us which by sin was corrupt and blotted out.  
Sedulius elegantly expresseth.  
— Non denique passim  
Vel colaphis pulsare caput, vel caedere palmis,  
Aut spuere in faciem plebs execranda quievit.  
And a little after: 
Namque per hos colaphos caput est sanabile nostrum,  
Sputa haec, per Dominum nostram lavere figuram, 
He alluded ad alapas servorum manumittendorum. Casaubone.   
His alapis nobis libertas maxima plausit.   
This was a frequent sign of contempt with the Hebrews, Num. 5.14. That which Esay saith of himself, perhaps in a figurative kind of speech, that was fulfilled in Christ literally.  
Vers. 70. But he denied before them all, saying, I know not what thou sayest] Ambrose saith, that as long as Peter stuck close to Christ's side, he did set upon a whole squadron at once, but when he was gone from under his wing, a silly maid did outface him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est devovere, detestari, maledicere, dirissima & pessima quaeque imprecari, praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addita augere significationem videtur. Significatur igitur Petrus extremis diris seipsum devovisse, Dei maledictionem sibi ipsi imprecatus esse. Beza, Lucas Brugensis comment. in 401 Evangelia. Corpus & animam suam exitio devovet, sibi enim maledictionem Dei imprecatur, si Christum noverit, atque perinde hoc valet ac si dixisset, male peream si quid mihi commune est cum salute Dei. Calvinus comment. in Harmon. Evang.   
Vers. 74. Then began be to curse] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a cursing and damning of himself, an imprecation of God's wrath, and of separation from the presence & glory of God, if he knew the man. Some say he cursed Christ, as 1 Cor. 12.3.  
I know not the man] It appears (saith Grotius) that it was a great amazement which brought Peter to so incredible a lie. For there was scarce any Jew which knew not Christ by sight, being famous for so many miracles. Neither could Peter allege any cause why he came thither, if he had not known him.  
Vers. 75. He went out and wept bitterly] Clement notes, that Peter so repent, 
Cornel à Lap.  that all his life after, every night when he heard the Cockcrow, he would fall upon his knees and weep bitterly, and beg pardon of this sin.   

CHAP. XXVII.  
Verse 3. THen judas which had betrayed him, when he saw that he was condemned, repented himself, etc.] When he saw the proceedings and issue of this business, 

Dr. Hals Paraphrase of all the hard Texts of Scripture. Vide jansen. concord. Evang.  
Omnes tres paenitentiae partes attigit. jansenins.   viz. that Jesus was condemned to die, whereas upon the sight and knowledge of the continual miracles of Christ, he perhaps supposed that (notwithstanding this wicked transacting of his) his Master would easily free himself from their hands, he was stricken with a late remorse.  
In judas may be found the Papists whole definition of repentance, for here is to be seen both contrition of heart, confession of mouth, and satisfaction of work, as they speak.  
Thirty pieces of silver] By the Law of God slaves were esteemed at the rate of thirty shekels, Exod. 21.32. See josephus. l. 4. c. 8.  
Vers. 5. Hanged himself] 
* Vide de Dieu, Heinsium, Grotium, & Pricaeum, in loc.  Some say it is passive, and should be translated, he was strangled or stifled, but whether by the halter or with some sudden disease, is not determined, and Luke. 1.18. saith nothing of it.  
Vers. 9 Then was fulfilled that which was spoken by jeremiah the Prophet] It is hard to admit the corruption of the original text by the negligence of the transcribers mistaking the contracted word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some would have it; 
See my Treatise of Divinity, Book 1. ch. 6. Clarum est Testimonium hoc in jeremia nusquam extare. Quin Interpretes, quos secutus sum, ex Zacharia illud depromunt, utrum igitur memoria fefellit, cum haec scriberet, evangelistam? Quidam ita censent, quod neque confirmare argumentis neque refellere animo est. Sed erit fortasse, qui culpam eom in librarios conferet. Quod mihi non improbatur, ut quemadmodum Theodorus notat, error sit ex compendio scribendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scire autem licet legi apud interpretem. Matthaei, Syrum simpliciter, quod dictum est per prophetam. Drus. in Parallel. Sac. Vide Grotium in loc. & Brugens. notat. in Biblia.  and it is harder with origen and Jerome, to admit any apocryphas parts of the Prophet jeremy; and hardest of all with Augustine to grant a mnemonicke error, a slip of memory, in the holy Evangelist.  
The Syriac names not the Prophet; it was the custom for one man to have two names, 
Mr. Bayly on Zeph. 3.1.  jeremy and Zacharie, which differ not much in signification, one signifieth the commemoration, the other the exaltation of God; a learned man that saw a Copy written 600. years ago, saith there was neither jeremy nor Zacharie, but the Prophet. Maldonate and jansenius incline to this exposition.  
Zacharie hath the name jeremy, abridging all his work. Broughton.  

Vide Grotium.  And they took the thirty pieces of silver] Of what value each piece was, is uncertain, but the Jews have given a rule, that when a piece of silver is named in the Pentateuch, it signifies a sickle; if it be named in the Prophets, it signifies a pound; if in the other writings of the Old Testament, 
Dr. Tailor of the life and death of Christ, who quotes Elias Levita in Tisbi, & Arias Montanus in diction. Syro-Chaldaic.  it signifies a talon; this therefore being alleged out of the Prophet jeremy, by one of the Evangelists, it is probable, the price at which judas sold his Lord, was thirty pound weight of silver.  
Vers. 14. He answered him to never a word] 1. Innocency needed no apology. 2. Shows he contemned death. 3. To teach us quietness.  
Vers. 16. Barrabas] Is a Syriac word, and signifieth the son of a Father, Bar signifies a son, and Abbas a Father, as 16, 17. Bar-Iona the son of jona, or a dove. Piscat.  
Vers. 19 His wife sent unto him, saying, have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him] See 1. God's power to give testimony of his children's innocency. 2. He oft keeps his testimony till the last moment. 3. A message is delivered against many objections. 4. Christ converts his wife, while he condemns him. 5. Fear of wrath. 6. Use of dreams. 7. Wives suffer for ill husbands. 8. It is a dream in the day, it is unwholesome to sleep then.  
Vers. 23. But they cried out the more, saying, let him be 
* Crucem Christo optant, quia id ignominiosissimumerat supplicium. Apuleius extreman poenam dixit. Grotius.  crucified] Such are the clamours of the peolpe in Tertullian, Christianos ad leonem, Christianos ad 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 Tiberim, and in Ammianus, Arde at Valens.  
Vers. 24. He took water and washed his hands] Pilate conversing with the Jews, imitated their custom in this. 

Hujus confuetudinis apud Graecos vel Romanos nullum reperio vestigium: Itaque puto Pilatum inter judaeos versantem eorum instituta & consuetudinem in hac parte esse imitatum. Nam quod afferunt docti viri ex Sophoclis interpret, id huic loco non convenit. Illi enim lavabant manus, ut scelus à se patratum quoquo modo expiarent: Pilatus ut innocentiam suam testatam faceret. Casaubonus in notis.  
Videtur mutuatus exemplum ex similibus ritibus Iudaeorum qui Deut. 21.6. jubentur, lotione manuum declarare, se expertes caedis: quanquam est quid naturale propemodum, nec musitatum Romanis, ablutione manuum, animi puritatem innocentiam que significare. judaico usus est more, inquit Origenes, volens eos de Christi innocentiâ, non solum verbis, sed etiam ipso facto placare. Lucas Brugensis comment in 4 or Euangelia. Credo id fecisse Pilatum potius Hebraico quam Romano ritu. Sanctius in Act. 18.8. Vide plura ibid.    
There were three sorts of washing of hands in use among the Jews, saith Godwin in his Jewish Antiquityes.  

1. Pharisaical and superstitious, this was reproved.  
2. Ordinary for outward decency, this was allowed.  
3. In taken of innocency, this was commanded the elder of the neighbour Cities in case of murder. Deut. 21.6. Psal. 26.6.   
Officers should have clean hands; outward washing serves not, he had need to rub hard to get of guilt with so weak a means. It was not used (say some) among the Grecians and Romans. Pilate (saith Casaubone 
* Exercitat. 16. ad Annal. Eccles. Baron. Vide Grotium.  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 blood be on us, and our children] That is, the punishment of his blood, his death. josh. 2.19.  
Vers. 26. And when he had scourged jesus, he delivered him to be crucified] This shows pilate's desire to content the people, and he also feared Caesar, john 19.13.  

Vide Grotium in loc. & de Dieu in Joh. 19.2. Vestis haec erat dibapha, id est his tincta, scilicet semel purpura, id est, murice, & iterum cocco infecta. Cornel. à Lap.  Vers. 28. Put on him a scarlet robe] Mark 15.20. and john. 19.2. have purple, which yet are distinct colours, but both of them belonging to Kings, Rev. 19.4. The Evangelists by reason of the affinity, and almost promiscuous use of those colours, speak more commonly and grossly of them.  
Vers. 29. And when they had plaited a crown of thorns, they put it upon his head] They would not only mock him, with the putting of such a Crown on him, 

Atrox fuit haec Christi ignominia, quâ ipse quasi regi ficto coronâ spineâ illudunt, aequè ac ingens cruciatus, tum quia spinae erant acutissimae, tum quia infixae capiti & cerebro in quo est omnium nervorum, musculorum, sensuum, ac sensationum fons & origo. Cornel. à Lap.  
Ver. 31. Fecerunt id hoc fine, ut dolorem Christo augerent, quia Chlamys illa Coccinea vibicibus ex flagellatione relictis fortiter erat impacta, proinde non sine exquisitissimo doloris sensu detrahi potuit. Gerh.   but by the same also show their cruelty, fastening the thorns into his head; as also the purple robe put upon him when he was all bloody with stripes did not a little pain him. This part of our Lord's passion was prefigured by the type of the Ram. Gen. 32.13.  
Vers. 32. They found a man of Cyrene, Simon by name: him they compelled to bear his Cross] 1. There was a type of this, Gen. 22.6. 2. Christ bears the curses of the law. 3. God will provide help. 4. There is a spiritual consociation between Christ and his members. 5. A stranger not a Jew, the Gentiles have part in Christ. 6. We are strangers to Christ till we suffer with him.  
Simon] signifieth obedient, he that is obedient carrieth the Cross of Christ. 
It was a usual custom among the Romans, whence they were called, Furciferi, Gallowes-bearers. Malefici cum ad supplicium educuntur, quisque effert suam crucem. Plutarch.  Theophylact.  
Vers. 33. Golgotha, that is to say, a place of a scull] They brought Christ to Golgotha, a place of the dead, because (say some) he was numbered among the dead; rather because those who were dead afore had benefit by him.  
Golgotha, a Syriack word, signifieth the place of a Head corrupted, from the Hebrew Gulgoleth, a skull. Epiphanius and Origen say, 
Cranij locus sic dictus à Craniis hominum de quibus sumptum esset supplicium, ibi jacentibus, non à capite primi hominis ibi condito, ut veteribus quibusdam placuit. Schind. in Lex. Penrag. Vide Cheitomaeum de Graecobarb. N.T. & Grotium in loc.  Christ suffered in the place where Adam was buried, and that this place was so called from his skull; but this is false, for Adam (as we read in Joshuah) was buried near Hebron. It was so called, because it was a place full of skulls of dead men that had been executed there.  
Vers. 34. They gave him wine mingled with gall] This Mark setteth down to have been myrrh, Mar. 15.23. Myrrh in Hebrew and Syriack hath its name from extreme bitterness. The Jews were accustomed to give to those who were punished by death, a Cup of wine, with which there was mixed myrrh, or some other drug of that kind, 
Mede in Apoc. 148. Vide Grot. in loc.  that they might bring them into a senseless stupidity, but Christ refused to drink it. Hence it cometh to pass, as it seemeth, that the Prophets in setting forth destructions, so often use the Parable of the Cup: as which was wont to be offered to them that were to die, according to the Custom of the Nation.  
Vers. 35. They crucified him] With his arms open, with one hand calling the Jews, with the other the Gentiles. Aretius. As the extension of the first hand brought death, so the extension of the second hand brought life. Jerome.  
His Garments were taken from him, that we might put him on in Baptism. Gal. 3.27. He was called King of the Jews, even by a Heathen Judge, to reprove the infidelity of the Jews; he was counted among sinners, that we might be reckoned among the Sons of God; his confidence to his Father is blamed, that ours might be praised; he wrestled with the temptation of desertion, that God may never forsake us; and that no man might doubt of his death, and that he might sanctify our graves, he was honourably buried. Grynaeus. See Grotius.  
Verse 39 And they that passed by reviled him, wagging their heads] All sorts of Persons reproach him: 1. Those which passed by, that is, the promiscuous multitude, consisting of men and women, Jews and Gentiles. 2. The chief Priests, 
Gerh. in Harm. Evang.  the Scribes and Pharisees, ver. 41. 3. The Soldiers. 4. The Thiefs, ver. 44. They accuse him for a Liar, Ah thou that dectroyest the Temple] They would convince him of falsehood in foretelling the destroying of the Temple, when Christ spoke of his body. 2. They object the Cross, If thou be the Son of God come down from the Cross] As if they should say, if he were the Son of God he would not hang on the Crosse. 3. They carp at his miracles, descend from the Cross that we may believe, as if they should say, now were a time for thee to exercise thy miraculous power in descending from the Crosse. 4. They carp at his benefits bestowed on others, He saved others and cannot save himself] They calumniously accuse him, as if his healing the sick, freeing of those which were possessed with Devils, and raising the dead, had been but counterfeit and mere delusions. 5. They except at his Doctrine and his profession, that he is not the Christ the chosen of God, nor the King of Israel, but that he arrogated all these things falsely to himself; they oppose his confidence in God, he trusted in God, let him deliver him if he will] As if they should say, he is forsaken of God; these are the bitings of the Serpent foretold, Gen. 3.15.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si placet ei. Beza. Si placuit sibi in eo. Syrus interples. Arabs. Si diligit eum.  Vers. 43. If he will have him] The vulgar Latin, si vult, rather, if he take delight in him. These words are taken from the Lxx Interpreters, Psal. 22.9.  
Vers. 44. The thiefs which were also crucified with him] Matthew and Mark by a Synecdoche attribute that to thiefs which was 
* Calv. August.  proper only to one of them, as appears by Luke 23.39. So in Hebrews 11. They shut the mouths of Lions, and were sawed asunder, when as the one belongs to Daniel, the other to Esay alone. Hillary, Origen, chrysostom, say, that they did both first reproach him, but afterwards one was converted.  

Cornel. à Lap.  45. From the sixth hour] That is, from high noon. Unto the ninth hour] That is, till three in the afternoon. 
a Aut Deus naturae patitur, aut mū limachina dissolvetur. Denis the Areopagite. See Beza on Mar. 15.  The darkness and Eclipse were not natural, for at the Jews Passeover the Moon was in the full.  
Ver. 46. Eli, Eli, lammasabachthani] gnazabhtani, so it is Psa. 22.2. But Christ used the Syriack idiom, say Caninius, & others. Our Lord spoke all in 
b Broughtons' Epistle to the Nobility of England.  Syriack save the Revelation. Grotius saith, it may be collected hence and else where that Christ neither used the old speech of the Hebrews, nor the Syriack, but a mixed dialect which then flourished in judaea.  
My God, my God, why hast thou forsaken me] Therefore truth and faith may be without feeling. Forsaken] 1. By denying of protection. 2. By withdrawing of solace. Non solvit unionem, sed subtraxit visionem. Leo. The union was not dissolved, but the beams, the influence was restrained.  
Christ spoke partly in the Syrian Language. There is between Christ and God, 1. An eternal union natural of the Person. 
My God] These are the words not of justifying faith, whereof he stood not in need, but he had such a faith or hope whereby he did put his confidence in God.  2. Of the Godhead and Manhood. 3. Of grace and protection; in this last sense he means, forsaken, according to his feeling, hence he said not, my Father, but my God. They are not words of complaining, but expressing his grief. Athanasius de incarnatione Christi saith, He spoke this in our person; Non enim ipse adeo desertus fuit sed nos, vox corporis sui, hoc est, Ecclesiae. Aug. Epist. 120. It shows that 1. God left him in great distress. 2. That he withdrew from the humane nature. 3. That God poured his wrath upon him as our surety. 4. He suffered in soul. 5. Will comfort us in distress. 6. God forsakes the wicked. 7. Fear and hope are in his words.  
Vers. 50. Jesus, when he had cried again with a loud voice, gave up the Ghost] He yielded up, or gave up the Ghost, therefore he could have kept it; that shows he died 
c Esay 53.12. Joh. 10.18. Palam ostendit, se mori, none violenter, quasi nequiret se ipse diutiùs in vita servare, sed propria voluntate: Nam qui moribundus valuit clamorem edere ingentem, valuit & à morte se servare. Impossibile est enim ut à clamore valido statim quis moriatur, siquidem morte lenta interficiatur: nam qui subitò confodiatur gladio, nihil mirum clamare simul & mori. Lucas Brugensis. Vide Grot.  freely, and so do the other words; to be able to cry with a loud voice was a sign of strength, not of one dying.  
Vers. 51. The veil of the Temple was rend in twain] Thomas thinketh the outward veil which divided the Court from the Sanctuary; rather the inward, 
* Beza, Ribera, Tostatus in Exod. Gerh. Cornel. à Lap. Lucas Burgen. comment in 4 or Evang. Vide Grot.  which was put before the Holy of holiest; Christ opened the way to the Holiest, Heb. 8.9. The veil rend, 1. That there might be an entrance made into heaven by his death. 2. To show that the ceremonial Law was abrogated by his death. 3. To show that he had canceled the veil of our sins. 4. To show that the veil of ignorance was taken away in the Law. 2 Cor. 3.13.  
Vers. 52. And the graves were opened, and many bodies of Saints which slept, arose] The whole earth was shaken, it was an universal earthquake, as the Eclipse. à Lapide. The Earth was troubled with a palsy, 
See Luk. 23.45.  and with its violent shaking awakened the Saints out of their dead sleep. This earthquake was a sign of God's wrath for man's sins. Psal. 18.8. joel 3.16. 
See Mat. 4.5. and Dan. 9.6. Siclorum in scriptio erat jerusalem sancta. Grotius.   
Vers. 53. Went into the holy City] A periphrasis of Jerusalem, so called chiefly in respect of God's sanctification, and dedication of it from the beginning unto himself, and because it was the seat of the divine worship. Esay 48.2. Nehem. 11.1.   

CHAP. XXVIII.  
Verse 1. IN the end of the Sabbath, as it began to dawn towards the first day of the day of the week, etc. 
See Weemes his Christian Synagogue, p. 70. Sine teste egressus est è sepulchro ut locus vacuus primum indicium foret: deinde mulieribus per Angelos nuntiari voluit se vivere: paulo post illis apparuit, ac tandem Apostolis, idque saepius. Calvin. ] Christ rose early, to show unto us, 1. The power of his Godhead. 2. The impotency of his enemies who could no more stay him than they could the Sun from rising. 3. The benefit which Believers obtain by his rising again. Luk. 1.78, 79.  
Marry Magdalene] John names her as the Captain of the Company, and she was at the principal charge saith Grotius. She seems to be more noble than the rest, because her name is wont to be set before others, 27. Chap. 56. and 61. verses, here, and Mark. 15.40. and 16.1. Luk. 8.2, 3. and 24.30.  
Vers. 2. And behold there was a great earthquake, etc.] The Lord by many signs shows the presence of his glory, that he might the better frame the mind of the holy women to reverence.  
Rolled back the stone] That Christ might come forth; therefore the body of Christ went not through the grave stone, as Papists say. Perkins.  
In Matthew and Mark there is mention made of one Angel only, when john 20.13. and Luke speak of two, but this show of repugnance is easily taken away, because we know how frequent Synecdoches every where occur in Scripture. Therefore two Angels were first seen to Mary, then to her other Companions; but because the other who spoke especially turned their minds to him, it was sufficient to Matthew and Mark to relate his Embassage. See Grotius.  
Vers. 3. His raiment white as snow] See Act. 1.10. The greatest whiteness is compared to Snow, as with the greeks and Latins, so also with the Hebrews. Numb. 12.10. Lam. 4.7. Whiteness is a sign of purity and holiness. Dan. 7.9. Rev. 3.4, 5, 18. and 4.4. and 6.11. and 7.9, 13.  
Vers. 6. He is not here, for he is risen] In Matthew it is, Dominus non est hic, surrexit, The Lord is not here, he is risen: In Mark it is, Dominus surrexit, non est hic, The Lord is risen, he is not here. Matthew proves the Cause by the Effect, Mark the Effect by the Cause.  
Vers. 19 Go therefore and teach all nations] (make them disciples) baptising them in the name of the Father, and of the Son, and of the holy Ghost] As if he had said, 
Promiscuè utuntur interpretes scripturae, imò etiam ipsa scriptura, his vocabulis, in nomine, vel in nomen, vel supra nomen. In Graeco textu verba institutionis habent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, in nomen, Interpretes tamen, paucis exceptis, reddunt nihilominus in nomine; Quemadmodum Actorum etiam 10. v. 48. habetur, Petrum jussisse baptizare Cornelium cum aliis, in nomine Domini; est autem baptizare in nomen, vel in nomine, vel super nomine Patris, & Filij, & Spiritus Sancti, primò baptizare veri & unius Dei authoritate, jussu & mandato, hujusque personam in baptizando sustinere. Vt si officiarius aliquis, vel legatus dicit, se in Domini sui nomine haec aut illa proponere, vel facere, hoc est, ex mandato. Praeterea significat baptizatum consecrare & obligare ad agnitionem, fidem, invocationem & cultum hujus veri Dei qui est Pater Filius & Spiritus sanctus. Zepperus. Vide Grot.  first teach before you do administer the Sacrament unto them.  
These words were spoken to the Apostles only, and not to the Catholic Church; now their teaching was infallible. 2. The Pastors of the Church in all ages have Commission to teach likewise, but that proves not all their teaching to be always infallible. He shows that as long as there are nations, Baptism should be administered.  
Vers. 20. I am with you always, even unto the end of the world] This was a personal promise made only to the Apostles, and so cannot be extended to all the Church according to their immediate sense. 2. To whomsoever it belongeth, the meaning is, that howsoever his bodily presence ceased, yet his providence should never fail to preserve and comfort them in all their troubles, and help them in all their actions, and by degrees so enlighten them also, that they should not perish in their ignorance, but be led forward to more perfection. Jansen. 3. If it privilege the whole Church from error, because it is made to it, then consequently the particular Churches, Pastors, and Believers therein, because it is made to them likewise, but experience showeth these latter may err. 4. the Papists say, the Pope may err, which could not be if these words of Christ meant the Church of Rome.  
The Disciples lived not till the end of the world, therefore I am with you, and your Successors, the lawful Ministers of the Gospel, for ever. chrysostom bids us take notice that Christ mentioneth the end of the world, that he may therein hearten his Disciples in bearing of the Cross, since it must have an end, and preserve them from being besotted with any worldly hopes, seeing they are transitory, and must have an end.    

ANNOTATIONS UPON S. MARK.  

CHAP. I.  
ALthough Mark (as Jerome saith) made an Epitome of the Gospel written by Matthew, yet in the manner of handling he is unlike, and follows another order, partly by relating Histories more largely, and partly by inserting of new things. He was the Disciple 

Gerhard. Brugensis. Scripsit Evangel●um Marcus, sed brevis simè: scripsit Lucas, sed luculentius. Vterque sui magistri vestigia pressit, expressit morem. Lucas Paulum est imitatus, Marcus Petrum: brevis iste & succinctus, profusior ille uberiorque. Novarinus in Evangelia.  
Graecè scripsit Marcus, quanquam in gratiam praecipuè Romanorum, sicut & Paulus ad Romanos epistolam Graeca scripsit lingua, quia Judaei qui Romae agebant plerique Latini sermonis ignari longa per Asiam & Graeciam habitatione Graecam linguam did cerant: & Romanorum vix quisquam erat non Graecè intelligens. Grotius.   of Peter. 1 Pet. 5.13.  
Every Evangelist hath his proper exordium, Matthew and john begin with Christ, Matthew with his humane generation, john with the divine generation, Mark and Luke begin with john, Luke with john's nativity, Mark with his preaching.  
Vers. 2. As it is written] A testimony is an inartificial argument, and weak among men, because man is a liar; yet when it is God's testimony, it is far above all demonstrations.  
In the Prophets] Grotius reads it, in Esay the Prophet, and wonders that the truth of that reading should be questioned, seeing besides the authority of Copies, and Irenaeus so citing it, there is a manifest agreement of the old Interpreters, the Syriac, Latin, and Arabic, because the testimonies of two Prophets follow, Malachi and Esay. See Mr. Lightfootes Harmony. 

In libris prophetarum, Plurali numero utitur vel per Synecdochen integri, vel quia recitat dicta duo ex prophetis diversis Malachia scilicet & jesaia. Piscat. Non hic significatur in uno aliquo Propheta, ut saepè alias; sed in ea parte veteris instrumenti quae Nebjim vocatur, hoc est Prophetae. Nam sacra Scripta dividunt Ebraei in Legem, Prophetas, & Hagiographa. Prophetas rursus partiuntur in priores & posteriores. Hos deinde tribuunt in majores & minores. In Prophetis ergo, id est, in ea parte quam dixi. Adigit nos ad hanc interpretationem rei veritas. Nam Testimonium quod sequitur, ex duobus compositum est, & quidem ex diversis Prophetis. Siquidem prior illa pars, ecce ego mitto nuncium meum, etc. Ex Malachia descripta est, posterior verò, viz. vox clamantis in deserto, etc. Sumpta est ex Esaia. Drusius in Parallel. Sac.  
Per Synecdochen pars tota Scripturae ponitur pro uno libro istius partis, ut Marc. 1.2. joh. 6.45. Id est in ea parte Scripturae quae Prophetas continet, in volumine Prophetico. Non enim in omnibus prophetis id erat scriptum, quod citabatur, sed in uno tantum, prius quidem, Mal. 3.1. alterum, jesa 54.13. Buxtorfij Tiberias. c. 11. Vide de Dieu, jansen. Bezam, & Brugens. notat. in Biblia.    
Vers. 3. The voice of one crying] Voice is not so much to show that God doth all, as to show the vehemency of john.  
Vers. 4. Preach the baptism of repentance] That is, adjoined the word to the water, or which was used to testify and profess repentance.  
Vers. 5. There went out unto him] john did not go over the Cities and Towns, as he preached, as Christ and his Apostles did, but men went out of Cities and Towns to him in the wilderness. 
Schind. lex. Pent. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita universè de quolibet indumento dicitur, ut etiam de armis signatè apud bonos authores dicatur, quae quis in aciem descendens induere solet. Quae notio aptè hic cadit; nam vili hoc & duro vestitu Ioannes utebatur, tanquam bellicis armaturis, quibus in campum descenderat. Novarinus in loc.   
Vers. 6. Clothed with camels hair] 3 Matth. This they call Chamlot in the Spanish, in Latin, vestis undulata, because it is painted in the likeness of waves.  
Vers. 9 Was baptised of john in Jordan] Our Lord was baptised, 
Quod in jordanis fluuìo baptizari Christus voluerit, majus humilitatis indicium est, nam Iordanes eum quondam, rerum omnium conditorem agnoverat, dum ejus jussu aquae sisterentur. Novarinus.  not that He might be cleansed by the water, but intending thereby to cleanse and sanctify the water. Ambrose. Our Saviour vouchsafed to be baptised to draw all men to Christian baptism. Austen. Christ received baptism from john to ratify and give authority to his baptism. Jerome. That the faithful might be more assured, that they are engrafted into Christ, and are buried together with him in baptism. Calvin.  
Vers. 10. He saw the heavens opened] That word is used of three things rend Matth. 9.16. 
Cloven, or rend,  Luke 5.36. john 19.24. of a garment rend, 
Chemnit.  and of the veil of the Temple which was rend into two parts, Mark. 15.38. and here of the Heavens.  
Vers. 14. The Gospel of the kingdom of God] That is, whereby men attain both the parts of God's kingdom: both that of grace here in this life, and that of glory in the world to come.  
Vers. 24. jesus of Nazareth] They cunningly call him so, to nourish the error of the multitude, that thought he was borne there, and so not the Christ. john 7.42.  
The holy one of God] Greek, that holy one, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille sanctus, sclicet per eminentiam à Lap. Exod. 38.36. Rainold. de lib. Apoc. Beza in loc.  by an excellency, In which words he seems to allude to that name which was written on the mitre of the High Priest, Holiness to the Lord, in which the chiefest mystery of religion and faith is contained.  
Vers. 25. And jesus rebuked him] Matth. 8.26. Useth this word, 
Daemons compescit, licet vera dicentes, ne testes natura mendaces approbaret. Novarinus.  when Jesus commanded the winds and the Sea. Christ hath absolute authority over Devils, not only as God, but as Mediator: which is for our comfort; for as Mediator he came to dissolve the works of the Devil.  
Hold thy peace] Or be muzzled, as 1 Tim. 5.18.  
Come out of him] Christ needs nothing to overcome the Devil, but only his bare word, Matth. 4.  
Vers. 26. Had torn him] Luke useth a milder word, 
He threw him in the midst] This shows his rage and fury. He tore him] That is, there were such grievous convulsions in his body, as if one limb had been pulled from another.  yet they very well agree in the sense, because both would teach, that the going out of the Devil was violent, for he so cast down the miserable man, as if he would tear him in pieces, yet Luke saith the labour was in vain: not that that violence was altogether without hurt, or at least without any sense of grief, but because the man being whole, was after freed from the Devil.  
Vers. 27. With authority commandeth he even the unclean spirits, and they do obey him] The Jewish exorcists were wont by invocation of the name of God to drive away the Devils. But no man before this time did that pro imperio as Christ here, see the 9 chap. vers. 25.  
Vers. 32. When the sun did set] Greek, 
* Vide Bezam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis recte dicitur quicquid visibus se subtrahit. Lxx. in joel. 2.10. Grotius  when the sun dipped, because it seems to the people to dip in the Sea when it sets.  
Vers. 34. And suffered not the Devils to speak, because they knew him] There may be a twofold reason why he would not suffer them, one general, because the time of his full discovery was not yet come. 2. Another special, because he refused those publishers and witnesses of his Divinity, who by their praising of him would cast an aspersion upon him, he was rather to manifest that there was a hostile enmity, which the author of eternal salvation, and life, had with the Prince of death and his Ministers. Calvin.   

CHAP. II.  
Verse 4. BEd] The word signifies the worst kind of bed, whereupon men use to lay down themselves at noontide and such other times to refresh themselves, we call it a couch.  
Vers. 26. In the days of Abiathar the high Priest] He that is here named Abiathar in Samuel is called Abimelech. It is not a fault of the pen men, 
Drus. in Parallel. Sac. Achimeleco nomen fuisse Abiathari, & Abiathari ejus filio vicissim nomen Achimelecho, nondum video probatum. Grotius. Vide plura. ibid. & Bezam  one name being put for another; some say Abimelech had two names, (so jansenius.) and this is he which also 2 Sam. 8.17. is called Abiathar, whose son was Ahimelech, who is called Abiathar, 1 Sam. 22.20. but this conjecture is not certain; others affirm that Abiathar executed the Priest's office together with his father Ahimelech, it may be so, but there wants testimony to prove it, so Drusius. Grotius saith the most probable reason why Mark saith, that was done here under Abiathar the High Priest, which was done under Ahimelech, is this, viz. Abiathars' name was the more known for the bringing the Ephod to David, and for executing the office of the High Priest long under David. He was High Priest when this was done, viz. his father's deputy to whom he succeeded in the office of the High Priest, as Deputyes were wont, and was present at the thing here related, and both approved of his Fathers and David's fact. So Luke in designing of time added Annas to Caiphas the High Priest, as one more famous.  
Vers. 27. The Sabbath was made for man and not man for the Sabbath] Only Mark hath this argument, it is taken from the foundation of the institution of the Sabbath, for man was made before the institution of the Sabbath; therefore man was not made for the Sabbath, but the Sabbath for man; that is, it was instituted for the use and profit of man; but two ways it was instituted for man, 1. For his body, Deut. 5.14.21. 2. For the spiritual edification of his soul, 
Chemnit in Harm. Evang.  Exod. 31.13. Ezek. 20.1. Gen. 2.2. the sense therefore is, the external observation of it is not to be required, neither with the hurt nor destruction of man.   

CHAP. III.  

Simili sensu ait August. si famentem non pavisti occidisti, quia permisisti eum fame emori. à Lapide. Chemnit. Docet exemplo suo Chrìstus ita irascendum peccatis, ut simul peccantium nos misereat. Grotius.  Vers. 4. IS it lawful to do good on the Sabbath days, or to do evil] In the necessity of my neighbour there is no middle to be held between doing good and doing evil: not to do good when an occasion being offered thou mayst, and necessity requiring thou oughtest, is the same as to do evil, and therefore Christ only makes a division of two members; to do good or to do evil, for the omission of doing good is referred to evil deeds, especially where there is danger in omission. Chemnit.  
Vers. 5. Being grieved for the hardness of their hearts] It is an excellent description which only Mark hath in this place, the anger of Christ was mixed with his commiseration for the hardness of their hearts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows, that it is to be referred to his looking about with anger, with which his grief was mingled; Christ was sad that men exercised in the law of God were so grossly blinded, but because malice blinded them, he was also angry as well as sorrowful. Calvin.  
Vers. 26. And the Pharisees went forth, and strait way took counsel with the Herodians against him, how they might destroy him] By which the preposterous religion of Hypocrites is declared; for those that were so greatly angry that Christ healed on the Sabbath day, and with his word only, and a miserable man: they themselves presently in the same Sabbath, are not afraid to take bloody counsels against an innocent person, and doing well, and that with the enemies of the people of God.  
The Herodians 
* Dr. Tailor of the Life and Death of Christ. 3d. Parr. Peculiaris quaedam inter judaeos fuit secta Herodianorum, qui nihil admodum à Iudaeis differrent, maximè quidem à Pharisaeis, quibus aliquoties in sacra Evangelistarum historia conjunguntur: nisi quod Herodem magnum pro Christo colerent. Dilh. Electa. l. 1. c. 14.  were a sect of people who said Herod was the Messias, because by the decree of the Roman Senate, when the Sceptre departed from Judah, he was declared King.  
Vers. 10. and 11. The Evangelists comprehend under two general heads, the Miracles which Christ there showed, viz. healing of the weak, and casting out the Devils. And that therefore, because in these two things consists the office of Christ. 1. He bruiseth the Serpent's head. 2. He frees men from the power of the Devil. Mark notes that peculiar thing in this place, that when Christ had healed many by his word and by touching them, the rest of the company took so great confidence from thence, that they did not doubt of being healed, although he neither spoke to them nor touched them, so they might touch Christ. Chemnit.  
Vers. 10. As many as had plagues] Mark calls diseases here plagues or strokes, that He might show that diseases are divine punishments of sin, and sent by God. 2. That he might signify greater and more cruel diseases. Psal. 89.33. Chemnit.  
Vers. 13. And he goeth up into a Mountain] As he was wont, as oft as he purposed to pray to his Father more earnestly. So he gave an example to his, that they should always begin imposition of hands with prayers, which the Apostles followed, Act. 1.24. and 14.23.  
Verse 16. Four names of the Apostles are Greek, Peter, Andrew, Philip and Bartholomew, Cephas is a Chaldee word, the rest are Hebrew, Simon] Hearing, obeying. jacobus] Supplanting. john] Gracious. judas] Confessing, celebrating. Matthew] Given, 
Chemnit. Vide Canin. loc. Novi Testam.  who was therefore called Levi, quasi adhaerens Domino, as it were adhering to the Lord. Thaddaeus] As it were pappie, quasi mammosus, a pap in Syriac is called 'thad. Lebbaeus] Corculum, a little heart, à cord derivatum. Drusius.  
Vers. 17. He named them Boanerges, which is, the sons of thunder] This name 
* Boanerges] In Syriack, benaì regeschi, that is sons of a noise▪ because they were with a loud voice to preach the Gospel. Pasor. Tonare eos dicimus, qui orationis & eloquentiae vi maximè pollent: igitur vim sermonis duorum fratrum ut efferret Christus, eos tonitrui filios appellavit. Novarinus. Vide de Dieu, à Lapide. & Cheitonaeum de Graecobarb. N. T.  saith Jerome was given them, because they were taken with Christ into the Mountain, where he was transfigured, to hear the voice of the Father out of the Cloud, testifying of his Son, whose voice seemed to the people to be thunder, as appears by the 12. of john 29. Some think they were so called, because they were more vehement and terrible in their preaching, than the rest of the Apostles. See Rev. 4.5. Heb. 12.26. so Brugensis and others.  
Christ in imposing of this name, seems to have respect to the second of Haggai 7. saith Grotius.   

CHAP. IU.  
Verse 9 HE that hath ears to hear, let him hear] A form of speech to stir up attention, as v. 23. Matth. 11.15. and 13.9. and 43. Mark. 7.16. Luke 8.8. and 14.35.  
Vers. 11. Unto them that are without, all these things are done in parables] By which he not only understands those, who through their whole life are altogether strangers from the kingdom of God, as the wild barbarous Gentiles, 
Chemnit.  who were from their childhood given to idolatry, but also all those, who for a time were the children of the kingdom, but by their own impiety deserved to be divorced and cast out of the kingdom.  
Vers. 22. There is nothing bid] viz. In our hearts though never so closely, which shall not be manifested] viz. by the power of the word most plainly.  
Vers. 24. With what measure you meet, 
Prout homines prima & maximè necessaria pietatis monita grato & fideli animo accipiunt, ita se in eos magis magisque effundìt divina largitus. Grotius.  it shall be measured to you] With what measure you meet to God in duty, God will meet to you in grace. Cant. 1.3.  
Vers. 25. For he that hath, to him shall be given] That is, He that hears as he ought to hear, every time that he hears, he grows something more rich, he gains some more saving knowledge.  
Vers. 26. So is the kingdom of God, as if a man should cast seed into the ground] Although this similitude tends to the same purpose that the two former, 
Sator non est hic quivis praeco veritatis, sed ipse primus ejus sator Christus, Mat. 13.37. Name & hic qui sevit dicitur missurus in agrum messores, infra 29. Is autem haud dubie est Christus. Matth. 13.39, 40, 41. Grotius.  yet Christ seems purposely to direct his speech to the Ministers of the word, lest they should more negligently follow their calling, because the fruit of their labour doth not presently appear, therefore he propounds the Husbandmen to them to imitate, who cast their seed into the ground with a hope of mowing, neither are anxiously disquieted, but go to bed and rise, that is after their manner, are intent upon their daily labour, and refresh themselves with rest in the night, till at the length the Corn grow ripe. Calvin.  
Vers. 38. Master, carest thou not that we perish] The Disciples were too much fixed on their Master's carnal presence; here they do not simply pray but expostulate with Christ; Luke notes their confused trembling, Master, Master, we perish.  
Vers. 39 And said unto the Sea, peace, be still] The Greek is more emphatical, he put a bridle on the mouth of the Sea, or haltered it, that it might rage no more; it is used, 1 Cor. 9.9. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fraenum. Addidum augmentum verbo (ut alij notavere) celerem obedientiam significat atque perfectam; quasi diceret: Statim penitùsque obmutesce. Brugensis, Novarinus in loc.   
Vers. 40. How is it that ye have no faith] That they entreated him to help them it was rather a testimony of their faith, if relying on the confidence of his divine power, they had quietly and without so great fear hoped for that help which they begged. 
Calvin.    

CHAP. V.  
Verse 2. IMmediately there met him out of the tombs a man with an unclean spirit] Mat. 8.28. speaks of two, but Mark and Luke make mention but of one, yet they affirm not that it was one alone, and therefore are not contrary to Matthew. They mention only one, either because this was the more famous of the two, by the cure of whom the fame of Christ spread the farther, 
Jansen. Concord. Evang.  or because he only being cured would follow Christ, and being sent by him extolled him highly.  
Vers. 5. And always night day and he was in the mountains, and in the tombs] The Jews did not bury theirs in the Cities, lest they should be defiled by them, but out of the City in fields, 
●ansen concord. Evang.  and especially in desert parts, where almost every family had his Sepulchre cut out in some rock.  
Vers. 7. What have I to do with thee] For indeed Christ and the Devil differ in nature, studies, and actions.  
I adjure thee by God] Who by his just judgement hath suffered me to be in these men for their sin, 
* Polyc. Lyser. Vide Bezam.  do not torment, nor expel me out of this Country. It was a great torment to the devil to cease from tormenting the man whom ●e had possessed, saith Novarinus.  
Vers. 9 And he asked him, what is thy name] He asks not as if he were ignorant, but that from the devil's answer, the multitude of the devils, dwelling in him, might be discovered to those that were present, 
Jansen.  that so they might perceive the cause of that strange cruelty described, and the greatness of the miracle, in which by Christ's power the man was afterward free from so great a number of devils, and might know that Christ's power was greater than that of many devils joined together.  
A Legion was a term among the Romans for Soldiers, 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 several regions where they most haunt, 
Amare videntur regiones illas prae aliis, in quibus more● hominum propter longam consuetudinem, perspectiores habene, ac ubi major est eis nocendi occasio & spes. Brugensis.  and they that are in such a region are loath to be put out of it, but would fain keep their place.  
Vers. 11. Now there were there nigh unto the mountains a great heard of Swine feeding] Luke saith, this herd was in the mountain. Austen saith, this heard of Swine was so great, 
Jansen. Intelligi potest grex ille tum fuisse in parte montis inferiors. Grotius.  that some of it was near the mountain in the fields, some in the mountain, or they were in the lower part of the mountain which began to spread into the fields.  
Vers. 15. And clothed] Ingenuous modesty; whom formerly the furies of the Devil had deprived of clothes, he fits now clothed, and in his right mind; not only endued with a right mind, and carrying himself modesty, which are the usual significations of this word, but also rightly judging of the Doctrine and miracles of Christ, for it is evident out of Zenophon that this also is the use of this word.  
Vers. 30. And Jesus immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, who touched my clothes] Christ would have this miracle discovered; First, In relation to the woman: 1. To prevent a temptation which might have fastened upon her afterward, if she had not sought to Christ, and returned thanks to him for this cure. 2. To maintain 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 glorify 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 jairus 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. 
Dilsher. Elect. l. 2. c. 23. Genua misericordiae consignavit antiquitas, quod ea supplices att ingant, ad haec manus tendant. Id. ib.  It was a sign of humility with both, but the Heathens intimate something more when they fall upon their knees: They think that those who would obtain mercy should fall upon their knees, because the knees were consecrated to mercy.  
Vers. 37. He suffered no man to follow him] Either because they were unworthy to be witnesses to the miracle he hindered them from coming in, or because he would not have the miracle overwhelmed with the company clamouring about him. Calvin.  
Vers. 40. When he had put them all out] He took so many witnesses as sufficed for proving the thing, to admit more might have a show of ostentation.  
Vers. 42. Were astonished with a great astonishment] An ecstasy 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. 
Sarson on 1 Tim. 1.15. Obstupuerunt stupore magno] hoc est, rei novitate ita perculsi fuerunt, ut prae admiratione quasi in sluporem quend●m mentis conjecti fuerint. Polyc. Lyser.  It is taken here, and Luke 5.26. for astonishment through admiration.   

CHAP. VI  
Verse 3. IS not this the Carpenter] or that Carpenter. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word, rendered Faber; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faber ille.  and it is questioned by some whether should be meant by it Faber serrarius, or Faber lignarius, a Smith, or a Carpenter. 
justin. antiquissimus scriptor, disertè testatur Christum antequam munus illud suum exerceret, fabrum fuisse lignarium, & aratra ac juga caeteraque ejusmodi fabricasse. Beza in loc.  Hilary and Ambrose think Christ was a Smith; The common opinion is, that he was a Carpenter; Some hold that the Greek word is so taken when it is put absolutely and without addition, besides the Arabic version is for that, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a chief builder, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, princeps, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faber. Hence Christ in his preaching (saith à Lapide) drew similitudes from the yoke, Mat. 11.29. and plough, Luk. 9.62.  
Vers. 7. And he called unto him the Twelve, and began to send them forth two by two] Our Saviour sent out his twelve Apostles 
a Binos Apostolos mittit, non solum ob concordiam & unitatem, sed ut promptiores fierent, & alter alteri exemplo esset, ferventiorque alterius alacritate alter redderetur. Novarinus.  two by two, and so the seventy Disciples two and two before him, Luk. 10.1. both to make the message of more authority, the things being confirmed by the testimony of two witnesses, and for the mutual comfort and aid which they might have of each other, both in their journey and business. See Mat. 10.1.  
And gave them power over unclean spirits] Christ furnished his Ambassadors with the gift of miracles, which was to them in stead of 
* Chemnit.  public testimony, or (as they speak commonly) in stead of letters of credence.  
Vers. 8. See Mat. 10.10. God would in this first embassage give them a manifest document of the divine providence.  
Vers. 13. And anointed with oil many that were sick, and healed them] Whence the Papists would ground their extreme unction, which they hold to be such a Sacrament of the Church, as is here insinuated by Mark. But first, the Evangelist saith not, that the Apostles anointed those who were in the pangs of death, upon this opinion, that in that Unction they might have the last and firmest safeguard against Sin, the Devil, and Death, but only describes the gift of healing, the power of which the Lord said he had granted them for that Embassage in the former Chapter. Secondly, The Evangelist doth not prescribe that such an anointing with oil ought to be made and kept in all the Church of the New Testament always even to the end of the world, but describes the gift of healing, which, as also other gifts of miracles, was temporal, and ceased after the Gospel was propagated through the whole world. 
Chemnit. Har. Vide Cornel. à Lap.  Thirdly, We read not that the Apostles anointed them of which they might probably presume that they would presently die, but they anointed those sick lest they should then die with that weakeness. Fourthly, We read here nothing of the command of Christ, nor of the fact of the Apostles, that the oil of that unction ought first by express words to be consecrated and exorcised. Fifthly, Neither do we read, that it was either commanded by Christ, or that the Apostles practised it, viz. the anointing of the Organs of the Senses. Sixthly. There is no Letter or Syllable of a certain form of words, as is usual in Popery. Seventhly, Mark doth not say, that the end and effect of this unction was, that their sins might be blotted out, and the snares of the Devil avoided in those that were about to die, but that by this external symbol, which then was usual among the oriental people, the gift of corporal healing might be administered.  
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 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify simply to dismiss or send away, 
Novarinus. Lucas Burgensis.  but with tokens of singular good will, as we take our leave of, and wish well to our friends departing from us: So this word is used, Luk. 9.61. Acts 18.21. 2 Cor. 2.13.   

CHAP. VII.  

Vide Cameron myr. evang. & Grot Sedulo & accuratè, Causaub. Syriac, curiosè. Vulgata versio habet crebro, quam voculam etiam Erasmus retinuit; & qui Turcis conversati sunt, illi norunt, ipsos mane preces suas non prius recitare, quam manus cubito tenus lavarint. Hoc à Judaeis mutuati sunt. Polyc. Lyser. Exponunt iterum atque iterum laverint, metaphora ducta à pugilibus qui iteratis pugnis decertant, etsi possit locus ille accipi de Iudaeis, qui pugno manum lavando fricarent. Drus. Prov. Clas. 2. lib. 4. Quidam vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certatim, quasi dicas, pugilatim metaphora à pugilibus sumpta, ut lavandi summum studium ac veluti eertamen significetur. Novarinus in loc.  Verse 3. WAsh their hands oft] Or diligently, in the Original, with the fist. Theophylact, usque ad cubitum, up to the elbow. Holding] That is, studiously and with all their strength holding, as the Greek word signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 4. And when they come from the market, except they wash, they eat not] The market where they often happened to converse with sinners, and feared lest by the touch of profane men and heathens they should contract impurity. Also washing their hands they took heed of keeping their ring on their fingers, lest any filth should lie under it, whence all their washing would be vain. So they thought that their cups would be profane unless they were first washed, for it might come to pass that a dead fly might defile them; if any one rose from the bed not besprinkled with water, they thought him profane, since it might happen that a flea was killed in it, from which he might be defiled. But all those things were taken out of Numb. 19.20. and Levit. 14.7. and 16.19. The Pharisees added these traditions or cautions to this Law, by which they took heed lest the Precepts of God should be violated on the sudden. Christ reprehends two things in the Jewish traditions: 1. That they obtruded outward cleanness on God, instead of the purity of the heart. 2. That they made the worship of God out of their humane Traditions. See Grotius.  
Vers. 7. In vain do they worship me, teaching for doctrines the commandments of men] In vain, either because they attain not the end and fruit of divine worship, or because the worship itself of itself was vain and frivolous. Polyc. Lyser.  
Vers. 8. Laying aside the Commandment of God, ye hold the tradition of men] They preferred their humane traditions before the divine precepts, and were so taken with them, that they neglected, yea made void, the other.  
Vers. 11. If a man shall say to his Father or his Mother it is Corban] As if he should say, I have given to the treasury, therefore look for no duty from me, this word is the Jews solemn oath. Mr. Hildersham.  
The Scribes and Pharisees taught, that Parents might be freely neglected, 
Down. Diat. de Antich. parte prima. l. 3. c. 6.  if the children had either consecrated any thing to holy uses, or had vowed that they would not help their Parents. See Dr. Rainolds his conference with Hart. c. 7.  
The Syriac hath Corbani, the Evangelist seems therefore to have retained the Hebrew word, 
Lucas Brugensis Comment. in 4 or Evangelia. Gorban donum sive munus, propriè quod Deo offertur. Drusius De Tribus Sectis judaeorum. Vide plura ibid. Vide Dilher Eclog. Sac. Dictum. 11.  because the Jews were wont commonly to use it for the form either of a vow or an oath.  
Vers. 17. His Disciples asked him concerning the Parable] Matthew saith that Peter asked him, Mark his Disciples, that he would explain this Parable unto them. 
Polyc. Lyser.  Therefore either Peter in the name of the rest asked him, and after the rest of the Disciples also in the house asked him. 
Calvin.   
Christ answer showeth that his Disciples asked him, for not only Peter's ignorance, but the ignorance of them all is blamed by him.  
Vers. 18. Are ye so without understanding also] Which words here are very emphatically put, in respect of the Apostles, as if he should say, what you whom I have had so long time with me, to whom I have familiarly imparted the light of my doctrine, which I have made partakers of all the secrets which I have received from my Father, which I have made Doctors of the whole world, and have long since often instructed, in what things the true purity of man consisted, that you ought to understand my doctrine before others, yet are you so rude and unskilful, 
Polyc. Lyser.  that you do not understand those things which are most plainly spoken?  
Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him] The words are to be understood according to the subject matter, 
Id. ib.  the matter of which Christ treats in the present, is not properly meats considered in and by themselves, but the use of them, whether they ought to be taken with washed or unwashed hands. Besides Christ here speaks not of levitical impurity, but of cleanness before God, which are most different among themselves.  
Vers. 21. From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders] That is the heart corrupted with original sin, as if the heart, that is, the whole, were in a manner nothing else but sin.  
Vers. 22. Pride and folly are against the first Commandment, blasphemies against the second and third, by which men reproach the word or name of God, of sins against the fifth Commandment he spoke before, and here are murders against the sixth, adultery and fornication against the seventh, thefts and covetousness against the eighth, guile against the ninth, evil thoughts against the tenth. See Grotius.  
An evil eye] That is, envy, as Rom. 1.29. or niggardliness, 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 ears, 
Saepe Christus externo aliquo signo inaspectabilem efficaciam velut spectandam exhibebat, ita digitis in aures imissis irrigataque lingua Testatum fecit eum esse cujus vi clausi meatus quasi perterebrarentur, & lingua palato adhaerescens motum recuperaret. Grotius.  he taught that it was his proper gift to boar as it were the deaf ears, for there is no need to fly to other allegories, that he removed the deaf man aside from the multitude, he did it partly for that purpose, that he might cause the glory of his truth to appear a far off to rude and not yet fit witnesses, partly that He might more freely and fervently pour out his prayers; that he looked up to heaven and sighed, it was a sign of his vehement affection, whence we may perceive how singular his affection is toward men in whose miseries he condoled. Calvin.  
Ephphata] The Evangelist retained the Syriac word, that he might show how easy it was for Christ to heal this wretched man, 
Polyc. Lyser. Vox Syriaca: quae Hebraicis literis scribitur Ethpatahh Piscat. Vide Canin. loc. Nou. Test. Vox Syriaca sive Syro-Chaldaica est, deducta à radice communi Hebraeis Syris & Chaldaeis, Patah. sine petah. Brugensis.  as he who using a familiar and ordinary word, perfectly restored him; but it is in the Imperative Mood, be thou opened, for all things are done at the command of this Lord.   

CHAP. VIII.  
Vers. 2. AND have nothing to eat] It is very observable, that our Saviour had a continual care, that none who followed him should want.  

Mr. Clerk in loc.  Vers. 15. Beware of the leaven of the Pharisees, and of the leaven of Herod] Erroneous corrupt doctrine is like Leaven. 1. In regard of the commonness. 2. In regard of the quantity, little. 3. In regard of the quality, like, as that to dough. 4. In regard of its spreading property. 5. In regard of the effects, Leaven. 1. Soureth. 2. Heareth. 3. Swelleth.  

Polyc. Lyser.  Vers. 25. He was restored] This word notes such a restoring as is not inferior to the first integrity, for so it is used, Exod. 4.7. Gen. 29.3. and 40.21. jer. 15.19. and 5.19. Therefore the third of the Act. 21. The last day is called the day of restitution of all things.  
And saw every man clearly] The Greek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod lucem ac splendorem significat: quare vim vocis ut exprimant quidam, duobus latinis verbis adhibitis interpretantur eminus & dilucide. Lucas Brugensis.  word rendered clearly, is a compound word, and signifies a far of and clearly.  
Vers. 31. And after three days rise again] Matthew saith the Son of man must be raised again the third day, Mark that he must rise again after three days. Here Interpreters much trouble themselves, wherefore Mark should say after three days, especially because the history of the resurrection shows, that it cannot be extended beyond the third day. It agrees with the Hebrew Michzeb, which according to the Rabbins notes the extremity either of the beginning, or end. Deut. 14.28. Not after three years, but it signifieth in every third year, in which a peculiar tithe was to be gathered. 
Polyc. Lyser. Vide Bezam, & Grotium in loc.  There are like examples in profane Authors, in Lucian, Euripides, Homer, from all which it is evident that Mark doth not differ from the rest of the Evangelists in sense, though he use a different phrase.  
Vers. 37. What shall a man give in exchange for his soul] The meaning indeed is, that nothing in the world can answer the worth of it.  
Vers. 38. In this adulterous and sinful generation] adulterous] Not such as are borne in adultery, they are generatio adulterina rather than adultera, rather such as were given to adultery themselves, and Spiritual Adulterers. james. 4.4.  
Sinful] That is, notoriously sinful, as Mary Magdalen is called a sinner.   

CHAP. IX.  
Vers. 1. AND he said unto them] to Peter, james, and john.  
There be some of them stand here here, which shall not taste of death, till they have seen the kingdom of God come with power] That which some feign of john is ridiculous, john himself will refute this fabulous opinion, John 21.2, 3. 
Calvin.  Besides it is folly to refer that in the singular number to John, which Christ speaks in the plural number of some. Polyc. Lyser.  
By the coming of God's 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: 
Polyc. Lyser.  For the three Evangelists immediately annex that as an accomplishment of what Christ here promised.  
Vers. 2. And after six day's] Matthew and Mark number six days, Luke eight days. Matthew and Mark reckon the six whole days which flowed between, Luke comprehends as well that day in which Christ spoke, 
Calvin. Polyc. Lyser.  as that in which he was transfigured. That is, in the seventh day Christ took to himself 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 Mountain, prayed, and was transfigured before them.  
Vers. 6. They were sore afraid] This Greek word is used of such a fear which makes one withdraw himself from the presence of another, of whose company he acknowledgeth himself unworthy, as Deut. 9.19. It is used, Heb. 12.21. of the terrible vision which God showed upon mount Sinai.  
Vers. 12. Elias verily cometh first and restoreth all things] That is, all things which according to the prophecy 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 believed 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 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to tear and rent as the dog doth. This tearing (saith Beza) is to be referred to the inward grief of the bowels, because the Spirit invading him (as it happens in the Colic) he was troubled as much as if he had indeed perceived his bowels to be torn asunder.  
Vers. 24. I believe, help thou mine unbelief] There is faith and unbelife in the soul, 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 seem present to him, which was to come. Novarinus. Epiphanius saith, Christ called himself the Son of man, that he might show 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 poor despairing creature on his death bed) breaks my heart.  
Vers. 44. Esay 66. ult. Mark addeth thrice, Where the worm dyeth not, 
Worms and fire use to make an end of other things.  and the fire is not quenched. By which words metaphorically the twofold punishment in hell, one of the body, another of the soul is thought to be noted, saith Polycarpus Lyserus.  
By the worm is declared the continual remorse of conscience, and the daily 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 loss, 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 evil, comprehended here under the worm that dyeth not, and the fire that is not quenched. The worm is the Spirit of God by the coactive power of the Law holding a man's sins before his eyes, filling him with self convictions, and perfect fear and despair for ever; the furious reflection of the soul upon itself for all its neglected opportunities, and the irrecoverable misery it is in. The fire is the wrath of the great God, let in upon the whole soul to eternity, but especially on the conscience, Heb. 12. ult. The fire is the essential part, the worm but the accidental.  
From Carcases slain in battle and putrifying, worms are begotten, but the carcases of the wicked shall not be consumed, their worm dies not, he seems to have respect to the fire whereby the children were consecrated to Moloch, and to the sepulchers and carcases which are wont to swarm with worms; 
Rivetus ex Sanctio. The valley of Hinnom.  as if he should say, the hell where the wicked are everlastingly tormented, shall not have fire or worms which soon fail, as those without Jerusalem, Jer. 19 but which continue and torment for ever.  
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, 
Vide Cappelli Spicilegium. Notum illud quod ex Cleanthe 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.  Esay 6.6, 7. and 4.4. to which there seems to be an allusion, Mat. 3.11. So here to be salted with fire, as by the force and efficacy of the Holy Ghost, he is preserved from the corruption of this world, and by sanctity of life he is sweet and pleasing unto God.   

CHAP. X.  
Verse 1. THe people resort unto him again] That he repeats the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again, twice, we may thence collect, that he dismissed those former Companies healed by him, and that afterward another new Company met together, 
Polyc. Lyser.  and came to him.  
As he was wont, be taught them again] This is a laudable custom, 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 show 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 arms.  
For of such is the kingdom of God] He means 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 virtue of the Covenant made with his Parents. Ephes. 2.12.  
Vers. 17. There came one running, and kneeled to him] Which seems to show his zeal and humility; his compellation, good Master. His errand, or the matter of his question, What shall I do to have eternal life?  
Vers. 18. There is no man good but one, that is God] That is, simply, absolutely, essentially, and of himself such. Christ neither denies himself to be God, nor to be good, yet he received not the epithet of good from this man; as if he should say, because thou thinkest me to be a mere man, thou oughtest deservedly to abstain 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. chrysostom, Jerome. 
Ex usu vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Lxx interprete videtur nobis majorem lucem hoc loco ad ferri posse. Ibi enim non semper pro diligere, sed & pro amicis blandisque verbis compellare & laudare sumitur. Vt Cant. 1.14. 2 Paral. 18.2. Psal. 78.37. Similiter ego & hoc loco intelligo, servatorum nostrum, audita juvenis jactantia, qui se universam legem observasse gloriaretur, noluisse eum apertè mendacij arguere, severisque verbis objurgare, sed adblanditus est ei, laudavit eum ac studium quod legi servandae impenderat, amicisque eum super hac re verbis compel lavit. de Dieu in Marc. 10. ●1.  The Greek word signifieth friendly to speak to, and deal gently with one, so the LXX use it, 2 Chron. 18.2.  
chrysostom saith, that he was covetous; Jerome, that he came to tempt Christ.  
Sell whatsoever thou hast, and give to the poor] That commandment was not ordinary, 
Mr. Perkins.  but special, belonging to the young man; it was a commandment of trial given to him only, and the reason of it was peculiar to him, viz. to show him his corruption, confidence in his riches, and to discover his hypocrisy.  
Vers. 22. Went away grieved] Lowering, a metaphor taken from the lowering of the heavens on a wet morning. 
Videtur mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vultum magis quam ad animum pertinere, quasi dicas fronte nubila. Vide Mat. 16.3. Grotius.   
Vers. 24. Children] Thereby reproving their weakness of understanding.  
Vers. 29. For my sake and the Gospel] Matthew saith, for my sake, Luke, for the kingdom of God. The sense amongst all the three is the same, for it is Christ who brought the Gospel out of his Father's bosom, and by that restores the kingdom of God, whence these three, Christ, the Gospel, and the kingdom of God, cannot be separated one from another. Polyc. Lyser.  
Vers. 30. He shall receive an hundred fold] eminenter, not formaliter, not a hundred Fathers, 
Perridiculus erat Iulianus ille Apostata, quum hunc locum exagitans, quaereret num centum etiam uxores habituri ossent Christiani. Beza in loc.  but he shall have that in God which all the Creatures would be to him if they were multiplied a hundred times; wife here is left out in the repetition; See 1 Cor. 12.28.  
With persecutions] Christ doth not promise persecution (which would be absurd) but saith it shall be, that in the midst even of persecutions they shall be more happy a hundred fold than ever before, who preferred Christ before all the commodities of this life.  
Mark adds this (saith Grotius) lest we should think that temporal felicity was promised us. Solatitia promittuntur, non delitiae.  
Vers. 49. Be of good comfort, rise, he calleth thee] Whence it appears that he was troubled in his mind, peradventure because yesterday & now to day some blind persons were healed, he feared lest the patience of the Lord should fail in him. Polyc. Lyser.  
Vers. 50. He casting away his garment, rose, and came to jesus] From whence we may collect his great desire, and the greatness of his confidence, 
Polyc. Lyser.  he did not simply rise but leapt for joy, and that he might come the nimbler to Jesus, he also cast away his cloak, teaching us, that if at any time we be called of Christ by his word, we should hasten to him without any delay. Polyc. Lyser.  
Vers. 52. Go thy way] He commands him to go away, not as if he could not endure him about him; but as he gently dismissed others who received benefits from him, 
Polyc. Lyser.  lest they should think themselves bound to service for the benefit received, as Mark 5.34. and 7.29.  
Followed 
* Quorum salvabat animas, sanabat corpora. Bernard.  jesus in the way] Going to Jerusalem to bear his Crosse.   

CHAP XI.  
Vers. 13. seeing a fig tree a far off having leaves, he came, if haply he might find any thing thereon: 
Vide Grotium. Quis dubitat, quin ubi Dominus tum fuit maturas fuisse ficus Evangelista dicat? istam autem ficum ideo damnatam, quod dissimilis tum coeteris spem dubitantis ac esurientis, secundum oeconomiam Domini eluderet aut frustraretur? Quem sensum sine ulla vocum vel levissima mutatione, invenies, si legas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi enim erat, tempus erat ficuum, vel, tempestivae acma●●rae erant ficus. Accentus enim spiritusque quos, ut distinctiones omittebant veteres, plerique (quod antiqua docent exemplaria) aut negligebant, saepius mutatos, non est cur miretur quispiam; minimè autem qui antiquos codices vel obiter inspexit. Heinsius.  and when he came to it, he found nothing but leaves; for the time of figs was not yet] The figtrees in those hot Countries bore all the year, the time of ripening was not yet come, though Christ meant by the curse of the figtree, to bring in the doctrine vers. 22.23.  
Vers. 24. What things soever ye desire when ye pray, believe that ye receive them] Where he shows two principal things required in prayer. 1. An earnest desire of the grace and blessings we ask. 2. Faith, whereby we believe that God will grant us the things we ask. Perkins.  
In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that ye shall receive them, as some render it, but in the present tense, that ye do receive them, which hath a great force. It is so certain that we shall receive what we ask in prayer, that we seem to receive it when we ask. Novarinus.  
Vers. 30. The baptism of john was it from heaven] That is, from God. Coelum pro Deo poni notius est quam ut probari debeat. So, I have sinned against heaven, and the Poet saith, 
Drusius.  Id est, Deo aut Coelicolis.— Coelo gratissimus amnis.   

CHAP. XII.  

In a Parable aliud dicitur aliud intelligitur.  Vers. 1. HE began to speak unto them by Parables] A Parable is a Greek word derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jerome notes, because it is likened to another thing, it signifies 
* Gerh. in Harm. Evang. In Parabolis tria sunt primo radix, scopus, viz. in quem tendit parabola 2. Cortex, similitudo sensibilis quae adhibetur 3. Medulla seu fructus, sensus parabolae mysticus. Glassius in Philol. Sac.  a similitude and comparison, so it is taken, Matth. 24.32. Mark 3.23. It is used for any thing uttered more obscurely and figuratively, Matth. 15.15. For a proverb, Luke 4.23. For a type of the Old Testament prefiguring something in the New Testament. Heb. 9.9. and 11.19. But properly and strictly it is taken for the artificial narration of a thing as it were done to signify another thing, so it is taken here.  
Our Saviour used Parables and similitudes. Matth. 13.3.24.31.33.41.45. Mark 4.33.34. Christ always observed this in Parables, (saith Chemnitius) either he himself interpreted them, or at least in the beginning or end of the Parable he added some sentence which is as a key to open the true sense of the Parable, that thence the genuine interpretation may be taken.  
There are many reasons given why Christ speaks so often in similitudes, either because the people of the East were accustomed of old, to propound their doctrine under such representations, as we see in many passages of the Old Testament, or because the divine oracles had foretold that the Messiah should open his mouth in Parables, or because supernatural objects insinuate themselves more easily into the Spirit and make more lively impressions there, being conveyed by those things which are obvious to the senses.  
Vers. 13. To catch him in his words] In Greek a metaphor from hunters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut scilicet venator captat feram. Piscat. Matthew useth another metaphor from the hunting after birds. Vide Bezam.  
Vers. 14. For thou regardest not the person of men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regarding of men's persons is where we more favour this man than another, not for difference in the cause but of the person.  
I am the God] I am that God, ego sum Deus ille, it is an emphatical article, noting an excellent thing and known to the common people, as if he should say, that God which appeared to those holy Fathers, and gave them certain promises, making a Covenant of grace with them. Piscat.  
Vers. 29. The first of all the commandments is] The first not of order in the Decalogue but by reason of weight and dignity, because it is the special commandment and most momentous. Capell. Spicileg.  
Vers. 34. Discreetly] The word is significant, as one having a reasonable soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi dicas, Habendo mentem, id est, cum ment. Piscat. Vide Bezam.  
Vers. 37. And the common people heard him gladly] Libenter, willingly. Beza and the Vulgar. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jucundè latè, suaviter, cum voluptate. Haec omnia adverbium istuc significat. Novarinus.  Because that which is done with pleasure, is done willingly  

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, quantum quoque die homini alendo sufficit; Nam pauperrimorum hominum diurnus victus quadrante admodum parabatur. Grotius.  Vers. 44. Even all her being] When a poor man offers any thing, he seems to offer his soul, or certainly it is as grateful to God as if he offered his soul, that is his life. Life is put for food. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her life, so Luke 8.43.   

CHAP. XIII.  
Vers. 1. WHat manner of stones] Interrogatio admirantis, as if he should say, these stones (viz. of the Temple) what and how great are they? 
Piscat.  how fair and how great. Luke expressly mentions their fairness, Mark their greatness in the answer of Christ.  
Vers. 11. Take no thought before hand what ye shall speak, neither do ye premeditate] Our Saviour forbiddeth his Apostles both to take care, 
Vide Bezam▪  and to take thought before hand when they were to appear before great persons; both to forecast with themselves what to speak when they come before them, 
Mr. Gataker.  and to forethink how that they shall speak will be taken when they have spoken it.  
Vers. 30. This generation shall not pass] The word signifieth the space of an hundred years, albeit this came to pass before fifty years.  
Vers. 32. But of that day and hour 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; 
Cameron. myr. Evang. 1. Epiph. Chry. Bern. Non sciebat practicè ut pater. 2. Greg. He knew it not in persona ecclesiae, sed sua persona. 3. O●ig. Naz. Cyrill, Not as man humana scientia, sed divina revelatione. 4. Jerome, Aug. Basil, Theoph. He did not know to tell them. Bellarmine urgeth this place for equivocation; the Fathers drew not hence mental reservation.  what soever things he might teach, he did, but it did not agree to his office to declare the day of his coming, as 1 Cor. 2.2. to know is taken for to teach, as it is commonly said in French, Vn ministre ne doit scavoir que sa Bible. He knew it not as he was man, or in his state of humiliation he did not precisely know it, although he knew it as he was God, or he knoweth for himself, although he will not reveal it unto us.   

CHAP. XIV.  
Verse 5. IT might have been sold for more than three hundred pence] Which amounts to above nine pounds, seven shillings, and six pence of our money. 
Joh. 12.5. Mr Hildersham. Trecenti denarij faciunt 30. aureos Romanos. à Lapide.   
Marry Magdalene (saith à Lapide) was more liberal in anointing Christ, than Judas in betraying him.  
Verse 8. She is come before hand to anoint my body to the burying] The Greek word signifieth to 
* Non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est quocunque modo ungere, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est unguentis & odoramentis ungere. Novarinus, & Brugensis in loc.  anoint with sweet & aromatical ointments. King's bodies were anointed with precious ointments, the piety of Mary Magdalene persuaded her to anoint Christ with such, who was more worthy than all Kings.  
Vers. 21. The Son of man indeed goeth, as it is written of him] The Greek word rendered goeth, signifies properly se subducere, to withdraw himself, 
Novarinus.  Christ used the same word, John 8.22. when he spoke of his going to heaven, as if the Cross was as much desired by Christ as heaven itself.  
Vers. 23. When he had given thanks] The Greek word is to bless, which is here taken only to give thanks, as Luke and Paul interpret it, and Mark also, speaking of the Cup.  
Vers. 24. And he said unto them, This is my blood of the new Testament, which is shed for many] That is, a sign and seal of it to all penitent Believers. The word Testament signifieth properly, the last will 
* Est Testamentum, Modestino definiente voluntatis justa sententia, de eo quod quis post mortem suam fieri velit. Heb. 9.17.  of a man, by which he disposeth of his estate. It is used here to signify the Covenant of God made with mankind in Christ concerning the remission of their sins, sanctifying of their hearts, and saving of their souls for his sake, which is called a Testament, because it was made good, ratified, and confirmed by the death of Jesus Christ; and a new Testament in opposition to the old Covenant of works made with Adam, or to the old Covenant shadowed with Ceremonies unto the Jews; for God made two Covenants with men, one with Adam in his Innocency, in which he required of him perfect obedience to all his Commandments, and promised him life everlasting as a reward of his obedience. This is called the Covenant of works. The other was made with Adam fallen, in Christ, wherein God undertook to give unto Adam for Christ's sake the pardon of his sins, and life eternal notwithstanding his sins, and required of him faith in Christ, and repentance for his sins, consisting in sorrow for them, and careful amendment of them. This was delivered to the Fathers with divers Ceremonies, of the blood of Bulls and Goats, signifying Christ's Blood, and this is called the old Covenant. It is delivered to us without shadow, and sealed by the blood of Christ, which all those Sacrifices represented, and it is called the new Covenant.  
Vers. 33. And began to be sore amazed] That phrase signifieth, not only a beginning, but also a proceeding, Mark. 6.34. and 13.5. Luk. 16.45. Acts 1.1. and 24.2.  
Sore amazed, or astonished] This 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat attonitum esse, pavere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò significationem auget, ita ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit animo & corpore perhorrescere, attonito stupore percelli, sicut in subitâ consternatione aut febrium accessu fieri solet. A medicis vocatur horripilatio. Alardi Pathologia N. T.  word denotes such an astonishment as comes from fear, when a man seeth himself fallen on a sudden into some great distress, out of which he finds no coming out. There is an astonishment of admiration, and another of fear, this latter is here meant.  
Vers. 36. Abba, Father] This title is given to God twice elsewhere also, Rom. 8.15. and Gal. 4.6.  

Ita & Paulus, Rom. 8.15. & Gal. 4.6. Videntur Hebraei Graeco utentes sermone retinuisse hanc vocem, quia naturaliter pueri eo sono patres salutant. Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed & Latini ab eo sono dixerunt pappare. Duplex autem vox posita est affectus testandi causa. Grotius. Vide Capelli Spicilegium.  Father, Father] The one word is Syriack, the other Greek, the latter is added to explain the former. The language of the Jew and Gentile, to signify, that God by Christ's Cross was to become the Father, as well of the Gentile, as of the Jew.  
Vers. 51. Theophylact saith, it is probable that this young man was of that house where they did eat the Passeover, and there are the same words in Euthymius. This conjecture seems most probable of all, he followed Christ before the Traitor came with the Soldiers. It might happen that this young man after he had been in bed might hear something of the danger of Christ whom he honoured, and so presently leapt out of bed only covered with a linen cloth, and began to follow Christ, for it was late at night, 
Casaub. Exercitat. 16.  and one of the watches was passed.  
Vers. 58. We heard him say, I will destroy this Temple] Christ indeed said some such words, Joh. 2.19, 21. but he spoke this of the Temple of his body, of which that Temple was a type, whereas they maliciously interpreted that he spoke of the Temple in Jerusalem; and again they change the words, for Christ said, destroy this Temple, but these witnesses affirm he said, 
Mr. Perkins.  I will destroy this Temple made with hands.  
Vers. 65. And to cover his face] The covering of the face was a mark of a condemned man, 
Vide Quistorpium in Ezek. 12.6.  held as unworthy to behold and enjoy the light of the Sun, or of the Prince's countenance. Esther 7.8.   

CHAP. XV.  
Verse 11. But the chief Priests moved the people] For they knew that Pilate was popular, and affected the favour of the people, and that there was not a more compendious way to kill Christ than by stirring up the people against him. 
See Act. 12.3.   
Vers. 19 Worshipped him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Properly signifieth, to fall upon the knees, or to be cast down at another's knees, and to worship and honour him, as appears from this place, and 1 Cor. 14.25.  
Vers. 22. And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull] Gulgoleth in Hebrew is a skull, it is used 2 Kings 19.35. and judges 9.53. This word here is rather Syriack, but said to be Hebrew, john 19.17. because Syriack was the usual tongue with the Hebrews of that time. 
See Joh. 19.13.  Beza would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Ludovicus de Dieu thinks that change unnecessary.  
Vers. 23. And they gave him to drink wine mingled with myrrh] The Jews (saith Fagius) gave condemned persons some grains of Frankincense in wine to cause giddiness that they might be less sensible of their pain, therefore Christ refused it. Matthew saith, it was Vinegar mingled with gall. 
Gerh. See Mat. 27.34  Psal. 69.21.  
For reconciling of the difference between the Evangelists, their judgement is most probable, that say the women of Jerusalem out of pity gave him wine mingled with myrrh, but the Soldiers and Jews out of very spite and cruelty, changed it into vinegar mingled with gall. It is guessed that this was a custom even in Salomon's time, because of that sentence, Prov. 31.6.  
Vers. 25. And it was the third hour, and they crucified him] Christ's crucifying begins at the third hour, that is, at nine of the clock in the morning, and ended at the ninth hour, that is, at three in the afternoon. The day (from Sunrising to the setting) had twelve hours, as Christ saith, john 11.9. Are there not twelve hours in the day? 
Matth. 27.46. Vide Piscat. in vers. 33. One Evangelist saith the third hour, the other the sixth, in ancient copies both are the same. Tertia, non inchoans, sed finiens, ac desinens in sextam. Sexta enim hora crucifixum esse Christum, putà in meridie, patet ex verse. 33. à Lapide.  Their first hour was about six of the clock in the morning with us, their sixth hour was noon, their ninth hour was three of the clock in the afternoon. Christ's crucifying begins at the third hour; but his hanging on the Cross was not till the sixth hour. See Weemes his Christian Synagogue. p. 15.4.  
Crucifying] Signifies an inchoate, not a perfect act; as if he should say, at the third hour the Jews began to talk of crucifying Christ, crying crucify him, crucify him, Pilate consented to them and commanded that he should be scourged, as it were preparing him for the Cross and death, but at the end of the third hour, 
Cornel. à Lap. in joh. 19.14.  the sixth beginning, Pilate iuridically condemned him, and presently they crucified him; Mark therefore declares the original and beginning of the crucifying at the third hour, but john assigned the execution and compliment of it at the sixth hour.  
Vers. 34. Eloi, Eloi, lama sabachthani] Psal. 22.2. In the Hebrew it is, Eli, Eli, 
It is thought he repeated the whole 22. Psalm, which is an admirable narration of the passion. These first words were spoken in a language of itself, or else by reason of distance not understood, for they thought he had called for Elias to take him down from the Crosse. D. Tailor of the life and death of Christ.  lammah gnazabtani. The name of God which Christ useth here Elis derived from strength, therefore he complains, that the strong God who can free him, leaves him in such straits, yet calls him his God, that by this relative he may declare his confidence still in him.  
Forsake me] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a singular emphasis in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to leave or forsake, but this is more, to forsake a man in danger, or drowned in the mud.  
Vers. 36. And one ran, and filled a sponge full of vinegar, and put it on a reed, and gave him to drink] Mark attributes that here to a Soldier, which Matthew ascribes to others, 
The vinegar and the sponge were in execution of condemned persons set to stop the too violent issues of blood, and to prolong the death; but were exhibited to him in scorn, mingled with gall to make the mixture more horrid and ungentle. Dr. Tailor of the life and death of Christ.  but there is no repugnancy, for it is probable that the scoffing began with one, which being received greedily by others, stirred up a cry amongst all, so the word let alone, is not a word forbidding, but of sporting. Calvin.  
Vers. 40. Marry the mother of James the less] That is not to be understood in respect of age or years, as if he were younger than the rest of the brethren, but in respect of body or stature; the word in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there were two of that name, one the Son of Zebedee the other of Cleophas, and they both Apostles, and such as conversed with Christ, the former was taller in body, the latter shorter; therefore from the stature of their bodies He was was called the greater, but this the lesser. Chemnit.   

CHAP. XVI.  
Vers. 2. ONE of the Sabbaths] Why do the Evanglists say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of the Sabbaths? That is after the manner of the Hebrew tongue, in which the first day is called one. Hag. 1.1. one day of the month, that is, the first. Neither is it improbable that the Evangelists in this manner of speaking, did point their finger to the history of creation, in which the first day of the world is called jom echad, One day. Gen. 1.5. For as that day was initial to the world, so the day of the resurrection of our Lord is the beginning of our glorification; as in that day light was produced, so Christ rising, the light of righteousness and joy is risen to us. Gerh. in Harmon. Evang. Vide Piscat. & mea Critica. Sac. Graeca.  
Vers. 3. Only Mark expresseth this doubting, but when the rest of the Evangelists say that the stone was rolled away by the Angel, we may easily collect that they stuck perplexed & doubtful in counsel, 
Calvin.  until a passage was made by the hand of God.  
Vers. 5. A young man sitting] Mark here, and Luke 4.4. Say they were men, Matthew and john, they were Angels that appeared; Matthew and john show what they were indeed, the others declared 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 Angels 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 Greek word signifies to be sore amazed and astonished with fear, 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 thinks, because of his superiority above the rest, but because he only denied Christ, and so had of all other most need of comfort after his horrible fall, yet is he set behind all the Disciples as inferior unto them, whereas they prefer 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 Angel foretells them that before they returned into Galilee, Christ should go before them there, and manifest himself unto them; this promise of Christ is Matth. 26.32. Mark. 14.28. But wherefore doth the Angel foretell that Christ should specially go before them in Galilee, and that they should see him there, when he was seen there neither only nor the first? both Christ and the Angel speak of that solemn and public apparition in which Christ revealed himself to all the Disciples together, in a Mountain 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 jansenius) 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 Country] Luke saith they went to the Castle of Emaus. Mark expresseth the middle of the way, Luke the term or end.  
Vers. 14. Upbraided them with their unbelief] 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 struck with the mutual 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 only the reasonable creature, they only were capable and stood in need of the doctrine of the Gospel; man is so called by an autonomasie, because he is the chief of all creatures. Gregory gives a more subtle than solid reason of it, because man is a microcosm, and hath some thing common with all creatures, Being with stones, life with plants, sense with beasts, reason with Angels. The Monks say St. Francis preached 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 Gospel 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 believed and hath been baptised shall be saved] Qui credierit & baptizatus fuerit, etc. that is, shall have believed, and shall have been baptised, but he that hath not believed] 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 only 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 plainly shows, 1 Cor. 15.25. what Christ's sitting in the Heaven means, that which David said, sit at my right hand, he saith, it behoves him to reign. To sit therefore is to reign and to govern 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. LUKE.  

CHAP. I.  
LVke collected an Evangelicall History in the fiftieth year after Mark. See Grotius on ver. 1. 
Gerhard.   
He was the perpetual Companion of Paul in his travels. 
Librum autem & hunc & qui est de Actibus Apostolocis scriptum arbitror non multo post quam Paulus Roma abijt in Hispaniam. Name in id tempus desinit Actorum liber, qui si serius scriptus esset, in ulteriora etiam tempora narrationem protenderet. Puto autem Roma ijsse Lucam in Achaiam, atque ibi ab eo conscriptos quos habemus libros, quod & Hieronymus prodidit, sunt qui decimo quinto post Christi ascensum anno, sunt qui secundo & vicefimo id factum narrant. Grotius.  2 Tim. 4.11. Col. 4.17. Philem. 24. He only makes a preface before his Gospel that he may briefly show the reason which induced him to write. He was a Syrian by nation, being born at Antioch the Metropolis of Syria, and by his calling a Physician.  
His speech both in the Gospel and Acts is more elegant, 
Jerome on Esay 6.  and savours of secular eloquence.  
A Father said of Sains Luke's Gospel, which he dedicated to Theophylus (which signifieth a lover of God) Si Deum diligis ad te scriptum est: If thou be'st one that lovest God, this Gospel is written to thee.  
Vers. 1. Many] Either Matthew and Mark published before Luke, as Chemnit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat vanum conatum, sed ad verbum significat manum operi admovere vel aliquid aggredi. Vide Grot. & Scultet. Exercitat. Evang. l. 1. c. 1. Certe Matthaeum & Marcum à Luca fuisse reprehensos, concedi nullo modo potest. Nam dubium, utrum Lucas ante Matthaeum & Marcum, an Matthaeus & Marcus ante Lucam scripserint, & vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non duos, sed plures designat: quemadmodum velex Epiphanio notum est, plures in describenda Historia Evangelica fuisse occupatos. Lucas scriptores alios nec mendacij, nec erroris, nec incertitudinis, nec imperfectionis arguit proaemio suo, sed causas tantum scriptionis suae exponit: Exemplum aliorum: notitiam exactae Historiae: confirmationem fidei sacrae Historiae. Scultet. Exercit. Evang. l. 1. c. 1.  or some false Apostles and Evangelists, whereof there were many.  
He calls in this proaemium the Gospel a narration, or declaration, which the Apostles viva voce delivered concerning the Person, Life, Office, and Actions, of Christ, which the whole Apostolical Church then received with a certain faith and full assent. Chemnit.  
Most surely believed] Or fully persuaded; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur ea quae certo explorata & firmis testimoniis quod ita se habebant comprobata sunt, ut nullus sit dubitationi locus: sed animus certa fide & plena assensione merito & tutò assentiatur. Chemnit.  the word in the original which signifieth to be fully persuaded, is a metaphor borrowed from ships which are carried with full sail, and it signifies a most certain persuasion of the truth of things which have been sufficiently proved to us, so Grotius.  
Vers. 2. Even as they delivered them unto us, etc.] The sense is, 

Eye witnesss] Plus est oculatus testis unus quam auriti decem.  
Calvin. Har●● Vide Bezam & Capelli S●cileg.   that that is the true Doctrine of the Gospel, which the Apostles as Ambassadors, being called by God, and sent to preach, delivered viva voce through the whole world, as the rest, or in writing, as Matthew.  
Vers. 3. Having had perfect understanding] The Greek word is metaphorically deduced from them which tread in others steps lest aught should escape them, for Luke would declare unto us a diligent study and manner of learning.  
From the very first] He declares the cause why he writes after the other Evangelists, because he enquired after the conception, birth, and education as well of John Baptist as Christ, and began thence.  
Vers. 4. That thou mightest know the certainty of those things] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a certainty by which we are certain that we do not err.  

Vide Scultet. exercit. Evang. l. 1. c. 1.  Wherein thou hast been instructed] Or catechised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wherein thou hast been hitherto taught by a lively voice either before or after baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul and Luke signifies to teach the rudiments of Christian Religion, viva voce. Gal. 6.6. Whence the candidates of baptism were called Catechumeni in the primitive Church, because before baptism the first principles of the Christian faith were taught them by their teachers viva voce. Lucas Brugensis.  
Vers. 5. Of the coarse of Abia] That is, the week 
* Latinus interpres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modo vices, modo turmas vertit, rectius Classes dixisset more Romano, mentio harum Glassium frequens in sacris literis. 1. Paral. 23.6. & 28.13.21. 2. Par. 5.10. & 23.8. & 31.2.15.17. & 35.4. Scultet. Exercit. Evang. l. 1. c. 7.  of Abia. 2 Chron. 23.8. For the family of Abia was not now extant among the courses, there is no mention at all of him among the Priests that returned out of captivity, and therefore the Evangelist saith not that Zacharie was of his family, but of his course, that is, of a course that bore his name. Mr. Lightfoot of the Temple-service.  
Vers. 6. Righteous before God] That is, upright, Walking in all the Commandments and ordinances of the Lord blameless] Commandments, That is, matters of morality and perpetual necessity, Ordinances] That is, all such outward appurtenances to the worship of God as were required.  
Vers. 7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years] Elizabeth was barren in the flower of her age, 
Calvin.  and old age makes fruitful women barren, therefore in two obstacles there is a double wonder of the divine power, and that the Lord by a stretched hand from heaven might witness, that the Prophet was sent by him.  
Vers. 12. And when Zacharias saw him, he was troubled] B by reason of the new and unusual vision, and also because of the Majesty of the Angel appearing, for he appeared in a heavenly shape. 
judg. 13.21. Dan. 10.8. See v. 29.  Even good men have been afraid at the presence of good Angels, when they have come with good tidings.  
Corpus mortale tumultus non velit aetherios.  
Vers. 15. He shall be great] B by reason of gifts and authority, and especially by reason of office.  

Chemnit.  In the sight of the Lord] That is, in the Church or in the Ministry of the Lord, because he did as it were point with his finger at the present Messiah.  
Shall be filled with the Holy Ghost] The filling with the Spirit signifies excellent, singular, and extraordinary gifts of the Spirit, or abundance of gifts. For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit. 
Chemnit.  Act. 6.5. and 11.24.  
Vers. 17. The disobedient] The Greek word may signify either such as will not be persuaded to believe, or rebellious. Both doth imply some stubborness, and therefore the Syriac translation hath it, stubborn.  


Cartw. Vide Sculter. exercit. Evang. l. 1. c. 9 Chemnit.  
Ita hic Angelus dicitur, quia eo ministro Deus utitur ad summam potentiam suam explicandam. Hujus nominis recitatione Zacharias ad Danielis librum revocatur, quasi dicat Angelus: mirari noli, si quid nunc eximium & naturae ordinem superans Deus efficit. Instant enim illa tempora Danieli indicata, quibus potentiam suam Deus amplissimè est exserturus. Hebraeorum magistri aiunt severitatis ministrum esse Michaelem, Gabrielem misericordiae, ideo illum una ala volare, hunc duabus. Similique de causa Michaelem vocant ignem, Gabrielem vero aquam. Grotius.   Vers. 19 I am Gabriel] Gabriel signifies the strong of the mighty God, by this he would teach Zacharie, that he ought to be admonished by beholding of him, not to measure this business by humane weakness. It makes also for the confirmation of the certainty, that the same Angel which foretold the supputation of the time of the Messiah, Dan. 9.21. Should declare the accomplishment of it.  
That stand in the presence of God] That is, which serve him, as the Lord lives in whose presence I stand, that is whom I serve. Grotius thinks it is a speech taken from the Courts in the East, and is as much as if he should say that he is not every servant, but a Prince of the Heavenly kingdom. See Matth. 18.10.  

Vox Graeca mutum & surdum significat. Vide v. 62.  Vers. 22. Remained speechless] He was a Priest of Aaron's seed, to signify that the end of his Priesthood was at hand, and that the people should look for another Priest.  
Vers. 24. Hid herself] The word in the original signifies very secret hiding. 
Hoc ideo fiebat quod de re subdubitans, noluit rem evulgari, priusquam eam ex vitali infantis in utero motu, compertam haberet; nam circiter quinque menses infans se ad matris sensum movere solet. Cartwrightus. in Harm. Evang.  Hiding is coming into less company than ordinary. five months] A month is here to be taken as women in their matters use to count a month. Piscator thinks it hard to be told why five months are mentioned. Beza allegeth three causes, either because all Jewish women used to do so; or she misdoubted whether it would fall so yea or no; or because hiding herself so long, and then coming abroad on the sudden, the wonder might seem the greater. Chemnitius saith because she was ashamed to have lust now in her old age, because she might at her first coming abroad, convince that she was with child.  
The Arabic hath it, & occultavit graviditatem suam, she hid her being with child, 
De Dieu. comment. in loc.  lest we should think that she was not seen by any for five whole months, but that she concealed her being with child, for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent, especially if by reason of their great age, there be no cause to suspect so much.  
Vers. 25. My reproach] In that she calls it her reproach rather than her husbands, we thence learn (saith Cartwright) that either yoakfellow ought rather to ascribe the salt of barrenness to themselves, rather than to lay it on the other.  
Vers. 28. Highly favoured] or graciously accepetd, or much graced. 
vers. 28. In hac Mariae descriptione videmus nihil de sanctitate & pietate Virginis admistum, cum tamen illud in uxore Zachariae diligentissimè factum sit: Scriptura enim praescia superstitionum, quae olim Virginis in cultu, & nimia existimatione exstiturae essent, in ea parte silentium secuta est. Cartw. in Harm. Evang.  The Greek word signifieth freely beloved, not full of grace, both here and Ephes. 1. in Chrysostom's judgement.  
The Monks have depraved these words, and say, that Mary is full of grace as the neck of the Church, as Christ is the Head, and that blessed among women, they have in their postils transformed into this blasphemous sentence, let women be blessed in thee, as men in the Son Christ.  
These holy words of the Angel are profanely, superstitiously, 
Fulke in his Annotat. on the Rhem. Test.  and idolatrously abused by the ignorant Papists, as a prayer, when they are none, mumbled in Latin, whereof they know not the sense, said unto stocks and stones, yea to God himself.  
The Lord is with thee] That form is most usual in Scripture, but it is used two ways. 1. Optatiuè, let the Lord be with thee. josh. 1.17. 1 Chron. 22.1. 2. Indicatiuè, 
Chemnit.  the Lord shall be with thee. 1 Kings 10.7. jud. 6.12. 
Sumo non indicativa sed potius apprecativa significatione. Grotius.  This latter signification doth better agree to the Angel's sentence. Gabriel might so speak because she was about to conceive and bring forth Immanuell, which is God with us.  
Blessed art thou among women] Or rather blessed be thou, it is taken out of jud. 5.14. See Ruth. 3.10.  
Vers. 29. She was troubled at his saying] As before in Zacharie, v. 12. It is taken from stirred water, and signifies perplexity of thoughts, when one cannot tell what resolutely to think. john 11.33. and 13.21.  
Vers. 31. Shalt call his name jesus] That which Esay called Immanuell, 
Grotius. Therefore Matthew saith that prophesy is fulfilled in imposing of the Name jesus.  the Angel called jesus performing the office of an Interpreter, whence it appears, that there is the same signification in both. For whether we say this is he by whom God is favourable to us, (which Immanuell signifies,) or this is our Saviour, the sense is one.  
Vers. 32. He shall be called great] 1. In respect of his Person, because He was both God and man. 2. In respect of his Office. 3. In respect of his kingdom. Chemnit.  
The throne of David his father] Christ may be said to have the throne of David two ways. 1. Properly, for he was borne King of the Jews, by right descent from his Father David, as his genealogy plainly showeth. Luke 3. Matth. 2.2. 2. Typically, 
Esay 9.6.7.  for David's kingdom was a figure of Christ's kingdom, and David himself a type of Christ. jer. 23.5, 6. Host 3.5.  
Vers. 33. And of his kingdom there shall be no end] Obj. 1 Cor. 15.24. It is said, Christ shall deliver up the kingdom to the Father. 
Dan. 4.3. Esay 9.7.  Ans. Luke speaketh of Christ's kingdom in respect of itself, the Apostle in respect of the administration of it. In the former respect it shall never be abolished, Christ shall always have a people to rule, but He shall not rule as now he doth by Magistrates, Ministers, the word and Sacraments.  

Non dubitantis esse arbitror, sed admirantis. Virum Cogno. vit. etiam apud Ovidium est. Grotius.  Vers. 34. How shall this be] There is threefold how] viz. of curiosity, incredulity, and infirmity, she doubted not of the effect, but inquired after the quality of the effect itself.  

The Holy Ghost did as it were cast a Cloud over her. Luk. 24.49. Act. 1.8. To teach us that we should not search over much into the mystery of incarnation. Mr. Perkins.  Vers. 35. The manner of her conception is expressed in those two Phrases of coming on her and overshadowing her, to show that this was an effectual work, and yet so difficult to conceive that we cannot reach unto it.  
The power of the most High] That is, the Holy Ghost.  
Over shadow] A metaphor from birds cherishing their young ones, that so the Angel may show that this child shall arise by that power by which the world itself began. 
Grotius.  See junius on Gen. 1.2.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vers. 41. The babe leapt in her womb] The Greek word signifieth to leap as lambs and calves being well fed. The word is used by the LXX. for jacob and Esau's stirring in the womb. Gen. 25.22.  
Vers. 42. Blessed art thou among women] We do acknowledge that the Virgin Mary was blessed among women, as here, and a blessed woman, as 28. and 48. verses, yet more blessed as Austin saith in receiving the faith, 
i.e. Felicissima mulieril. Martin. Grammat. Heb. l. 2. c. 5. i.e. Laudatissima foeminarum Caninius. Vide Spanhem. Dub. Evang. parte secunda. Dub. 48.49. Bellarmine and Gregory de Valentia, end their books thus. Laus Deo, virginique Matri Mariae Deo iterum filio. Dicunt à foro justitiae Dei appellandum esse ad forum miserecordiae marris ejus, & multos, quos justitia Christi damnat, miserecordia matris ejus servari.  then in conceiving the flesh of Christ. We count her holy, meek, humble, we praise God for her, that he made her the instrument of Christ's coming into the world, and desire to imitate those virtues and excellencies that were in her. But the Papists commit gross Idolatry, they give her the titles of Mediatrix, Salvatrix, Shee-Saviour, Queen of Heaven, Queen of mercy, They parallel ubera & vulnera, making the milk of Mary to be as precious as the blood of Christ, they call her unicam miserorum spem.  
O Foelix puerpera  
Nostra pians scelerae  
jure matris impera  
Redemptori.  
Calvin saith, if she should now live and see that honour which is due only to God, given to her, she had rather they should draw her about by the hair, spit in her face and offer her the foulest abuse that may be.  
Vers. 43. And whence is this to me, that the mother of my Lord should come to me] They are not the words of one being ignorant or doubting, 
Origen, Ambrose. Beda.  but affirming herself unworthy. Ruth. 2.10.  
Vers. 44. The babe leapt in my womb for joy] In gaudio magno the Syriack, that is for great joy. This motion was not natural 
* Haec exultatio facta est divinitus in infante non humanitus ab infante. Augustinus. Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, exiliit in exultatione, licet enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet gesticulationem, significat tamen gaudium quoque & exultationem, quae gestiendo & exiliendo ostenditur. Cornel. à Lapide in locum.  but spiritual, and therefore john was sanctified in his Mother's womb, and did really rejoice at the presence of Christ in the Virgin.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies outward gesticulation or exultation, as Psal. 65.13. and so it is to be understood here: The Babe in my womb leapt with extraordinary gesticulation or exultation.  
Vers. 46. My soul doth magnify the Lord, etc.] Compare this ode with that which Hannah sung after Samuel was borne. 1 Sam. 2. For as Peter martyr hath observed, they are so like, that the blessed Virgin seems to have taken much out of that song.  
Vers. 47. And my spirit hath rejoiced] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifieth exulting, such a joy as we use to express by outward signs in the body, as dancing. The Syriac hath a word whence an exclamation made for joy is deduced: Euge, Euge. Some by soul would have the understanding to be meant, and by Spirit the will. à Lapide, by soul would have the inferior part of the soul to be meant, which respects natural things, by the Spirit the Superior, which respects divine and Spiritual things.  
In God my Saviour] Who both delivers and keeps me, and is the author of perpetual salvation, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these three benefits of grace. The Syriack renders it, In Deo vivificatore meo. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus potentissimum, qualis erat virginalis conceptio. Grotius.   
Vers. 51. He hath showed strength with his arm] A great power of God is declared by his finger, greater by his hand, greatest by his arm. See Exod. 15.16. and Psal. 76.16. and 89.14. and 97.1. Esay 40.10. and 62.8. job. 40.4.  
Vers. 53. He hath filled the hungry with good things] By the hungry are meant those who feel themselves void of grace, yea, as it were pined and starved for want of it 
* Perkins on Judas. Adverte hic Judaeos non semper in Synagoga fuisse circumcisos. Nam Joannem domi fuisse circumcisum colligitur ex versu sequenti, Cornel. à Lap. .  
Vers. 59 On the eighth day they came to circumcise the child] We collect saith Calvin from the words of Luke, that although they circumcised their Infants at home, yet they were not wont to do it without the company of many men, and that deservedly, for since it was a common Sacrament, it ought not to be administered privately.  
Vers. 66. The hand of the Lord was with him] The grace of God was many ways conspicuous, which openly showed that he should not be an ordinary man. 
Calvin. Manus id est, potentia, providentia, cura, gratia, & favour (horum enim omnium symbolum est manus) mirabilis Dei ostendebat se in puer● hoc, scilicet Joanne Cornel. à Lap.   
Vers. 68 Blessed be the Lord God] He is worthy of praise, or Let the Lord be celebrated and extolled, redeemed] or as the words are, hath wrought redemption, 
Chemnit.  the Syriack is, fecit ei redemptionem. That is, by Christ incarnate inchoatiuè.  
Vers. 69. An horn of salvation] That is, a mighty Saviour for us, 2 Sam. 22.3. Psal. 132.2. Thou hast laid help on one that is mighty, which Esay expounds, mighty to save, Esay 63.1. The glory and strength of horned beasts consists in their horns. 
Metaphora sumpta à cornutis animalibus quae cornibus se defendunt, & adversarios prosternunt, Chemnit. Cornu Hebroeis robur significat. Vide Grotium. Cornu per Catachresin in Scriptura significat robur, potentiam, victoriam, gloriam, & consequenter regnum. Cornel. à Lap.   
Vers. 70. As he spoke by the mouth of his holy Prophets which have been since the world began] As if they had all but one mouth and message. All the holy Prophets prophesied of Christ, of his strength, victory, and Kingdom.  
Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear] Delivered out of some dark deep hole, it signifies to bring forth something to light, enemies] The Devils, wicked men, sin, death, and hell.  
The manner of our service must be, first without fear, either without cause of fear, as Rom. 8. 1. Or without servile fear, not constrained, but willing and cheerful. 2. Universal, in holiness, toward God, in righteousness; towards men. 3. Before him, (as in his sight) sincerely. 4. All the days of their life, constantly in all estates unto the end. Col. 1.10.  
Vers. 76. The Prophet of the most High] See Mat. 5.9. as if he should say, Thou John (saith à Lapide) although thou be'st such a little Child, only eight days old, yet after 29. years when thou art a man, thou shalt be a Prophet, publishing and declaring Christ.  
Vers. 78. The dayspring] Greek the East, 
Vide Piscat. & Jun. parallel. in loc. & Cornel. à Lap.  by a metonymy of adjunct for the Sun rising. The Chaldee Zach. 3. and 6. Chapters turns it Messias, that is Christ. The Hebrew word there is tsemach, which properly signifies a branch.   

CHAP. II.  
Vers. 1. ALl the world] That is, all the Provinces subject to the Roman Empire; 
Ad verbum tota habitabilis, ita ut subaudias terra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem non accipitur propriè, ut Psal. 24.1. de toto orbe terrarum, sed de toto orbe Romano: sicut Synodus secunda Constantinopolitana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur apud Theodoretum, hist. Eccles. l. 5. c. 9 quamvis Congregati in ea essent Episcopi ex orientali tantum Romani orbis parte: & propriè loquendo, nulla unquam fuerit Synodus oecumenica, id est, universalis, ex Orbe toto coacta. Scultet. Delit. Evang. c. 12.  the Romans arrogantly called themselves the Lords of the whole world. The Syriack hath it, universus populus possessionis, or Dominij ejus, viz. subject to Augustus, and the Romans. à Lapide.  

Joseph. Antiq. 18. c 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not taxing but enrolling.  Vers. 2. This taxing was first] Luke saith this description was first, viz. in respect of the other, which followed after ten years, or the first general tax which happened in the whole world now in peace under Augustus and the Romans, for the other impositions were particular in certain provinces. à Lapide.  
Vers. 4. And Joseph also went up from Galilee out of the City of Nazareth, into Judea, unto the City of David, which is called Bethlehem] That is, He went up from Nazareth a City of Galilee, where (as the Angel relates) the Virgin conceived Christ. Whence Christ was called by the Jews a Galilean and Nazarite.  
Bethlehem] The house of bread, it received its name from the goodness and fertility of the earth. It was situated beyond Jerusalem, and was distant from it a journey of two hours.  
Vers. 7. Her first born Son] The first born by the fault of the version (saith one 
Cartw. Harm. ) is referred to Mary, as if Christ were her first born, when he is so called in respect of his Deity, because He is before all Creatures, and for that cause truly God, as 1 Col. 15. and Heb. 1.5.  
Because there was no room for them in the Inn.] An Inn is domus populi, open to all passengers that will take it up, Juris publici, wherein every one hath a right, yea and in the most common part of the Inn, the stable, all have interest.  

Alii vertunt, stetit super illos, quasi Angelus è Coelo lapsius. à Lap. Gerh. Harm. Vide Bezam.  Vers. 9 The Angel of the Lord came upon them] It signifies a sudden and unhoped for coming, Luke 21.34. and 24.4. Acts 4.1. and 10.17. and 11.11. and 12.7. 1 Thess. 5.3. It signifieth also to assist one from some higher place, Numb. 14.14. Luk. 4.39. in which sense it may be here also taken, Angelus pastoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, from above, as it were from the air hanging over their heads, stood by them.  
Vers. 10. Good tidings of great joy] All Gods people throughout the whole world should greatly rejoice in Christ.  
There are Prophecies extant in the Prophets of this great joy, as Esaiah 9.3. and 35.10. and 51.5.11.  
Vers. 13. A multitude of the heavenly host] So an orderly multitude of Angels is called, 
Angeli omnes Christum Deum ac Dominum suum, in terram nascentem comitati sunt, sicut aulici vel comitantur Regem peregrè proficièntem, Heb. 1.6. Cornel. à Lap. in v. 7.  as elsewhere a legion of Devils; where many Angels appear there one as a Ruler is set over the rest.  
Vers. 14. First the Doxology or praise, Glory be to God on high.] Secondly, gratulation, rendering the reason thereof; because of Peace on Earth, Good will towards men; for the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken here for a copulative, but as vau is frequently used in the Hebrew for a Conjunction causal.  
Glory when it is referred to God, often signifies the Divine presence, or Shecinah, as in 9 v. 2. the high and glorious supereminency or majesty of God, 
In Excelsis referri potest tum ad Deo, quasi dicerent, Gloria est Deo qui habitat in Coelis altissimis, ibique gloriam suam Angelis & beatis ostendit; tum potius ad Gloria, quasi dicerent, In Coelis altissimis Angeli dant gloriam Deo, sicut in terra homines fruuntur pace per Christum jam natum. Cornel. à Lap.  which consisteth in his threefold Supremacy, of power, of wisdom, and of Goodness, so here, and then to glorify, or give glory unto God, is nothing else but to acknowledge this Majesty or greatness of his supereminent Power, Wisdom, and Goodness. Mr. Mede in loc.  

We translate it from the Greek, and unto men good will. Maldonate confesseth that all the Greek Copies now extant have it good will (viz. of God) unto men, and Bellarmine saith this is the better. Bishop morton's Appeal.  Good will] Some refer it to God, and take it for the eternal love of divine complacency which moved him first to the work of our redemption. See Cornel. à Lap. Others refer it unto men, and make it a limitation of that which goes before, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not peace on Earth, to men good will, but peace on earth to men of good will, so Austin, Cyprian, Ambrose, and most of the ancient and learned Fathers. The Rhemists translate out of the Latin, peace unto men of good will.  
Vers. 19 Pondered them in her heart] That is, by meditating upon them in her mind, 
Vide Piscat.  she had wrought them into her heart and affections.  
Vers. 21. And when eight days were accomplished for the Circumcising of the Child] After eight days were consummated that he might be circumcised: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum, ut significaret ur impletum id tempus quod ex lege Circumcisionis erat praestitutum, cujus temporis dies ultimus erat à natali octavus. Grotius. Vide Brugens.  So Erasmus and the vulgar Latin read it; but if the eight days were consummated, the infant against the precept of the Law was circumcised the ninth day; therefore Beza's version is better, cum advenisset dies octavus ut circumciderent puerculum, when the eighth day came, that they circumcised the Child: so 2 Act. 1. Beza renders it cum advenisset dies Pentecostes.  
Vers. 23. Every Male that openeth the womb shall be called holy to the Lord] Whereupon divers Fathers, viz. Theophylact, Ambrose and Origen, said, that Christ was that immaculate one, 
Aperiens urerum sic enim mavult Laurentius homo superstitiosè verecundus, quasi verò vulva sit obscaenum vocabulum. Erasmus.  who alone (without the preceding act of man) Matris suae vulvam aperuit, as witnesseth their own Bishop Jansenius, yet the Papists condemn us for saying, that the blessed Virgin did in bearing Christ vulvam aperire, which the Romanists will have to be all one with virginitatem corrumpere. Bishop Mort. Protest. Appeal. l. 5. c. 22. Sect. 1.  
Vers. 24. A pair of Turtle Doves or two young Pigeons] A manifest sign of her poverty (for all à Lapides shifts) for the Law was that they should offer a Lamb with a little bird, but those whose poverty would not suffer them to do it, 
Licet tres Reges magnam vim auri Christo obtulissent, tamen B. Virgo paupertatis studiosa, ut ostenderet se spernere omnia terrena, ex illis pauca duntaxat quasi libando accepit, quae brevi consumpsit. Cornel. à Lap. Vide. plura ibid. Vide Cartwright. Harm. in Evang.  they brought two little birds, whence we may collect that the Wise men gave not much gold, since they brought it rather to honour Christ than to exercise their liberality, as their Custom was to come to their Kings. Grotius.  
Vers. 25. Waiting for the consolation of Israel] That is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Lucae peculiaris, qui bis praeterea usurpat, Act. 2.25. & 8.2. Hebraeorum imitatione quibus Religiosus dicitur Jare sed plerumque addito Dei nomine, ut Isa. 1.16. Grotius.  when Christ would come who is consolation in the abstract, the only ground of comfort to the Israel of God. See 40. Isaiah 1. and 51.3. and 61.1.  
Vers. 29. As if he should say, I have now Lord lived long enough; 
Quasi necessitate quadam teneretur in hac vita, non voluntate, saith Ambrose.  Let me now depart in peace, seeing I have seen thy Christ my Saviour.  
Depart] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to lose one bound with bonds, the LXX. use it Gen. 45.2. Numb. 20.29. for to die. 
Hebraeum Patar & Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est absolvere crimine debito, aut vinculis. Drus. in Miscell. l. 2. c. 12.   
Vers. 30. Mine eyes have seen thy Salvation] There is a great emphasis in this pleonasme, as when we say in Latin, His ego oculis vidi, we are said to see something in mind, and opinion; here Simeon rejoiceth at the corporal sight of Christ, which yet before he had really embraced with his faith, as John 8.56.  
Thy Salvation] Adumbrat Simeon nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dilher. Simeon shadows out the name of Saviour. Christ Jesus is here meant. See Psal. 50.23.  
Vers. 32. A light to lighten the Gentiles, and the glory of thy people Israel] The light of the Gentiles is preferred before the glory of the Jews. 
Dr. Clerk.  He puts the Gentiles before the Jews, because the second calling, the conversion of the Jews to Christ, shall not be until the fullness of the Gentiles come in.  
He is called, 
Cartw. in Harm. Evang.  The glory of the people of Israel Not as if the Gentiles had not cause to glory in Christ, for all our glorying must be in him, but the Israelites have a peculiar glory from Christ, because he came of them, 
Veluti scopum, contra quem tela suorum contradictionum dirigant inimici ipsius. Piscat. He shall be as a common mark whereat the arrows of reproach shall be fully shot, Doctor Hall's Paraphrase. Nescio an facilior hic locus fuisset, si nemo eum exposuisset, sed fecit multitudo & varietas interpretationum, ut difficilis videretur. Maldonatus in loc. In signum contradictionis, vel contentionis, ut vertunt Syrus & Arabicus. Tertullianus de carne Christi cap. 23. vertit, In signum contradicibile. Maldonatus & Franciscus Lucas, Christus inquiunt positus in signum, id est in scopum sagittariorum in quom Judaei & Scribae increduli, non tantum lingua verba maledica, sed & manu tela malefica conjecerunt. Basilius, Beda & Theophilactus intelligunt signum Crucis, ut alludat ad Isaiae 11.10. Ita Toletus, Cornel à Lap. in loc.  Rom. 9.5. and was first appointed for them. Rom. 3.2.  
Vers. 34. And for a sign which shall be spoken against] Of six sundry senses I select two: Signum to mean here either scopum, or vexillum, the Archers mark, or the Banner in War, which every Enemy strives to win, or throw down. This later metaphor Tolet rejects, 
Dr Clerk.  and saith, the word bears it not, perhaps because Calvin and Beza so expound it. Maldonate, as learned a Jesuit as he, approves it. Both metaphors have the same meaning. à Lapide and others say the Evangelist alludes to that in Esay 8.18. I and my children are for signs, but a sign spoken against, many should be his adversaries.  
Vers. 40. And the child grew and waxed strong in Spirit] Which word is spoken of the nourishment and augmentation of the body in children. Gen. 21.8. jud. 13.24. The words have relation to the gifts or spiritual operations, 
See Mr Reynolds in the life of Christ. p. 423.  Ephes. 3.16. Acts 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom, signifies, gifts in the mind or understanding; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace, gifts in the other inferior faculties of the soul, in the gestures and actions, to all which a peculiar divine grace was added.  
Vers. 48. They were amazed] 1. Feared lest he should leave them. Thomas in loc. 2. Lest he should fall into enemy's hands. Gloss.  
Thy Either] 1. In opinion, Luk. 3.23. 2. In care. 3. Husband to Mary.  

An nesciebatis oportere me in iis esse quae Patris mei sunt.  Vers. 49. That I must be about my father's business] It is an elegant phrase, in his esse, for to be seriously employed, as that also was used in the Sacrifices, Hoc age, as now among Christians, sursum corda.  
Vers. 52. Increased in wisdom and stature] In stature really, and also in wisdom and favour with God, as Ambrose and Fulgentius interpreted it, limiting themselves to his humanity, and the state of humiliation which for our sakes he underwent. See ver. 40.   

CHAP. III.  
Verse 2. Annas' and Caiphas' being the High-Priests] Not as if at one and the same time there had been two chief Priests, 

Vide Seldenum de Successione in Pontificatum Hebraeorum. l. 1. c. 12.  
Chemnit. Sacerdotij honor dimidia exparte apud Annam Pontificis socerum residebat.  
Calvinus. Scriptura summo Pontifici suum substituit non semel vicarium, ut rectè Theodorus Beza observavit Marci primo. Summus Sacerdos dicebatur Pontifex primus, vel magnus; Alter Pontifex secundus sive vicarius, ut 2 Reg. 25.18. Sic 2 Paraelipom, 24. Nadab & Ahihu conjunguntur, item Eleazar & Ithamar, sic alibi alij, ut rectè vir Clarisimus adnotavit Casaub. exercit. 13. ad Annal. Eccles.   for this by the Law was not lawful, neither do we read in histories that it was done. But when the last of the Roman Governors did violate the Laws of the Temple, Annas, who according to the Law ought to be chief Priest in the whole time of his life, was removed from the Office, and after divers changes Caiphas at length was brought into his room, or which is more probable, those two were Priests by turns. john 18.13. and Act. 4.6.  
Under the high-Priesthood both of Annas the Father in Law to Caiphas, and of Caiphas' Son in Law to Annas, ruling successively; so as john preached in the several years where they succeeded in Government to each other. Dr Hals Paraphrase upon the hard Texts of Scripture.  
Vers. 7. O generation of vipers] Christ in general seems to have respect to that which is written, Gen. 3.15. of the seed of the Serpent, which namely are of the Devil, joh. 8.44. and 1 joh. 3.8. for thereby is signified a nature infected with the poison of sin by the Serpent, which by malice, wicked education, corrupt instruction, may be made incurable and deadly poison as that of the Viper is described to be, Act. 28.4. and Mat. 23.33. the Pharisees are called Serpents, a generation of Vipers.  
Vers. 8. Bring forth fruits worthy of repentance] Or meet for, as the very same phrase is translated, Mat. 3.8. Evil fruits deserve repentance, and therefore worthy here cannot imply any matter of desert.  
Vers. 11. He that hath two coats let him impart unto him that hath none] That is, He that hath things necessary and in abundance, let him give freely, yet so as he reserve one coat to himself.  
Vers. 14. Do no violence to no man, neither accuse any falsely] The first word signifies, toss no man too and fro: The other, get nothing by Sycophancy. Be content with your wages 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant non sola stipendia, sed omnia milìtiae merita, in quibus est & annonae praebitio & alia commoda quae sub imperio Romano erant non invidenda, si laborum militarium justa habeatur ratio. Grotius. ] These are three commendable things in Soldiers.  
Vers. 16. Shall baptise with the Holy Ghost, and with fire] That is, with the Holy Ghost which is like fire, not only in purging away their dross and corruptions, but mightily heating them, and stirring up strong and ardent affections in them for God and his glory.  
Vers. 23. And Jesus began himself to be about 30. years of age] Only Luke expressly saith, 
Chemnit. Christ was almust thirty years old, ferè triginta annorum, for he wanted above two months. See à Lapide in loc. and Mr Lightfoot on Acts 1.9.  that in the thirtieth year of the age of Christ according to the flesh assumed this was done: in which age the Priests of the levitical kind were admitted to the public Ministry. Numb. 4.3.  
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, 
Gen. 11.12. 1 Chro. 1.10, 24.  but in the Edition which the Hellenists used: For learned men think that it seemed good to the Holy Ghost, when the history of the Gospel was delivered in Greek to come to the Gentiles (which were to compare this narration of Luke with the Greek Edition) to pardon that, it being now a received error, although besides the truth. For we must not think that Luke opposeth the truth of the History, but somewhat indulgeth for a time the public error which was so deeply rooted, until there were a fitter place for the Church to order something concerning that thing without a greater loss. Although their opinion seems to be the sounder, which deny that the name of Cainan was inserted either by the Septuagint, or by Luke, 
River. Isag. ad Script. Sac. c. 10.  and that it rather crept in elsewhere after the Gospel was written by Luke, of which their conjecture they had good reasons, as we may see in Cornelius à Lapide his Commentary on the 11 Chapter of Genesis. Compare this place with Gen. 10.25. and 1 Chron. 1.8. there Arphaxad is said to have begotten Sala, and so Gen. 11.12. the year of Arphaxad is designed in which he was borne from that Sala, viz. 35. It is a wonder that Cainan is inserted between Arphaxad and Sala, as if Sala were not the Son of Arphaxad, but the Grandchild of Cainan. There are which would have Luke follow the Lxx. Interpreters, with which you may read in the like manner, Gen. 10.25. and the following Chapter. Therefore they think that the Evangelist in a matter of no great moment, and which nothing pertains to the faith, with a holy condescension, had rather follow those that err, 
Bocharri Geograph. Sac. parte priore. l. 2. cap. 13. Vide plu●● ib. Vide Grotium  than by an unseasonable dissent cast a scruple, or else to bring the authenticness of their Gospel into danger with the weak or obstinate, which he had persuaded, that these penmen of it were without error. But in this opinion (by the author's favour) there seems to be nothing sound. Therefore I see not how Luke and Moses can be better reconciled (saith Bochartus) than by following the opinion of Cornelius a Lapide a famous Jesuit, who thinks that by the error of the Scribes the name Cainan crept into the sacred Text, and so into the Edition of the Lxx. & multa suadent imo persuadent, that that is not rashly affirmed by him, 1. Because Philo and josephus who do follow the Greek Edition in other things, have not remembered this Cainan. 2. Jerome in the book of his Questions upon Genesis, in which by comparing the Greek and Hebrew Copies he diligently notes if they any where differ, simply writes that Arphaxad begat Sala, neither doth he observe any difference between the Books. Lastly, A most ancient Copy of the New Testament, which Beza used, had nothing of Cainan, as he himself testifieth in his Annotations.   

CHAP. IU.  
Verse 1. WAS led by the Spirit] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agebatur, 
Chemnit▪  which word is used of a peculiar inward force and impulse of the Spirit. Rom. 8.14. Gal. 5.18.  
Vers. 2. Being forty days tempted of the devil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Multis modis quorum praecipui hic referuntur. Grotius.  suffering temptation from the devil, from whence some collect, that Christ suffered many other temptations from Satan in these forty days, besides the three temptations mentioned by the Evangelists; See 13. ver. Yet Luke (saith a Lapide) seems especially in this word to have respect to those three famous temptations of Christ, which he after rehearseth.  

See Matth. 4.3. Chemnit. Cuivis horum lapidum: quod pluraliter exprimit Matthaeus, ut alibi s●pe. Grotius.  Uers. 3. If thou be the Son of God, command this stone that it be made bread] Satan first propounded to Christ that He would either turn all or many stones of that place into bread. And presently according to the description of Luke, he may be understood to have added, Or if this be too much, say to this one stone let it be bread.  
He might hold one stone in his hand, and show the other stone lying upon the ground. Brugensis.  
The opinion of many Divines is probable (saith à Lapide) that the Devil's sin at first was this, when God revealed to him that the Son of God should assume humane nature, and commanded him to submit himself to the man Christ, he envied Christ that he being a man should be preferred before him a most glorious Angel; and that the humane nature should be assumed into an hypostatical union with the second person of the Trinity, therefore he rebelled against God and Christ; wherefore perceiving that this man was called the Son of God by the Father and john the Baptist, he would try whether He was the true Son of God; 
Cornel à Lap. in 4. Mat. 3.  that he might pour out upon him his ancient envy, anger, and indignation. Therefore it is probable (saith à Lapide) that the Devil did not at first abruptly say to him, If thou be'st the Son of God, command these stones to be made bread, but that he first courteously saluted him, and by fair speeches insinuated himself into him, saying, what my Lord dost thou here alone, what dost thou muse on? I saw thee baptised in Jordane, and heard a voice from heaven saying, this is my Son, I desire to know whether thou be'st truly the Son of God by nature, or only his adopted Son by grace? I see also that by fasting forty days thou art very hungry, therefore if thou be'st the Son of God satisfy thy hunger, and turn those stones to bread; for it will be very easy for thee to do it.  

Qua Graeci proverbiali figura brevissimum tempus indicant. Bene autem versum in puncto temporis, quomodo loquuntur Cicero & Caesar. Nam momenti significatio longius portigitur. Grotius.  Vers. 5. In a moment of time] So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in puncto temporis. Beza. Erasmus thinks the metaphor is taken from a mathematical point. Some think it is a metaphor taken from the points of Scribes.  
Vers. 6. And the Devil said unto him, all this power will I give thee and the glory of them] Lucas Brugensis, on Matth 4.8. Thinks the Devil by the art of the optickes, (in which he is most skilful) did expose to Christ's view all the kingdoms of the world.  
Vers. 12. For it is delivered unto me, and to whomsoever I will, I give it] Whence it is manifest (saith à Lapide) that he feigned himself to be the Son of God, God, saith Hilary, and consequently to be adored.  
Delivered to me] By God, he conceals the name of God both because he hated him, and because he would be esteemed and worshipped as God.  
Vers. 13. And when the Devil had ended all the temptation, he departed from him for a season] As if he should say, 
Calvin.  that rest or truce was not given to Christ until he was exactly tried with all kinds of temptations.  

Chemnit. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comprehends all these.  Vers. 15. Being glorified of all] That is, the Galileans and others, for his doctrine and miracles, began excellently, honourably, or gloriously to think and speak of him, to give great authority to him, and to have him in singular honour.  
Vers. 16. He went into the Synagogue on the sabbath day] In the time of his ministry he observed this custom, that in the days of the Sabbath for the most part he entered into Synagogues to teach. 
Chemnit.  john 18.20.  
And stood up for to read] Our Lord stands up to read the Law, but v. 20. sits down to preach, 
Mr. Thorndikes Discourse of the Right of the Church in a christian State. ch. 4.  the one, to show reverence to the giver of the Law, the other, authority over the congregation, which he taught as a Prophet.  
Vers. 17. And there was delivered unto him the book of the Prophet Esaias] Seing sections out of the Law and Prophets were read every Sabbath, there was given him a book which was more difficult to expound; and that book most clearly prophecies of Christ.  
When he had opened the book] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfolding or opening. Their Books were not written as ours are in several leaves; but according to the custom of those times, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 judaei Sepher Torah appellant) Jnde & liber Esther à velvendo megillah vocatur. Elias Thisbites. Eadem de causa librum volumen Latini à volvendo nuncupant.  
Olim libri ex futilibus foliis non constabant, ut hodie constant: sed una erat continua & perpetua pagina quam circa virgam oblongam (ut bodie solemus tabulas Geographicas) quasi circa transjectum axem volvebant, ne à pulvere aut aliunde noceretur, inde libri ab Hebraeis megilloth, à Latinis volumina dicti sunt. Hinc sumpta metaphora, dicitur, Esai 34.4. Et coeli volventur ut liber, & Apocalyp. 6.14. Et coelum recessit sicut liber convolurus. joma seu Codex Talmudicus à Roberto Sheringhamio Cantabrigiensi editus.   in one large scroll of parchment, or other matter, which was rolled together like the web upon the pin. Psal. 40.7.  
Vers. 18. He hath anointed me to preach the Gospel] Enduing with grace is called anointing for the resemblance it hath with an ointment. An ointment is a composition, 
Vnxit me] Vt Prophetam infra. 7.46. & 12.3. Cur unxit an testandae reverentiae? aut unxit ad funerationem, Marc. 14.8. aut unxit ex consuetudine illius aevi, nam unctio post lotionem facit ad obstruenda corporis spiramenta Drusius.  and hath these ingredients, oil and sweet odours, by virtue of oil it soaks into the bones, Psal. 109.18. By virtue of the sweet odours mixed with it, it works upon spirits and senses; oil represents the virtue of the power of the Spirit, and odours the comfort of grace.  
Vers. 20. And he closed the book] The word is complicans, folding, rolling it up, and v. 17. explicans, unfolding or opening it. See Beza on that verse. And sat down] Challenging to himself by his own right the office of a Teacher, others of the common people did stand when they interpreted, Act. 13.16.  
Were fastened on him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth when with fixed eyes we do attentively, and as it were immovably stick in the beholding of any thing. 
Chemnit.   
Vers. 22. And all bore him witness] That is, their mind was so convinced with those things which were spoken by Christ, 
Vide Bezam. Chemnit.  that they could not doubt nor contradict the Prophecies agreeing to him.  
Gracious words] An Hebrew phrase, in which the force and grace of the Holy Ghost was conspicuous. 
Verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt gratiosa vel gratia plena, vel acceptabilia verba, afficientia cor. Chemnit.   
Vers. 30. But he passing through the midst of them] That is, with much confidence, safety and assurance, he withdrew himself. The same kind of speech is repeated john 8.59. Where it is plainly intimated that Christ by his divine power was made invisible to his enemies, wherefore it is credible that he escaped here after the same manner.  
Vers. 36. With authority and power] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potestas, authority, is a right or moral faculty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potentia, power, is an active force or natural faculty.  
Vers. 38. Simons wives mother was taken with a great fever] Peter's Mother in law, (for that he had a wife is manifestly collected from this history) was ill of a fever, not a light or remiss one, but so vehement that she lay down with it. Luke calls it a great fever, for she was old being the Mother of Peter's wife, and in old people such fevers are dangerous and deadly, which can hardly be cured by nature whose forces are weak. Christ did not only heal her by his word, 
Chemnit.  as he did the noble man's son that was sick of a fever; john 4.50. But he used peculiar gestures. He came to her where she lay down, saith Mark. 2. Laying hold on her hand, he lifted her up. 3. He stood above her, not as if he stood upon her as it were kicking her with his feet, but that he stood so near her, that bowing his body he did as it were lie upon her, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is the meaning of the Greek words. 4. He reproved the fever, this declares the power of Christ, that he so healed this woman that had long conflicted with a fever, and was so worn with it, that she kept her bed, that without the relics of weakness she presently recovered both her strength and health.   

CHAP. V.  
Verse 1. AS the people pressed upon him to hear the word of God] Christ's hearers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they lay upon him, 
Videtur haec vox non quemvis concursum, sed cum pressura significare: unde irruere non malè vertit Latinus interpres. Vide Act. 27.20. Grotius.  they pressed upon him; the word of God, in opposition to the traditions of men which the Pharisees taught.  
Vers. 5. We have toiled all the night] Which is more seasonable for taking than the day, and have taken nothing.  
Vers. 6. And when they had thus done, they enclosed a great multitude of fishes, and their net broke] When Jesus called those Disciples, they had been fishing all night and caught nothing; 
Dr Taylor the Life and death of Christ part. 2.  but when Christ bade them let down the net, they took multitudes, to show to us, that the success of our endeavours is not in proportion to our labours, but the divine assistance and benediction.  
And their net broke] This verse seems repugnant to that John 21.11. Suppose they had written both of one miracle (as they do of divers) yet there is no contradiction, 
Finis miraculi fuit, ut cognita Christi Divinitate, se illi Petrus & alij discipulos addicerent. Generaliter tamen hoc exemplo docemur, minimè timendum esse ne respondeat labori nostro benedictio Dei & optabilis successus, quoties jussu & auspiciis Christi manus operi admovebimus. Calv. in loc.  the one intending thereby to signify, that the greatness of the burden exceeded natural ability of instruments which they had to bear it, the other that the weakness thereof was supported by a supernatural and miraculous addition of strength. The nets as touching themselves brake, but through the power of God they held. hooker's Eccles. Pol.  
Vers. 7. Began to sink] Would have sank unless he had been upholden by a miracle.  
Vers. 9 He was astonished, and all that were with him] Amazement besieged on every side, 
Simile est apud Latinos circumstetit horror.  and possessed them all, so the Lxx use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 18.5. and 2 Kings 22.5.  
Vers. 16. And he widrew himself into the wilderness, and prayed] Thence we may gather what Christ did when he was not busied in teaching and working miracles, viz. was intent on prayer, praying and giving thanks for his ministry and office, and for the whole Church to be gathered in the New Testament. 
Chemnit.   
The power of the Lord was present to heal them] By this Hebraisme he means, that the Lord healed neither by medicines, nor prayer, but that he exercised his power in healing the sick, or the virtue of the Lord, that is, the divine power, exercised itself in and by Jesus Christ in healing the sick.  
Vers. 21. Who is this which speaketh blasphemies? who can forgive sins but God alone] That is, he cannot be either the Messias, or a Prophet sent by God, because he speaks blasphemies.  
Vers. 27. And saw a Publican] Publicans were certain Officers in the Roman Empire which did gather up the Tribute that was to be paid, and such gifts as were given: And because the goods of the Empire were called Publica, hence came the name of Publicans.  
Vers. 29. Levi made him a great feast] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A feast for all Comers. Erasmus out of Athenaeus saith the word signifieth splendidum epulum. 
Ad verbum acceptionem, quòd passim in eo omnes accipiantur. Beza.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tam ad suavitatem quam adutilitatem sive commodum valetudinis referri potest. Etsi enim vina nova plerunque sint dulciora, unde mustum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, adeoque gulosis gratiora, prudentibus tamen magis arridet vetus, quia & defaecatius est & generosius, nec modo palatum magis afficit, linguamque gratius vellicat, sed & stomachum benignius iuvat, omnesque spiritus magis restaurat & reficit. de Dieu in loc.  Vers. 39 The old is better] vulg. melius, salubrius Beza, suavius Syrus, Piscat. Eras. quia scilicet levius est. For this word properly signifieth levity, as Mat. 11.30. Luk 6.35. Rom. 2.4. Ephes. 4.32. Old wines are wont to be of a more gentle taste, new more austere.   

CHAP. VI  
Verse 12. COntinued all night in prayer to God] Either because it was concerning a business belonging to the kingdom and glory of God, 
Chemnit.  or rather because it was a serious speech with God.  
Vers. 13. Whom also he named Apostles] This may be interpreted two ways: Either because afterward being installed into his Office he put that name upon them; or because he had now honoured them with that Elegy in hope of the future dignity, 
Calvin.  that they might know to what end they were separated from the common Vulgar, and to what use they were destinated.  
Vers. 15. Simon called Zelotes] The Zealous, to distinguish him from Simon Peter; 
Par on the Rom.  he was so called because of his earnestness and zeal for the Gospel.  
Vers. 18. Vexed with unclean spirits] Which Phrase he useth also, 
Chemnit.  Acts 5.16.  
Vers. 23. Leap for joy] The word signifieth, to express mirth by some outward gesture. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dicuntur lascivientes pecudes: translatitiè iis tribuitur, qui prae gaudij abundantia, non possunt se continere quin varios gestus edant, hinc & inde subsilientes. Beza, Brugensis.   
Their Fathers] That is, the ancient people of the Jews, for Christ speaketh here to his Disciples and others that were Jews by nation. Perkins  
Ver. 24. But woe unto them that are rich] He curseth the Rich, not all, but those which receive their consolation in this world, that is, are so contented with their estate that they forget the life to come. 
Calvin.  He shows therefore that riches are so far from making one blessed, that they are oft turned into the occasion of ones destruction.  
Vers. 25. woe unto you that laugh now] It is the property of a man to laugh, therefore he speaks of laughter, not as a natural, but as a sinful act. For ye shall mourn and weep] You shall have nothing but mourning hereafter.  
Vers. 26. Woe unto you when all men shall speak well of you] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to all those things which are spoken of, persecution, hatred, accusations, reproaches, 
Chemnit.  separation, ejection, and persecution.  
Vers. 35. Lend, looking for nothing again] Our own due and right must be parted with, when it is not the party's sin, but external calamity that hinders him, 
Christ showeth with what affection and disposition of heart men ought to lend, viz. having respect only to the good of the party borrowing, and not to the restitution of the thing lent. Vide. Grotium.  thou oughtest then to forgive it, at least to bear it till he be able.  
Vers. 38. Good measure] The good is general of just measure. Pressed down] Levia, light things because they are porous we use to press down to make good measure. Shaken together] Some things go together more straightly by shaking, as corn. 
Vide Bezam in loc.  Running over] Agrees too liquid things. The Lord's meaning is, that God will most largely reward our beneficence. Into their bosom] That is, he will so reward them that they shall perceive that they are rewarded.  
An Hebrew phrase applied to the custom of the Nation, for the oriental Nations (among which were the Jews) wore long garments, 
Piscat.  so it was convenient for them to receive in their bosom those things which were plentifully given. Psal. 80.12. Esay 55.6. Jer. 32.18.  
Vers. 48. He is like a man which built an house, and digged deep, and laid the foundation on a rock. And wh●n the flood arose, the stream beat vehemently upon that house and could not shake it: for it was founded upon a rock] The builder is the professor of the name of Christ. Three parts of professors of wisdom are propounded. 1. To dig deep, that is, come to a deep search and examination of his own corrupt heart, that he may know the iniquity thereof. 2. To make choice of a rock for a foundation, that is, Christ. Ephes. 2.20, 21. Acts 4.12. 1 Cor. 3.11. 3. To build thereon, 
Mr Perkins.  we are built on Christ by our faith in him. Ephes. 3.17. Psal. 125.1.   

CHAP. VII.  
Vers. 5. FOR he loveth our nation] It is no doubt but the Jews commend him for his piety, neither could the love of the Nation every where hated, elsewhere proceed, which he evidently witnessed that he favoured the Doctrine of the Law by the study of the Law and the worship of God, building them a Synagogue; It is wonderful stupour in the mean while, 
Calvin.  that by their suffrage they acknowledge a Gentile to receive the grace of God, which they contemptuously refused.  
A Synagogue] The Synagogue was 1. For instruction, there, as in a School, they were instructed in Gods Law. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè congregationem significat: hic autem locum ubi congregatio fiebat. Piscat.   

Mr Coleman on jer. 8.20.  2. Petition, there was an Oratory, whether at times they went to pray.  
3. Correction, there were offenders punished, as several passages in the Gospel show.  
Vers. 12. The gate of the City] For the Jews had their Sepulchers out of the City, as we may see, 
Grotius. Hinc collige judaeos sepulchra sua habuisse non in urbe, sed extra urbem, ideoque tum ob nitorem, tum ob sanitaetem, ne cadavera suo foetore & putredine aerem inficerent. Cornel. à Lapide.  Mat. 27.59. and other people also, whence he is said to be carried out. And so the cause of public health requires, which is much impaired by the evil air of graves. The more may we wonder why Christians should have their sacred meetings in those places in which those carcases are, which was first brought in for the memory of the Martyrs, but not so well continued.  
Vers. 13. And when the Lord saw her, he had Compassion on her, and said unto her, weep not] He really showed the efficacy of comfort, restoring the raised Son to his mother. He useth two instruments, 
Chemnit.  as it were, in the raising up of this dead person, for he touched the Bier, and spoke to the dead; 1. That he might show that the destruction of death, and restitution of life, is the power and work of his person, not in the divine nature only, but in that also which he assuming from us, enriched with the fullness of the divinity. 2. That he might teach, that the mean, or instrument, by which those benefits of Christ are communicated to us, 
Loculum taugendo fortè ostendere voluit sibi minimè horrori fore mortem & sepulchrum quo nobis vitam acquireret. Calvin.  are his word, by which he will destroy death, and restore life in us. This is the first raising of the dead made by Christ in the New Testament.  
Vers. 14. Young man, I say unto thee, arise, or be raised from the dead] Jesus (when those that carried the young man stood still) cried to the dead man, not in words of praying, (as Elijah and Elisha did) but in the word of commanding. For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chemnit.  used of the dead, Mat. 11.5. and 14.2. and 16.21.  
Vers. 16. And there came a fear on all] The common people amongst them which believed not in Christ could not so lightly neglect or calumniate this miracle as the rest for the unusual greatness of it, for in nine hundred years almost after Elisha we read of no such thing to have happened in Israel.  
And they glorified God] Because they declared that this miracle was a testimony and warning that God either sent some famous Prophet, or the Messias himself.  
A great Prophet is risen up] All those which were sent by God were called Prophets. They call him a great Prophet, 
Grotius.  because he restored the dead to life, not by prayers, nor by the spreading of his body upon him, but by a bare command, without all example.  
Vers. 22. To the poor the Gospel is preached] Some translations (as the Geneva) have it, 
Vulg Lat. pauperes Evangelizantur.  The poor receive the Gospel: Which is more proper. The poor are Evangelized or Gospellized, so is the Greek, as we say, one is Frenchified, or Italianated, when his Garb and carriage are such as if he were a natural Frenchman, or Italian, so their speeches or judgements, actions and affections are transformed into the Gospel.  
Christ speaks this in a twofold reference: 1. To the freeness of his love, he hath no respect of persons. 2. In reference to the effect, the poor receive the Gospel, have received a tincture or impression of the Gospel, are transformed into it.  
Poor) These words are absolutely true of the spiritually poor or humble: 1. Because he was made so by the Gospel. 2. Was bred by it, therefore is nourished by it; yet 2ly. they are intended by Christ of the outwardly poor, because he bids them tell what they had heard and seen, they could not see the spiritually poor. 2ly. All the rest of the things which they were to tell john of were temporal, bodily blindness, lameness, death, therefore this. 3. Christ speaks of miracles, for a gracious man to receive the Gospel is no miracle. 4. This exposition agrees with other places, joh. 6.26. and 7.98.  
3ly. This is not true of them universally, nor exclusively, not all the outwardly poor, nor only they, receive the Gospel; but fourthly probably and for the most part the poor rather than the rich embrace it, and more eminently receive it; 1. Into their understandings to know it. 2. Into their judgements to allow of it as true. 3. Into their wills to consent unto the goodness of it. 4. To obey the truth of it in their lives.  
Vers. 25. Are in kings courts] In King's Palaces. Piscat. 
Vno verbo in regiis. Ovid. 2. Meram. Regia solis erat sublimibus alta Columnis, veruntamen periphrasis illa magnificentius sonat. Piscat.   
Vers. 28. He that is least in the Kingdom of God is greater than he] That is, the least Doctor in the time of the New Testament (who is in no wise to be compared with john for the gifts of the Spirit) in which the Gospel concerning the kingdom of heaven is preached, is more excellent than john in respect of the kind of his doctrine. 
Scultet. de precatione.   
Vers. 30. The Counsel of God against themselves] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in or against themselves, the words will bear either: In themselves, because they knew it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis ut & consilium Latinis significare potest aut id quod secum quis constituit facere, aut quod faciendum Censet. Potest utravis significatio hic locum habere. Grotius. Vide plura ibid.  and took it into consideration, and yet rejected it: and against themselves, because it was their destruction.  
Vers. 33. But john the Baptist came neither eating bread nor drinking wine] That is, he observed not a vulgar, but an extraordinary, peculiar and austere kind of life, 
Chemnit.  he drank only water, and did eat locusts and wild honey.  
Vers. 34. The Son of man is come eating and drinking] That is, Christ in his external and common life affected nothing singular or extraordinary, but applied himself to the vulgar and usual custom.  
Vers. 35. Wisdom is justified] That is, acknowledged and declared to be just.  
Vers. 37. A sinner] A notorious sinner. Whereas divers others addressed themselves to Christ for corporal mercies, this only cometh for spiritual, even for remission of her sins. There are three great things observable in this history. 1. Great sins. 
Mr. Burgess of Justification.  2. Great repentance and humiliation. 3. Great love and grace of God through Christ in pardoning sin.  
Brought an alabaster box of ointment] It was a Custom to anoint guests at feasts, 
This was a present for a Prince, an alabaster box of Nard Pistick was sent as a present from Cambyses to the King of Ethiopia. Dr. Tailor of the life and death of Christ, the third part.  in token of welcome. See 26. Matth. 7.  
Vers. 44. Thou gavest me no water for my feet] It was a custom amongst them to give water to their guests coming far for their feet, as is manifest from Gen. 18.4. and 19.2. and 43.24. and judg. 19.21. 1 King. 25.41. Thess. 5.10. They did it either that they might wash their feet which they had sullied in the way, or because of their weariness, for cold water refresheth a wearied person. 
Non solum judaeorum & omnium Orientalium, sed & Graecorum mos fuit, discubituris lavare pedes, in Conviviis cumprimis splendidis. Quistor pius.  Simon seems not to have neglected this Custom, because Christ came not far, but was only invited to feast with him, unless it can be proved that water was wont to be given to such as were invited to a feast. Drusius in praeterit.  
Christ came from jerusalem to Bethany, 
Grotius.  for he spent the days with teaching at jerusalem, and in the evenings for the most part came to Bethany.  
Vers. 47. For she loved much] Or, and therefore she loved much; 
Particula non causativa sed illativa vel rationalis. Vt Matth. 25.34. 1 John 3.14. Perkins on Judas.  The Papists make this for causa praecedens, and not signum subse quens, as if her love were the cause of the forgiveness of her sins. The word (for) doth not signify here a Cause, but a reason drawn from the sign, as it is also used elsewhere, the sense than is, many sins are forgiven her, and hereby you shall know it, because, or in that she loved much. The particle (For) is used as a note of the effect, or sign, in our common speech, as there is fire, for I see smoke, this tree liveth, for it sprouteth. Mr. Pinke would have it run thus, therefore she hath loved much, for first the whole scope of the Parable is to show, 

See Downam. Of Justification. l. 6. c. 12. page 404, 405. To gather hence merit of remission for o●r works of Charity is against the ground of faith, by which we believe remission of sins, which is directly opposite to merit. Dr Taylor.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando est conjunctio collectiva seu rationalis, & significat ideo vel propterea, ut hic, & 1 Sam. 2.25. Posselius' in Syntaxi Conjunctionum p. 300.   that he loves most to whom most is forgiven, and not contrarily that most is forgiven to him that loves most. 2. The antithesis in the same verse requires it, the words, but to whom little is forgiven he loveth little, suppose this thesis, because many sins are forgiven her she loveth much.   

CHAP. VIII.  
Verse 2. Marry called Magdalene] Her name was Mary, but she was married to a noble personage, 
Vide Cornel à Lap.  a native of the Town and Castle of Magdall, from whence she had her name of Magdalene, though herself was borne in Bethany.  
Vers. 3. Which ministered unto him of their substance] These examples, say some, show that the wife in some respect may dispose of goods without her husband's consent to good uses, 

Fieri potest ut Cuza Herodis procurator domino suo nimium similis consilio uxoris valdè fuerit contrarius: sed pia mulier obstaculum hoc zeli sui fervore & constantia 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 fuisse à pietate. Vt solet Deus rimul●s quibusdam in aulis alioqui nimium sibi praeclusas penetrare. Name & in Neronis aula non defuere qui Christianismo faverent. Phil. 4.22. Grotius.   for it is like Herod's steward was of Herod's mind. But all the show of probability that can be showed, that the wife of Chuzas' ministered to Christ without her husband's consent is, that joanna is there said to be the wife of Chuza, Herod's Steward. But first the phrase doth not imply that Chuza was then living. Secondly some gather, that this Steward was the Ruler, whose son Christ healed; who thereupon believed with all his house, Chemnit. Harm. Evang. cap. 33. john 4.53. which if it were, than it cannot be doubted, but that his wife followed Christ with his good liking and consent. Chuza being Herod's Steward, and so a man of great place, and public employment, might if he were then living, depute the managing of all affairs at home to his wife, Prov. 31.11. and so she might have at least a general consent.  
Vers. 13. In time of temptation fall away] Greek, opportunity of temptation, that is, (say some) when one is tempted by his darling sin.  
Historical and Temporary faith may be lost but not saving faith.  
Vers. 15. In an honest and good heart] Erasmus thinks it is an hebraical doubling, for very good, as jer. 24.3. the Prophet calls figs good good, that is, very good. Others think it is a kind of speech used by the Greeks, 
Beza.  and fetched from the very secrets of Philosophy, although the common people usually had it in their mouth; Because there are some external goods of fortune, as they call them, others of the body, and others of the mind. The Grecians call a man adorned with all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to the external life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the true virtues of the mind.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec vox Hellenistis frequens constantiam illam denotat quae inter adversa durat spe meliorum. Grotius.  Bring forth fruit with patience] Or as the Greek word may bear, in expectation or tarriance, viz. for the fit season.  
Vers. 23. A storm of wind] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not properly one wind, 
Aristot. dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse ventum violentum qui infernè sursum versus repente convolvitur.  but a conflict of many winds; the LXX. use it 38. job. 1.  
Vers. 25. Where is your faith] Or as the Greek Article intendeth, Where is that your faith? Vbi est illa fides vestra? Tolet. Comment. in hunc loc. that measure and degree of faith, which you have showed to be in me.  
Vers. 29. It had caught him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made him run violently, as the horse when he is spurred. Beza.  
Vers. 30. Legion] A Legion in the wars contains above 6000. footmen, and 700. horsemen. 
Quod vocabulum recentiores Graeci mutuati sunt à Latino Legio. Fuit autem Legio apud Romanos agmen militare, constans Hesychio autore, viris sexies mille sexcentis sexaginta sex. Secundum Suidam sunt sexies mille milites. Legio in summum (inquit Varro) Constiterit duodecies millibus quingentis militibus, ut ut autem numerarentur milites veterum Legionum apud Romanos, Diabolus hic ipse reddit rationem nominis, quia multi sumus. Quia enim tunc temporis Romanae legiones in Syria & judaea, hinc inde in praesidiis dispositae, & omnibus nomen illud non tantum notum sed & formidabile erat, ideo illud ipse sibi assumpsit. Chemit.   
Vers. 31. That he would not command them to go out into the deep] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bottomless deep, because there nocendi & perdendi potestas auferetur. See Beza and Grotius.  
We may find three notable evidences of Satan's limited power in this one history of the man possessed in the region of the Gadarens. 1. In that he begs leave to enter into the Swine, he that afterward boasts that all the world was his, and all the Kingdoms thereof, hath not power over a vile Swine. Secondly, as soon as he enters into the Swine, he presently carries them headlong into the Sea, why did he not so to the man possessed? not for any love he bore to him more than to the Swine, but because he was limited by God. Thirdly, his name was Legion, there was a whole Legion of Devils in him, though such an army of them was in one poor man, yet they were not able to destroy and drown him as the Swine.  
Vers. 38. Now the man out of whom the Devils were departed, besought him that he might be with him, but jesus sent him away.] It is uncertain why Christ refused to have this man his companion, unless that he expected a greater fruit of it, if he should be witness of so excellent and singular a benefit among the Gentiles, 
Calvin.  which Mark and Luke witness to be done.  
Vers. 39 Show how great things God hath done unto thee] That Christ commands him to report it as the work of God, not his, he did it to this end, that he might be accounted a true Minister and Prophet of God, and might obtain an authority of teaching, for so it behoved the rude people to be instructed by degrees, 
Calvin.  to whom his divinity was not yet known.  
Vers. 43. Spent all her living] Consumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she spent her whole life, that is, the goods which maintained her life, so Prov. 27.27.  
Vers. 52. Bewailed her] The word signifies to beat and strike, and is transferred to the mournings and lamentations that are at burials, at which time men use such kind of behaviour. 

Camerarius in notis, rectè observat, verbum hoc habere significationem feriendi & caedendi, inque funeribus lugentium tales solent esse gestus.  
Apud LXX. in hac significatione verbum hoc legitur Creberrimè. Vide Gen. 22.2. & 50.10. 1 Sam. 25.1. 2 Sam. 7.12. Jer. 4.8. & 22.18. Quistorpius.     

CHAP. IX.  
Verse 3. TAke nothing for your journey, neither staves, nor scrip, neither bread] He commands them not to be solicitous for food, 
See Matth. 10.10.  that they might give themselves wholly to preaching, and commit themselves to the divine providence. A scrip is a little sack, in which they did put and heap their meat; by bread all food is here signified, 
Novarinus.  as it is usual in Scripture.  

Deny himself] Greek utterly deny himself. Abnegare seipsum est suo arbitrio, suae voluntati, & omnibus proprijs animi motibus placitisque renuntiare, proprios affectus negligere, suggestiones ac suasiones earum comprimere & repellere, atque posthac non sibi ipsi sed illi deditum esse, quem in Dominum ac magistrum delegit. Polyc. Lyser. 1. In persons, He must deny himself in his Father, Mother, Children, Friends, all. 2. In things, He must forsake, house, lands, goods. He must deny himself in his profit, credit, pleasure, ease, and offer up himself too God. 2. Take up his daily cross, bear with patience the crosses that come upon him daily, or day by day. 3. Follow Christ through thick through thin.  Vers. 23. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me] The meaning is this, every one that will become a scholar in the school of Christ, and learn obedience unto God, must deny himself, that is, he must in the first place exalt and magnify the grace of God, and become nothing in himself, renouncing his own reason will and affections, and subjecting them to the wisdom and will of God in all things. Secondly, take up his Cross, that is, he ought always to make a forehand-reckoning, even of private Crosses and particular afflictions, and when they come to bear them with cheerfulness, for there is that emphasis in the word take up. This done, he must follow Christ by practising the virtues of meekness, patience, love and obedience, and by being conformable to his death in crucifying the body of sin in himself. Mr. Perkins.  

Ne deterreat 1. Vitae periculum. v. 24.2. Opum jactura. v. 25.3. Famae ignominia. v. 26.  Vers. 24. For whosoever will save his life shall lose it] That is, that will not take up his Cross to follow Christ, shall never be saved.  

Apud Latinos exitus & excessus pro morte passim occurrunt. Grotius.  Vers. 31. Decease] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some think he alludes to the Exodus, or going of the Israelites out of Egypt; for as their going out of Egypt was to them the beginning of their liberty, so also death to Christ was a way to glory, and after his example also to us: whence also the ancient Christians loved to call death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.15. As we may see in Irenaeus, Clement, and others.  
Vers. 41. Oh faithless and perverse generation] 1. Faithless, which neither by doctrine nor miracles can be overcome or reform, so as to believe.  
2. Perverse, which by no Laws will be brought into order. This is taken out of 32. Deut. 20. where Moses gives these Epithets to the Israelites, 
Polyc. Lyser.  who for forty whole years could not be brought, neither by the Law of God, nor by stupendious miracles, to order their lives according to the will of God.  
Vers. 51. He settled himself] Or as it is in the original, he hardened his face, to go to jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obfirmare animum est omnem metum & horrorem mortis deponere, & animo suo constituere hanc mortem esse ferendam, ut ut dura & horrenda omnium seize in ea praebeant LXX. interprete hanc Graecam phrasin ponunt jer. 21.10. Ezech. 6.2. Polyc. Lyser. in loc. Vide Bezam & Piscat in loc.  as Ezek. 4.3. Christ by his whole outward habit and gesture declared that it was determined for him to go to Jerusalem. For he did not now go from one town to another, as he was wont, to preach the Gospel, neither stayed he any where, but presently went in that way which leads directly to Jerusalem, till he was past Samaria.  
Vers. 54. And when his Disciples james and john saw this, they said, Lord wilt thou that we command fire to come down from heaven, and consume them, even as Elias did] Here they show themselves to be Boanerges, that is sons of thunder, quid mirum filios tonitrus fulgurare? Ambrose. Ragash is to make a great tumult, as a furious multitude gathered together, that maketh a noise as the noise of a troubled sea, Psal. 2.1. Therefore some not without reason say, the sons of Zebedeus are called Benai regesci, Sons of Thunder. rutherford's Trial and Triumph of faith.  

Crotius.  55. Ye know not what manner of spirit ye are of] Some interpret it, you know not what spirit becomes you, rather you know not what Spirit acts you. The name Spirit is of large extent, in its original it signifies the wind; it is trasferred to other things, God, good and evil Angels, and the soul of man are so called. It is taken also for the affections of the mind, Rom. 11.8. Ezek. 13.3. The meaning is, you think you are acted by such a Spirit as Elias of old; but you err, you have a zeal, but not according to knowledge, and which is therefore a humane affection, not a divine motion, as the following reason proves.  
Vers. 62. No man having put his hand to the plough, and looking back, is fit for the kingdom of God] As though he had said, 
Mr. Perkins. Vide Cornel. à Lap. & Grotium.  He that starteth from the plough is not fit for the field: no more is he that shifteth from his calling, fit for God's service.   

CHAP X.  
Vers. 1. APpointed] The Greek word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifieth both to demonstrate and create, whence we may collect, that Christ did not only rightly choose these seventy Disciples, demonstrated them to his Apostles, because he thought them fit for this embassage, but also by certain ceremonies ordained them to this office, for so the Greek word signifieth in this place. Polyc. Lyser.  signifies to design to a public office.  
The seventy also] As there were twelve in the old Testament, from which the twelve Tribes were propagated; and which the whole nation of the Jews acknowledged for their Progenitors, so Christ also would have twelve Apostles which should regenerate both the Jews and Gentiles by the word, and which the whole Christian Nation should acknowledge for their patriarchs; and as jacob descended with seventy souls into Egypt, Gen. 46. v. 27. So Christ would have seventy 
* Quod Latinus posuit LXXII Non aliunde est quam ex antiqua traditione. Nam tot fuisse à Christo Creatos antiquitas credidit, etiam Graeci, qui hoc loco legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Origenes & Epiphanius. Neque vero temerè, nam moris erat Hebraeis LXX. nominare numero rotundo etiam ubi constabat esse LXXII. Grotius.  Disciples, but who these seventy Disciples were it is no where expressed in Scripture.  
And sent them two and two before his face into every City] This sending of two together commends brotherly conjunction, makes for consolation in adversity, and for the greater confirmation of the truth, thereby is also signified that this business is such to which one sufficeth not; but two eyes always see more than one; Moses and Aaron were sent to Pharaoh, Paul and Barnabas by the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Mark speaks from the idiom of the Hebrews, ch. 6. v. 7. as we by interposing the copulation say in english two and two.  
Vers. 2. The harvest truly is great but the labourers are few] This is the force of the speech, a great harvest requires many workmen, the doctrine of the Gospel hitherto expounded by me in all Palaestina, hath the reason of a great harvest, therefore it requires many Ministers. And Christ saith this for the consolation of these his Ambassadors that they may hopewell.  
Vers. 3. As Lambs] Here we must not scrupulously inquire, why Christ names his Disciples here lambs, when he had called his Apostles before sheep? for the sense is the same in both places, and the Syriac useth the same word in both places, by this name 
* Agnus à Groeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur quod castum significat, innatam habet simplicitatem & hero suo utilis est. Caro et lac cibo inserviunt, vellus & lana indumento, stercus medicinae & foecundandis agriis. Polyc. Lyser.  He admonished the Disciples of chastity, simplicity and public profit.  
Among wolves] So he calls the Priests and Pharisees, partly for their rage, against Christ and his Apostles, and partly for their power with which they were furnished to hurt.  
Vers. 4. Carry neither purse, nor scrip, nor shoes] This he saith not only to warn them that they ought to be quick in this journey that they may return speedily to him, but also, that he might show his divine power, that he can provide for them and all others following their lawful vocation, though they be destitute of these things.  
Salute no man by the way] He would warn them to make speed, so 2 Kings 4.29. 
* Festinationis signum ut supra. 9.61. Est hyperbole, quasi dicat, Ne divertatis ad privatas salutationes & familiares prolixasque collocutiones, nam alioqui non vult Christus Discipulos suos esse inciviles & rusticos. Cornel. à Lap.  Those salutations (saith Grotius) among the people of the East, were not done with a light gesture or word, but with many bend of the body, kisses, embraces.  
Vers. 6. The son of peace be there] He calls him so who doth not disdain the doctrine of peace, or the Gospel, hears that attentively and receives it into an honest heart, one worthy of peace, as 2 Sam. 12.5. saith Drusius.  
It shall turn to you again] Christ would teach them that they lost nothing by discharging their duty by reason of the others incredulity.  
Vers. 7. Eating and drinking] He implies that necessary food shall not be wanting to them, although he send them without purse and scrip.  
Go not from house to house] He would not have them rashly change their Inn, which is sign of an inconstant and mutable mind, 
Lautiores mensas sectando. Quistorpius.  or is joined with a contempt of the first Host; as if he by his inhumanity or baseness had driven away his guest.  
Vers. 8. Eat such things as are set before you] That is, be content with any mean provision.  
Vers. 11. Even the very dust of your City] By which symbol the Jews did witness that those men against whom they did shake off their dust, 
Erasmus in Adag: cum pulvisculo. Eodem pertinet Evangelicum illud quo jubentur etiam pulverem excutere Apostoli ne minimum quidem ab eis secum auferre.  were so execrable to them that they would not communicate with them in their dust. This shaking off the dust ought also to admonish us, that we have nothing common with wicked men, so that their dust may not cleave to us.  
Vers. 13. woe unto thee Chorazin, woe unto thee Bethsaida] Which is thought to be the country of five Apostles, Peter, Andrew, Philip, james and john. john 1.44.  
Vers. 15. And thou Capernam] Where Christ besides many excellent Sermons wrought so many Miracles that the Nazarites his Countrymen objected it to him. Luke 4.23.  
Vers. 16. He that heareth you] viz. Teaching and prescribing what is right.  
Vers. 17. Through thy name] Christ wrought Miracles by his own power, the Disciples by Christ's; whose name they also called upon, as we may see in the Acts and Books of the Jews; as before the Devils yielded to the name of the God of Israel, so now to the name of Jesus of Nazareth.  

Omni sua gloria & potestate.  Vers. 18. I beheld Satan as lightning fall from heaven] From the degrees of knowledge, power, and dominion he had in the hearts of men, as Capernaum exalted to heaven, as suddenly as lightning is wont to shine from heaven; this prediction is to be referred to the incredible swiftness of propagating the Gospel to the destroying of false religions, and all the works of the Devil.  
Vers. 19 
* He may have respect to Esay 11.8. Sicut Latini id quod durabile non est dicunt in vento & aqua scribi, ita Hebraei pari sensu dicunt scribi in terra, id est in pulvere. jerem. 17.13. Huic contrarium est scribi in Coelo, id est vitae aeternae ascribi atque destinari. Grotius.  He alludes to the 91. Psal. 13. alhough there he speaks of the protection of divine providence here of a wonderful power.  
Vers. 20. Rather rejoice because your names are written in heaven] A metaphorical speech for to be counted sons and heirs by God, as if they had been noted down in a catalogue. It is better to have that which is proper to Saints, than what is communicated also to others. Calvin.  
Vers. 21. Rejoiced] He witnessed his joy not only in words but also in his gesture and countenance, so the Greek word signifieth.  
Vers. 26. What is written in the law? how readest thou] Taking it for granted 
a Mr. Perkins.  that men must read the Scriptures privately. As if he 
b Mr. Hildersham on Psal. 51.6.  had said, In the written law of God (and there only) thou shalt find what those good works are that God will reward in heaven.  
Vers. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind] By the heart is understood all the affections, desires, and inclinations; by the soul, the will, purpose, and resolution; by the mind, the reason, understanding, discourse, and memory; and by the might or strength, all the faculties of the soul, and parts of the body, with all their functions, actions and operations, both internal and external.  
And thy neighbour as thyself] By the name of neighbour, all men, of what condition, sex, or nation soever, are understood.  

Polyc. Lyser.  As thyself] 1. Truly. 2. Ardently. 3. Constantly.  
Vers. 28. This do, and thou shalt live] Object. Life is promised to the worker, yet Rom. 4.3. It is said, Abraham believed God, and it was counted unto him for righteousness. Ans. Both speak of the word, but not of the same part of the word, the Law promiseth life to the worker, and the Gospel's life to the believer.  
Vers. 30. Wounded] With his sins and the sting for them; One glosseth well on it, 
Chrysost. Ambros. & Stella. Qui locus latrocinijs infamis ut notat Hyeronimus.  not from Jericho to Jerusalem, but the contrary; Jericho was a type of hell, Jerusalem of heaven, a man that forsakes God and turns to the Devil is like to be wounded.  
Vers. 31. By chance] Therefore, say 
* Dr. Taylor. Vide Bezam. & Piscat.  some, one may use the word chance. It is a parable, and being uttered in the common received terms, cannot be stretched so far beyond the scope of it. 2. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly, it fell out, or came to pass, viz. by the providence of God overruling the matter. 3. It fell out casually to the Priest who expected no such event.  
Vers. 34. Pouring in oil and wine] Wine serves to cleanse, and ease the pain within, oil to mollify the flesh, and allay the pain without.  
Wine and oil] That is, the doctrine of Salvation. Ambrose, Stella, Calv. Chemnit. Wine, the Law to eat out the corruption, and oil, the Gospel to heal it.  
Vers. 35. He took out two pence] Christ hath bequeathed unto us for our soul's health both laws, the old and new, say Optatus and Ambrose.  
Vers. 39 Which also sat at jesus feet] It was the custom of old that the Doctors for honour's sake sat in a more eminent place, but the Disciples and the common people sat at their feet. Act. 22.3. The same custom is yet to this day observed in Temples and Schools. 
Polyc. Lyser.   
Marry also commends to us two gifts of the mind which in the greedy hearers of heavenly doctrine are necessary, 
Sessione significatur quies, attentio, diligentia & assiduitas. Lucas Brugensis.  one is tranquillity of mind without all distraction of body and thoughts, the other is humility and reverence toward the Teacher, the first is noted by the word sat, and the latter by sitting at his feet. Polyc. Lyser.  
Vers. 40. And Martha was cumbered about much serving] The Greek word rendered Cumbered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to be drawn and wried round and round about. The adverbe of that word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used 1 Cor. 7.35. and rendered without distraction, not being torn, vexed and drawn asunder. 
Evangelista tribus verbis utitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distendi & distrahi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicisum esse, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuari, quibus excessum Marthae circa curam rei familiaris notare voluit. Polyc. Lyser.   
Vers. 41. Martha, Martha] A friendly compellation, as Matth. 7.21. Martha is named twice, it signifieth bitter, as if he had said, bitter bitter. 1. Bitter to herself, in making a drudge of herself, and neglecting the word. 2. To her sister, in chiding and accusing her. The doubling of the name among the Hebrews partly signifies vehemency of affection, partly greatness of good will, as Matth. 7.22. See. 22.31.  
41.42. Verses. 4. Attributes are given to riches. 1. They are many things and require much labour. 2. Unnecessary. 3. They will be taken from us. 4. They are not the best. See Luke. 16.2. 
Porro unum est necessarium Vulg. Atqui una re opus est. Beza.   
Vers. 42. One thing is needful] So we read it with the Vulgar, that is, the word of God. Chrysost. Ambrose, Calvin. Primarily, simply, and per se needful. The original is, there is need of one thing, one dish is enough, but Grotius 
* Non puto de uno ferculo Christum hic agere quod tamen quibusdam valde placere video: Satius est intelligamus Christum ex occasione ejus quod gerebatur generalem pronuntiasse sententiam: varias esse ac multiplices hujus vitae curas, sed unam esse rem quae si salvi esse velimus omnino nobis sit necessaria, curam scilicet pietatis. Matth. 16.26. Grotius.  dislikes this. That good part] By an excellency, that is, the best. Austin, Non tu malam sed illa meliorem.  
Which shall not be taken away from her] That hath once received it.  
Christ would not suffer Mary to be drawn away from an extraordinary exercise of the word, though there was much business by reason of his unlooked-for coming with his Disciples.   

CHAP. XI.  
Vers. 1. WHen he ceased] The Greek word signifieth to put an end to a thing, properly to sit down and rest, as if prayer were a labour.  
Vers. 2. When ye pray say our Father, etc.] Luke somewhat varies from Matthew in laying down the form of the Lords prayer, that he might teach, that in prayer we ought not to be so solicitous of words as to pray in the mind and Spirit, and to attend rather to the matter than to the words. For the sense, there is no difference to be found between both forms, only the words are changed, when the sense is coincident. 
Polyc. Lyser. Omnino credibile est in Graecis codicibus adjecta ex Matthaeo quae Lucas omiserat, cum non exstet in Latinis antiquis illud, qui es in coelis, item, fiat voluntas tua ut in coelo ita in terra (quod & Graeci codices quidam omittunt) item, sed libera nos à malo; quae ipsa etiam non expressa vi insunt verbis coeteris. Grotius.  Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day, Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily, Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts, Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins, Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also we forgive, Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for even we forgive, but the sense in both is the same, and in Luke the conclusion, for thine is the kingdom, the power and the glory, is omitted.  
Vers. 5. Which of you shall have a friend, and shall go unto him at midnight, etc.] There are five excellent things observable out of this Parable.  
1. When a people of God are in the darkest condition they ought to sue to him for mercy and deliverance.  
2. It is our duty then not only to be importunate but impudent with God. Ver. 8. Because of his importunity, in the Greek it is impudence; there should be a holy boldness in prayer.  
3. A people that are so importunate with God, he will at last show mercy to them.  
4. God will not only grant what we desire, but will give more than we desire, he desired but three loves, he will give him as many as he needs.  
5. When a friend comes to a friend he shall prevail.  
Vers. 9 And I say unto you] It is a comparison not from the like but from a greater, if an impudent beggar obtain so much from man, what will not an humble and daily petitioner obtain from God.  
Vers. 11. If a Son shall ask bread of any of you that is a father, will he give him a stone, etc.] This seems to have been a common Proverb. 
Videtur hoc fuisse vulgatum proverbium, cui respondet Plautinum illud quod Erasmus observat. Altera manu fert lapidem, panem ostentat altera.   
Ver. 13. Being evil] Either simply in ourselves, or comparatively with God.  
The holy Spirit] By which is meant, First, the gifts and graces of the Holy Ghost. Secondly, the inward sense and feeling of him in the heart, thus he who hath the Holy Ghost may pray both for increase of his gifts, and for a comfortable sense and feeling of him.  
Vers. 21. His goods are in peace] Whereby is signified, that the wicked of the world being possessed of Satan, are at peace in themselves in regard of temptations; not as if lusts do not differ among themselves, 
Mr Perkins.  but Satan will not suffer them to question their estate.  
Vers. 27. Blessed is the womb that bore thee, and the paps which thou hast sucked] The periphrasis of a mother described from her belly and paps. See 23.29.  

Ovid Metamorph. l. 4. fab. 8. — Qui te genuere beati.  
Et mater foelix et quae dedit ubera nutrix.  
Vers. 30. As jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation] Signum non confirmationis, sed condemnationis; a sign not of confirmation, but Condemnation.  
Vers. 33. No man when he hath lighted a Candle, putteth it in a secret place, etc.] Christ by the name of a Candle understands the word of God according to that Psal. 119.105. and 2 Pet. 1.19. Prov. 6.23. The word of God is compared to a Candle in many respects.  
1. For the Author, which is God, he by his Son (who is the light of the world) kindled this Candle thence from the beginning, that is to say, he hath revealed his word, and by that his will to us. 2. For its nature, because as there is nothing purer than light in all the world, 
Polyc. Lyser.  with which no filth can be mingled; so the words of the Lord are pure words, Psal. 12.4.7. 3. For its effects which are manifold, the Candle reveals those things (the darkness being expelled) which did first lie hid, so the word of God reveals many things, which are otherwise unknown; the Candle directs the steps and actions of the body; the word of the Lord shines in all spiritual actions. Light also expels the darkness of the mind, sadness, and fear; so the word of God first enlightens the consciences of men, afterward frees from the terrors of sin and eternal damnation.  
Vers. 44. Ye are as graves which appear not] As the deep grave hides the stinking Carcase, and keeps in the stench from offending any man's smell within: so the deep and dissembling heart of man is a cunning digger of such graves, nay itself as it were is a grave, wherein their rottenness and corruption lies so closely covered, 
Dike.  that hardly the sharpest noses of such as converse with them shall be able to smell them out.  
Vers. 45. Then answered one of the Lawyers, and said unto him, Master, thus saying, 
Drus. detribus Sectis Judaeorum l. 2. c. 13.  thou reproachest us also] As if he should say, not only the Scribes and Pharisees, but also we Lawyers, therefore the Lawyers were somewhat different from the Scribes.  
Vers. 51. From the blood of Abel unto the blood of Zacharias] The question is who this Zachary was of whose slaughter Christ here speaks, and there are three opinions of learned men concerning three persons: 1. We read of one Zacharie, 2 Chron. 24.20. which agrees with those words of Christ, Who perished between the Altar and the Temple. For the Altar stood in the Court before the place of the Temple, and this very Zachary desired from God the revenge of his blood, for he said, Let the Lord see and require it. But that in Matthew seems to oppose this opinion, that Christ saith this Zachary was the son of Barachias, but in the Chronicles he is called the son of jehoiadah, 
Polyc. Lyser.  but others say, that he was Binominis, had two names. 2. Others say, it was that Zachary which was one of the lesser Prophets, who himself in the Book of his Prophecy, 
Neque probabilis est eorum opinio qui hoc ad Zachariam referunt qui populum ab exilio Babylonico reducem ad templum aedificandum hortatus est cujus extant vaticinia. Tametsi enim libri inscriptio filium Barachiae fuisse docet, occisum tamen fuisse nunquam legitur. Deinde coacta est expositio quod medio tempore inter altaris & Templi aedificationem occisus fuerit. De altero Zacharia joiadae filio sacra historia refert, quod huic loco optimè quadrat, eum in atrio Templi fuisse lapidatum. Templum hic sumitur pro atrio, huìc propinquum erat altar. Calvinus.  chap. 1. ver. 1. witnesseth, that he was the Son of Barachias, but though nothing be observed in the Scripture of his slaughter, yet some think that he also was killed by the Jews in that holy place. 3. Origen and Basill say, it is an ancient tradition, that Zachary the Father of john Baptist, when he took Mary the mother of our Lord for a Virgin, after her birth, He was killed by the Jews between the Temple and the Altar, being accused by the people.  
Vers. 52. The key of knowledge] That is, the means of knowledge, whereby (as by the key) men are to have their entrance into the kingdom of heaven. Tertullian rightly interprets the key the interpretation of Scriptures. See Grotius.  
Vers. 53. Began to urge him vehemently] The old Latin Translation is thus, Coeperunt Pharisaei & legis periti graviter insistere & os ejus oprimere de multis, 
Haec una est vocum in quibus intimam peritiam Graeci sermonic Lucas ostendit. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planè vox est de schola sumpta. Solebant magistri scholarum provectiores discipulos junioribus praeficere, ut illi hos interrogarent. Id dicebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doctè igitur hoc verbo usus est Lucas, ut indicaret Pharisaeos omni modo hoc conatos ut multa ex ore Christi elicerent. Sensum rectè expressit Syrus aucupandi vocabulo, & Arabs eo verbo quod significat facere ut quis disserat. Grotius.  which last words the Rhemists translate to stop his mouth about many things, whereas the Greek signifies, to provoke him to speak of many things, as Erasmus out of Theophylact, and Beza do prove, and the words following in the Evangelists do show, Lying in wait for him. Vide Bezam.  
Vers. 54. That they might accuse him) The Greek word here comprehends complaint to the Superiors, and the public action before the people, that they might condemn him publicly before the people who was privately accused as a seditious man, and a corrupter of the Law.   

CHAP. XII.  
Vers. 1. Hypocrisy) That (as the Syriack declares) is an affected Counterfeiting of another's person, and Christ understands by it that affected ostentation both of learning and holiness, by which the Pharisees did set forth themselves among the people, and so endeavoured to win authority and belief to their false doctrine. 
Polyc. Lyser.  Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them, and that they confirm it by a sincere, not counterfeit holiness of life.  
Vers. 2. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known] This sentence is also elsewhere used by Christ in the Gospel, as Mat. 10.26. and Mark. 4.22. Christ would have his Disciples and followers abstain from all fraud and hypocrisy, as well in sayings as deeds, since all things in their time shall be brought to light, 
Id. ib.  and be manifested before God, Angels and men; therefore it is most advised to do all things sincerely and candidly according to the prescript of God, that our works may bear the light as being done in God. john 3.21.  
Vers. 4. My friends] That is, those which he knew favoured him, and he saw to be solicitous about their own safety.  
Be not afraid of them that can kill the body] It is not to be understood as though any man had any power in himself to kill it, but God gives them leave sometimes. But if you will fear profitably, and so as you shall be the better for it, I tell you whom you shall fear, 
Mr Dod.  and I repeat it again that you may the better mark it, I say fear him.  
Vers. 6. Are not five sparrows sold for a farthing, etc.] A sparrow is little esteemed of as the price showeth, and the hair of our head less, whence the Proverb, Non pili facio, to signify a thing of small moment.  
Vers. 8. Whosoever shall confess me before men] To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind, God and man in one undivided person, also our Priest and King: but also to witness and affirm him to be the same before men, as Mat. 16.16. Nor in words only but in deeds, that so our whole life may speak Christ.  
Vers. 11, 12. Take ye no thought how or what thing ye shall answer, or what ye shall say. For the Holy Ghost shall teach you in the same hour, what ye ought to say] There were among the Ancient Fathers, some (of which number is Augustine) who interpret this promise of infallibility (if we may so speak) made to the Apostles by Christ, of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them; yet the opinion of Euthymius seems more probable, who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost, as often as occasion required it, the very words of Christ seem rather to favour this exposition, which also receives strength from thence, because it is manifest the Apostles used books, from 2 Tim. 4.13. But this would not be necessary the former opinion standing.  

Dum Christus de rebus gravissimis & aeternam salutem concernentibus disserit, importunus quìdam de turba sermonem ejus interrumpit, & de fratris sui iniquitate conqueritur, qui tergiversans communis haereditatis partitionem vel justo diutius proroget, vel penitus recuset. Christus ob has causas hanc petitionem rejecit, 1. Non venerat in mundum ob temporalia sed ob aeterna ac proinde temporalibus hisce noluit se immiscere, 2. Noluit confirmare judaicam opinionem neque in discipulorum suorum neque in reliquorum auditorum animis qui arbitrabantur Messiae esse regnum mundanum. 3. Praecidere etiam voluit suis adversariis occasiones calumniandi, qui attentè observarent an ex dictis & factis aliquid arripere possent, quod speciem haberet, ac si magistratus politici jurisdictionem sibi usurparet, quo seditionis ipsum accusare possent. 4. Praevidit futurum, si uni in vilioribus hisce gratificaretur, mox plures ex rudioribus adventuros, qui idem essent postulaturi, unde plus negotii in dirimendis litibus auditorum, quam in plantando regno Dei habiturus fuisset. Polyc. Lyser.  Vers. 13. Master, speak to my brother that he divide the inheritance with me]  
Vers. 14. Man, who made me a judge, or a divider over you] As if he should say, it is not within the compass of my calling, for I came to accomplish the work of man's redemption, and not to divide Inheritances, hereby giving us to understand, that every thing must be done by warrant of some calling, Ministers must not neglect dividing the word to divide Inheritances. Vide Grotium.  
Vers. 15. Take heed and beware of covetousness] Watch and ward, watch and guard, eyes and weapons. The first word implying an ocular wariness, an eye-watch; the second, an hand watch, a kind of manual, if not material guarding of a man's self, as if he had said, to paraphrase the Text, not to mend the Translation, watch and ward, nay, watch and guard, and defend yourselves from the sin of Covetousness. Dike. The Greek word rendered Covetousness, signifieth an immoderate desire of having.  
For a man's life consisteth not in the abundance of the things which he possesseth] Christ plainly crosseth that opinion which the heart of man had conceived about riches, viz. that the life of man consisted in them. But whether we consider man's life in the length and continuance of it, or in the comfort of it, it consists not in riches, no man lives a day longer, or merrier for his riches. See Brugensis.  
Vers. 17. What shall I do, because I have no room where to bestow my fruits] Behold, abundance doth not bring to the Covetous tranquillity and felicity of mind, but rather greater solicitude and misery, he calls them his fruits, he doth not acknowledge them to be Gods, from whose blessing all things proceed; if 〈◊〉 covetous man had acknowledged this he would have known what to have done, he would then have given thanks to God the giver.  
Vers. 21. So is he that layeth up treasure for himself] Gets together Lands, and Goods, and all abundance of things that the world counts precious.  
And is not rich towards God] That is, 
See 1 Tim. 6.18.  was not plentiful in good works according to the measure of wealth which he had; men are rich toward God, 1. When they are reconciled to God in the merits of Christ. 2. Cor. 8.9. 2. When they receive his grace, whereby they are enabled to bring forth good works both in duties to God and man. 
Perkins.  1 Tim. 6.16.  
Vers. 24. Consider the ravens] See Psal. 141.9. 
R. Dau. Inquit pullos corvorum candidos esse ac proinde non agnosci matribus, item Deum pascere illos muscis. Drusius.  Albertus' magnus in the History of the living Creatures relates, that the young Crows are forsaken by the old out of a cruel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle saith they are cast out of their nests. In such a great want of things Albertus saith, that certain little worms arising out of their dung do of their own accord cast themselves into their gaping becks, and by this means wonderfully nourish them; When Matthew named the fowl in general, Luke did not in vain specially instance in the Ravens; For Job and the Psalmist extol the special care of God toward the young Ravens.  
Vers. 29. Neither be ye of doubtful mind] Hang not in suspense and doubt for the event of the work as the meteors do in the air, uncertain whether to stay there, 
In Syriaco Evangelio est, nec immoretur vel suspendatur mens vestra in illis. Videtur alludere ad gestum ejus qui prae magna solicitudine angitur vultum ad Coelum atrollens; verti potest, ne curetis sublimia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propriè, in dubio esse & in incerto, ut quae suspensa sunt & sublimia facilè huc & illuc impelluntur, ita animus hominis qui in dubio est & incertus, huc atque illuc fluctuat. Varab. in loc. Vide Aretium in loc.  or to fall to the ground.  
Vers. 32. Fear not little flock] There are two diminutives in the original, the word translated flock signifieth a little flock; but that the exceeding littleness of it might appear, Christ adds another word, so the words are, fear not little little flock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little in their own esteem, in the world's account, and in regard of wolves. Christ's twelve Apostles, seventy Disciples, and other faithful persons which came out of Galilee and elsewhere, were but few, compared with the Priests, Pharisees, and the rest of the Jews.  
For it is your Father's good pleasure to give you the kingdom] Fear not the loss or want of earthly things, it is your kind and loving father that doth tender your estate and hath care of it, it standeth with his good pleasure, and he wills freely to give without any merit of yours. The kingdom] That is, the heavenly kingdom prepared for you.  
Vers. 33. Sell that ye have, and give alms, etc.] Our Saviour's meaning is, 
Vide Aretium. in loc. Mr Perkins.  in the case of extreme necessity, when there is no other way to relieve those that are to be relieved. See Acts 2. and 4.34, 35.  
Vers. 35. Let your loins be girded about, 
Metaphora à vigilatium habitu. As those who look for the return of the Bridegroom, v. 36. Beata vita hic & alibi nuptijs compa●atur, partim quia in ea nullus dolori, luctui aut lachry mis locus est, sed solidi & perpetuig audii plena sunt omnia, partim quia aeternus Dei filius ecclesiam suam sponsam verè in ea sibi adjungit, ut bonorum ipsa omnium particeps & Consori fias. Polyc. Lyser.  and your lights burning] By these words he would intimate, that all whensoever they are called out of this prison of the world, should be ready and prepared to go out of it. By the name of light we understand the word of God, and the light of faith kindled by it.  
Vers. 36. When he cometh and knocketh] He knocks by his word, as Rev. 3.20. and when by the trouble of sickness he shows death to be near, we presently open to him, when we readily and willingly receive it.  
Vers. 42. To give them their portion of meat in due season] He alludeth to the care of Governors of Families or stewards, who do allow to every one in the house their portion. James 2.25.  

Cam crescunt dona crescunt & rationes donorum. Gregory. As the gifts grow so grow the accounts too.  Vers. 48. Unto whomsoever much is given] Not whosoever hath much, but to whomsoever much is given: 1. Because we have nothing but from gift. 2. It is a foundation of improvement, and of the duty of giving account. Things given are abilities natural, acquired, advantages, opportunities and time to improve all these.  
Much] A comparative: First In regard of ourselves, so we receive much in regard of our desert. 2. God needs not to bestow any thing. Secondly in regard of others.  
Vers. 50. I have a baptism to be baptised with] He calls the death of his Cross a baptism, as also Mark 10.38. partly because it was a certain immersion into extreme calamities into which He was cast, 
Christ also Matth. 20.20. understands by the word Baptism his passion, the days of the death of Martyrs were called Natalitia Martyrum, martyrdom itself, Baptismus sanguinis.  partly also because in the Cross he was so to be sprinkled with his own blood as if he had been drowned and baptised in it.  
Straightened] Pained, or penned up, not with such a grief as made him unwilling to come to it, but with such as made him desire that it were once over.  
There seems (saith Grotius) to be a similitude employed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken from a woman with Child, which is so afraid of the bringing forth, that yet she would fain be eased of her burden.  
Vers. 51. Suppose ye that I am come to give peace on earth? I tell you nay, but rather division] You expect that your Messiah should be such a King as should far exceed the Roman Emperor in Riches, Power, and Majesty, who may bestow a universal peace upon you freed from the tyranny of the Romans, may subdue all nations, and so set them in safety. But I say unto you, that not peace, but separation shall follow, even of those that aught to be joined together in the bond of the straightest kindred and affinity.   

CHAP. XIII.  
Verse 1. THere were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices] Cyrill and Theophylact, with Euthymius think, that they were followers of that Judah of Galilee, of whom Gamaliel makes mention, Acts 5.37. 
Polyc. Lyser. Vide Calvinum.  They relate these to be his absurd opinions, that he taught that no man is to be called Lord, that the Jews ought not to pay tribute to the Emperor of Rome, nor to offer sacrifice for the Romans, and for these things Pilate was angry with them, and commanded to kill them in sacrificing, yet these things are uncertain. This is certain (since we may gather it out of josephus) that the Galileans were always prone to sedition, 
Vult dicere seditiosos istos peccatores fuisse maximos qui graviter & Deum, & Magistratum offenderint. Ac proinde supplicium quod sustinuerunt, justum esse atque sufficienter ab ipsis promeritum. Verum enim verò vos qui hujus Crudelitatis vel spectatores fuistis, vel ad quorum aures fama ejus pervenit, non debetis inde occasionem sumere ipsorum infelicitati insultandi neque iam in ipsorum quam in propria peccata inquirendi. Polyc. Lyser.  for they burned with an insatiable desire of getting liberty which they lost by the Romans, therefore it is probable that some of them conspired, and entered into a league to vindicate their liberty, and that things might succeed the more prosperously, they began with sacrifices, as it is usual in making Covenants, where Pilate as a Governor in Rome coming upon them on the sudden with his Soldiers, cruelly slew those seditious persons, and so mingled and confounded their blood and the beasts together. See 2 Kings 23.16.  
Vers. 3. Except ye repent, ye shall all likewise perish] Though not in the same kind, yet as severely, Indicat ipsos quoque ex inopinato crudeliter & malè interituros. Polyc. Lyser.  
Vers. 4. Or those eighteen upon whom the tower in Siloe fell] That the Lord may the more move them, he adds also another example. There was near Jerusalem a river or Fountain called Siloa making a Fishpoole, 
Polyc. Lyser.  as is manifest from the 9th. of john 17. By it a tower was built serving for an aquaduct through the City, as is manifest from Esay. 7.3. See 8.6. This tower fell, and slew eighteen men.  
Think ye that they were sinners above all men] Beza and the Vulgar render it debitores debtors, but the Syriack hath sinners which seems more proper here. 
Debitores] hoc vocabulo in praesentia utitur, ut innuat omnes homines legi divinae debere obedientiam, & hanc si non praestent obligatos esse ad poenam. Polyc. Lys.   
Vers. 5. Except ye repent ye shall all likewise perish] That which Christ here threatens to the impenitent was fulfilled after forty years; for then Titus the emperor of the Romans on the feast of the Passeover besieged the City, and having taken it slew many impenitent Jews as they were sacrificing.  
Vers. 6. A certain man had a figtree planted in his vineyard, etc. This vineyard notes the Church of God, Esay 2.1. Matth. 20.1. in which there is one vine our Lord Jesus Christ, in which all we ought to be engrafted as branches if we will bring forth fruit to eternal life, john 15 1  
Vers. 7. Behold these three years I come seeking fruit on this figtree and find none] Some of the Fathers interpret it only of the Synagogue of the Jews, and so the three years wherein Christ expected fruit were three times, 1. Before the Law. 2. In the Law. 3. after the Law, as Gregory. Or the three Laws; the first natural, the second written by Moses, the third Evangelicall by Christ, as Ambrose. Or the three governments of the Jews; the first under the High-Priests, the second under Judges, the third under Kings; but Theophylact, Athanasius and Basil do expound it more largely to signify the three ages of men; Childhood, youth, and old-age, or else the three years which Christ spent in going through their whole Land, teaching and doing good, and healing all the world possessed with the Devil, Acts 10.38. Those which refer these things to the three years in which Christ taught seem not to attend to what follows, of waiting one year, 
Grotius.  neither did God being entreated by the godly defer the punishment of the Jews for one, 
Vide Maldonatum.  but forty years after the three years that Christ taught them. Wherefore it is better to understand the three years thus, that figs which are fruitful do not longer stay from bearing. 
Alludit ad naturam ficus, quae aliquando tertio demum anno à plantatione sua fert fructus. Sed si tertio anno nondum proferat, nunquam eos proferre solet. Cornel. à Lap.   
Vers. 11. A Spirit of infirmity eighteen years'] The disease had so prevailed over her that she was crazed by habit. 
Hoc est, laborabat illa foemina morbo non naturali, sed qui ex Diaboli malitia & potentia, vel per incantationem, vel per fascinum aliquod ipsi obvenerat. Polyc. Lys.   
Vers. 13. And he laid his hands upon her, and immediately she was made strait] He could heal her by his bare word, without touching, but he doth not only vouchsafe to touch her, to show the certainty of his Charity and good will; but also that he might signify, that his quickening flesh is that ordinary instrument by which he maketh us partakers of his saving grace.  
Vers. 14. Said unto the People, etc.] He strikes at Christ as a violater of the Sabbath through the sides of the people, because that Jesus had healed on the Sabbath day] Not by applying of medicines, as the Latin curare, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth. See 4 Matt. 23.  
Vers. 16. Ought not this woman being a daughter of Abraham, whom Satan hath bound to these eigteene years, be loosed from this bond on the Sabbath day] This argument is amplified by a threefold comparison. First He compares the Cattle together, the Ox and the Ass, and this woman which he calls a daughter of Abraham, being not content to oppose a reasonable Creature to a beast which was enough, he adds a daughter of Abraham, which name was in great esteem with them. See Matth. 3.9. Luke 3.8. John 8.33. Act. 13.26. Secondly, he compares the bond whereby the Cattle are tied at the stall, and the bonds of the Devil; and Thirdly the time. The Cattle peradventure for one night or a few days are tied to the stall, but this woman even for the length of time is worthy all commiseration.  
19 and 21. Verses. By two Parables, one taken from the garden, viz. from a grain of mustardseed; another from domestical matters, viz. Leaven; He teacheth, that that is the nature of Evangelicall doctrine, that it grows besides the expectation of all men, and spreads itself far.  
Vers. 23. Are there few that be saved] Christ is wont to reject curious questions without an answer, as here, and Acts 1.7. 
Grotius. Respondit Christus affirmatiuè paucos salvari, ut insinuat Lucas, & clarè exprimit Matth. c. 7. ver. 14. Idem asserit Isaias, Cap. 10.22. & c. 24.13. Cornel. à Lap.  It belongs to us to know what they are that are saved, not how many are to be saved, although by one we may somewhat guess at the other, for few are willing to enter into a hard and difficult way.  

Strive with all your strength to enter through. Greek. Contendite, enitimini, conamini, adlaborate omnibus viribus. Hoc enim verbo significat opus esse labour & conatu, quia non sine magna & ardua difficultate queat quis angustam portam transmittere. Luc. Brugens.  Vers. 24. Strive to enter in at the strait gate] That is, therefore strive to enter, because the gate is strait. Bradford well compared the way of Religion to a narrow bridge, and a large and deep river, from which the least turning away is dangerous.  
Vers. 28. All the Prophets in the Kingdom of God] Therefore also Solomon.  
Vers. 30. There are last which shall be first] The Gentiles which God in times past suffered to go after their own ways. Acts 14.15.  
First shall be last] The Jews politically and spiritually, for they are the most miserable of all people.  
Vers. 32. Tell that Fox] The Prophets use to set forth Kings (saith Grotius) by the names of beasts, as the Goat, Ram, Leopard, Bear; neither undeservedly, because the greatest part of them have beastly conditions. 
Crotius.  So Paul describes Nero by the name of a Lion; Herod being very subtle is fitly termed a Fox.  
I cast out Devils, and do cures to day and tomorrow, and the third day I shall be perfected] Which words signify both the nearness of his passion, and the certainty of the thing, 
Polyc. Lyser.  and the propension of his mind to so great a work.  
Vers. 34. Which killest the Prophets] Jeremy, Zacharie.  
As a hen doth gather her brood under her wings] There is in all birds a wonderful love engrafted to cherish and protect their little ones, but especially in the hen. This cherisheth the young ones without feathers, provides them food, by clocking calls them to her, and contends for them against the Kite, even to blood; the Jews were so cherished and protected by God.  
And ye would not] Christ speaks not here of his hidden and absolute will, according to which he doth whatsoever he will, neither can any creature resist him, but of his revealed will to which men ought to apply themselves.  
Vers. 35. Behold your house is left unto you desolate] First the Temple, which is elsewhere called the house of the Lord; because the Jews made it of a house of prayer a den of thiefs, He calls it no more the house of the Lord, but their house. Desolate] Spoilt of all its grace; yet the word house may be taken more generally for the houses of all those of Jerusalem, yea even of the Jews in that whole Country, as it is Psal. 69.26. Yet Christ prophesieth here of the destruction of all Judaea, which came by the Romans under Vespasian and Titus.   

CHAP. XIIII.  
Verse 2. ANd behold there was a certain man before him which had the dropsy] It is probable that the man which had the dropsy was brought thither purposely to tempt Christ, 
Calvin. Hoc miraculum aliquid peculiare habet, viz. hoc, quod non petit sanari sed tantum erat ante illum, hoc est vel adstabat, vel assidebat, vel decumbebat, & tacebat. Polyc. Lyc. In Evangelio de multis aegris legimus quibus Christus subvenit; sed illi ejus opem vel ipsi implorarunt, vel alii pro ipste intercesserunt. Id. ibid.  for he could not come to the table by chance, nor without the will and permission of the Master.  
Vers. 4. And they held their peace] As also at other times those that were asked were wont to be silent, for if they had said it had been lawful, they had opposed their own observations, but if they had said it had not been lawful, they feared the reprehension of Christ, therefore they were silent.  
And let him go] He did not detain him with him for ostentation sake, nor kept him with him for his service, but let him him go to his own.  
Vers. 5. Which of you shall have an ass or an Ox fallen into a pit, and will not straightway pull him out on the Sabbath day] Christ very fitly compares the man sick of the dropsy with one fallen into a pit, in which he had been drowned in the waters unless he had been drawn out, so a man that hath the dropsy will be choked at length with the water between the skin, unless he be freed from the disease.  
Vers. 7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms] As in his first entrance he cured the dropsy tumour of the man sick, 
Opportunè Christus sanato eorporis hydrope, sanare etiam aggreditur duplicem animae hydropem, superbiae tumorem & pecuniae sitim. Grotius.  so now he intends to cure the spiritual tumour and pride of the Pharisees.  
Vers. 16. A certain man] God our heavenly Father, as Matth. 22.2. Supper] The felicity of eternal life, to which the elect are called by the ministry of the word. Great] Whether you respect the provider of this Supper, God, 
Polyc. Lyser.  or the multitude of those which were called, or the plenty of the dishes. Bad many] The Jews, especially the chief of them.  
Vers. 18. With one consent] Although they allege several reasons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See that opened in my Greek Critica.  yet they all agree in that, that they pretend their own businesses that they may not come to the Supper.  
Vers. 21. Go out quickly into the streets and lanes of the City, and bring in hither the poor, and the maimed, and the halt, and the blind] The remote Gentiles and barbarous people dwelling even at the end of the world. 
Polyc. Lyser.  But these lie in the ways and behind the hedges, because they wanted both divine and humane Laws, by which a City may be established.  
Vers. 23. The Lord said unto the servant] It may be understood of the Christian Magistrate, 
Perkins.  for that is the Magistrates duty in respect of the outward profession of religion, or Ministers by the promises and threats, to be instant with them till they overcome them. 
Polyc. Lyser. 2 Tim. 4.3.   
Vers. 26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, cannot be my Disciple.] That is, rather than not love Christ, if the case so stand, that they must be hated or Christ not loved, they must be hated, much more farm and Oxen; or so entirely to love Christ above all, as our love of Parents in comparison thereof is an hatred.  
His own life] That is, in comparison of me and my gospel.  
Vers. 33. Whosoever he be of you that forsaketh not all that he hath] The universality, 1. Of the Subject. 2. The object. 3. peremptoriness of the sentence, Cannot be.  
Forsake all. 1. In Judgement and inward esteem. 2. In affection. 3. In resolution. 4. In reference to an actual practice, and must actually forsake them when it cometh to this point, 
Must forsake it first as a snare, if it be a means to hinder from good, or draw to evil. 2. As a sacrifice, if God call for it.  that either he must lose them or renounce Christ.  
Vers. 34. If the salt have l●st his savour] If it be infatuated, 
Verbum Dei salis propria habet. 1. Sat est calidae naturae, sic verbum Dei hominum mentes accendit & amore Dei quasi fervere facit. 2. Sale carnes à corruption praeservantur, sic natura nostra per verbum Dei ab aeterna corruptione liberatur. 3. Sale cibi condiuntur ut ex sapore suaviore nobis commendentur & à ventriculo facilius concoguantur: Sic verbum Dei nos gratos & acceptos Deo reddit qui alioquin coram ipso insuisi & insipidi futuri essemus. 4. In veteri Testamento salis magnus usus fuit in sacrificiis, Marc. 9.49. Ita omnis cultus Dei, omnia etiam dicta & facta nostra verbo Dei cona●ta esse debent, si Deo grata esse velint. Polyc. Lyser.  or grown foolish (a word that suits well with Zach. 11.15.) if it have lost his savour; If a Christian have either corrupted or cast away the word of life, and the sincere doctrine of the gospel.  
Vers. 35. Men cast it out] There is not a more miserable Creature than an Apostate Christian.  
He that hath ears to hear.] He that hath ears by which he may attend to what is said, and understand it, Let him hear] that is, let him attend, ponder, and practise it.   

CHAP. XV.  
Verse 1. SInners] That is, those which were noted for some public offence, as fornicators.  

Polyc. Lyser.  To hear him] That is, that they might receive from him wholesome instruction, Consolation and peace in their Consciences.  
Vers. 2. Murmured] First taking ill among themselves that fact of Christ, then making a noise among the people, and saying to them, this man receiveth sinners. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to have a singular emphasis, as if they should say, that magnificent Doctor, to great a man, who professeth a certain singular holiness, that he would be publicly taken for the Messiah, yet this man doth not shun the company of evil men, but admits infamous sinners to familiar conference, 
Polyc. Lyser.  also to his table, that he seems to embrace them as his household servants. Christ to defend his fact the better against the Pharisees calumniation propounds three parables, taken from divers matters, but tending to one scope, viz. that men should not wonder, much less murmur if he converse with sinners.  
Vers. 4. What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it] The first parable which Christ also brought, Matth. 18.12. seems to propound to us the mystery of our redemption, how Christ the good and faithful Shepherd sought mankind in the wilderness of this world, and finding it put it on his shoulders, and brought it to the sheepfold of his Church.  

Lacrimae poenitentium vinum sunt Angelorum. Bern.  Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth] That is, the holy Angels and blessed Trinity do rejoice by general consent of all antiquity.  
Ninety nine just persons, which need no repentance] That is, Pharisees, who seem to themselves to be just, and therefore not to need repentance.  
Vers. 8. What woman] Eve. 1 Tim. 2.14.  
Doth not light a candle.] Drusius thinks our Saviour in this speech hath respect to a Proverb used by his own nation scrutari lucernis to search with candles, that is, diligently and carefully to seek for some thing, 
Drus. Prov. Class. 2. l. 3.  as Zeph. 1.12.  
Light is the doctrine of the Gospel, besoms are sermons of the Law. It is in very ancient editions of the vulgar translation, evertit domum, for everrit domum.  
Vers. 11. A certain man had two Sons] Adam had the image of God with other excellent gifts which he might happily use within his Father's house, he would not obey God, but use them at his pleasure, and so lost those excellent gifts.  
Vers. 12. And the younger of them, etc.] By the Prodigal Son some understand one that was never called or turned to God, Mr. Perkins takes him for one that was the child of God, and afterward fell away.  

Derivant Grammatici, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut cum declares qui sibi nihil servat, quem Latini effusum & profusum simili ratione vocant. Beza.  Vers. 13. With riotous living] The Greek words signify so to waste all that a man reserves nothing to himself.  
Vers. 15. To feed swine] Which was intolerable to a Jew to whom swine were an abomination.  
Vers. 16. Would fain have filled his belly with the husks] Which is the food rather of beasts 
* Quasi diceret; Porcinam quidem egit viram, & tamen ne Porcino quidem victa saturatur. Cornel à Lap.  than men, whence Horace expressed extreme frugality by these words saying, siliquis vivit, siliquis & pane secundo.  
Vers. 17. Came to himself.] Or into himself, as the 
* Ad se redire etiam Latinis dicitur qui ad bonam mentem redit. Grotius.  Greek, As a man that was drunk, mad, or newly raised from sleep, or out of a swound; some Divines make allusions of all.  
Have bread enough] By bread, according to the Scripture phrase, is meant all kind of needful wholesome food, for it is opposed to husks which are unwholesome and fitter for swine than men.  
Vers. 18. I have sinned against heaven and against thee] Against the first and second Table. 
In Coelum] i.e. in Deum cujus sedes in Coelis potissimum collocatur. Coelo gratissimus amnis. Drus. Hic notant eruditi coelum pro Deo dici, quod verum puto, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Coelum significet eam potestatem quae in Coelo maximè relucet. Grotius.   
Vers. 20. And he arose and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell on his neck, and kissed him] Amongst all the Parables of Christ this is excellent, full of affection, and set forth in lively colours. The old Father sees a great way off, dim eyes can see a great way when the Son is the object. His bowels roll within him, he had compassion of him. He runs] It had been sufficient for him to have stood being old, and a Father, and an offended Father. Love doth descend not ascend, the Son goes to the Father, he runs to the Son. Then he cannot stay and embrace him, or take him by the hand, but he falls upon him, and incorporates himself into him: Yet he speaks not one word, his joy was too great to be uttered, but he puts his whole mouth unto and kisseth him, the badge of peace, love, and reconciliation. Here is declared the great goodness of God, who most mercifully pardons the sins of the truly penitent.  
22.23. Verses. Some understand by the robe the royalty which Adam lost, 
Calvin Polys. Lyser. Filius timet convitium, pater adornat convivium. Ambros.  by the ring the seal of God's holy Spirit, by the shoes the preparation of the Gospel of peace, by the fat Calf Christ who was slain from the beginning. There is nothing else intended but to set forth the riches 
* Hoc simplex sed certum est, Coetera ingeniosa quidem sed incerta. Maldonate in loc. Vide Grotium.  of Gods manifold mercies, whereby he supplies all our wants, and bestoweth whatsoever is needful for us upon our true repentance.  
The use of rings was ancient as appears, Gen. 38.18. 
Annulus in signum recuperatae libertatis quam amiserat, porcis pascendis admotus post vitam profligatam. Gen. 41.42. Rivetus. Apud Romanos ingenuitatis, apud orientis populos dignitatis eximiae signum. Gen. 41.42. Aut etiam opulentiae. jac. 2.2. Cum autem annuli usus inter alia sit signare, non male veteres respondere annulo putant donum Spiritus sancti qui nos obsignat, ut loquitur Paulus, 2 Cor. 1.21. Grotius.  Among the Romans it was an ensign of virtue, honour, and especially nobility, whereby they were distinguished from the common people, and the Son is exempted by this means from his servile estate, and finds place among the children free. Annulus aureus ornatus est hominis liberi & locupletis. Brugensis.  
Shoes on his feet] For his feet were naked.   

CHAP. XVI.  
Verse 1. THere was a certain rich man which had a Steward, and the same was accused unto him that he had wasted his goods, etc.] Our Saviour's intention in this Parable is to exhort all men, especially those in great place, 
Summa hujus Parabolae est, humaniter & benignè cum proximis nostris esse agendum, ut quum ad Dei tribunal ventum fuerit, liberalitatis nostrae fructus add not redeat. Quanquam dura & longè petita videatur similitudo, clausula tamen ostendit non aliud fuisse Christi consilium.  to improve these outward things for the advancement of their own Spiritual and everlasting good, v. 9  
Christ propounds in the Parable two person, 1. A rich man. 2. His Steward. 1. The rich man is God, whose Stewards are all men; because he gives their good things to them, although to one more, to another less. Those good things are 1. The goods of the world or fortune, as some call them, gold, silver, fields, cattle, livings, dominions, Gen. 9.2. 2. Goods of the body, as health, beauty, strength, all the senses. 3. Goods of the mind or Spiritual, wit, wisdom, prudence, memory, eloquence, peace, the word of salvation, the promise of grace, righteousness and life eternal; God hath bestowed his gifts on us, that we may moderately use them in his fear, serve our neighbours with them, and improve them for the Lord; because we shall give an account of them.  
How to use our goods so as to show ourselves good Stewards,  
1. In respect of God, we must serve him with all these goods of ours.  
2. For our neighbour, if we have more than he, we should communicate freely to him. Prov. 5.16.  
Vers. 8. The Lord commended the unjust Steward, because he had done wisely] Propter solertiam non propter fallaciam. 
Prudenter] none quod pic & rectè. Non lau davit factum, sed prudentiam & industriam qua ut poenam essugeret, usus fuerat. Maldonatus.  Grotius. As we may condemn a matter, yet commend the parties wit. The children of this world are in their generation wiser] They are not in genere wise, but in genere suo, wise to do evil, jer. 4.2. not wiser absolutely, but secundum quid, in their generation, that is, in the things of the world. The children of light] That is, Christians, who by the Holy Ghost and baptism are made the sons of God.  
Vers. 9 Make to yourselves friends of the mammon of unrighteousness] Riches are called unrighteous, 
Mammon] Significat copiama● the sauros divitiarum hujus mundi. They are not so in themselves but in the common use, or rather abuse of wicked men. 1. Because they are commonly unjustly gotten. 2. Made an instrument of many evils. 3. Evil gotten goods are unjustly possessed. Mr. Perkins.  not because they are always unjustly possessed, but because they are occasions and motives of great unrighteousness, or else rather unrighteous is put here for false, in the Hebrew phrase, that is, they are not true riches; the words following confirm this exposition. See Heinsius.  
That when ye fail] That is, die, so the Septuagint useth this greek word, by which it renders Moth. jer. 42.17, 18. They may receive you] Receiving is not mentioned here in regard of merit (as the Papists say) as though a man could deserve it by giving alms, but either by way of hearty prayers made by the poor, that they may be received, or else because their alms shall be unto them a pledge and earnest of their receiving into God's kingdom.  
Vers. 12. And if ye have not been faithful in that which is another man's, who shall give you that which is your own] Teaching that he which is unfaithful to another, seldom is faithful in his own affairs.  
Vers. 13. No man can serve two Masters] Not contrary masters, as God and Mammon are.  
Vers. 14. And they derided him] The Pharisees did not simply laugh at Christ, but gave also external signs of scorn in their countenance, gestures, they blew their noses at him, for that's the meaning of the original 
* Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, subsannabant quasi contracto naso, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est nasus: atque hic est gestus fastidientis, spernentis, vafrè & callidè irridentis. Ignotos naso suspendit adunco. Horat. Serm. satire. 6. Tales sunt nasones, nasuti. à Lapide .  
Vers. 15. Christ doth not yield to the scoffs of the Pharisees, but defends the authority of his doctrine, and in like manner inveighes against them with a just zeal, and pulls away the mask of hypocrisy from them.  
Ye are they which justify yourselves] As if he should say, you would know what you are, I will in a few things declare it to you, whatsoever things you do, you do them all for that end that you may get an opinion of holiness and righteousness before men, but howsoever before men who only judge by outward things, you may are accounted holy and righteous, 
Polyc. Lyser.  God knows your hearts, which he abominates, because they are full of hypocrisy, envy, pride and scorn.  
Highly esteemed] Pharisaical and hypocritical pride, by which they boast themselves before men that they may seem to be holy, they be inwardly hypocrites.  

The same thing is expressed Matth. 11.13.  Vers. 16. The Law and the Prophets were until john] If the Law was to have its period in john, than the subordination of it now to the Gospel is taken away. But the Law was not then abolished, as the next v. shows, as if he should say, do not mistake me, ac si post●at lex in ecclesia ●xauctorata sit. Secondly, that manner of dispensation which was under the Old Testament was to last till then. 
1 Pet. 1.12.  The Revelation of the mind of God then was but in glorious promises of things to come; we now enjoy the things under the Gospel.  
Vers. 19 There was a certain rich man which was clothed in purple and fine linen, 
Ambrose from the adding of the name saith it is a History not a Parable, many things are related in modum Parabolae, neither eyes, finger, tongue, nor water are in hell . and fared sumptuously every day] Whether it be a History or a Parable, 
* Rainoldus de lib. Apoc. tomo primo. praelect. 79. Credo ego, nec solam historiam, nec folum Parabolam esse, sed mixtum quiddam ex utraque, qualis apud Poetas Tragicomaedia esse dicitur, atque haec ipsa est Iustini sententia. 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 Lazarum ad se mitteret, qui gutta aquae linguam suam refrigeraret, parabola est historiae adjuncta, nec enim qui in inferno sunt sanctos rogare solent. Maldonatus in loc.  (of which there are divers opinions) that is of no moment, because whether Lazarus were truly a certain poor man and beggar, so handled by the rich, whose soul was after carried by the Angels into Abraham's bosom, or whether by the name of Lazarus, Christ signified a beggar, (as Lawyers are wont to propound their species under the name of Titius & Sempronia) the matter comes all to one, all confessing that under that narration Christ describes the state of the faithful and unfaithful departing out of this life.  
Clothed in purple] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentatiuè, a new suit for every day like our Gallants, Purple a precious garment, and proper to Kings, and those which are near them. Mark. 15.17. Fared sumptuously] Which Irenaeus some where turns jocundabatur, for the Greek word signifieth both, laetitiam mentis & hilare convivium, joy of the mind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Brugens.  and a merry banquet; it signifies feasted and rejoiced 
* jansen. Harmon. , so that not only the delights of feasting are signified, but that he feasted with pleasure.  
Every day] That thou mayst understand that he was wholly given to his belly, and was not at leisure for any other things; and this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, splendidè, magnificé, pomposé, therefore he was wholly of their number who daily with the Epicure sing that hymn, Ede, bibe, lude, post mortem nulla voluptas.  
Vers. 20. A certain beggar named Lazarus] The Hebrew (for Lazarus) sounds helped by the Lord, that very word also makes for a History; He was forsaken by men, 
Erasmus. Quod autem Tertullianus, Prudentius atque alij eandem hunc mendicum Eleazarum vocant, non de nihlio est, idem est Eleazari & Lazari nomen. Grot. Quanquam quibusdam simplex videtur esse Parabola: quia tamen Lazari nomen exprimitur, potius rem gestam narrari arbitror. Calvin.  but had God for his help.  
Lazarus by changing of the dialect, is the proper name of Eleazar the servant of Abraham. Thus Christ placeth Lazarus in the bosom, or at the Table of this Patriarch, whose household servant he had been.  
Laid at his gate full of sores] That if he desired to stand or sit, yet being pained with the greatness and multitude of sores, he could not.  
Vers. 21. The crumbs] Which otherwise would be trod by the feet of men, or gathered by the dogs.  
Vers. 22. By the Angels] Behold a sudden change, he that even now was not only scorned by men but dogs, is honoured with the ministry of Angels.  
Abraham's bosom] The glory of heaven or heavenly Canaan is rather called the bosom of Abraham 
* Perkins. Vide Cameron. myroth. & Capelli. Spicil. Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur in similitudine. Quemadmodum liberi quando in absentia parentum à familia malè tractantur, à matribus, quae tenerrimè ipsos amant, in sinum excipiuntur, ibi solatia audiunt, & omnium malorum facilè obliviscuntur, sic Lazarus benignè in consortium beatorum suscipitur, atque gaudijs regni coelestis quod Abraham promissum recreatur. Polyc. Lyser. Vide Calvinum.  than of any other of the patriarchs. 1. For the excellency of his faith. 2. Because the promise of inheriting the land of Canaan was first of all (personally) made to him. He alludes either unto the practice of the Eastern Countries, where when any made a feast, the guests did sit leaning about the Table, and the most beloved guest leaned in the bosom of the Feast-maker, as john at the Passover in Christ's bosom, so Grotius, or else to the practice of parents which lay a sick child in their bosoms.  
Vers. 23. And seeth Abraham afar off, and Lazarus in his bosom] Seeth Abraham rich afar off, and Lazarus poor in his bosom, both in heaven.  
Vers. 25. Son] An Irony, being a sharp exprobration to prick the rich man, who in his life boasted of being Abraham's son. By the scope of the Parable, the souls of the dead are but in two places, therefore no purgatory. Thou in thy life receivedst] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, is fully to receive.  
Thy good things] This is spoken also emphatically. Those good things which thou countedst the true, yea the chiefest good things, which thou hast used not as committed to thee under a certain law and manner, but as thine own proper goods, in which also thou hast placed all thy confidence. Grotius.  
Vers. 26. Between us and you there is a great gulf fixed] Gulf] As there useth some times to be in earthquakes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè vulgatus interpres reddit Chaos, quod per errorem vid●tur factum pro Chasma sic enim principio probabile est adhibitum fuisse nomen Graecum à Latino Interpret. Quemadmodum in ejusmodi hiatu in quo vrb●● vel terrarum tractus absorbentur, non potest transtri ab uno hiatus labro ad alterum cum os non sit compressum sed hiatus maneat, ita significat Dominus fieri non posse ut ullo modo transeatur ab eorum statu qui sunt tormentis adjudicati ad statum quietis & consolationis aeternae, est, sive constitutu● est & firmatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rainold. de lib. Apoc. praelect. 1 62. Vide Grotium.   
Great gulf] Signifieth the eternity of their state, Significat decretum Dei firmum & immutabile, ne quisquam unquam transiret à statu damnatorum ad statum fidelium. Rainold. de lib. Apoc. They which would pass from hence to you cannot] The glorified souls cannot go from heaven, worst themselves though they would, and those that would come hither cannot; there is an everlasting decree against it. Psal. 36.6. fixed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor (saith Maldonate) taken from Forts and Castles which are fortified by a broad and deep ditch about them.  
Ambrose will have this to be an History, because of the addition of a name and other circumstances, but though the narration may be grounded on a history, yet it hath many things in it parabolical, and we may argue from the scope of a Parable, as jud. 9.8.   

CHAP. XVII.  
IT is the general proposition of Christ, that scandals are studiously to be avoided by the godly, lest either they be a hindrance to themselves or to others in the way of salvation. He also adds reasons, because it cannot be but offences will come; they follow from the wickedness of the world. 
Polyc. Lyser.   
Vers. 3. And if he repent, etc.] If he shall give signs of displeasure, by acknowledging the fault committed, and seeking pardon of it, forgive him, require no farther revenge, 
Polyc. Lyser.  yea not so much as satisfaction for the injury offered. This place (saith Mr. Perkins) is meant of ecclesiastical censures, that those must proceed no further after the party offending doth repent.  
Vers. 4. And if he trespass against thee seven times] A finite number is here put for an infinite as it is usual in the Scriptures for its perfection; Christ's meaning therefore is, as often as he shall offend against thee and repent, 
Id ib.  forgive him.  
Vers. 5. Increase our faith] Greek add unto us faith, As if they had said, unless we have faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Add nobis fidem. Beza.  we shall never be able to abstain from revenge so oft, but if thou wilt increase our faith, we shall be able to conquer even this sin. Mr. Hildersham.  
The more faith the more mercy, for if you believe your own ten thousands forgiven, you will forgive others ten.  

Matth. 17.20. Nominavit montem qui fortè tum ipsi vicinus erat, ut digito eum Apostolis monstrare potuerit. Hic nominat arborem Sycaminum quae absque dubio tum etiam ipsis obviam erat. Sic utrobique idem est sensus.  Vers. 6. If ye had faith as a grain of Mustardseed, ye might say unto this Sycamine tree, etc.] He shows that he doth not require a great quantity of faith, but is content with a little faith which is like a grain of Mustardseed, lively, sharp, fervent. Proverbiale de re minima. Drusius.  
Our Saviour Christ useth this and the like expression of removing a Sycamine tree, and the Mountains, upon three several occasions.  
1. Upon occasion that the Disciples could not cast out the Devil, Matth. 17.19, 20. There he speaks of the faith of Miracles. 2. Upon an occasion of the drying up of the figtree, Matth. 11.20. Both justifying faith, and the faith of Miracles are there intended, one primarily, the other secondarily. See Luke 17.3. Where a saving justifying faith is intended.  
Vers. 7. But which of you having a servant ploughing, etc.] As if he had said, if a servant that hath been toiling all the day long in following the plough or the like labour, at the night when he comes home weary and hungry, be commanded by his Master a further service, he is not to refuse to do it, he is still to do what his Master commands him. 
Loquitur Christus non de mercenarijs qui hodie nobis ministrant, sed de veteribus mancipiis quibus ea erat vivendi conditio, ut sibi nihil acquirerent, sed cum toto suo labour, study, industria ad sanguinem usque heris essent addicti. Calvinus.   
Vers. 8. Gird thyself] It was the fashion in those Eastern parts, for men to go in long garments down to their feet. And therefore when men were to go about any work, they used to gird and take up their garments, that they might not trouble them in their work, by hanging loose about their heels.  
Vers. 10. All that ye can] To the utmost extent of natural or gracious abilities.  
We are unprofitable servants] Christ speaks here with the Apostles now justified and renewed.  
Vers. 14. Go show yourselves unto the Priests] The Papists fond hence build their aucicular confession. The leprous men are I confess sent by Christ to the Priest; but not to whisper into his ears their sins, but rather that they might offer sacrifice according to the prescript of the Law; neither were they sent to cleanse themselves, 
Calvin.  as with the Papists confession makes men clean, but that they might show themselves to the Priests, they were clean before.  
Vers. 15. With a loud voice glorified God] Which is a sign of a very cheerful and thankful mind.  
Vers. 17. Were there not te● cleansed, but where are the nine] He asks, not because he was ignorant, 
Polyc. Lyser.  but that by this means he might reprove their ingratitude and make it known to others: he means, it is certain that all the ten received the same benefit of cleansing, and yet only one acknowledgeth that with a thankful mind.  
Vers. 19 Thy faith hath made thee whole] It is an excellent sentence which Christ often useth in the Gospel, Matth. 9.22. Luke 17.29. ult. and in many other places. 
Polyc. Lyser.  For Christ observed this custom when he had a doctrine in which there was much contained which he would commend to his hearers, and deeply imprint on their hearts, than he included it in some famous sentence, which he afterward often repeated. Faith is the means and instrument by which Salvation is received from God.  
Vers. 20. The kingdom of God cometh not with observation] That is, not with a worldly splendour which the Pharisees looked for. with observation] with a splendour obvious to men's eyes, and which might be observed. 
It is not a thing that by any outward pompous ceremony can be observed.   
Vers. 2●. The kingdom of God is within you] That is, it was brought unto them by the ministry of john Baptist, of himself and of his Disciples; although indeed it was without profit to many of them.  
Vers. 22. The days of the Son of man] By this he understands that outward conversation which he used in the time of his ministry familiarly with his Apostles, by admonishing, comforting, nourishing and defending them.  
Vers. 23. See here, or see there] Is the Messias, for about those times Josephus witnesseth that there was great store of seducers, 
l 10. Antiq. Jud. 20. c. 4.11.12.14. & l. 2. c. 12. belli judaici  some of which called them out into the desert; others into the Mountain of Olives, and professed that they would be their deliverers, amongst whom also was that Egyptian Act. 21.38.  
Vers. 24. So shall also the Son of man be in his day] He shall come to judgement with great light, and in the majesty of the Father.  
Vers. 32. Remember Lot's wife] She was turned into a Pillar of Salt, ut te suo exemplo condiret. Augustine. Remember 1. Her going out of Sodom a type of hell, or the world, 
Consider her sin and her punishment, that so fearing the one we may learn to take heed of the other.  to Zoar, heaven, or the Church. 2. How in the way she looked back. 3. Her punishment.  
Vers. 37. Wheresoever the body is, thither will the Eagles be gathered together] Gregory and Austen by b●dy understand heaven, by Saints Eagles, lift up your hearts thither. Origen by body understands the Church, by Eagles Doctors, gathering, that is consent. Jerome, Theophylact. Body Christ's sufferings, Eagles Saints. Chrysost. Stella, Maldonate. By body others understand last judgement, by Eagles Saints, gathering together, brought generally to judgement.  
The Saints are Eagles. 1. They molter off old feathers. 2. Renew. Psal. 103.5. 3. Look on the Sun. 4. Are heavenly. joh. 39.27. Wheresoever shows Christ's body is not every where, he saith not ubique corpus, but ubicunque.   

CHAP. XVIII.  
Verse 1. THat men ought always to pray, and not to faint] Most firm Arguments are drawn from the scope of a Parable, 

Hinc Heretici, dicti Euchitae volebant semper orare, nec unquam ma●ibus laborare▪ sed stultè. Scriptum est enim: si quis non vult operari, nec manducet. 2 Thes. 2.10. Dico ereo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper hic idem esse quod sedulo, perseveranter, diligenter, assiduè, unde explicans subdit & non deficere. Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, non defatigari. Cornel. à ●ap.  
Haec parabola sumitur à dissimili sicuti plures hujusmodi in Evangelio inveniuntur, non judex iniquus cum Deo, sed perseverantia viduae in instando, cum nostra constantia in precibus conferri debet. Polyc Lyser.   although not from the parts of it. For which very cause in all the Parables of Christ, we see the scope is signified either in the precedent or subsequent words; as in this Parable in the precedent words, in Luke 16.9. In the following words. Rainold de lib. Apoc. praelect. 163.  
Christ propounds this Parable, to t●ach us to be constant and earnest in Prayer, saith Mr. Perkins, see v. 5. To pray always here is not to faint in prayer, see Grotius.  
Vers. 3. Avenge me of mine adversary] Or free and defend me from mine adversary, which either hath taken away mine inheritance, or some of my goods, or otherwise injured me. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not properly signify, (saith Novarinus) to revenge, but to free and deliver from evil; which may be done without any revenge.  
Vers. 4.5. He bears the widow, not from fear of God, nor out of commiseration toward her afflicted, nor because she had a just cause, which a just Judge ought to regard. But there are other reasons. 1. Because she is troublesome to me, as if he should say, I would be freed from the clamours of that importunate woman. 2ly. Lest by her continual coming, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad verb●m est obtundere, at obtundere Latin●s est ad fastidium aliquid repetere. Teretius: obtundis ametsi intelligo. Bene ergo sensum expressit Syrus, molesta sit mihi, & Arabs, vexet me. in Grot. Vide Bezam & Piscat. Syrus vertit, Ne mihi molestiam omni tempore exhibeat. Arabicus, Ne semper ad molestandum me veniat. See ver. 7. Bear l●ng with them] That is, the wicked.  she weary him weary me] word for word, beat me down with her blows, and it is a metaphor taken from Wrestlers, who beat their adversaries with their fists or clubs, so do they that are importunate beat the Judge's ears with their crying out, even as it were with blows. Vide Brugensem. If the unwearied prayer of a Widow, hath extorted an equal sentence from an unjust Judge; what may not the godly hope from God?  
Vers. 8. I tell you that he will avenge them speedily] That is, in his own time; speedily in regard 1. Of God. 
Tempore congruo & opportuno. Jansen.  2. Eternity. 3. The wicked.  
Shall he find faith on earth] That is a godly man that will believe his truth.  
Vers. 10. To pray] That is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as also elsewhere in Scripture, to do all that which belonged to the worship of God, and was finished in the Temple.  

Polyc. Lyser.  Vers. 11. Prayed thus with himself 
a Convenit Pharisaeorum nomini qui se gregatus est. Cameron. ] Leaving the Publican a far off behind him as impure. God I thank the● that I am not as other men are 
b Pro tribus rebus debet homo (Robbinus) quotidiè Deum benedicere; Benedictus q●òd me non fecerit gentilem, infidelem▪ Benedictus quòd me non fecerit plebei●m; Benedictus quòd me non fecerit multerem, ex hac scaturigine emanavit oratio ●●a Pharisaica. buxtorf. in Florilegio Hebraico. p 32.33. ] He begins with thanksgiving, he had nothing of confession for himself. He pleads his negative righteousness, he was no extortioner, and stands on his comparative goodness, not as this Publican.  
Vers. 12. I fast twice in the week] Thursday, because Moses on that day went up to Mount Sinai: Monday, because than he came down. Drusius. He hath his positive righteousness of both Tables; here he speaks of his fasting, the duties of the first Table: and for the second Table, he paid tithes.  
Vers. 13. God be merciful to me a sinner] Oravit paucis sed affectu multo. Bucer. Here were few words, but much zeal and matter.  
Ver. 16. Suffer little children to come unto me and forbid them not] It is not spoken of Children in disposition, that is, such as are humble and meek (as some would evade) but in age, Christ took them into his arms.  
For of such is the kingdom of God] Christ speaks not of these very children only, but of such, this is a standing rule; by the Kingdom of God he means the visible Church, Mat. 8.12. and 16.19. that is, these have a right and title to the privileges of the visible Church.  
Vers. 19 Why callest thou me good? none is good save one, 
Jansen. None good but God] Ex se & independenter, alij participatiuè.  that is God] Christ answered to his mind, who thought Christ to be a mere man, so Basil, Ambrose, Jerome, chrysostom. By that answer Christ hath taught us when we are commended, to turn our own commendations upon God.  
Ver. 25. It is easier for a Camel to go through a needle's eye] Whether a Camel, or a Cable Rope be understood, in the impossibility there is no difference, 
Calvin would rather have it a cable rope, but Beza, Marlorate, Aretius, Piscator, Chamier interpret it of the Camel.  but something in the proportion, for a rope is liker to a thread than a Camel, but simply to draw a thick Rope through a needle's eye is impossible. For the Needle, some think by that is understood a certain gate in jerusalem, which was so narrow, that the Camels could not (except their burdens were taken away, and they bowed their backs) pass through it.  
Rich man] Not so much from possession as affection; it is impossible for them to be saved in sensu composito, difficult in a divided sense; because they ought to be first changed, mutation cannot be easily done but by grace and power alone.  
Ver. 34. And they understood none of these things] It is a thing certainly worthy of admiration, that the Disciples understand none of these things, when this is not the first, but at the least the fifth or sixth time that Christ spoke of the same matter: Moreover, all things were so plain and evident, that a boy of seven years might understand.  
Ver. 36. And hearing the multitude pass by, he asked what it meant] Blind men, because they want eyes, are curious in enquiring. 
Polyc. Lyser.   
Vers. 38. Thou Son of David have mercy on me] Without doubt he heard in the Synagogue, Esay 35.5. that when the Messias the Son of David should come the eyes of the blind should be opened. He heard also by common fame that this Jesus restored sight to other blind persons. 
Polyc. Lyser.  Son of David] which Epithet was anciently and at that time given to the Messiah. He confesseth him to be God when he saith, have mercy on me: man while he calls him the son of David; and for his Office, he confesseth him to be jesus the Saviour.  
Vers. 23. That I may receive my sight] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These words sound as if this blind man had not been borne blind, but was made so by accident or some disease, therefore he desires the receiving of his sight lost. 
Polyc. Lyser.    

CHAP. XIX.  
Verse 2. BEhold there was a man named Zacheus] His name (saith Grotius) is purely Hebrew, 
Nomen Hebraeum seu Syriacum Zaccai, est à munditìa, innocentia, seu justitia deductum. Lucas Brugen.  as appears Esra. 2.9. and 7.14. It is expressed for the certainty of the history, especially since he was a famous man. Brugensis.  
Which was the chief among the Publicans] A Publican is one that gathers public payments. He exacted tribute for the Romans, and so he seemed an oppressor of the Jews, and therefore was odious to them, and they did often exact more than the Romans required, which they reserved for themselves. Luk. 3.13.  
Vers. 4. And he ran before, and climbed up into a Sycamore tree, to see him; for he was to pass that way] Being forgetful of his own dignity and estate, running before as a man of mean condition. He might easily divine that all which should see this thing would scoff at him, that he a chief and rich man should climb a tree like boys, whence he might see Christ passing by. But his love and desire of seeing Jesus, and especially an impulse of the Holy Ghost took away all his modesty from him. 
Polyc. Lyser.   
Vers. 5. And saw him] He saw him not only with a corporal aspect, but with that which was every where saving; nor only saw him, but vouchsafes to speak to him, calling him by his proper name, as familiarly known unto him, See john 1.48. for Christ calls his own sheep by name, 
Polyc. Lyser.  john 10.3.  
To day I must abide in thy house] A wonderful thing! we read in the Gospel that the Lord being invited by others went to them, but we never read that of his own accord he came to their feast, as he did to this Prince of the Publicans; so faith always obtains more than it wished, Zacheus desired to see Jesus, now he hath him his guest. Christ requires haste, that his readiness to bestow faith may appear to all.  
Vers. 7. Murmured] The Inhabitants of the Town, and perhaps some of Christ's companions murmur, that he goes in to a man of an evil and reproachful name, when yet no man invited him; 
Calvin.  so when the world neglects the grace of God offered, it takes it ill that it should be given to others.  
A man that is a Sinner] That here, as in many other places, notes a man of a wicked and flagitious life. 
Id. ibid.   
Vers. 8. The half of my goods I give to the poor) From this time I consecreate and depute them to the poor.  
Vers. 9 This day is salvation come to this house] Because Zacheus should convert his whole family, as Cornelius the Centurion, and others did, or because the greatest part of his house were now turned to God. 
Polyc. Lyser.   
For so much as he also is the Son of Abraham] Because he was taken into Abraham's Covenant, Rom. 4.16.  
Vers. 10. To seek and to save that which was lost) The first showed his diligence; the second his power; both his singular philanthropy. Such as were lost indeed, and in their own apprehension.  

Nobilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene natus, ingenuus & illustris. Syrus filius magni stemma is. Lucas Brugensis.  Vers. 12. A certain nobleman] That is, our Lord Jesus Christ, and he truly calls himself noble, for he is coeternal and coequal with his Father in respect of his Deity, in respect of his humane nature he was conceived by the Holy Ghost, born of a pure and immaculate Virgin, Christ hath in his Genealogy above twenty Kings and Princes.  
Into a far Country] That is, to heaven, it is a long while from the time of his death to his last coming.  
Vers. 13. And he called his ten servants and delivered them ten pounds] He observes a certain number, ten, for God knows well both the number of his Servants, and gifts. His pound] That is, the Doctrine of the Gospel concerning the kingdom of heaven. Let him occupy] This was spoken parabolically, 
Polyc. Lyser.  as a diligent Merchant spares not labour, but is intent upon all occasions, that even with the danger of his life he might promote his gain; So let the Servant of Christ studiously strive by a diligent preaching of the Gospel, and faithful administration of the Sacraments, to gain many men to Christ.  
Vers. 14. His Citizens] That is, the Jews. john 1.11.  
Vers. 15. And it came to pass when he was returned, etc.] This shall be in the last day, when he shall return to the judgement of the quick and dead.  
Vers. 21. Neither acceptest thou the person of any] Or the face of any. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered either way. Although the Hebrews, and Syrians, from whence that phrase proceeded, 
See Mat. 22.16  always say, to respect the face, yet the Latin Interpreters use the word person, in judging to be moved with the person, face, or any outward quality, or appearance, nothing pertaining to the merits of the cause.  
Vers. 22. Thou knewest that I was an austere man] Then this should not have made thee sluggish, but have moved thee to the greater diligence.  
That at my coming I might have required mine own 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 bank that at least it might grow with Usury: Only Christ signifieth that there will be no excuse for their sloth who both suppress the gifts of God, and consume their time in idleness. 
Calvin.   
Vers. 23. But he perceived their craftiness] The Greek word rendered craftiness signifieth a skill in ill doing gotten by long practice and experience. 
Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam ad malè agendum solertiam, longo scillicet usu & tractandis rebus plurimis quaesitam, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 composita. Brugensis.   
Into the bank] Where either by the change of monis, or by a contract of the loan they make a gain, and thou with them mightest have been partaker of the same gain.  
Ver. 24. Take from him the pound, and give it to him that hath ten pounds] That so by his deed he may show that he did not so much look after money as the gain of it.  
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 would not have him for their King to the Romans to destroy them, who wasted their City, 
Polyc. Lyser.  and dispersed the whole nation into perpetual exile. But in the last day he will condemn to eternal death all his enemies the Devils, Jews, Heathens, false Christians.  
Vers. 42. If thou hadst known] The more ancient Divines take the words optatively, 
Beza Quam felix e●les & beata. Calvin, curares, thou wouldst have taken heed, wouldst have embraced these things. Pathetica est oratio, ideoque abrupta. Duo affectus hic simul permisti, neque enim tantum miseretur Christus urbis cladem, sed simul ingrato populo extremum scelus exprobrat, quòd repudians oblatam sibi salutem ultro horribile Dei judicium accersat. Calvinus.  Oh that thou hadst known, the modern otherwise, that is, if thou hadst considered and taken special notice, Esay 1.3. Thou even thou] That is, Jerusalem, this is emphatical. At least] That is, after thou hast so often rejected me, and slain the Prophets that came before me.  
In this thy day] That is, of visitation. Vers. 44. By the word, the things that belong] To thy safety temporal, or salvation eternal; Christ, the Gospel, and the preaching of it.  
Jerusalem in the Hebrew tongue signifies the vision of peace, these words than may mean, that contrary to her name she saw not her peace, Jerusalem was not Jerusalem.  
Vers. 45. And he went into the Temple and began to cast out them that sold therein, and them that bought] Christ purged the Temple but twice, first, at his entrance into his Ministry. Secondly, at his going out, Mat. 21. Mark 11.  
Vers. 48. Were very attentive to hear him] Greek, hung upon him hearing him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
This very word is used Mat. 22.40. hang or depend upon, as a vessel upon a peg or nail on the wall: Others render it, pendebant ex ore ejus, as Bees on flowers, to suck out the moisture which is in them.   

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 certain time of the year, viz. of fruits, as Matthew expressly 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. 
Gerh. Harm. Evang.  The Pharisees were intent upon all occasions and ways how they might entangle Christ.  
Vers. 37. Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob] Christ citys a place out of Moses, because he had to do with the Sadduces, who did not much believe the Prophets, 
Calvin.  at least esteemed them no more than we 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. part 3 tia. p. 3. & Canaeus de Republica Heb. p. 476. say, the Sadduces received the whole Scripture, and not the Pentateuch only. The original of the other assertion came thence (saith Hottinger) that some made the Sadduces the same with the Samaritans, 
Thes. Philol. l. 1. c. 1. Sect. 5.  which acknowledged only the five Books of Moses for Scripture.   

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; 
Novarinus. Brugensis.  but because Christ being a pattern of modesty had cast his eyes upon the 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 intention, quantitate, pro facultatum ratione.  
Ver. 4. Hath cast in all the living that she had] That is, all the means she had to sustain herself that day.  
Ver. 11. And fearful sights, and great signs shall then be from heaven] Josephus of the wars of the Jews l. 7. c. 12. recites divers signs which happened before the destruction of Jerusalem, 
Vide Grotium in loc.  1. That a blazing star in fashion of a sword hung over the City. 2. That at the feast of unleavened bread a light shone round about the Altar as clear as day. 3. That a Cow led to be sacrificed calved a Lamb. 4. That the brazen Gate of the Temple, which twenty men could scarcely open, was seen to open at midnight of it own accord. 5. That in the first of May there were seen in the air Chariots and standing battles skirmishing in the clouds, and compassing the City. 6. In the Temple was heard the sound of a wonderful terrible voice which said, Migremus hinc, let us go hence.  
Ver. 13. And it shall turn 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 possess ye your souls] As if he should say, if you would save your souls, 
Mr Perkins.  you must labour to bear all crosses that fall on you with patience.  
Patience and strength to bear afflictions must be ours, not by usurpation, nor yet by lawful 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 cheerful, we say he enjoys himself, so when one keeps himself quiet in crosses he possesseth his soul in patience.  
Ver. 24. And they shall fall by the edge of the sword] In the Greek by the mouth of the sword: 
So Judges 18.27. Acies gladij tam Hebraeis quam Graecis os vocatur, quòd acie tanquam ore gladius mordeat & occidat omnem carnem obviam. Lucas Brugensis.  For the sword bites in that part in which it is sharper, therefore the sword is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two mouthed for two edged, Heb. 4.12.  

Vt solent qui de loco superiore liberationem expectant. Hoc est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Paulus. Grotius in loc.  Ver. 28. Then look up and lift up your heads] That is, be of good courage, as the Syriack hath expressed the sense in its Paraphrase by a metonymy of the effect, for when men are merry they lift up their heads, when sad they cast them down, and the reason which is added confirms this exposition.  
For your Redemption] That full deliverance in which death shall be triumphed over, draweth nigh.  
Vers. 34. Be overcharged with surfeiting and drunkenness] With a surfeiting arising from drunkenness, or a drunkenness which produceth a surfeiting; but it is better in this place to take the metonymical signification of this word for too much cramming or pouring in of meat or drink, 
Gerh. Harm.  from whence a surfeit ariseth as an effect, so it is taken by the Septuagint in 77. Psal. 71.  
And so that day come upon you unawares] It comes unawares when peoples hearts are hardened against the threatenings and Judgements of God, as the deluge came on the People in the old world. 
Luke 17. Erasmus reddidit ut liceat vobis effugere, sed graecum est significantius, ut digni reddamini vel efficiamini. Geth. Harm.   
Vers. 36. Worthy to escape all these things.]   

CHAP. XXII.  
Vers. 6. IN the absence of the multitude] absque turba, without the multitude, that is, vel clam populo, vel sine tumultu. Brugensis. 
Vtrumque significat, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè & Latino turba multitudinem & tumultum. Sensus utrumque desiderat intelligi, cum abesset populus qui tumultum excitare posset. Lucas Brugensis.  Either secretly without the people's knowledge who were wont to follow, or without any tumult.  
Vers. 12. And he shall show you a large upper room furnished, there make ready] There was no need of a spacious room for the present number there to meet and communicate, 
Philip Goodw. Evangelic. Communic.  but it might be to signify that the Lord would not have this Communion consigned for the future. In that it was an upper room, it set forth the divineness of the Sacrament, and the duty of lifting up the hearts of the Communicants; In that it was a prepared room, clean and ready trimmed, it was to teach the purity of the Sacrament, and what preparedness is meet for Communicants.  
Vers. 15. With desire have I desired] An hebraism, that is, I have exceedingly, 
Dike. Summoperè desideravi. Beza, Piscat. As if he should say, I have desired it in respect of the Passeover, to fulfil all righteousness, and in regard of the Supper, to institute the same.  earnestly, and heartily desired to eat it with you.  
Vers. 19 This is my body] This, this bread say we, this body of Christ say some Papists, this third thing, Individuum vagum, say others, a substance confusedly taken. 
Bishop Morton of the Mass.  The neuter gender will agree with any thing which hath not life; in the Vulgar translation it is said of Evah the wife of Adam, hoc est os ex ossibus meis, Gen. 2.  
Which is given for you] The other two Evangelists omit this particle, which yet is in no wise superfluous: for therefore is Christ's flesh now bread to us, 
Calvin.  because by it salvation was once brought to us.  
Vers. 27. But I am among you as he that serveth] Viz. not as a Master, 
See 24 Exodus 13. 2 Kings 2.9. and 3.11.  but as a Disciple. All Prophets whom God employed upon his messages had their Disciples to wait upon them, which is called ministering to them in the language of the Scripture.  
Vers. 29. And I appoint unto you a kingdom] This is not so in the original; it rather hath relation to the words following, as my Father hath appointed unto me a kingdom, 
Vide Bezam.  so I appoint unto you to eat and drink.  
Vers. 30. judging the twelve Tribes of Israel] The Apostles are said to judge by way of assession, or approbation, say the Schoolmen.  
Vers. 31. Simon, Simon] That Epizeuxis notes the singular affection and good will of the mind, that is, my most dear Simon, as 10.41.  
He putteth him in mind, First of his fall to humble him. 
Piscat.  2. Of his rising to comfort him. 3. Of his duty to quicken him unto Christ. 
In ●ribratione duo sunt, unum Concussio illa atque agitatio qua omnia sursum deorsúm Vertuntur, alterum verò segregatio atque separatio, se cundum priorem significationem hoc loco usurpatur, ut Christus nihil aliud voluerit, quam Satanam voluisse Apostolos & Petrum dedi sibi u● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conturbaret. Cam. de Eccles come. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graecè est deposcere ad supplicium velad quaestionem, nempe ut Satanas jobum, & Apoc. 12. Cameron. Myroth. Evang   
Satan hath desired] Satan signifies an adversary; The word that is here rendered desired is not used again in the new Testament. But in other Authors that use it, it signifies such a desiring, as when one man doth challenge another into the field to a Duel. Or such a desiring, as when a man comes and calls for open, and public punishment upon a man. That is (saith Grotius) he hath desired you to be given to him, it being an allusion to the history of job. Winnow] The word signifies to shake up and down, as in a fan wheat is used, the kernel scarce ever lies still.  
Vers. 32. That thy faith fail not] Be not wholly eclipsed in the original. A man's faith is said to fail, either when it falls short of what it hath been, or should be. Christ now not only poured out these prayers for Peter, but also for the whole company of the Apostles, except judas, who then cast in his mind his betraying of Christ. This is manifest, first because Christ saith Satan hath desired you, not thee, for he laid not snares for Peter alone, but for the chief of the Apostles, although especially for him, because he made show of greater constancy than the rest. Secondly this is manifest from the words of Christ, john 17.9. and 20. where he openly witnesseth that he prayed for his other Apostles and Disciples, Psal. 6.58.  
Converted 
* Peter was converted from the state of sin before, but now from a particular fall. ] or returnest again so Ps. 58.6. strengthen thy brethren] That is, all the faithful.  
Vers. 38. Here are two swords] Vt sit parata defensio non ultio. Ambrose. That he may be prepared for defence not revenge. It is credible (saith Grotius) when the way from Galilee to the City was infested with thiefs that many went to the City with swords, which we may collect also out of several places in josephus. Two of the Apostles here imitated this custom.  
Vers. 41. Was withdrawn from them] Not severed and separated, but pulled and plucked like a tree by the root from the kindly soil. 
Auulsus▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violentam avulsionem ac distractionem significat. Alardi Pathalogia N. T.   
Vers. 44. Being in an agony] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies summam Christi luctantis angustiam. Beza. The word agony signifies a striving or wrestling against something, as two combatants or wrestlers do each strive against other. The thing which our Saviour strove against was the fear and grief which pressed his soul, that he might not be so far overcome as to bewray any manner of impatiency.  

Magnus angor guttae grossae. Jansen. Non dicit simpliciter guttas sanguinis sudasse sed quasi grumos Concreti terrore sanguinis, & propterea addidit particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad leniendum id quod dixerat. Steph. Thes. Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic non est similitudinis, sed veritatis, quomodo etiam alibi à Lucâ usurpatur. c. 3.22. c. 24.11. uti etiam Joh. 1.11. Alardi Pathologia Novi Testamenti.  His sweat was as it were great drops of blood falling down to the ground) He wept with his members. Bern. A strange watering of a garden.  
Vers. 47. Drew near unto jesus to kiss him) That sign was given to the Soldiers of the Roman band, who otherwise had not known Christ altogether unknown to them. But a mystery also lay hid under this kiss, for a great heap of execrable wickedness came by that betraying kiss, 
Casaub. exercit. 16. ad Annal. Eccles. 13.  Therefore the Lord saith to judas,  
Vers. 48. judas betrayest thou the Son of man with a kiss] That also the greatness of the sin committed might appear from it.  
Vers. 63. Mocked him and smote him] See Esay 50.6. He declareth how they scoffed at him, not so much with their words as hands assaulting him; among the scoffs which consist in the deed itself, 
L'Emperear de Legibus Ebraeorum. c. 8. Sect. 6.  it was not the least to pull the beard and to pluck away the hair, wherefore the Evangelist used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most fit word, which signifies to pull away the skin itself, much more the hair.   

CHAP. XXIII.  
Verse 2. PErverting the Nation, and forbidding to give tribute to Caesar] There was nothing more odious than this crime with Pilate, who cared for nothing more than to defend the quiet state of the empire. 
Calvin.  Therefore Pilate neglecting other things, most of all insists on that about sedition, because if he had found that Christ had troubled any thing in the public state, he would willingly without delay have condemned him, this is the reason why Pilate questioned him about the Kingdom.  
Vers. 5. He stirreth up the people] They say not in the preterperfect tense, he hath stirred up the people, but in the present tense, he doth stir up, signifying that his whole life was seditious. The Syriack hath a word which signifies to move with a certain tumult, which word the Thargum useth, 
Gerhard.  Exod. 14.24. and jer. 51.7. therefore the Priests mean this by their accusation, that Christ moved the people in Galilee and Judaea with new and seditious doctrines.  
By the very mentioning of Galilee they desire to provoke Pilate, 
See Luke 13.1 Acts 5.37.  and make him an enemy to Christ, for the Galileans above others were prone to sedition, and impatient of the Roman yoke.  
Vers. 11. Mocked him] He derides Christ, 
Illudens ei, ut homini fatuo: haec enim portio est Christi & Christianorum apud id genus homines. Grotius.  as if he had been a fool who had boasted great things of himself, but when it was come to the point could perform nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to handle one like a child, to mock and scoff at him. The Syriack hath a word which signifies to scoff at, and play with. The Septuagint use this greek word of Samson scorned by the Philistimes, who was a type of Christ 2 Pet. 3.3. jude 18. They are called mockers who esteem the doctrine of the last Judgement but a fable, and sharply scoff at it; such a scoffer in this place is Herod, who not only refuseth the doctrine of Christ, but also jests and sports at it. 
Gerhard.  Christ foretold this mocking of him, Matth. 20.19. Mark 10.34. Luke 18.34. which he would undergo for us.  
Vers. 17. They delivered at the feast a malefactor] Some say in remembrance of the delivery of jonathan by the people; others say to cause greater joy; others say it was a sign of their delivery from Egypt.  
Vers. 18. Release unto us Barrabas] No marvel to see murderers desire a murderer.  
Vers. 21. Crucify him, crucify him] The Epizeuxis or repetition notes the vehemency of the hatred; as if they would crucify him twice, they cry out twice, crucify him, crucify him.  
Vers. 27. And there followed him a great company of people, and of women, which also bewailed and lamented him] Although in public all the people with one cry condemned Christ, yet we see that some of them forgot not his doctrine and miracles, 
Calvin.  so God kept to himself a small remainder in that miserable dissipation.  
Vers. 31. If they do these things in a green tree, 
Vide Piscat. 1 Pet. 4.15. Compare 20 Ezek. 47● with 21.3.  what shall be done in the dry] This shows First-Christ and the godly flourish. 2. The wicked are dry. It was a proverbial speech, for the Hebrews call good men green wood, bad men dry wood. If husbandmen spare not their green trees which are of good use for timber but burn them, they will not spare old stumps.  
Vers. 34. Father forgive them, for they know not what they do] Beza saith, here he is a true Highpriest, 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 Latin, and Hebrew etc. jesus of Nazareth King of the jews, 
John 19.19. Pilatus scripsit tribus Linguis, quod nemo videretur ad festum venturus, qui non unum saltem trium linguarum intelligeret. Rainold. praelect. 256. Col. 1529. Latino sermone scripta haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob majestatem imperii; Hebraeo, ob locum in quo supplicium sumebatur; Graeco ob maximam turbam Hellenistarum quae ad Pascha convenerat: quanquam alioqui Graeco sermoni à Macedonicis temporibus & in Palaestina judaei vic inaeque gentes assueverant. Grotius in 27. Matth. 37. These three Languages were the most known of all the rest. The Latin because of the Roman Empire, and the Greek by reason of the studies of Philosophy, and the Hebrew for the antiquity of it, and being the Language of the Jews. ] or rather as the original sounds, Jesus that Nazarene, that King of the Jews. Three languages, to show first that he is a Saviour of all sorts. 2. Prayers in a known tongue. 3. Nothing can hinder Christ's kingdom. pilate's purpose was that it might be read and understood of all, both inhabitants and strangers then gathered together over the whole world, but the counsel of God herein is to be regarded by us, who would by this way consecrate these three tongues for the propagation of his kingdom. The Scripture of the old Testament was written in Hebrew, that of the New in Greek, both were turned into Latin, which version was hitherto more usual and common in the Church than all the rest, moreover the most excellent Commentaries upon the Scripture were written in one of these tongues. Gerhard.  
First here is an exact description of the substance of our faith. Secondly, he acknowledgeth his name on the Crosse. Thirdly, he is King able to save, no power is lost in his abasement.  
Vers. 39 And one of the malefactors, which were hanged, railed on him] Matth. 27.44. saith, the thiefs. Some say it is a Synecdoche, and the Scripture ascribes that to both the thiefs which agreeth but to one. Others answer it thus, that at the first both the evil doers did mock Christ, 
Perkins.  and of that time speaketh Matthew: but afterward one of them was miraculously converted, than the other alone mocked him, and of that time speaks Luke; this is the better.  
Vers. 40. But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation] It shows First, a true Convert cannot abide sin. Secondly, will reprove it in others, yea his companions. Thirdly, want of the fear of God is the cause of all disorder. Fourthly, mockers have great cause to fear. Fiftly, It is fearful not to repent when there is a great Judgement on one.  
It makes not for late penitents. First it is an example without a promise. 2. A miracle and rare, 
Many therefore defer their repentance. Hic est impiissimus optimi exempli abusus.  we may as well look for another crucifying of Christ. 3. He did not wittingly refuse before. 4. He had no means before. 5. He expressed more than our late penitents do at last.  
Vers. 41. But this man hath done nothing amiss] Or that is absurd, or out of place, as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  original word doth import.  
Vers. 42. Lord remember me when thou comest into thy kingdom] First, Christ is King. Secondly, not of this world. Thirdly, hath the keys of heaven. Fourthly, we must fly only to Christ for salvation. Fifthly, must believe in Christ though all be against it.  
Vers. 43. This day thou shalt be with me in Paradise] Christ promiseth more than the other asked. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.  This to day is emphatical, and is wont to be added to the mention of benefits, as jer. 1.10.  
Vers. 44. There was a darkness over all the earth until the ninth hour] This darkness was not a natural Eclipse of the Sun. 
Over all the Earth] viz. in Jury, and most Countries about. Philosophers saw it in Athens. Signifies First, Sun of righteousness did not set. 2. Shows the Jews blindness. 3. Detestation of the fact. 4. Vileness of our sins. 5. Teacheth us compassion.  For first it cannot be so total. 2. Not so long, for the interposed Moon goeth swiftly away. It was dark, first to show the sin of the people in crucifying of Christ. 2. That darkness of ignorance should come on the people. Bellarm. This darkness was spoken of by St. Dennis the Areopagite.  
Vers. 46. Into thy hands I commend my Spirit] That is, to thy safe custody and blessed tuition, I commend my soul, as 1 Cor. 6.20. Acts 7.59. Gal. 6.18. 2 Tim. 4.22. 1 Pet. 3.19. as a special treasure or Jewel most charily and tenderly to be preserved and kept. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est commendare veluti commendatur depositum servandum, ac reddendum tempore. Eras. & Gerh.  Mr. Ball.   

CHAP. XXIIII.  
Vers. 4. BEhold two men stood by them in shining garments] Matthew and Mark say that one Angel descended. 
Dicuntur astitisse mulìeribus ex improviso sc. & insperato, eodem modo o verbum illud usurpatur, Luc. 20 ver. 1 Act. 4. v. 1.  It is usual with the Evangelists to put one for many, and many for one. It may be that Matthew makes mention but of one Angel, because but one did speak unto the women; but Luke testifieth of two, and ascribes the speech to both of them, because he that spoke not did give consent to all that was spoken.  
The two described by Luke have shining garments, but that one Angel which Mark remembered was clothed with a white robe. The two Angels in Luke appear in a man's shape, but the Angel in Mark appears in the form of a young man. Therefore we must determine that these women came to the sepulchre of Christ two several times after the resurrection, and at both times saw and heard the Angels, the Messengers of the Lords resurrection. 
Gerh. Harm.  Luke describes their first coming to the Sepulchre, and the appearing of the Angels made in it; Matthew and Mark their running out to the Sepulchre and the apparition of the Angel seen in it.  
Their garments are said to be shining, either because they sent forth a splendour and brightness, or because they were white like lightning; the proper signification of the Greek word confirms the first interpretation; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shine as lightning, and also the nature of Angels, Psal. 104.4. The Syriack hath a word which is used of lightning shining out, Matth. 24.27. Luke 17.24. Acts 15.13.  
Vers. 5. All they were afraid and bowed their faces to the earth] The brightness of the Angel's garments did smite their eyes, an unwonted species and appearance struck their minds, 
Gerh.  therefore they bow their faces being turned away from the Angels toward the earth, which also is an argument of their humility and modesty. Rev. 5.14. and 7.11. and 11.16.  
Why seek ye the living among the dead] A friendly chiding, as if he should say, since there is life in Christ whom you seek in the grave, why do you yet seek him among the dead, that is, in the grave, which is the house of the dead.  
Vers. 6. But is risen] Viz. as a Conqueror and triumpher. When he was yet in Galilee.] The Angels warn the women of the Sermons of Christ had in Galilee, which are described Matth. 17.22. Mark 9.31. Luke 9.44. because both the women were Galileans, 
Gerh.  and when Christ first of all manifested himself in Galilee to be Christ, he also added this expressly, that he was to suffer, and by his suffering to enter into his glory.  
Vers. 10. It was Mary Magdalene, and joanna, and Mary the Mother of james, 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 Custom, 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, john 1.46. but God exalted them by manifesting to them the resurrection of his Son, which is a principal 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 grief of mind for the ignominy and torments of Christ, which they standing under Christ's Cross saw in the day before the passover, therefore to them first of all the most joyful resurrection of Christ is told, as also Christ afterward appeared severally to Peter, because as he offended more heinously than the rest of the Disciples, so he was more grievously troubled, whence it appears, that the resurrection of Christ will bring consolation to the troubled Consciences and contrite hearts. 3. God would by this means prevent the calumnies of the Jews, the Priests lied, 
Gerhard.  and said that the Disciples stole away the body of Christ from the grave, that therefore the impudency and absurdity of this lie might be reproved, it came to pass by the wonderful providence of God, that the women should come to the grave before the Apostles. Now it is no ways probable that women and those few should steal 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 righteousness and life is restored to us, should be told by women. 5. These women went with a great deal of courage early in the morning to Christ's Sepulchre, the Apostles in the mean while being shut up for fear, therefore Christ would have this pious study of theirs rewarded with the most joyful tidings of the resurrection.  
Vers. 11. Seemed to them as idle tales] They do not believe their words, they hear them as a pleasant fable, they think that these foolish women dream, the sense is, that they said, that a false vision was offered to the women, as those that dote imagine many things to themselves.  
Vers. 12. Stooping down] john useth the same Greek word, both of himself and of Mary Magdalene in this history. 
Vim vocabuli rectè expresserunt Syrus & Arabs, ille introspiciendi, hic explorandi verbo. Grotius.   
Vers. 13. And behold two of them went to a village called Emmaus, etc.] Although Mark doth only briefly touch this history, and Matthew and john mention it not, yet because it was very profitable to be known and worthy to be remembered, Luke doth not in vain prosecute it so exactly; so, many visions which john mentions, the other three Evangelists speak not of. Calvin.  
Vers. 16. But their eyes were held that they should not know him] The Evangelist expressly witnesseth this, lest any should think that the figure of Christ's body was changed, Therefore although Christ remained like himself, he was not acknowledged, 
Calvin.  because the eyes of the seers were taken, by which 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 holiness of life and excellent gifts.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive ment, sensu, intellectu, expertes intellectus.  Vers. 25. Oh fools] So also Paul styles the Galatians 3.1. therefore 5. Matth. 22. such words are not forbidden, but anger, casting out such a word imprudently is forbidden, saith Grotius. Sometimes it is for the profit of the hearers that they should be sharply dealt with. Crudelem medicum intemperans aeger facit.  
Vers. 28. And he made as though he would have gone farther] Equivocaters abuse this place; 
Finxit] Vt habet vulgata editio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasmus prae se ferebat (quod honestius & convenientius indicat jansenius) longius ire. Hoc gestu externo voluisset dominus augere & propalare desiderium quo tenebantur discipuli ut eum retinerent & ejus praesentia diutius fruerentur, ad communicationem ampliorem: quem finem si non habuisset, tunc reipsa desparuisset, aut ulterius processisset. Rivetus. Haec simulatio fuit non verbis veritatì contradicentibus, sed in gestibus veritari consentientibus. Composuit sese Dominus tanquam longius, nisi in contrarium vehementes instarent discipuli & quasi vi ipsum retinerent. Ames. de consc. l. 5. Vide Cornel. à Lap.  he did not pretend one thing and intend another, but as he made an offer to depart, so without question he would have gone further if the importunity of the Disciples had not stayed him. See ver. 29.  
Vers. 36. Peace be unto you] This was the ordinary way and manner of salutation, as if he should say thus much unto them, that they should find him every way as courteous and loving towards them now being risen, as he was before he died.  
Vers. 44. In the Law of Moses, the Prophets, and in the Psalms concerning me] By the name of which he comprehends all the Scriptures, as it appears from this verse compared with the 27. where Christ is said to interpret concerning himself, 
In the Psalms] That is, in the Book of the Psalms, as 20.42. & Acts 1.20. Vetus est ab Hebraeis usurpata librorum veteris Testamenti distinctio, in Legem, Prophetas & Hagiographa, Thorah, Nebijm, Cerubim, ad hanc respexisse Christus videtur quando scripturam, in Mosem, Prophetas & Psalmos hic distinguit. Psalmos ut praecipuum inter Hagiographia librum, pro illis exprimens. Quistorpius.  the things written in all the Scriptures, and that which he first called all the Scriptures, that here he showeth is to be understood of Moses, the Psalms, and Prophets. Rainold de lib. Apoc. Praelect. 160.  
Vers. 47. Beginning at jerusalem] Peter showeth that Christ's preaching began in Galilee, Acts 10.37. Therefore not at jerusalem. 1. This place here is meant of the preaching of Christ's Apostles, and not of his own, as that in the Acts is 2. This is meant of their preaching of him after his death and resurrection, that in the Acts of his own, and in his life time. 3. This was a ministerial publishing of Christ, that in the Acts speaketh only of a voice, fame and good report in the mouths of the common people. Dr. Tailor.  
Vers. 49. The promise of my Father] Our Saviour calls the gifts of the Holy Ghost the promise of the Father, either because it was promised of the Father by the Prophets, Esay 44.3. Ezek. 36.24, 25, 26. joel 2.18. Or else because it was the Spirit of the Father promised by Christ, but to be obtained of the Father, john 14.26. and 15.26. and 16.7.  
Vers. 53. Continually in the Temple] Not that they spent days and nights there, but because they frequented all the meetings, and at set and solemn hours were present to give thanks unto God. This cheerfulness is opposed to the fear which first held them shut up and lurking at home. 
Calvin.     

ANNOTATIONS UPON S. JOHN.  

CHAP. I.  
IOhn in the Hebrew signifieth the grace of God, he wrote the last of all the Four. Jerome. When he returned from the Isle of Patmos. Eusebius. 

johannes scripsit, ita, ut videatur scripsisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. relicta ab aliis, ut resuscitationem Lazari & alia, quae prorsus non sunt apud alios, mihi non est dubium, quin viderit-Evangelium Lucae. Melan. postil. parte postrema in festo Lucae. p. 427.  
De loco & tempore scriptionis dissentiunt auctores, aliis in Pathmo scriptum hunc librum volentibus, aliis Ephesi, & aliis quidem triginta, & quod excurrit, aliis verò sexaginta aut amplius post Christi in Coelum evectionem annis. Causam post alios haec scribendi praecipuam tradunt omnes, ut veneno in ecclesiam jam tum sparso auctoritate sua, quae apud omnes Christianum nomen profitentes non poterat non esse maxima, medicinam faceret. Grotius.  
johannes Graecè Evangelicam historiam scripsit, post Matthaeum, Marcum & Lucam, adductus duabus potissimum rationibus. Vnâ eáque praecipua, ut Cerinthi, Ebionis, Caeterorumque, nascentes adversus jesu Christi divinitatem haereses, refutaret; Altera, ut adderet quae observarat à prioribus Evangelistis praetermissa, facere posse ad illorum & totius Evangelicae historiae intelligentiam. Haec fere Hieronymus, partim in catologo scriptorum Ecclesiasticorum, partim praefatione in Commentàrium Evangelij secundum Matthaeum, consentientibus reliquis patribus. Hoc Evangelium, ordine perfectionis obtinet primas, quia divinam Christi naturam potissimùm declarat ac docet, caeteris circa humanam magis versantibus. Sed sicut tempore, ita & naturae doctrinaeque ordine postremum est, quo ab imperfectioribus ad perfectiora, & à facilioribus ad difficiliora cognitu, pergitur. Lucas Brugensis. Vide Calvin & Toleti argument. in Johan.   Therefore there is something more in every Chapter of john than any other of the Evangelists.  
John in his Epistles was an Apostle, in his Apocalypse a Prophet, in his Gospel an Evangelist. Jerome.  
In this Gospel is declared, 1. Christ's Person, chap. 1. 2. His Office, chap. 2. to the 12. 3. His Death, chap. 12. to the end.  
He begins not with words but wonders, yea, thunders, saith Arden's, junius was converted by reading this Chapter.  
He begins his history with Christ's eternal generation. Christ's Divinity is described to the 14. verse. His humanity verse 14. Many in his time questioning Christ's Deity, he writes this Gospel to prove the Divinity of Christ, and because he begins with that, is therefore (say some) called john the Divine.  
Vers. 1. In the beginning was the word] Not because he is the internal word of the Father, but because he is the subject of the word, 1 john 45. 
Desumptum ex Graeco Geneseos, sicut vicissim Syrus ex Hebraeo hicposuit Bereshith. Grotius. Johannes Videtur Augustum hoc & magnificum Evangelij sui initium è Prov. 8.22. sumpsisse. Mercerus in Prov. 8.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum primum rerum universitas Coepit creari. Grotius.  1. The substantial word whereby God created all things. 2. As a word is begot of the mind, so is he of God. 3. God spoke to us by him. See Brugensis.  
Before creation, in the beginning of the world. Christ is in the beginning, Creatures from the beginning. Here is a distinction of the Persons in the Trinity, Christ is God, and equal with God.  
Word] Or speech rather, Estey. Not Son lest we should look for a carnal generation. Theophylact.  
Was] Fuit imports a thing that once was and is not now; Erat was and is. Chrysost. Cyril, Theophylact. Rev. 1.4.  
With God] Not a local, but personal distinction. The word was with God, there word is taken personally; And the word was God, there it is taken essentially.  
Vers. 2. The same was in the beginning with God] A repetition of the former to imprint it in our minds, proves he was not only from eternity, but God from eternity.  
Vers. 3. All things were made by him, and without him was not any thing made that was made] This verse proves Christ to be God. Here we have the creation of Angels with other things. Beza. Sin is nothing but a privation of good, therefore not made by him, for an Idol is nothing. 
Notam universalem omnia optime explicat Paulus ad Col. 1.16. Omnia ab angelo usque ad vermiculum inquit Augustinus. Vbi omnem exceptionem removere volunt sacrae literae id quod affirmarunt explicant oppositi negatione. Esa. 38.1. Jer. 42.4. Grotius.  Not of him, but of the Father by him. Heb. 1.2. This shows the distinction and order between the Father and the Son.  
Without him] Not by him alone, all works ad extra are equal in the Trinity.  
Here is the being of things, verse. 3. Life, and reason, verse. 4.  
Vers. 4. In him was life 
* 1. Christus vita est nostra. 2. Efficit vitam in creaturis pro earum conditione. Duplex vita est quam Christus efficit in creaturis, viz. naturae & gratiae, hanc posteriorem Paulus vocat vitam Dei. ] As in the fountain, Act. 17.28. not as an accident in the subject, Exemplariter, intellectualiter. Light] Lux rationis. ver. 9 All men may see Christ if they be not wilfully blind.  
Vers. 5. And the light shined in darkness, etc.] Minds are made ignorant by man's fall. Calvin understands by light relics of conscience left in man, and by darkness man's corruption, and the light reforms not corruption; Others say, that the word was little respected before Christ's coming. Ephes. 5.8. Rom. 1.21. John 12.35. Christ is a help against darkness of sin, ignorance, misery, death, God's wrath. He alludes here (saith Grotius) to Esay 9.2.  
Vers. 6. A man] Man's Ministry. Sent] Must have a calling from God, Rom. 10.15. John] jehochanan Preacher of the grace of God, Luk. 1.13. This shows that Christ is author of the light in man.  
Vers. 8. He was not that light] Ob. john 5.35. Ans. It speaks not of the same light, john Baptist was not the Sun of righteousness, the Messias, the light that brings light into the world, but he was a light, and gave a notable testimony to the light. See Grotius.  
Was sent] Is not in the original. Mat. 5.15. john 5.35.  
Vers. 9 True] Truly heavenly. See john 6.32. and 15.1. Lighteth] Luce rationis, the soul of a man is called a Candle in Proverbs. See Cameron.  
Every man] Jew and Gentile, without respect of persons, all that are enlightened cannot say they have light from any other. cometh] Viz. born, Mark. 16.15. Mat. 20.19. The world was ignorant before his Incarnation, Luk. 1.79. world] is taken, First, for things created. Secondly, Per synecdochen integri, for men in the world, both are here meant.  
Some understand this of the light of grace, but it will be more universally and necessarily true of the light of Reason, 
cyril took this light for the light of nature and natural reason, because of the universal enunciation, so do our reformers for the most part following him. Divers others of the Fathers take this universal light (because Christ is said to be this light) to be Baptism. For in the Primitive Church, as the Nativity of Christ was called the Epiphany manifestation, so Baptism was called Illumination. And so Christ lightens every man that comes into the world (that is, into the Christian world) by the Sacrament of Illumination in Baptism. Dr. Donne. Augustine thus expounds it, that is, all that were enlightened in the world were enlightened by Christ.  which is in Infants radically, though not actually.  
Vers. 11. His own] Some say, all men are here meant, because he made all, the Jews were his people in a special manner, Psal. 85.1. Received him not] Believed not. Calvin. That is, they obeyed not his word, they would not be taught and directed by him. john 3.32.  
Ver. 12. As many] Either Jews or Gentiles. Calvin. Bond or free. chrysostom. Power] Therefore the Papists say, power is in man. See ver. 13.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies possibility, but as in other places it is translated power or authority; so here, as also 1 Cor. 8.9. and 9.12. right or privilege, or as jansen. Concord. Evang. c. 1. interpreteth, authoritatem, dignitatem, jus.  

Christ gives you the privilege of Sons three ways: 1. By way of merit, Gal. 4.4, 5. In the sufferings of Christ there was not only debitum legale, but super legale meritum. 2. By virtue of the mystical union, he is the Son of God, as man by virtue of the personal union, Luke 1.35. and makes us the Sons of God by the mystical union. 3. Christ receives the Spirit and sends it into our hearts, and so makes us the Sons of God, Gal. 4.26.  To become] Viz. made, Mat. 5.45. Son's] Gal. 4.5. Ephes. 1.5. Rom. 8.17.  
His name] Gospel preached, Acts 4.12.  
Vers. 13. Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, 
Non nascimur sed renascimur Christani. Men are not born Christians, or regenerate 16 Matth. 17.  but of God] Faith comes not by natural generation. Blood] Enallage numeri, genitale semen. The flesh] Gal. 5. opposite to the Spirit. Man] The same with flesh. Calvin. Some by flesh would have the woman to be meant. Augustine.  
Not of the will of man] Not by any natural power, virtue, or strength which is naturally inherent in them. But of God] That is, of the Spirit of God.  
Vers. 14. The word was made flesh] Viz. incarnate, man by Synecdoche, Heb 2.16. Flesh signifies contemptuous man.  
And dwelled among us] As in a tabernacle or tent, that is for a short time. 
Habitavit] nam sic & qui in Coelo habitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur. Apoc. 12.12. & 13.6. Grotius.  The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of 
* Sarson. on 1 Tim. 1.15.  tabernacles, in or near the time of which celebrated, by consent of many Authors of best note, he was conversant with us, Zach. 2.10. Heavens are his home, here was his pilgrimage.  
Beheld 
† Spectavimus seu novum & admirandum spectaculum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectavimus, contemplati sumus, quasi in aperto, quasi in theatro. Maldonatus in loc.  his glory] Saw it in his doctrine, miracles, life, passions, which agreed only to the only begotten. Full] Acts 6.8. All things in the Law were fulfilled in him. Grace] favour. Ephes. 1.6. Truth] All Christ's were true and not fallacious, true knowledge, Col. 2.3. See Piscat.  
Vers. 15. And cried] Alia & clara voce, Esay, 58. 
Vtitur Evangelista verbo clamandi, quia de Baptista scriptum erat ecce vox clamantis, utque significaret, Baptistam hoc testimonium publicè omni populo audiente, idque sonora voce, summa cum licertate, magno zelo, & peculiari Spiritus exultatione praedicasse hoc de Christo, quem diu expectatum jam manifestatum gaudebat & praedicabat. Ita enim usurpatur hoc verbum clamandi, Esa. 58.1. & de voce gratulabunda usurpatur. Luc. 1.42. Polyc. Lyser.  For he was before me] So we read it, but in Greek it is He was my first, preferred before me, for he was my first.  
Vers. 16. Of his fullness] The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for abundance, Psal. 24.1. there is not only plenitudo abundantiae, but plenitudo redundantiae, 
There is a fullness of grace in Christ as Mediator, plenitudo not only vasts but fontis.  an overflowing of fullness in Jesus Christ. Secondly, for fulfilling and perfecting of a thing: So love is said to be the fulfilling of the Law. Properly it is given to vessels that are brim full of liquor, and metaphorically here applied unto Christ.  
Grace for grace] Interpreters all agree in this, that the scope of the words is to set out the abundance of grace we have from Christ; a kind of Hebraisme (say some) and notes the cumulation of grace, grace upon grace; grace answerable to the grace in Christ say others; or the grace in Christ which we partake of answers the grace in all Moses rites, and Ceremonies. See 14.17. verses. and de Dieu. in loc.  
That is, as one sweetly expounds it, as a child in generation receiveth from his parent's member for member, or as the paper from the Press receiveth Letter for Letter, the wax from the Seal print for print, 
Dr. Preston.  or as the glass from the Image receiveth face for face, so do we from Jesus Christ receive grace for grace, that is, 
Dr. Reynolds.  for every grace that is in Christ, there is a grace in us in some measure and proportion answerable and agreeable to the same in him.  
Grace for grace] That is, whatsoever Grace there is in Christ, there is the like stamp upon the heart of every Christian, like unto that expression. Matth. 5.38. 
Mr. Budge in loc.   
Grace] The word Grace is sometimes taken for the love and favour of God, Ephes. 2.5. 2. For holiness, Col. 3.16. 3. For excellency or ability, as Ephes. 4.7. In all these respects there is a fullness of grace in Christ.  
Vers. 17. Grace] In opposition to the curse of the Moral Law, truth] in opposition to the figures of the Ceremonial Law. Dr. Reynolds. Grace comprehends all the perfections of the will, truth all the virtues of the understanding, Dr. Preston. Vide Fulleri Miscell. sac. lib. 1. c. 8. & de Dieu in loc.  
Vers. 18. Seen] Known fully, 
In sinu esse est proximum & intimum esse; dicitur de conjugibus inter se, Deut. 28.54.56. de amicis. Luc. 16.22. Grotius. Vide Brugensem in loc.  as he is or now shall be revealed by Christ. Exod. 33.20. The bosom of the Father] That is the seat of love and secrecy.  
Who is entirely loved with such affection as is due only to her who is to be laid in the bosom. 

Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res aloiqui latentes & obscuras planè & dilucidè declarare. Glass. Onomat. Vide Piscat. & de Dieu. in loc.  
Vsus est Evangelista proprio admodum verbo, ut Chrysostomus admonuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Explicavit, quod est res obscuras, & quasi in tenebris latentes, in lucem proffer, & penitus explanare. Maldonatus in loc.   Deut. 13.6. Men admit those into their bosoms with whom they impart all their secrets, the breast is the place of counsels. Calv. That is, Christ revealeth the secret and mysterious Counsels, and the tender and compassionate affections of the Father unto the world. Dr. Reynolds. declared] exposuit, discovered a secret, 41. Gen. 25. Matth. 11.27. The original word signifies to conduct, and direct, and lead a man as it were by the hand to the finding out of something that was hid before.  
No man by the natural force of his wit can know God with a saving knowledge necessary to eternal salvation.  
Vers. 20. And he confessed and denied not] See third verse. It is familiar with the Hebrews by affirming and denying to express the same thing for the greater confirmation. Esay 39.4. jer. 42.4. See 1 john 1.5.  
Vers. 21. And they asked him? What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, no.] john so denied that he was Eliah, as he denied he was the Prophet, neither absolutely, for so his answer had been false, (for he was the Eliah which was to come by the testimony of Christ, Matth. 11.14. and the Prophet, witness not only Zacharie, Luke 1.76. but also Christ, Matth. 11.9.) but in that sense in which the Pharisees asked him. For they by Eliah in the 4th. of Mal. understood Eliah the Tishbite, viz. that ancient Prophet, which they expected in his own person before the Messiah came, and by the Prophet 18. Deut. 18. they understood not Christ himself, but another famous Prophet that should come in the time of the Messiah, distinct from him, and also from Eliah. john 7.40, 41. and 1.20, 21. and this was called of them 
Episc. Down. Diatrib. de Antichristo parte secunda, c. 63. Non sum] Hoc nimirum sensu quo interrogabatur. Grotius. Vide Calvinum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is not only our interpretation of the words of Malachy and Christ, but of the most learned Interpreters among the Papists, viz. Paulus Burgensis on Malachy 4. and Ferus on Matthew 11.  
Vers. 29. Behold the Lamb of God which taketh away the sin of the world] Every word is emphatical, 
Perkins. There was a standing sacrifice in the Temple, morning and evening, and that was a Lamb, therefore he is so called here to show that he is the daily sacrifice.  he makes here an opposition between Christ and the Paschall Lamb of Moses, which may be called the Paschall Lamb of men.  
As offerings and sacrifices are called theirs who presented them, so Christ is called God's Lamb, because he offered him. Christ was agnus in passione, but Leo in resurrectione. Rev. 5.5. A Lamb suffering death, but a Lion rising from death. The original and our last translation read it, That, or the Lamb of God 
* Eximius ille agnus & singularis, qui per agnos Sacerdotii Levitici adumbratus est. Piscat. Ecce agnus Dei ille. Syr. Other beasts were sacrificed besides, but John Baptist names the Lamb, because the kill of the Paschall Lamb, and the effusion of his blood was a most illustrious figure of the sacrifice of the Son of God. Gerh. , foretold by the Prophets, Esay 53.7. and resembling a Lamb in native innocency and godly simplicity, 1 Pet. 2.22.  
Which taketh away, or beareth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollens, the word is of the present tense, signifying that it is as it were the continual act or perpetual office of Christ to take away our sins, as long as we are in this life; it may signify either taketh away, or taketh upon him. The sin] The baptist names not sins, but sin in the singular number, not as if Christ should satisfy for original sin only, but rather to show that universally Christ hath taken upon himself the whole burden of sin, and all the filth of the sins of the world, all the guilt of sin, the anger and curse of God, and whatsoever belongs to the stipend of sin, and so perfectly expiated the sins of the world, for when Paul speaks in general and universally of sin, he names it indefinitely, in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin, Rome 6.12.  
Of the world] There is a secret Antithesis in the word world, in the levitical sacrifices only the sins of the people were imposed on the Levites, but here the Lamb takes away the sins of the whole world.  
Vers. 31. Knew him not] Viz. the fancy, for otherwise john could not be ignorant that the Messiah was at hand, 
De fancy ínquiunt nonuulli magni Theologi, id malim, quam de nomine & fama, quod nonnullis placet. Heinsius.  unless he was ignorant of his own calling. Beza.  
Vers. 38. Rabbi] Rab in Hebrew signifies multum, 

Rabbi vel Rab significat excellentem aliquem, sive is excellat generis nobilitate, sive virtute & rebus gestis, sive denique doctrina & rerum cognition: Hoc autèm loco, ut in Evangeliis passim, in postremo hoc significato accipitur, & Latin redditur per nomen magistri vel Doctoris, vox ipsa Etymo suo sonat eum qui sit instar multorum, velunum qui propter excellentiam aequet multos. Rollocus.  
Ind nostro seculo auditur Rabbinorum nomen. Cheitomaeus de Graeco-Barbaris N.T. Est apud Hebraeos significationis excellentioris Rabbi quam apud Latino's Magister, & apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Toletus in loc. Vide plura ibid.   magnum, much, great. Hence Rabbi (which is here interpreted Master) properly signifieth one which abounds with much knowledge, wisdom and learning. This name was given by Esay to Christ, 9 Esay 5. and that deservedly. Christ challengeth this appellation as proper to himself, reproving the ambition of the Pharisees, which would be called of men Rabbi, Rabbi, and admonisheth his Disciples not to seek after that name.  
Vers. 39 And abode with him that day] Viz. from the Sun rising, so that only two hours remained to the evening, Therefore they could not return that day to John, but remained that day with Jesus in his Inn. 
Polyc. Lyser.   
Vers. 42. We have found the Messias, which is by interpretation, the Christ] Viz. that Messias, who was peculiarly foretold by the Prophets, 
Evangelista hoc addit ut sciretur eundem unum esse qui Judaeis Messias, gentibus Christus dicitur, utrisque & Iudaeis & Gentibus aequè communis, quacunque tandem linguâ efferatur. Interpres Syrus, ut hebraicè scriberet, omisit pericopen hanc interpretativam. Lucas Brugensis.  prefigured by the rest that were anointed, was then expected by all, anointed to be King, Priest, and Prophet.  
Vers. 43. Follow me] When that phrase is used of the Master and the Scholars, it signifies to yield himself into another's discipline, to follow some one as an individual Companion, for instructions sake, so Luke 9.49. Philip was the first whom Christ called to be his disciple.  
Vers. 47. Nathanael] Is an Hebrew name, 
Jonathan in Hebrew.  signifying the same that Theodosius with the Greeks, and with Augustine Adeodatus given by God.  
Behold an Israelite indeed, in whom is no guile] That is, 
Mr. Perkins.  a man of an upright heart that serveth God in Spirit and in truth, for otherwise it is true only of Christ, he was without guile, 1 Pet. 2.20. 
Respicit ad historiam Jacobi à quo Israelitae nomen habent.   
No guile] That is, none reigning, none imputed.  
Vers. 48. Before that Philip called thee, when thou wast under the figtree, I saw thee.] Christ speaks of three wonderful things which are above man. First, although thou wast very far distant, yet I saw that Philip called thee. Secondly, yea I saw thee before Philip found thee, when thou wast under that figtree. Thirdly, I saw into thy heart, 
Polyc. Lyser.  that thou art without guile.  
Vers. 49. Rabbi, thou art the Son of God, thou art the King of Israel.] Nathanael comprehends three things in his confession concerning the Messiah, whence it is gathered that he was learned in the Law, who rightly understood the special sentences of the Prophets concerning the Messiah. First he calls him Rabbi, 
Polyc. Lys●r.  according to the opinion of Moses, Deut. 18.18. Secondly, he confesseth him to be the Son of God; As the Messias is called, Ps. 2.7. and 89.7. Thirdly, he confesseth him to be the King of Israel, jer. 23.5. and 33.14. The promise is Zach. 8.9. and Psal. 2.6. Therefore he speaks of the essence and office of Christ, in which the true knowledge of him consists, and therefore the article ὅ is added, thou art that Son of God, and that King of Israel, viz. promised and expected.  
Vers. 51. Verily verily I say unto you, Hereafter ye shall see Heaven open, and the Angels of God ascending and descending upon the Son of man.] Christ proves himself the Son of God, because they should see the heavens opened, and the Angels ascending and descending upon him, as was figured in Jacob's ladder; see this Prophecy fulfilled 17. Mat. 1.2.28 Mat. 4.5. and Acts 1. 
Vide Bezam & Brugensem. Quaecunque Deo tribuntur in veteri foedere eadem in novo Christo tribuuntur. Angeli ascendentes & descendentes Deo ministrant. Gen. ●8. 12. Grotius.    

CHAP. II.  
Verse 1. Third day] After Christ came into Galilee. Rolloc. After he went from john. Beza hath both. Tolet reckons up five several expositions, but follows that of origen's, as most probable, which numbers the third day from the calling of Philip, and Christ's going into Galilee, for this was the last time described by the Evangelist. It is probable that some of Christ's kinsmen married a wife, 
Scriptores ex multis circumstantiis colligunt, vel sponsum vel sponsam fuisse ex cognatione Mariae. Polyc. Lyser.  for Christ is here added as a companion to his mother. Calv.  
Vers. 3. They have no wine] Because she knew that the Messias would work miracles, and Jesus was declared to be the Messias, therefore she expects some such thing as the Prophets foretold.  
Vers. 4. Woman] As if he should say, in this case thou ceasest to be a mother, and art to be reputed as a bare woman. 
Non hoc reprehendit, quod de proximi difficultatibus sollicitae intercedit pro aliis, hoc enim est mandatum charitatis. Rectè etiam facit, quod Christum ipsum interpellat. Sed hoc vult di cere, in iis quae ad officium meum pertinent, ut in exaudiendis precibus, in conferendis beneficiis divinis, nihil mihi & tibi est, nullum hic tuum jus, nulla aucteritas est, nihil in hoc officio commune mihi tecum est. Ideo appellat non matrem sed mulierem. Polyc. Lyser. Mulierem vocat matrem suam hic & Joh. 19.16. ut ostendat se alium esse & majorem aliquem quam Mariae filium. Rolloc.  What have I to do with thee] A mere Hebraisme, Josh. 22.24. as if he should say, in this business I am not to be advised by you, neither will I; He reprehends this in her, viz. that for the prerogative of carnal kindred she thought Christ was obliged to do this for her and her kindred, Matth. 12.48. Luke 11.17. See Rolloc.  
Mine hour is not yet come] That is, fit and opportune time, Rom. 13.11. Rev. 14.15. john 13.1. Luke 22.53. When the wine was quite spent, when all took notice of the want, lest water should have seemed to have been mixed with wine, when all things were almost desperate, then is Christ's hour, by this means the miracle is made more famous, than if he had prevented the defect of wine.  
Vers. 8. Draw out now and bear unto the Governor of the feast] Because this belonged to his office who was the taster, and who could judge of the goodness of the wine.  
Vers. 10. Every man at the beginning doth set forth good wine, and when men have well drunk, 
Vide Martial. epig. l. 1.24.  then that which is worse] It was a custom in the beginning of their feasts to give the best wine, and to reserve the worse unto the last, to which Custom our Saviour alludes.  
Vers. 11. This beginning of Miracles did jesus in Cana of Galilee] The Evangelist twice names the place where this miracle was first showed, 
Polyc. Lyser. Canah] Signifies a Reed, Reeds grew round about this Town. Interpreter hoc fuisse primum signum, non omnium ominò quae fecit Christus, nec eorum quae eo fecit loco, sed eorum quae fecit, ut gloriam suam palam manifestaret, ut Iohannes ipse indicat, utque sese ostenderet esse Christum. Maldonat. in loc.  for the certainty of the miracle, and distinctly names it Cana of Galilee. That is, the miracles which Jesus showed in the time of his ministry had such a beginning, so that this which was done in Cana of Galilee was the first. Admirable revelations were made in the birth and Baptism of Christ, but the Evangelist speaks of those things which Christ himself being incarnate properly did.  
And manifested forth his glory] Viz. That this Jesus is the Son of God and the Messiah.  
And his Disciples believed on him] Believed that his doctrine which he was about to deliver was true, divine, and heavenly. 2. They trusted believing that they should have eternal life through his name.  
Vers. 12. He went down to Capernaum] Which is a day's journey distant from Cana, john 4.52. It was a principal City, a famous mart Town, and as is were, the Metropolis of Galilee, thither therefore presently he went after he had showed this miracle, that his glory there might be manifested to many, and might be farther spread for the celebrity of the place and frequent commerce, and would prevent him about to go to jerusalem, and therefore he brought thither the Disciples that were his kinsmen with him, who might testify of that miracle which they saw.  
Vers. 16. My Father's house] My Father, not our Father; therefore he shows that he is the only begotten Son of God, and that the purging of the Temple belongs to him. He calls the Temple the house of God, because God promised that he would dwell there, and hear his people, by exercising his power. 
Polyc. Lyser.   
Vers. 19 Destroy this Temple] By the Temple he understands his body, ver. 21. 
Non jubentis est, aut adhortantis ad caedem, sed partim praedicentis partim permittentis, sicut Judae dicit, quod facis faccito. Polyc. Lyser.  That is, his humane nature being figured by the material Temple; that is, if ye shall destroy, as Prov. 25.4. and Ephes. 4.26.  
Ver. 20. The Jews presently, as if they had gotten the occasion of calumniating, which they sought for, cry out, forty six years was this Temple in building, and repeat also that calumny after three days in the history of the Passion; forty six years happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it.  
Ver. 22. And they believed the Scripture, and the word which jesus had said] That is, they understood the Scripture, and that speech of Christ in his death and resurrection being fulfilled.  
Ver. 24. Did not commit himself unto them] He did not acknowledge them for true Believers.   

CHAP. III.  
Verse 1. NIcodemus] His name signifies the victory of the people.  
Ver. 2. Came to jesus by night] Both out of shame, for he was ashamed openly to come to Jesus who was poor, and to be his Disciple when he was a Master in Israel, 
Ne collegas jam Jesus male volentes offenderet: simile quid de Josepho Arimathensi dicitur. 19.38. Grotius.  ver. 10. This seemed unworthy of his authority and gravity; and that he might not incur the hatred of the Pharisees. This is three times mentioned ch. 7.50. and 19.39.  
Rabbi] He acknowledgeth him not to be the Messias, nor the Son of God, but a singular Doctor, and a famous Prophet. Polyc. Lyser.  
Ver. 3. Verily, verily] See 5. and 8. verses. No Evangelist but john useth this double asseveration, and that in matters of weight nineteen times in this Gospel. See Mat. 5.18. and Cornel à Lap.  
Except a man be borne] He useth the Verb borne or beggotten to show that our very nature which we received at our birth is vicious, and shows also in that the cause why none by their own good qualities or works can come to the kingdom of heaven unless they be regenerated, because their very nature is so depraved.  
Again] The Greek word again is significant, it imports (saith Beza) we must go over all that is past, and reject it as unprofitable, and begin a new. 
Or above, as James 3.17. So Chrysost. Theophylact. Cyrill take it here, by a heavenly generation.  The Syriack interprets it here again, and so the Greek word is taken, Gal. 4.9.  
Cannot see the kingdom of God] john 12.42. and 7.48. Cannot be a partaker of life eternal, as Ver. 5. Polyc. Lyser. Rather spiritual life is here meant. Calvin.  
Ver. 4. How can a man be borne when he is old] He names an old man, because he speaks especially of himself; as if he should say, I am an old man, and desire to enter into the kingdom of heaven, how can it be that I which am an old man should be born anew?  
Vers. 5. Except a man be borne of water and of the Spirit, he cannot enter into the kingdom of heaven] Those words must be understood of inward regeneration, in this sense, 
Our Saviour alludes to some speeches of the Old Testament, as Ezek. 36.25. He showeth that this cleansing of us is by the inward working of the Holy Ghost. Perkins. Nicodemo Christus. (viro quidem minimè malo sed tamen supra modum elato vana aestimatione nobilitatis suae) objicit considerandam necessitatem novae cujusdam generationis, scilicet regene●ationis. Cameron. de Ecclesia.  that is, by water which is the Holy Ghost, as Mat. 3.2. for to be born from above, and of water and the Holy Ghost, is in our Saviour's Phrase all one thing.  
It is spoken to Nicodemus a Pharisee, who came not to Christ as the rest of the Pharisees with a bitter Spirit, he though a Jew, a Doctor in Israel, one that had good thoughts of Christ, vers. 2. yet he must be born again. 2. Must not be new dressed, but borne again, wholly new. 3. A man not a heathen, but one that lived in the Church.  
4. Cannot else see the kingdom of God] Of grace. Calvin. He can neither be a true and living member of the Church here, nor shall have a share in glory.  
5. The manner of expression, verily, verily, shows the earnestness of Christ's Spirit in him and the importance of the matter.  
It is a great question whether he meaneth Baptism here, for than it was not instituted though some did baptise; others think it to be like that phrase, Baptised with the Holy Ghost and fire; but if it be meant of Baptism, it implieth only a contempt of it when there is an opportunity, and who can think that if a Parent should wilfully contemn Baptism, his Child should be damned for it?  


Error fuit eorum qui hunc locum intellexere de conspicuo baptismo, ejusque eam esse crediderunt necessitatem, ut sine eo aeternis poenis infantes subjacerent, cum mollius de circumcisione Judaei sentiant, cujus omissae poenam non ad infants, sed ad infantum parentes ait pertinere. At perspicaci lectori satis apparet agi hic de hominibus adultis rationisque & emendationis capacibus. Quod Graeci non ignoravere: apud quos mos fuit ad plenam aetatem, annum puta vicesimum aut ultra differre baptismum. Grotius dissertat. An semper communicandum per sumbola.  
This Text makes no more for the necessity of Water, than the like john 6. Except ye eat the flesh of the Son of man, for giving the Communion to Infants. Dr Fulkes Annot. on Rhem. Test. on Mar. 1. Incredibile ducebat Nicodemus, quod de regeneratione & nova vita audierat: quia regenerationis hujus modus altior erat ejus captu. Christus ut ejusmodi scrupulum illi eximat, in vita etiam corporali mirisicam Dei virtutem extare docet, cujus ratio occulta est. Calvinus.   The Spirit working like water. There are these reasons of this exposition: First, Collation of other places where the Spirit is set out by water, as John 7.38, 39 Esay 44.34. Secondly, Collation of this with Mat. 3.11. 3. Because the other Interpretation, understanding it of Baptism, cannot stand, men may be saved without it, as the Thief. Dike.  
Vers. 8. The wind bloweth where it listeth] That is, God gives grace, and vouchsafeth favour, 
Perkins.  to whom, when, and where it pleaseth him. Because he began to speak of the Spirit he instanceth in the wind, which is wont also to be called a Spirit, as Gen. 8.1. and elsewhere often.  
Vers. 11. Verily, verily I say unto you] Speaking in the singular, he immediately annexeth that which followeth in the plural, we speak, where passing on the sudden from (I to We) and so to Our, he intimated, that he was one of that plural of whom Moses spoke in the creation.  
Vers. 12. If I have told you earthly things] Simo per similitudines terrestres coelestia vos docuit; 
Fulk in his answer to Greg. Martin's preface. p. 14.  If I have taught you heavenly things by earthly similes. Our Saviour Christ himself calleth the doctrine of regeneration in such plain manner as he uttered it to Nicodemus, earthly things, in comparison of other greater mysteries, which he could have expressed in more heavenly and spiritual sort.  

Ascensus in coelum puram mysteriorum Dei notitiam & spiritualem intelligentiae lucem significat. 1. Cor. 2.14. Calvin. Eo loco ut intuenti Christi scopum satis liquet, ascendenti in coelum est inquirere aut admitti in conscientiam consilij divini. (Eodem ferè sensu eadem locutio usurpatur ab Apostolo, Rom. 10.6.) Fortasse autem alluserit Christus ad factum Mosis, qui in montem ascendebat Deum consulturus, indidemque veluti à Deo ad populum descendebat, ut haec sit Christi sententia, nemo un quam conscius fuit consilij Paterni, aut consilium Patris revelavit, praeter unicum filium. Cameron. Praelect. in Psal. 68.19.  Ver. 13. And no man hath ascended up to heaven, but he that came down from heaven] Therefore none but Christ ascended bodily into heaven, and so not Enoch, Heb. 11.5. This place is not meant of corporal ascending, but of understanding mystical and heavenly things, as Prov. 30.3, 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosom of his Father. Perkins Dike.  
Ascendere in coelum dicitur, qui arcana coeli penetrate. Prov. 30.3. Grotius.  
Vers. 14. Must the Son of man be lifted up] Not on the Cross, as Piscator, but by the preaching of the Gospel, Esay 2.2. Calvin.  
Vers. 16. For God so loved the world, that he gave his only begotten Son, etc.] This was a sic without a sicut; that sic, so, signifieth the vehemency of his love. Chrysost. So vehemently, so admirably. Polanus. His Son, not his Servant; his begotten Son, not adopted; nay, his only begotten Son, Non unum è multis, possit quis habere unigenitum & odio habere, saith Hugo Cardinal, but Christ was not so. Mat. 3.17. Prov. 8.30. Posset quis habere unigenitum sed stultum, saith he again, but he was the wisdom of the Father. Col. 2.3.  
Vers. 17. God sent not his Son into the world to condemn the world] Ob. John 5.27. Ans. The time of his abasement at his first coming, when he came not to judge, but to be judged, must be distinguished from his second coming in Glory and Majesty to judge the quick and dead.  
Vers. 18. He that believeth not is condemned already] Five ways: First, in God's Counsel before all worlds. Secondly, in the word, wherein this sentence of condemnation is read already, Mark. 16.16. Thirdly, in their own consciences, which is a forerunner of the final judgement. Fourthly, By Judgements begun already upon them, as hardness of heart, blindness of mind. Fifthly, By the horrible torment of the souls of such as are in hell with the devils and damned ones.  
Ver. 21. But he that doth truth] That is, practiseth what he knoweth, and maketh conscience of his ways.  
Vers. 26. Rabbi, he that was with thee beyond Jordan] Viz. Jesus who came to thee to be baptised. 
Perversae aemulationis vox est, metuunt enim ne mox deseratur magister à frequentia. Calvinus.   
Vers. 29. He that hath the bride, is the bridegroom: but the friend of the bridegroom, etc.] As our Saviour was the Bridegroom, so his Apostles were the mariage-guests, 
Calvin in loc. Alludit ad paranymphos, qui sponso erant intimi & familiarissimi, adeo ut ad ipsum cubile & thalamum nuptialem, coeteris exclusis admitterentur, ideo que amici sponsi vocabantur talis enim erat Johannes Christo. Cornel à Lap.  for so by an Hebrew phrase the children of the marriage Chamber here signify.  
Vers. 32. And what he hath seen and heard that he testifieth] It is not only a general phrase of things most evident (for we can certainly witness of those things which we see and hear) but there is a greater emphasis here in this phrase, viz. 
Duobus bis sensibus homines ad cognitionem deveniunt. Grotius.  That Christ hath not the things which he teacheth here by revelation, as the Prophets and Apostles, neither from the Law nor Testimony, had he learned those things as other Ministers.  
Vers. 33. He that hath received his testimony, hath set to his seal, that God is true] That is, gives unto God, as it were, a testimony of his truth, 
Mr Perkins. Metaphora sumta à contractibus qui publicè impressis signis firmantur. Sic 1 Reg. 21.8. Nehem. 9.38.10.1. Esther 8.8, 9, 10. Jer. 32.10. Dan. 6.17. Grotius. Metaphora petita est ab iis, quae apud Judaeos fieri consueverun●: Nam solebant septem vicibus interrogate testes, diligenterque singula eorum expendere verba atque testimonia. Petit. Var. Lect. l. 1. c. 10.  and thereto puts his hand and seal.  
Ver. 34. Giveth not the Spirit by measure] That is, he hath received the Spirit of God in a wonderful extraordinary measure. In the time of the new Covenant God is not said to measure, but to pour out his Spirit, first upon the Head, then on the Church, Chap. 1.16. and 7.39. Acts 21.17. Tit. 3.6.  
Ver. 36. He that believeth not the Son] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that will not be persuaded, or is obstinate; obstinacy against persuasion is either in the understanding, called unbelief, 
Mr Pemble. Vbi notanda est emphasis vocis manet. Name in Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singularem habet significationem, notat enim constantiam & penitissimam adhaesionem rei illius quae dicitur manere, nam est quaedam ira Dei quae transit & quodammodo (si ita loqui liceat) lambit, ut ignis qui non destruit sed expolit potius ut est Esa. ●4. ira quaedam Dei momentanea, quam experiuntur etiam filij Dei. At ira manens ea est quae ita perdit ut nunquam disperdat, & cruciat ita ut nun quam perimat. Cam. de eccles. Tomo. 10.  properly to be understood here, as appears by the Antithesis, and so translated, Rom. 11.30, 31. or in the will, and then it is called disobedience, so translated, Rom. 1.30. Tit. 1.16.   

CHAP. FOUR  
Vers. 6. NOw jacob's well was there] A well which Jacob when he dwelled there digged for his own use, and the use of his Family. See ver. 12. 
Gen. 21.30. and 26.15.   
Vers. 9 For the Jews have no dealings with the Samaritans] Have not common commerce, no not so far as that one should give the other meat or drink in his want, 
Notum est Samaritanos faecem populi fuisse ex alienigenis collectam. Quia corruperant Dei cullum, multosque p●rversos & adulterinos ritus colebant, Judaeis meritò erant exosi, interea tamen non dubium est, quin Iudaei magna ex parte carnali suo odio Legis zelum praetexerent. Calv.  or help him to it, as appears in the words foregoing, they might not eat together.  
Ver. 10. The gift of God] This is interpreted two ways, some expound it of Christ himself, his own person, so Rollock, and Dr. Hall in his Paraphrase. 2. Others of the present occasion and opportunity he had now to know and receive Christ, we may take it for both.  
Living water] In the letter he meant spring water, for so she understood him, and so the word is used, Gen. 22.19. yet thereby, as by a metaphor, he meant the Spirit of God. Hildersham. Vocat aquam viventem & ratione fontis Christi in quo est, & ratione effectus, quasi vivificantem aquam. Polyc. Lyser. Vide Piscat.  
Vers. 12. Art thou greater than our Father jacob who gave us the well] Because there was great use of wells in the hotter Countries, the woman commends this grant of Jacob's of the well as a singular benefit.  
Vers. 14. Of the water] By water our Saviour means the Spirit of grace, as john 7.39. Esay 44.3. wherewith whosoever is once endued he shall never be after destitute of the Spirit, or of grace.  
Shall never thirst] That is, 
Never thirst] i. e. with a tormenting and deadly thirst. Mr. Hildersham. That is, be in the condition of nature He was in before, with a thirst of complacency, not of total indigency. 66. Esa. 1 Est duplex sitis, alia quae tota●is indigentiae de qua Christus, Non sitiet in aeternum, scilicet ut totaliter indigens. Est alia quae partialis qua quis de gratia salvifica degustavit, eaque amplius satiari anhelanter expetit, sic beati qui sitiunt. Matth. 5. Ames. in coron. ad collat. Hag. art. 5. c. 2.  shall never be dry, or utterly destitute of grace, ver. 13. The Spirit shall be in him an ever-springing fountain, until he hath attained eternal life; it shall continue in him, and work effectually to his salvation. The Spirit in its operation is like to water, 44. Esay 3. and 58.11. See 10. and 11. verses, and 7. John 37.38. The comparison lies in four things, as Cornelius à Lapide and others show. First, water serves to cool burning, any scorching unnatural heat, so the Spirit of God cools the soul when it is scorched with apprehension of God's wrath. Secondly, quencheth the thirst, so the Spirit of God satisfieth the soul. Thirdly, water hath a cleansing virtue, it purgeth away filth, so the Spirit of God, Ezek. 36.25.12 Zach. latter end, and 13. beginning. Fourthly, water fructifieth, 17. jer. 5. 1 Psal. 3. so the Spirit of God.  
Vers. 22. Ye worship ye know not what] That is, although you have a good intention, and direct your worship to God, 
Non dicit, nescitis quid adoratis, sed adoratis quod nescitis, hoc est quia verbum Dei non est lucerna vestra, ideo incertae & vagae sunt imaginationes quas de Deo habetis, de essentia & voluntate ejus nihil certi & firmi potestis absque verbo statuere. Polyc. Lyser.  and pretend the examples of your Fathers, yet because your worship was instituted without the manifest word of God you know not what you worship. See Dr. Reynolds on 110. Psal. p. 136.  
Salvation is of the Jews] Which is understood First of the Messias being to be borne of them, Rom. 9 Secondly, of the Word committed to them, Rom. 3.2. Polyc. Lyser.  
Vers. 23. In Spirit and truth] First in Spirit] That is, not carnally. Truth] That is, according to the spiritual meaning of the Ceremonial Law. They had killing of sacrifices in the Ceremonial Law, 
Dr. Hall.  now there should be killing of sin; they had fire, we should have zeal; they salt, we sincerity. See Mr. Mede on this place.  
In Spirit and truth] inwardly and sincerely.  
Or secondly, Spirit] for the manner of his worship, truth] for the matter as he hath revealed. Inwardly, in their hearts and souls, and truly. Spirit] That is, in the mind, Conscience, will, and affections. Perkins.  
Vers. 25. That Messias cometh] The word is the present tense, he is even coming, 
Significat adventum Messiae praeforibus esse. Polyc. Lyser.  and when he cometh, he will tell us all things, that is, all these things that we speak of concerning the worship of God, he will teach us far otherwise. Like to this is that which the Jews say at this day of Eliah, Elias veniet & revelabit omnia, Elias will come and will reveal all things.  
Vers. 29. Is not this the Christ] Not that she doubts, but from the declaring of things hidden she infers that he is the Messias. 
Polyc. Lyser.   
Vers. 35. Say not ye, There are yet four months, and then cometh harvest? behold I say unto you, 
Wilhelmi Langi de Annis Christi, l. 2. c. 4.  lift up your eyes, and look on the fields: for they are white already to harvest] As if he should say, you reckon yet four months to the harvest (viz. to a natural harvest) but see the fields waxing white with fruit for a spiritual harvest.  
Vers. 42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ] That is, we are experimentally convinced by what we have heard and seen, that this is he.  
This is indeed the Christ] The adverb indeed is opposed either to false Christ's as Theudas was, ottypicall worldly Saviour's, as in the history of Judges, 
Polyc. Lyser.  it is sometimes said he sent them a Saviour: but this Jesus indeed is the Messias, the Saviour of the world. Esay 49.6.  
Vers. 44. A Prophet hath no honour in his own Country] It seems probable to me that the Proverb arose from thence, 
Calvin.  that the Prophets were so ill entertained by their own nation.  
Vers. 46. A certain noble man] Not by reason of stock or family, but by reason of office, as the Syriack hath rendered it, a Minister or steward of the King. 
Regius quidam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ex Herodis aulicis & eorum numero qui plurimum apud eum poterant. Beza.  Herod's Courtier, who though he was a Tetrarch, yet he was commonly called King; it was his wife whom Luke 8.3. reckons among the followers of Christ, viz. Chusa who was Herod's Steward, as is there said. Polyc. Lyser.  
Vers. 48. Ye will not believe] Viz. The word and promises of God, or you do not believe that I am the Messias. 
Polyc. Lyser.   
Vers. 52. At the seventh hour the fever left him] By that consideration it appears that the noble man did not anxiously make haste, because he believed the word of Christ, but went on quietly in his journey, which is an excellent description of true faith. Esay 28.16.   

CHAP. V.  
IN this Chapter because the Jews objected that Christ came of himself, he telleth them six times that his Father sent him.  
Vers. 1. A feast of the Jews] The acts of that Feast contain three heads, 
Polyc. Lyser.  viz. a Miracle, a disputation about the Sabbath, and a famous Sermon. 
The Passeover is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a Propriety, a Feast, thirteen times in the New Testament, by the Evangelists twelve times, and once Act. 18.21. and it was the principal, because it was the first, and was instituted for the remembrance of the greatest benefit, and also was the most lively type of Christ his sacrifice. Mr. Pemble in loc. Vide Cornel. à Lap. & Grotium.  When a Feast is simply named without addition, it is often used of the Feast of the Passeover, Matth. 27.15. John 4.45. and so also John 11.56. and 2.12. it is used, John 6.4. there seems to be an explication of this place, and the Passeover a Feast of the Jews was nigh. The reason of the Antonomasie is, because the Passeover is the beginning and chief of the Feasts, there is a certain prerogative given it above the rest, both for the memory of the benefit past, and the signification of the future redemption. At this feast Jesus went up to Jerusalem, as also to other Feasts often in the time of his ministry. chrysostom gives three reasons of it. First, that he being so subject to the Law for us might free us from its bondage. Secondly, lest he should seem to be an Adversary of the Law, as if he had come to have broken it, but that he might show that he would fulfil the shadows and figures of him. Thirdly, because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the p●rts of Judaea, but the whole world, Christ would take occasion, both that he might instruct many, and that his fame concerning his doctrine and miracles might spread the more.  
Vers. 2. By the place of the sheep] Some understand market, others gate, which is most probable, because mention is made of such a gate nigh the Temple, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Probatica, Graeca vox est idem significan● quod pecuaria vel ovina; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est ovis. Ita dicta fuit haec piscina tum quia erat juxta portam adjacentem templo, per quam scilicet & greges ovium introducebantur immolandi in templo, de qua 2 Esdrae 3. v. 1. & 32. tum quia in illa oves, quotidie manè & vesperè Deo sacrificandae congregabantur & abluebantur. Ita Theophyl. Jansen. & Hieron. Cornel. à Lap. in loc.  Neh. 3.2. where the seventy translate it so, using the same word. Howsoever, it was a place where sheep were kept for sacrifice. That pool was to wash and water the sheep that were brought thither.  
In the Hebrew tongue] That is, in that tongue which the Hebrews not use, which was Syriack not much differing from the Hebrew.  
Bethesda] The house of bounty, 
Bethesda Domus beneficentiae seu benignitatis. Vide de Dieu, Grotium, & Toletum  because in that place God freely exercised his power in curing all diseases of the people, and because there the godly relieved the sick with their alms. Brugensis hath both these.  
The greek books have Bethesda, the Latins Bethsaida, which signifies a house of fishing, and so agrees with pool.  
Having five porches] Or Galleries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it signifieth a spacious place to walk in. These were made for the relief of those poor people, that they might be dry from wind and weather, because they were to tarry a great while before they could be healed. 
Non quod videretur Angelus, sed quod persu●sum esset Judaeis talia à Deo non nisi per angelos agi. Itaque ex motu aquae praesentia angeli intelligebatur, ut ex terrae motu. Matth. 28.2. Grotius. Vide Bezam, & Toletum. An Angel was sent here that they might know, that the virtue to cure came not from the goodness of the waters, but that it was a divine work, seeing that could not cure till the Angel came. Mr. Pemb.   
Vers. 4. An Angel went down at a certain season into the pool, and troubled the water] The Evangelist hath not marked, what sign there was by which the descent and presence of the Angel was represented, but it is necessary that there was some such visible Symbol by which men might mark, that the water was not troubled by any storm, or hidden cause lying in the very fishpoole, but that the Angel was sent from heaven into the very fishpoole, and when that visible Symbol descended into the fish-pool, than the water which otherwise stood was not only moved in the top, but was troubled even from the bottom. Job 41.12. The Syriack hath a word which signifies Commotion with trembling; it was found by experience, that whosoever first entered into that troubled water (howsoever he was held) presently he returned whole. But if after the first, one, or another, or more entered into that fishpoole, they perceived no virtue of healing. Polyc. Lyser.  

Cerro tempore] Circa Pascha, ut veteres crediderunt. Grotius. Multa concurrebant, ne naturalis per aquam medicatio crederetur. Primum stato tempore fiebat. Deinde sanabantur omnia morborum genera: postremo commota prius aqua, cum alioqui ad remedia quaeratur ea quae tranquilla est. Grotius.  The Angel did not daily descend into the water and trouble it, but at a certain season. Lyra thinks that it began when the time of the revelation of the Messiah drew nigh, and ended after he was glorified. Some of the Shoolemen say that it began then when Christ being baptised in Jordan sanctified the waters; of the article of the time when it began nothing can be determined, but it appears that it began not long before Christ's time.  
Vers. 5. A certain man] In that he is only called so, it implies that he was a man of no great name or note, but that he was a poor man, as appears in that he had laid here so long without help.  
Had infirmity thirty eight years] The woman with the bloody issue was sick twelve years, the woman bound by Satan eighteen years, the blind man, john 9.21. till he came to man's age, yet all cured.  
Vers. 6. Wilt thou be made whole] He doth not ask this (of which there was no doubt, for therefore was he brought thither) as if he was ignorant, neither is it a sarcasme, but that he might declare the desperate force of the disease, 
Polyc. Lyser. Calvin. See Mr. Pemble and Cornel. à Lap. in loc.  and the want of humane help, which made for the commendation of the miracle, and so both he and those that were about him, and those that did lie together with him, were stirred up to the consideration of the miracle; that they might know who was the author of it.  
This is also a peculiar observation, that he healed only one among such a multitude that lay there, in Galilee he cured every kind of disease, Matth. 4.23. and in Capernaum all that were brought to him. Matth. 8.16. But when Christ wrought almost innumerable miracles elsewhere, he wrought famous ones at Jerusalem, but those very rare, 
Polyc. Lyser.  and that without doubt was done for this cause, lest they should rest in outward signs, or lest they should think that the benefits of the Messiah are limited to the healing of men's bodies, or other external commodities, but that the external miracles might lead them to the spiritual kingdom of Christ.  

In N. T. ubi de aegris fit mentio aliquoties legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quater hoc ipso capite, & Marc. 2. v. 4.9.11.12. cap. 6. v. 55. Act. 5.15. & cap. 9 v. 33. Etìam Amos 3.12. est grabatum. Apud probatos autores Latinos non semel invenire est. Senec Epist. 18. Grabatus ille verus sit & sagum & panis durus ac sordidus. Martial. lib. 1.93. Nec focus est, nudi nec sponda grabati. Lecticarum usus solis aegris quasi propriiusus erat. Dieter. Antiq. Bibl. part. 1.  Vers. 9 Took up his bed and walked] The Law by name forbids to carry any burden on the Sabbath-day, Jer. 17.21. but there was a twofold reason why Christ would show such a spectacle. First, that the miracle might be the better known to the common people. Secondly, that occasion might be given, and a way as it were made open for that excellent sermon which he presently made.  
A Lapide gives two other reasons: 1. Because Christ was Lord of the Sabbath, and therefore might dispense with his Law, 2. Because the work forbidden on the Sabbath was a servile work, not a pious and divine work, as this.  
Ver. 12. What man is that which said unto thee, take up thy bed and walk] Behold the wit of malice, they say, not who is it that healed thee, but who commanded thee to take up thy bed. Quaerunt, non quod mirentur, sed quod calumnientur. Grotius.  
Ver. 13. jesus had conveyed himself away] This word is used only here in all the New Testament: It signifies to escape privily, and steal out of a multitude; 
Beza. Vox haec usurpatur in Graeca version, Jud. 18.26. 2 Sam. 11.24. & 23.16. Jud. 4.18.  it is properly spoken of those which swim out of the waters.  
Ver. 14. Findeth him in the Temple] Without doubt praying and giving thanks for his health recovered.  
Vers. 16. Did prosecute jesus] The word is taken from Hunters which pursue the Beast, and suffer him not to be at rest, till he be taken.  
Sought to slay him] That is, they thought of a public accusation, that according to the Law, Num. 15.25. he might be stoned.  
Vers. 17. My Father worketh hitherto, and I work] In which phrase is expressed a notable work of God's heavenly providence, viz. that after the Creation of all things whereby God gave being unto the Creatures, and power and virtue to do the things for which they were created, he doth by his providence still preserve that being. Mr. Perkins. See à Lapide.  
Ver. 19 Likewise] In the same manner, with equal liberty, knowledge, power.  
Vers. 21. Raiseth and quickeneth] Two phrases implying one thing, as appears in the other clause where but one is expressed. Hereby is employed 1. a Spiritual quickening from the death of sin, and 2. a corporal quickening, the raising of our bodies out of the graves.  
The Son quickeneth whom he will] With the same and equal power.  
Ver. 22. For the Father judgeth no man] Four things are to be considered in judgement: 1. Judiciary power. 2. Internal approbation of good, 
Ferus in loc. Vide Jansen. Judgeth no man] That is, by himself alone, but in and by the Son.  and detestation of evil. 3. Retribution of reward; all those things agree to all and every person of the Trinity. 4. external fitting on the Tribunal, and publishing of the Sentence; and in this manner the Father judgeth no man, but commits all judgement to the Son.  
Some say these phrases judgeth, and judgement, are not to be taken (only) concerning the last judgement, but concerning the supreme disposition and government of all things in the world.  
Vers. 24. Verily, verily I say unto you] Happy are we that Christ makes such serious protestations for us to believe, unhappy are we that cannot believe without them. 
Geminatio haec attentionem excitat. Significat enim rem quam asserit, non tantum esse certissimam, sed & summè necessariam ad salutem aeternam. Vide. c. 3.3. Cornel. à Lapide. Brentius.   
Shall not come into condemnation] In all the english Books, 
See Drusius of four that come not into judgement. Dr. Clerk.  even the last Translation too, it is, The believers shall not come into condemnation, which I marvel at, that's to expound, not to translate. The original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, judgement, not damnation, and words are to be turned not as they mean in Trope, but as they signify. Christ indeed meant in trope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So St Augustine, Vtique judicium pro damnatione posuit, The Genus for the Species, the faithful shall not come into damnation. But the proper sense is judgement, and the Rhemists read it so.  
Vers. 25. When the dead shall hear the voice of the Son of God, and they that hear shall live] Not such a voice as shall call them out of their graves, as in vers. 28. for he saith, now is, but the meaning of the place is to show, that those that were dead in sin should be quickened, either by Christ in his own Person, or by his word in his Ministers. 
Mr Perkins.   
Vers. 28. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice] His meaning is, though this be a stupendious thing, and exceed the capacity of all reason and sense, yet you ought not therefore to esteem it incredible, vain, and false. Christ saith that that hour comes, draws nearer and nearer, he names not the day but the hour or moment hastening. 
Polyc. Lyser.   
All that are in the graves] That is, by a Synecdoche of one kind for all the rest, by what manner of death soever they died, 
Quia sepeliri communiter solent mortui, per synecdochen omnes intelligit, qui pridem extincti sunt; vox Filij clangorem tubae significat qui Christi jussu & virtute personabit. Mat. 24.31. 1 Cor. 5.57.  and howsoever they were consumed. Hear his voice] That is, the voice of Christ, ver. 27. As the voice of the Son is the voice of the Father, so the voice of the Archangel is the voice of Christ which shall send him. See 1 Thes. 4.16. 1 Cor. 15.51. Mat. 24.51.  
Vers. 31. If I bear witness of myself my witness is not true] Ob. john 8.14. Ans. Christ's Testimony is to be considered two ways, as the Testimony of a mere man, and so he yields to the Jews, that his Testimony was unfit and unsufficient in his own cause, because by the Law, out of the mouth of two or three witnesses every word must stand: But secondly, consider him as a divine person coming from heaven, and having his Father giving witness with him, thus his Testimony is infallible, and so the latter to be understood.  
Vers. 32. There is another] That is, God the Father, not john, as some say: For Christ would here bring in an undeniable Testimony. 
Mat. 3.17.  He is another from Christ, 1. In regard of the Jews conceit, that Christ was but a man. 2. In regard of his humane nature. 3. In regard of his Office, as he was Mediator between God and man. 4. In regard of his Person, as he is God, being a distinct person from the Father.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est ipsa lucerna, scilicet eximia & singularis. Cornel. à Lap.  Vers. 35. He was a burning and shining light] Greek that Lamp burning and shining; burning to himself, shining to others. john was not only a Lamp shining in his Sermons, but a Torch burning with zeal, Nam qui non ardet, non accendit. Bernard. Nec lucere potest nisi prius ardeat. Aquinas.  
And ye were willing for a season to rejoice in his light] All liked him very well, yea, they even danced about him, as Children about a bonfire (so much the word bears) for a season.  
Vers. 36. The same works that I do] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very works which I do.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrutamini. Vide Cornel. à Lap. The same word is used. Act. 17.11.  Vers. 39 Search the Scriptures] Though in the Original and Latin Translation, the word be ambiguous, and may be taken in the Indicative Mood and the Imperative also; yet I rather take it in the Imperative, as most Translations do, for a precept and duty, than in the Indicative, for a commendation of them, noting what they did, as if he had said, ye search the Scriptures.  
Search the Scriptures] That is, shake and sift them, as the word signifieth, search narrowly till the true force and meaning of every sentence, 
Non legite tantum sed attento animo expendite. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur infra 7. 5●. 1 Pet. 1.11. Grotius. The Jews themselves thought the Scriptures necessary to salvation. Mark 12.24. Col. 3.16.  yea, of every word and syllable, nay, of every letter and jot therein be known and understood, confer place with place, the scope of one place with another, things going before with things coming after, yea, compare word with word, letter with letter, and search it thoroughly. Mr. Perkins.  
It is not only a metaphor taken from digging minerals, but also from hunting dogs who labour by smelling to find out the Hare. Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures. 
Communiter reddi soler per indagare, sive per inquirere, quorum hoc metalli fossorum est, & eorum qui Margaritas ac lapidos presiosos è locis abditissimis magnâ solertiâ eruunt, illud verò venatorum proprium. Waltherus in exercit. Bibl. Vide ejus Harm. Bibl. in loc.  The Lxx use this word, Prov. 2.4. Alphonsus the King of Arragon read over all the Bible fourteen times with Commentaries. Beza being above fourscore years of age could say perfectly by heart any Greek Chapter in St Paul's Epistles.  
One Mistress Elizabeth Wheatenhall, the Daughter of one Master Anthony wheatenhall of Tenterden in Kent, late deceased, not yet being ten years old, having been about three years brought up in the house of her Uncle Sir Henry Wheatenhall, a very religious Knight at East-Peccam in Kent, and there carefully instructed by his virtuous Lady, before she was nine years old (not much above eight) could say all the New Testament by heart, yea, at that age she was so perfect therein, when she had not been there above two years, that being asked where any words were, she would presently name Book, Chapter and Verse. 
See more in Mr Stoughtons' Epistle to the Reader prefixed to the Treatise of David's love to God's Word.  One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her, in about forty places at one time, wherein she never miss Book and Chapter but once: yea, she never erred in the number of the Verse, but always told the just Verse, within one or two at the most, under or over.  
Ver. 43. I am come in my Father's name] To come in the name of the Father, is to be sent by him to do all things according to his prescription, to seek his glory, for God to be present with, and efficacious by his Ministry. Polyc. Lyser.  
To come in his own name] Is not to be sent of God, to work from his own or others will, not Gods command, to seek his own glory and profit.   

CHAP. VI  
BEllarmine himself (the Euchar. l. 1. c. 5.) tells us, that many Papists (as Biel, Cusanus, Cajetane, Tapper, Hessels, Jansenius) deny, that our Saviour in this Chapter treats of the Sacrament. And for those which hold otherwise, they are divided also, (as Ferus showeth on this Chapter) Some of them will have that which our Saviour here speaketh about the bread of life to be meant of the Eucharist, others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine, and à Lapide. But first, this Sermon was uttered by our Saviour (as Bishop Usher saith) above a year before the celebration of his last Supper, 
Two years saith Cartw,  wherein the Sacrament of his body and blood was instituted, at which time none of his hearers could possibly have understood him to have spoken of the external eating of him in the Sacrament. For in verse 4. this fell out not long before the Passeover, and consequently a year at least before the the last Passeover, wherein our Saviour instituted the Sacrament of his Supper, See John 11.55. Secondly, The eating which Christ speaks of here is by faith, even the very act of faith, ver. 29, 35, 48, 47. therefore it is spiritual eating, not sacramental, which may be without faith. Thirdly, 
Crede & manducasti August. See jansen. Concord. p. 59 In hoc capite non minus commendat potum quam cibum, in quo, si de Sacramentis locutus fuisset, quod adversariorum plerique nunc existimant, nihil expressius esse● contra Communionem sub utraque specie his verbis, verse 53. Rivetus in Cathol. Orthod.  If those words ver. 53. be meant of the Eucharist, then how can our adversaries defend their Communion under one kind, seeing here the drinking of Christ's blood is required, as without which there is no life, this is argumentum ad hominem, a forcible reason against the Papists, and it prevails with divers of them to interpret this Chapter not of the Eucharist.  
The eating of the flesh of Christ, and the drinking of his blood, spoken of in this Chapter, is not the eating of the Sacrament of the Supper, but all manner of participation with Christ in the word and Sacrament. This eating here spoken of necessarily giveth life everlasting to the eater, 27, 35, 51, 54. but the Sacrament doth not so. 2. This eating of Christ is perpetual, and that without which no man can have life in him, 
Cartw. co●furof the Rhem. Ex his verbis palàm apparet, perperam de Coena exponi totum hunc locum, nam si verum esset, quicunque ad Sacram Domini mensam se ingerunt carnis & sanguinis ejus fieri participes, omnes vitam referrent, scimus autem multis in exitium cedere. Et certè ineptum fuisset ac intempestivum de coena tunc disserere, quam nondum instituerat; ideo de perpetua fidei manducatione eum tractare certum est. Simultamen fateor, nihil hic dici quod non in coena figuretur ac verè praestetur fidelibus, adeoque sacram coenam Christus quasi hujus concionis sigillum esse voluit. Atque haec ratio est cur apud johannem nulla fiat coenae mentio. Calv. in ver. 54. hujus Capitis.  ver. 53. But the eating of the Sacrament is not perpetual, nor that without which a man cannot have life in him.  
Vers. 9 There is a lad here] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little Lad, puerulus.  
Two small fishes] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two small fishes. Small they must needs be, as the word in the original signifies, otherwise how could the little boy have tugged them thither? The multiplying is thought to have been first in the hands of our Saviour (as Augustine notes with St Hierome.) then to have continued under the hands of the Apostles (as chrysostom) and last to have its compliment in the hands and mouths of the eaters, 
Tolet. in loc.  as St. Ambrosa concludes with St. Hilary.  
Vers. 12. Gather up the fragments] That is, forget not the least benefits. 
Bernard.   
Vers. 13. And filled twelve baskets with the fragments of the five barley loaves] It is demanded whence the Jews being so poor, 
Cophinus Graecum est nomen genus quoddam Cistae significans, in usu erat apud Judaeos, unde Martialis Judaeum Cistiferum vocat. Toletus in loc. Alardi Epiphil. Philolog. c. 8.  and in the wilderness remote from the society of men, had baskets so quickly to keep so many fragments reserved. Some think that baskets and hay was their household stuff, and that they never went without them.  
— Delubra locantur  
Judaeis quorum Cophinus foenumque suppellox.  
But they give no reasons of this their opinion. They still carried these with them, both because in Egypt they carried their clay in their baskets, and because they used hay or straw to make bricks, that by these monuments they might remember their great slavery in Egypt. Tolet saith, it is likely that so great a multitude of people had many baskets with them in which they carried things necessary for themselves.  
Vers. 14. The miracle that Jesus did] Although Christ to illustrate the miracle commands the baskets to be filled, yet also he exhorts his to frugality. Calvin.  
Vers. 27 Labour not] The greek word is work not, take no pains for, and it signifieth also the work of the soul, 
Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, opera, study, & labour vestro contendite, & sedulò curate ut acquiratis cibum, non corporis qui perit, sed animae qui non perit. à Lap. Vide Bezam & Piscat.  study not, care not, take no thought for. Matth. 6.3. It must be understood comparatively, rather for the food that lasts to everlasting life.  
The Son of man is come] That is, the Messiah, a title known to the Jews. Dan. 7. ver. 3.  
Him hath God the Father] That is, the heavenly Father, Sealed] That is, made his Commission authentical, 
Messiae certas notas seu signa vel sigilla addidit, ex quibus prae reliquis filiis hominum cognosci possit.  as men do their deeds by their seal. It is a metaphor taken from them who ratify their authority whom they send, that is, approve of them as it were by setting to their seal.  

Locuti erant de operibus: Christus ad unum opus eos revocat, hoc est ad fidem, quo significat, quicquid extra fidem homines moliuntur, inutile ac vanum esse, solum verò fidem sufficere quia hoc unum à nobis Deus postulat, ut credamus. Calvinus.  Vers. 29. This is the work of God] That which he esteemeth in stead of all works, That ye believe on him whom he hath sent.  

The promise of never hungering and thirsting is not made good fully till we come to heaven. Psal. 16. v. 6. Rev. 7.17. First, this promise doth not exclude the feeling and sense of our present wants. Secondly, it is not put to exclude those fervent desires that the faithful have after more grace. 1 Pet. 2.2. A taste of Christ's sweetness will make us hunger and long after more.  Vers. 35. He that cometh to me shall never hunger, and he that believeth on me shall never thirst] Shall a believer that partakes of Christ be so satisfied as never to hunger more? we are subject to wants, and commanded to hunger and thirst again. john 4.14.  
First, our Lord may speak this in opposition to outward food, grace is an everlasting spring, he shall never have a total drought. Secondly, it may be meant of corrupt motions to these outward objects, he shall never long more after them with that eagerness or impatience. Thirdly, it may be spoken in regard of the full content that the soul may take by reflecting on its interest in Christ. Fourthly, they shall not thirst with an utter despairing thirst accompanied with a total privation of God's grace and love to them.  
Vers. 37. All] The greek word is neuter, that is, the whole body of the Church. giveth] That is, electeth, shall come to me] by faith and love, I will in no ways cast out] An emphasis in the original, two negatives, in no wise, by no means, cast out, He that believes in me shall certainly have everlastingly life, 47. ver.  
Vers. 40. And I will raise him up at the last day] He repeats this four times in the same words, that we may be certain about this hope.  
Vers. 44. No man can come to me] There is a double cannot saith a reverend Divine, one of mere weakness, showing that he which cannot do the thing wants power to do it. Another of malignity or willing averseness which shows a violent bent of the will to the contrary, that he will not use the power he hath. I will not undertake the maintaining of this distinction.  
Except the Father which hath sent me draw 
* Therefore there is no free will. Perkins.  him] That is, incline and turn man's will unto his aim, and make it of an unwilling will a willing will; the reason hereof is Rom. 8.7. In the calling of men by the word, there is a Trabere and a venire. The Father draweth, and the man cometh, that notes the efficacy of Grace, and this the sweetness of Grace. Grace works strongly, and therefore God is said to draw, and it worketh sweetly too, and therefore man is said to come. Dr. Reynolds on Psal. 110. ver. 1.  
Vers. 45. In the Prophets] It is only in Esay 54.13. but because it is contained in that part of the bible which they called the Prophets, it is rightly so said. Calvin.  
They shall be all taught of God] Non singula generum sed genera singulorum, Cajetane, 
Quòd dicit omnes ad electos restringi debet, qui soli sunt genuinae ecclesiae filii: Calvinus.  that is, men of any nation, condition, sex, all that will shall be docible, say chrysostom and Theophylact, all which shall be worthy, Cyrill.  
All] Because none is taught but of God, as he that only teacheth the children in a City teacheth all, not because all learn, but because whosoever learns learns of him; rather all the sons of the Church. Austen.  
Come unto me] That is, believeth in me.  
Vers. 47. He that believeth on me hath everlasting life] Sanctification is the beginning of glorification, therefore Saint Paul omitteth it. Rom. 8.30.  
Vers. 48. I am that bread of life] What ever was in the Manna formally and really, was in Christ transcendently, there was infinitely more in him to the soul than could be in that to the body. It was admirable in many things, yet it was but a creature, Christ is the Creator. Secondly, it was wholly an instrument in the hand of Christ, he fed them with that Manna, often in this chapter. Thirdly, though it was used to preserve life by the blessing of God, yet itself was without life; but Christ here tells them he is the manna, that living bread. It could not preserve from death, 49. ver. but Christ doth. v. 51.  
Vers. 51. I am the living bread] Or quickening bread, according to other translations. The person of Christ incarnate is meant under the metaphor of bread, and our belief is signified by eating. Christ's flesh is living bread, both formaliter in se, 
Panem se vocat similitudine aptissima, quia omnes conditiones panis perfectissimè implet. Panis famen tollit, satiat, alit, & vitam prorogat. Polyc. Lyser. Rhem. annor. in ver. 32.  & effectiuè in nobis, makes them that eat it live for ever. 57 ver.  
My flesh] Or my body, this place, and that Heb. 10.10. is to be synechdocally understood, under one kind comprehending all his sufferings. 
Bis ponit verbum dabo, quia verè duplici ratione caro Christi datur pro mundi vita, una ratione acquisitionis quando caro Christi in Cruse traditur in mortem pro totius mundi vita. Altera ratione applicationis & distributionis, qua in praedicatione Evangelii haec vita itidem omnibus in mundo offertur. Polyc. Lyser.   
Vers. 52. Give us his flesh to eat] Here is not meant an external eating and drinking with the mouth and throat of the body, as the Jews then and the Romanists more grossly since have imagined, but internal and spiritual by a lively faith. Bishop Vsher.  
Vers. 53. Except ye eat the flesh of the Son of God, and drink his blood, ye have no life in you] We may ask a Papist whether the Eucharist be here spoken of; if it be not, why do they allege this Chapter to establish their transubstantiation? if it be, 
Quem locum qui de symbolica manducatione interpretati sunt, eò devenere, ut non modo recens natis infantibus exhiberent Eucharistica symbola, sed & nisi id fieret, aeternus poenas ipsit infantibus crudeli scito denunciarent, cum revera ibi manducare & bibere nihil sit aliud quam intelligere, meditari, & in usum vertere. Grotius. Dissertat. an semper communicandum per Symbola. Hinc homines malae linguae sibi persuaserunt Christianos filiorum suorum carnem esse, & sanguinem bibere. Dilher. Eclog. Sac. Dic. 18.  why do they deprive the people of that life in taking the Cup from them? It doth not serve the turn to say, that the people receive the blood together with the host by a concomitancy, for he that so receives the blood doth not drink. Pet. du Moulin.  
Vers. 54. Who so eateth my flesh and drinketh my blood hath eternal life.] To give us to understand that his manhood hath quickening virtue in it; yet not of itself as by itself, but as it is the manhood of the Son of God. Mr. Perkins.  
Vers. 55. For my flesh is meat indeed, and my blood is drink indeed] It is as much as if he had said, real meat and drink, yet meaneth he not corporal but spiritual meat and drink. v. 65. Spiritual and corporal are opposite one to the other, not spiritual and real. That is real which is not imaginary or in conceit only, but in deed and truth.  
Vers. 56. My flesh and drinketh my blood] That is, not only Christ's body but person, 
See 57  all his merits, his passions and privileges which flow from them.  
He that eateth my flesh and drinketh my blood, dwelleth in me and I in him] Christ in this Chapter is oft resembled to food; the Spirit of God delights in this metaphor, not only because they of Capernaum followed him for the loaves, but because the resemblance is suitable in five particulars. First, in regard of the necessity of Christ for the soul as of food for the body. 1 Tim. 6.8. Gen. 28. Food and raiment, food is more needful. Adam in Paradise, and many Nations subsist without raiment, but none can without food. Secondly, in respect of its complacency and delight. Thirdly, its efficacy, it continues and strengthens life, so Christ. Fourthly, because of the union between the meat that nourisheth and the body that is to be nourished. Fifthly, there is a unity. 1 Cor. 6.17.  
Vers. 62. What and if ye shall see the son of man ascend up where he was before] It is necessary to understand it one of these two ways, either than you shall not be scandalised, when you shall see, etc. or contrarily, than you shall be more scandalised. Many follow the former sense, chrysostom, Augustine, Cyrill, Theophylact, Beda, Rupertus. I can hardly persuade myself (saith Maldonate) that it is to be understood than you shall cease to be scandalised, 
Maldonat. ad loc. Vide illum in v. 49.  or then you shall understand, believe, as all the authors which I have read interpret it. What will you do when you shall see me ascending into heaven, how much more will you be scandalised, how much less will you believe. I deny not (saith he) that I have none, the author of this interpretation, but I approve of this more than the other of Augustine, the most probable of the others otherwise, because this is more repugnant to the sense of the Calvinists, which to me is a great argument of probability.  
Vers. 63. The flesh profiteth nothing] That is, the fleshly eating of Christ; for in no other sense can the flesh be said to profit nothing, 
See Heb. 9.12. and 10.10. Matth. 26.27, 28. and 51. of this chapter. Prodest quicquam] ad vivificandum sc. Ter●ul.  for Christ's flesh was as necessary to the work of our redemption as his Godhead. The Godhead supported but the flesh suffered.  
The words that I speak unto you are Spirit and life] Because the word of God is the pipe whereby he conveigheth into our dead hearts spirit and life. Perkins. As Christ when he raised up dead men did only speak the word and they were made alive, and at the day of Judgement by his very voice when the trumpet shall blow, all that are dead shall rise again.  
The flesh is his humane nature wherein by death he is become our bread; the Spirit his divine nature which maketh his flesh to live, and which gives a quickening virtue to this bread.  
Vers. 70. I have chosen you twelve] To the Apostolical function. Calvin. 
Calvin.   
Vers. 71. When he was one of the twelve] Yet we do not read that he was moved, so stupid are hypocrites that they feel not their own wound.   

CHAP. VII.  
Verse 5. NEither did his brethren believe in him] That is, they did not know nor believe that he was the Messiah, 
Hinc. colligimus quam nihili sit carnalis propinquitas perpetuam evim infamiae notam Spiritus inurit Christi cognatis, quòd tot operum testimoniis convicti, ne tum quidem credebant. Calvinus.  and the Son of the living God, but they thought that he was only a man like to themselves. It belongs to a witness ingenuously to utter that which he knows to be true, not to do any thing for any man's favour or hatred which may oppose truth. Polyc. Lyser.  
Vers. 17. If any man will do his will] That is, believe it, and subject himself to it, He shall know] Viz. by that comfort which he shall feel upon his subjection. 
Perkins.   
Vers. 20. Thou hast a Devil] It is all one as if they had said, thou art mad; It was an ancient saying among the Jews that men are troubled by the Devil when they were in a fury, or when their mind and reason was taken away. 
Calvin.   
Vers. 24. According to appearance] The original is (as the vulgar rightly) secundum faciem, because the face only appears, the rest is hid.  
Vers. 35. The dispersed among the Gentiles] By the Gentiles he here understands the Hellenists, that is, dispersed Jews, so called because they spoke the Greek tongue, 
Mr Mede on Acts 6.5. Placet doctis per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic intelligere Hellenistas, id est, qui origine & natione Judaei (in qua autem Graeci erant) urpote inter Graecos dispersi, quales etiam intelligi videntur joh. 12.20. de Dieu in loc. Vide Bezam, & Drus. Praeterita.  and used the translation of the Septuagint (which was made in Egypt) in their Synagogues.  
Vers. 37. Jesus stood] When otherwise the custom of that age carried it, 
Polyc. Lyser.  that the teachers sat, even as Christ also often did, but here he stood that he might signify that he would seriously execute the great Office of Teaching.  
Cried] B for the multitude of the company that he might be heard of all, and that he might declare that he would speak of those things which it belonged all to hear and know, and also that he might show an undaunted mind, 
Ibid.  and that he feared no man.  
If any man thirst] The metaphor of thirsting was suitable, because it was hot weather. 
Esay 55.1. Rev. 21.6. and 22.17. Sitis est sensus deficientis humiditatis in corpore.  A thirst in Scripture in general means a vehement desire, but here more, it is the same in the soul that thirst in the body. Three things meet in bodily thirst: 1. A failing of moisture. 2. A sense of unnatural heat, therefore it is said in Scripture, burnt up with thirst, dried with thirst. 3. A vehement desire after moisture which may cool this heat, and supply this want. That is, finds himself empty of grace, is sensible of his corruption, and of the wrath of God, and then vehemently desires Christ.  
Vers. 38. As the Scripture saith] That is, as the Scripture is wont to express it, for otherwise there is no such place to be found. See Dr. Hals Paraphrase. 

Ad scriptur●m alluditur, non quòd haec eadem verba in ullo veteris Testamenti loco reperiantur: sed quòd sensus idem, non uno, sed multis apud prophetas locis sit. Maldonat. in loc.  
Ita saepe Iohannes ubi non anum aliquem locum sed & multorum consensum indicat, quare & Syrus pluraliter hic Scripturas posuit. Grotius.    
There is no Scripture that saith this in terminis, 
Alij censent id scriptum non in uno loco, sed in multis, idque omnino non quoad verba, sed quoad rem & sensum. Cornel à Lap. See ch. 4. ver. 14.  but all those Scriptures which speak of the pouring out of the Spirit may be alluded to saith Grotius; yet he and Rollock say Esay 58. is especially meant, joel 2.28. saith Brugensis.  
Christ interprets what he means by the next verse. 
Vide jun. Paral. l. 1. paral. 71.  By Waters is meant the indwelling virtue of the Spirit. See Ver. 39  
By Rivers of water, the abundant and various operations and gifts of the Spirit. Calv.  
By living water, or water of life, some say is meant the reality of these, they have real graces, and comforts; others say it is so called from the effect, because the nature of this water is to give and preserve life; this phrase is rather an Hebraisme, 
Ventrem per catachresin vocat interiora animae. Cornel. à Lap.  amongst the Jews a spring that never fails is called living water. See John 4.10, 11, 12, 13. That is, in his inward man shall be those inward graces that never fail.  
Flow out] He shall not only have enough for himself, but wherewith to refresh others.  
Vers. 39 The Holy Ghost was not yet given] That is, in comparison; 
Examen praefar. Morini. p. 180. See Calvin. The miraculous and sanctifying gifts of the Holy Ghost were not as yet so fully given as they were afterwards when jesus was received into glory. Dr. Hall's paraphrase.  he was given before, but so sparingly, as in respect of this pouring out, Tit. 3.6. He might seem not to be given at all.  
Because that jesus was not yet glorified] He had not yet ascended into heaven. That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1. was fulfilled, when the Father said to Christ triumphantly ascending above all heavens, Sat at my right hand. Brugensis Comment. in 4 or. Evangelia, vide plura ibid.  
Ver. 48. Of the Rulers, or of the Pharisees] Yet Nicodemus was a Ruler and a Pharisee. John 3.1.   

CHAP. VIII.  
Vers. 1. IEsus went unto the mount of Olives] He sought this solitariness, partly that he might refresh with necessary rest his body wearied with the daily labour of teaching, partly that he might be more for prayer. 
Polyc. Lyser.   
About half a mile and a furlong from Jerusalem toward the east stood the mount of Olives, so called from the multitude of Olives. See Travels of the Patriarches. p. 483.  
Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery, etc.] The Grecians read not this history; 
Quia haec historia semper à Latinis ecclesiis recepta fuit, & in plurimis vetustis Graecorum codicibus reperiatur, & nihil Apostolico spiritu indignum continet, non est cur eum in usum nostrum accommodare recuse mus. Calvin. Omiserunt hanc historiam Interpretes & Commentatores, non quod apocrypham censerent, sed quod in suis codicibus non inve nirent. Paulus Tarnovins in loc.  chrysostom and Theophylact wrote whole Commentaries upon this Evangelist, but explained not this history; Jerome also witnesseth that this history is not extant in any of the Latin Books, and it is not found in the Syriack Edition of the New testament. Polyc. Lyser.  
We know that the history of the adulterous woman was in times past expunged by many, and is not found in the Syriack Edition, or in the Paraphrase of Nonnus, but yet we deny that it is not found in the Greek fountain; yea, Theodorus Beza witnesseth, that of seventeen of his ancient Copies only one wanted it; none of the printed books which are extant this day leave it out. Austen affirms that it was perversely rejected by some Heretics, because it seemed to promise to men an impunity of sinning. But this is nothing to us to whom it sufficeth that the fountains are clear. Chamierus tomo 10. l. 12. c. 7.  

Vide Piscat. in loc. & Seldeni, Uxorem Ebraicam. c. 11. p. 368. ad 372. Bezam, & Drusii praeterita, Grotium, & Waltheri Harmoniam Biblicam.  It is found in a Syriack book of special note, therefore Ludovicus de Dieu, who wrote it out thence, mentions it in his Animadversions. Tatianus (who lived within threescore years after John) expressly mentions it also in his harmony of the Gospels, as Mr Selden shows in his Vxor Ebraica.  
A woman taken in adultery] In the very act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in the theft, perhaps to intimate the great theft which is in adultery. 
Deprehensa est in adulterio] Hoc est, deprehensa est in ipso facto cum adultaretur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est enim deprehendere in facinore ipso, & huiusmodi deprehensionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Erasmus. Tam manifestè ut negari non possit. Vox est Graeca forensis. Grotius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quamvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullibi inveniatur) in ipso furro, & per Synecdochen generis pro specie in ipso facinore. Dilher. eclog. Sac. Dictum. 6.  Id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In ipso furto. Piscat. Some say, they brought the Adulteress and not the Adulterer, that they might try Christ's chastity; but rather because she was easier to be taken than the man, saith Maldonate.  
Ver. 4. Master] They call him Master, whose Disciples yet they would not be, and whom in the former Chap. ver. 47. they called a Seducer. But they flatter him shamefully hoping by that the more easily to deceive him. They propound both the greatness and certainty of the crime.  

See Boys his Sermon on this Text in his Remaines.  Vers. 6. But jesus stooped down, and with his finger wrote on the ground, as though he heard them not] The Syrians write not to the left hand as the Hebrews, not to the right hand as the greeks and Latins, but downward, as Masius shows in his Syriack Grammar, which custom of writing it is probable was then observed by Christ, because at that time the Jews used the Syriack tongue. Piscat.  
By this gesture Christ would show that he was offended with the accusation of these men, 
Polyc. Lyser. Hoc gestu eorum contemptum prae se tulit. Calvin.  and that he judged them unworthy of answer, because they carried all maliciously and fraudulently, and would be swift in punishing when they were slow in doing rightly.  
What Christ wrote, and wherefore, it is not expressed, yet the Fathers diligently inquire after both. Aug. l. 4. de Consens. Evang. gives these reasons why Christ wrote, First, that he might signify that those were to be written on earth, not in heaven, 
Vide Toletum in loc.  as he had said to his Disciples, Luk. 10.20. Secondly, That he might show that he works miracles on earth, for miracles are certain signs which are done one earth. Ambrose saith, that he wrote that, jer. 22.29. And in another place he saith, he wrote, Thou seest the mo●e that is in thy brother's eye, but dost not see the beam which is in thine own eye. Sunt hae Patrum meditationes. Certi tamen nihil statui potest saith Dilher. 
Dilher Ecclog. Sac Dictum quintum.  These are the meditations of the Fathers, but nothing certain can be determined. That he wrote with his finger significant letters, and made some words which might reprove the sins of most fraudulent men it is probable, but what they were it is beyond our capacity to understand, saith the same Dilher.  
Vers. 7. He that is without sin among you] He condemns their Hypocrisy, not the fact simply.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly, one that is impeccable and not subject to sin. But Tolet thinks it is here rather taken for one that is now without sin.  
Calvin thinks that he spoke this according to the Law, Deut. 17.7. by which the witnesses were with their own hands to kill the guilty person. But there God warned they should not condemn that person with their tongue which they would not kill with their hands, here Christ requires perfect innocency in witnesses, that none should undertake to punish a crime in another, unless he be innocent and free from all fault himself. See more in Calvin.  
Vers. 9 Being convicted] Or reproved, the Greek word signifies conviction by argument.  
Went out one by one] Vnus & deinde unus, One and then one; we have the same expression, Mark 14.19.  
Beginning at the eldest] Either because the younger for honour's sake offered the first place of going out to the Elder, or because the elder were conscious to themselves of more and greater sins; and that he might give them the more confidence of going out, he again bowed himself, Ver. 8.  
Vers. 10. None but the woman] In respect of the accusers, the Disciples were yet present, and the people which Jesus taught.  
Vers. 11. Neither do I condemn thee] He came not then to the judgement of the world, but that he might give place to repentance Christ while he was in the form of a servant neither condemned whoredom, nor absolved it civilly. 
Non ad Christum spectabat Politici magistratus officium, morte multando sontes exequi, sed hortari potius nec pergeret adulterari: sed quo minus illa puniretur ab aliis quorum inter fuit insontes animadvertere, nihil absuit. Dr. Twiss. vind. l. 1. parte 1. digr. 10. c. 2. Vide Bezam, & Piscat.   
Sin no more] Willingly, deliberately.  
Vers. 12. I am the light of the world] The light of the world visible by Creatures, of the invisible by grace; the light of the world which I have created by my word, redeemed by my blood; not of the Jews only, but of all men, of all times, places, orders, and conditions, Esa. 42.6. and 49.6. Luk. 2.32.  
He that followeth me] To follow Christ is to receive his Doctrine, to acknowledge him for the true Messiah of the world, to worship and invocate him, the following of Christ therefore comprehends true faith Charity and obedience, as Christ himself explains it, john 12.36. and 46. not only a lively knowledge of the true God and salvation, but also as Austen will, a continuation of the same even to eternal life.  
The light of life] Which may be referred either to Christ, who is the light, and enlightens every one coming into this world, he shall, I say, possess this Christ the fountain of life, that is, shall be partaker of his benefits and merits; or it may be referred to eternal life, that last end of our afflictions, as if he should say, he that obeys me shall have eternal life, shall once see that light inaccessible where God himself dwells, 
Aretius  and enjoys it.  
Vers. 32. And the truth shall make you free] Austen observed here the emphasis of the Greek word, for they are said to be freed by the Latins, who are brought out of danger, or from a disease; but the Greek word belongs to liberty which is opposed to servitude; also, he is called a free man amongst the Latins who is out of danger, but the Greek word signifies, an ingenuous man, and one that is obnoxious to no servitude, the stomach of the Jews so declares it, We never served any man.  
Vers. 33. We were never in bondage to any man] Some of the ancient Father's judge this speech of the Jews to be the Character of an arrogant mind, 
Vide Rollocum in loc.  and also a manifest lie, See Gen. 29.20. & 39.1. Their Fathers served in Egypt forty years, Gen. 15.13. and Exod. 20.2. They served also the Babylonians, 
Seldenus de Jure naturali & Gentium parte tertia. l. 6. c. 19 Duobus maximè modis homines servi fiebant, nascendo ex servis, aut bellico casu incidendo in captivitatem. Vtrumque à se removent. Non sumus nati ex Cananaeis aliisque servilibus populis, nemo nos in servitutem bello redegit. Non agitur hic de libertate status publici sed privati. Grotius.  and even then the Romans. Mr Selden distinguisheth of a twofold servitude, one inherent in the person or intrinsecall, another extrinsecall consisting in outward services, and civil obedience, they deny the first only here (saith he) as the words following in Verse 34. show, Whosoever committeth sin is the servant of sin.  
Vers. 34. Committeth sin] That is, giveth himself unto it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that maketh sin, That is, that doth it as his work. Verily, verily] He was about to speak of a great matter, and that which the Jews would hardly admit of, and therefore he seriously confirms it. Is the servant of sin] As if he should say, You understand my speech of a corporal servitude, of which I in no wise speak; there is another spiritual servitude far more hurtful, viz. the bondage of sin, from whom you and other men are in no wise free.  
Vers. 36. If the Son] That is, himself who was the natural Son.  
Vers. 43. Why do ye not understand my speech] That is, approve and assent to it.  
Because ye cannot hear my word] That is, understand it, ubi audire pro intelligere est. Glassius.  
Vers. 44. He was a murderer from the beginning] That is, the first murderer, and the author of murder, opposite to God, who is the first good, and author of all good, life to himself and in his creature. From the beginning] Not of the Creation of the world, or of time, but of man. He is a liar and the father of it] So he is of all sins, but of lies because he brought sin into the world by way of lying at the first.  
Vers. 47. Ye therefore hear them not, because ye are not of God] That is, profitably, for they all heard.  

Melancthon. Luther.  Vers. 49. Jesus answered, I have not a Devil] When the Jews objected two crimes against our Saviour Christ, one that he was a Samaritan, another that he was a Devil, he neglected the crime which concerned his person, and passed it over as being of the least sort of wrongs, and stands upon that other especially which touched his doctrine, I have not a Devil.  
Vers. 56. Saw it] A far off, Heb. 11.13. How could this be when Christ was borne many hundred years after? Answer, Not by the eye of sense or reason, but faith, whereby he saw Christ more lively, 
Perkins.  and more to his joy and consolation, so many hundred years before he was, than many which lived in Christ's time, and saw him, and conversed with him.  
The Fathers say that he saw Christ's birth at the valley of Mamre, Gen 18. and his passion in the Mount Moriah, Gen. 22.  

Verum quidem est, nondum attigisse Dominum annum tricesimum quartum (nam post annum tricesimum tertium cum dimidio Christus sublatus est è terris) verùm hoc illi largiuntur, eum jam propè attingere annum quinquagesimum: non potuisse tamen fieri affirmant, ut videret Abrahamum. Quo quidem responso corporalem hunc aspectum intelligunt, eùm Dominus de spirituali & fidei aspectu locutus sit. Rollocus in loc.  Vers. 57 Thou art not yet fifty years old] In his prime and flower of age, a little past thirty 
* Roger's pratic. Car. See Dr. Hackwells apology, page 162. Hast thou seen Abraham] who died above two thousand years since. , deemed by Jews a man toward fifty, such shows of over age (say some) had care and pains to win souls cast upon him. But Calvin dislikes this, and saith, they grant him more age lest they should seem to deal too exactly and precisely with him, as if they should say, certainly thou wilt not make thyself so old that thou shouldst boast of thy coming to fifty, See Maldonate and Grotius.   

CHAP. IX.  

This is added to show the greatness of the miracle. See 32. verse. Quo magis damnas vulnus eo magis lauda medicum.  Vers. 1. HE saw a man which was blind from his birth] The Syriack hath it, blind from his mother's womb. Those that become blind after they are borne may be cured by natural means, but those that are borne blind, can only be helped by God.  
Vers. 2. Who did sin, this man, or his parents, that he was borne blind] Speaking according to the opinion of some Philosophers that was now also received among the Jews (as learned men think) viz. that there was a preexistency of the souls before they were united to their bodies. Either himself or his parents, they were persuaded, 
Depravata tum temporis fuerit doctrina de peccato originali. Pharisaei infra huic caeco dicunt, tu totus in peccato natus es, & nos doces? Ergo de reliquis qui sine externo aliquo hujusmodi defectu nascebantur judicarunt, eos non totos in peccatis, atque sic sine originali malo nasci; Hunc errorem Apostoli, sicut etiam reliqui Judaei ab ipsis hauserunt. Polyc. Lyser. Vide Cornel. à Lap.  were guilty of some extraordinary sin, or else such a Judgement sure would never have befallen him. Mr. Hildersham.  
Vers. 3. Neither hath this man sinned, nor his parents] An Ellipsis, viz. that he should be born blind; blindness was not inflicted on him for his own or his parents sins. These words are not to be taken simply, but secundum quid, and according to the propounded question of the Apostles, viz. that they did not sin in that manner, that for any enormous sin he was borne blind, but that the works of God should be made manifest in him] The event of the thing confirmed, that many works of God were manifested on this wretched blind man, his Justice, mercy, power.  
Vers. 4. I must work the works of him that sent me while it is day, etc.] He borrows a similitude from the common custom of life. Psal. 104.22. He calls that a day, 
Calvin.  the time limited by his Father, in which he should finish the work commanded him.  
Verse. 6. He spate on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay] It is certain that Christ in healing this blind man (as sometimes elsewhere) used such a means and remedy which might seem altogether absurd, 
Polyc. Lyser.  and contrary to our reason. As man was first made of clay, 
Calvin.  so Christ used dirt in restoring his eyes, demonstrating his power in the same part of his body which the Father exercised in making the whole man. 
Vide Bezam.   
Vers. 7. He went his way therefore and washed, and came seeing] A great commendation of his obedience that he simply obeys Christ, although many things draw him away into the contrary part. 
Calvin.   
Vers. 9 I am he] He is not ashamed of his ancient miserable condition, so that he may give glory to Christ whose beneficence he had tried.  
Vers. 11. And I receved sight. 
Est Catachresis. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè eorum est qui videndi facultatem aliquando habuerunt: sed nec malè recipere quis dicitur quod communiter tributum humanae naturae ipse abfuit. Grotius. ]  
Vers. 15. He changeth nothing in his answer, but constantly affirms one and the same thing concerning the Lord's fact toward him.  
He put clay upon mine eyes, and I washed, and do see] By that he declares the continuation of the benefit, that it was not vanishing but solid and constant. 
Polyc. Lyser.   
Vers. 16. How can a man that is a sinner] The Jews were wont to call him a sinner who exceedingly offended, being wholly alienated from God, who was delighted with every sin, and therefore was to be excluded from the Church or Synagogue.  
Vers. 17. He is a Prophet] He thought Christ was above the vulgar by bestowing this benefit on him, that is, the anointed of God, and promised Saviour of mankind.  
Vers. 18. The Jews] The Pharisees were so called because they dwelled in Judaea properly so called, and pretended that themselves only were the true confessors; they would not firmly believe it although they heard it expressly from their neighbours.  
Vers. 21. By what means he now seeth we know not, etc.] Out of fear to the Pharisees they gave not due honour to Christ Jesus the Son of God; they lie also when they say that they are ignorant of that which was now made known to all the neighbours.  
Vers. 24. Give God the praise] This was a form of obtestation, and as it were of adjuration among the Jews, which they used in drawing out the confession of truth Josh. 7.19. they meant, think that thou now standest before God and his terrible majesty, which God is a severe punisher of lying, wherefore conceal and dissemble nothing which that man hath done in healing of thee.  
That this man is a sinner] That is, a heinous sinner, with whom God hath no commerce.  

Calvin. Quasi diceret, quandoquidem de Dei gloria agatur, hoc nec dissimulare nec negare debeo aut possum, quod cum ab utero matris caecitatis malum sim expertus nunc hujus viri beneficio oculi mei visus facultate sint instructi. Polyc. Lyser.  Vers. 25. I know not] The meaning is, it belongs not to me to determine whether he be a sinner or no; this he speaks to prick them the more.  
Vers. 27. And you have not heard] That is, you have not believed for the hardness of your heart.  
Vers. 28. Thou art his Disciple] They count it for a reproach to be Christ's disciple.  
Vers. 31. God heareth not sinners] That is, such as live and lie in their sins, and turn not unto God by true repentance 
* Perkins. ; such as persevere in sin, in whom it reigns. Polyc. Lyser.  

See 109. Ps. 7. Prov. 28.9. 1 Esay 15. Austen taught, etiam malos Sacerdotes exaudiri cum orant pro gregibus suis, quamvis non exaudiantur cum orant pro seipsis.  Ob. Therefore say the Separatists, I may not pray with an evil man.  
Sol. But this speech is not universally true. He may hear him as a public person, though not as a private. Secondly, though God hears him not for himself, yet he hears him for the people, as Balaam blessing Israel, being both a wicked man, and speaking against his heart, God heard him for the people, 23. Numb. This is a proverbial speech as we may see Psal. 66.18. Esay 1.15. and elsewhere, and is to be understood (saith Grotius) as the words going before and following show, of him who falsely affirms that he was sent of God, whom God hears not so as he shall do divine works to confirm his mission. Vide Brugensem. Pecatores] 1. e. deceptores. Rolloc.  
Vers. 34. Altogether borne in sins] That is, a greater sinner even by nature than any other, because he was borne blind 
* Mr. Hildersham. . See Brugensis and Rollock.  
Cast him out] viz. Out of the Synagogue or Temple, excommunicated him, ver. 22. a man may be excommunicated by the officers of the Church, yet not by the censure of it.  
Vers. 35. When he had found him] Therefore he sought for him.  
Vers. 37. Seen him] Not with corporal eyes, for Christ had departed before the blind man had returned to Siloe from the fish-pole, but with his spiritual sight, by which the divine power and mercy of Christ shined in the person of the blind man.  
Vers. 41. If ye were blind, ye should have no sin] This sentence may be expounded two ways. First, if you did acknowledge yourselves blind, and confess your sin, your sin should not remain, 
None in comparison, not simply none. Austen. See 1 Cor. 1.17. that is, say Bucer, Musculus, and Aquinas, agreeing with the gloss, your sin had not been so exceeding sinful as now it is.  because ye would seek mercy, and should be healed. Maldonate, Chemnit. Harmon. Evangel. Secondly, if you were blind, that is, if ye had not the knowledge of the Scripture, whence if you would you might know the truth, ye should not have of great sin as now ye have. Jansen. Harm.  
Compare the 39 ver. where by those that do not see or are blind, are understood those which acknowledge themselves to be spiritually blind, and seek to be enlightened by God.   

CHAP. X.  
IT is a parable from oeconomy, and husbandmen's sheepfolds. Secondly, since Christ compares the Church to a sheepfold into which God gathers all his, he compares himself to a door since there is no entrance into the Church but by him.  
By this parable our Saviour first convinceth the Pharisees that they are false teachers, for they were not taught of their heavenly householder, neither let in by the doorkeeper at the door, but of their own accord crept into God's sheepfold. The order of the Pharisees neither was instituted by God, nor brought in by the Prophets, but feigned by men, and they entered themselves into the sheepfold of God. Therefore they had no care of the sheep, neither did they feed them with the doctrine of God's word, neither went before them by an honest example of life, but fatted themselves, suffering the people of God to wander into any errors. Secondly, Christ by this parable gives a reason also why many of the people leaving the Pharisees followed him and his doctrine. Viz. They were wand'ring sheep, and heard that Christ in the word of God propounded the true doctrine of salvation.  
Vers. 1. Entereth not by the door] Like as an honest man, climbeth up some other way like a thief or robber. Thiefs (saith Jerome) lay snares, and deceive by hidden fraud, 
Vel fur qui fraud alienum diripit, vel latro qui vi oves rapit, & raptas dilaniat atque occidit. Polyc. Lyser. Fur quia venit ut rapiat alienum; Latro quia ut occidet. Sic exponitur infra v. 10. Grotius.  robbers boldly take away others goods, thiefs lay wait for goods, robbers for life also. Tolot.  
Vers. 3. To him the porter openeth] Openly, and in the sight of all he enters in by the door. Vide Bezam. He declares five marks which are necessary to a true Shepherd of the Church. First, he enters in at the door, that is, hath a lawful calling, non prece vel precio, much less by force is he obtruded on the hearers. Secondly, the doorkeeper opens to him, by whom we understand the Holy Ghost. Thirdly, being let in into the sheepfold, he is not mute toward the sheep, but calls them, and that by name, that is, he studies to know the dispositions and manners of all his hearers, that he may afterward know according to the diversity of their tempers to speak to them, admonish and handle them. Fourthly, leads them out of a dark dungeon of the world into the light of heavenly doctrine, from the love of earthly things to the hope and desire of heavenly. Fifthly, he goes before them with his voice, 
Polyc. Lyser.  and also with his example invites them that they may follow him to the lively food of the word of God.  
To which may be added this sixth out of the following explication of the parable, that a good Shepherd seeks not his own profit from the sheep, but the good of the sheep, and so seeks it, that he is also ready to give his life for them.  
These things are to be considered in this parable. First, the Shepherd Christ, 
Ille pastor ille bonus sc. per excellentiam, hoc est, praeclarus, optimus & praestantissimus, imò unicus & singularis ille princeps pastorum. Cornel. à Lap. Polyc. Lyser.  in Greek it hath a singular emphasis, the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice put, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am that Shepherd, that good one promised by God, Esay 40.10. Ezech. 34. He proves this first from his fidelity, he defends his sheep, lays down his life for them. Secondly, he feeds his sheep, ver. 9 The pastures of the sheep are the doctrine of the Gospel. To go in and out in the Hebrew phrase signifies to do prosperously in all the actions of his life, 1 Kings 18.6. to conclude, Christ so feeds his sheep that they have life, and have it more abundantly, they have life entering into the Church, and have it more abundantly going out of this world to eternal life. Austen. Secondly, from his care for his sheep, therefore he saith 14. ver. he knoweth his sheep, the word know signifies not a bare knowledge, but also comprehends a diligent care and custody, notes not only the affection but the effect, as 15. ver. the Father knoweth the Son, that is, acknowledgeth him for his natural Son, embraceth him, loves him, and intimately cares and approves of all things that belong to him. I lay down my life] That is, being crucified he expires his soul, and is buried; also the Son knows the Father, he acknowledgeth that he hath all things and hath received them from him, and he is dear to him, and honours him though all the world persecuted him. Thirdly, from his diligence, whereby he increaseth his sheepfold; he speaks properly of the calling of the Gentiles, which then were as yet strangers, 
In hac parabola ertam auditorum verbi requisita sub imagine ovium repraesentantur, quarum sunt tria, 1. Vt boni & veri pastoris vocem audiant, unicus autem verus pastor est Iesus Christus, hujus solius vocem in Evangelio traditam audire debemus. 2. Evocanti pastori obtemperent & praeeuntem sequantur. Haec est obedientia fidei quam passim Paulus Christianis commendat. 3. Alicnum non audiant, non sequantur, sed ab eo fugiant.  not of the sheepfold or Congregation of believers out of the Jews. This may also be applied to the sheep wand'ring from the Shepherd, Christ is very diligent in reducing these, Luke 15.4. Secondly, Christ compares his followers to sheep, 1. They easily wander from the Shepherd and the flock, and having once gone astray depart aside more and more. 2. They have exactly known their shepherd. Thirdly, they love the voice of their Shepherd, and willingly hear it, especially when they ought to be led to pastures and fountains. Fourthly, they follow the Shepherd when he goes before them.  
Vers. 4. And the sheep follow him 
Loquitur hic Christus secundum morem judaeae, in qua regione pastores oves praecedere solebant. ] In the Scripture both is said of the Shepherds, that they go before the flock and lead it, Psal. 80. and that they follow it, Psal. 78.71. 2 Sam. 7.8. That is for love, this for custody sake. Paulus Tarnovius.  
Vers. 5. A stranger] One that brings new and strange doctrine, other doctrine than such as their Shepherd doth teach; they will not follow, but flee from him] Jest they should be seduced and misled by him.  
Vers. 8. They are Thiefs] Though they were dead, yet he saith not they were, but in the present tense they are 
b Non de tempore exponi debet, sed de ordine & scopo doctrinae, quod illi homines sunt fures & latrones qui Christo non praeeunte, non ducente, non mittente, veniunt. Polyc. Lyser. Venire ante Christum est non mìttente eo venire ad docendum in ecclesia, prophetae itaque huc non pertinent, cum illi oves à Deo fuerint missi. Haec expositio est Augustini. Tarnov. in loc.  Thiefs, because 〈◊〉 the impenitent sin cleaveth to them no less after the committing of the sin, than if still they were in the very act of doing of it.  
Vers. 9 And shall go in and out] By going in and out the Scripture doth often signify unto us all the actions of life, as they say in French aller et venir, for to be conversant. 1. They shall go safely whithersoever they have need. 2. They shall be fed to the full. Calv. Harm.  

Beza. Diligenter munere suo fungetur; vis haec est hujus phraseos. Vide Exod. 28. v. 35. Quistorpius.  Or he shall go out and in, that is, shall live securely, for so this proverb as it were is taken among the Hebrews, as Deut. 28.6. Psal. 121.8. Yet here it seems to be a peculiar allusion to the office of Shepherds, whose sheep are daily lead out to the pastures, and thence back to the sheepfold.  
Vers. 12. The Wolf] That is, false Teachers, Matth. 7.15. Scattereth the sheep] That is, the Church of the New-Testament.  
Vers. 14. Know my sheep, and am known of mine] As the Sun casts down beams upon us, by means whereof we again see the body of the Sun; even so the knowledge of God whereby he knows us for his, worketh in our hearts a knowledge of God in us; 
Vide Bezam.  whereby we know him for our God. Mr Perkins.  
Vers. 16. One Shepheard] The Papists say, if by the name of Shepherd Christ should understand himself, why should he say, there shall be one Shepherd, and not speak it plainly, 
Bring] Effectually. Proverbium fuit, Grex unus, unus pastor. Vide locum similem Ezec. 37.24. ubi typus est ejus rei, descriptio ecclesiae ●ndique colligendae sub capite Christo. Grotius.  and I am that one Shepherd? Christ alluded to Ezek 33.37. and 23. ch. As if he should say, it shall be fulfilled which was foretold by the Prophets, there shall be one Shepherd, Besides it is usual with Christ also when he speaks of himself to use the third person, as when he saith, When the Son of man shall come, be will scarce find faith on earth. Cameron. de ecclesia.  
Vers. 27. My sheep hear my voice] That is, the elect, and such as are predestinated of my Father. Hear] That is, believe and obey it. And I Know them] Take care of them as my sheep. Follow me] As their Shepherd.  
Vers. 30. I and my Father are one] In consent, will, essence, power and dominion. 
Polyc. Lyser.   
One] Frees thee from Arrius, who denies the eternal Divinity of Christ. Are] Frees thee from Sabellius, who denies the distinction of the persons in the Deity.  
Vers. 34. Is it not written in your law] That Christ saith to the jews, it is written in your Law, 
Id est, in sacris illis literis quae vobis praescribunt quid credere & facere debeatis, & proìnde non male legis nomine appellantur, id est Thorah, que significatur quicquid hominem dirigit. Sic infra 15.26. 1 Cor. 14.21. Sed & in ipsa Mosis lege non quidem exstant verba, sed sensus idem, cum judices Dij vocantur. Grotius.  and yet Cites the saying out of the Psalm, that hath troubled some, because the Old Testament is sometimes divided into the Law of Moses, the Psalms, and Prophets, Luke 24.44. Therefore some here allege Moses, Exod. 21.6. and 22.28. that so that saying may be cited out of the Law, but by the word Law, is understood the Scripture of the whole Old Testament.  
Vers. 35. And the Scripture cannot be broken] No man dare dispute 
* Hoc est, non potest reijci, negari, infringi, averti aut irrita fieri. Polyc. Lys.  against its authority.  
Non potest ei contradici, as he that doth any thing against a precept is said to break it. Matth. 5.19. and John 5.18. and 7.23. So also he that contradicts an affirmation. Grotius.  
Vers. 37, 38. If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works, etc.] The argument of itself is plain; No man can of himself, and by his own power, do divine works, unless he be truly God; I do divine works by my own power, yea I do the works of my Father, not only the like and equal, but the same with the Father; therefore I am truly God, 
Polyc. Lyser.  neither deserve I to be counted a blasphemer, because I said I was one with the Father.  
That the Father is in me] That is, that you may know that the unity of the Father and me, is so individual, that one exists in the other.  
Such a union cannot be found in all the creatures, to find two, one of which is so in the other, that they are one and the same nature numerically. But the nature and essence of God the Father and God the Son is so one and the same, that all the Father's essence is in the Son, 
Polyc. Lyser.  and in like manner the essence of the Son wholly in the Father, and so the whole Father subsisteth in the Son, and the whole Son in the Father. john. 14.9.   

CHAP. XI.  
Vers. 1. WAS sick] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of one that is very sick, Matth. 10.8 Luke. 4.46.  
The town of Mary and her sister Martha] Those Sisters were the Commanders of that Town and Castle, 
Polyc. Lyser. Vide Grotium.  as john. 1.44.  
Vers. 2. That Mary which anointed the Lord] There were many Maries, therefore for difference sake he adds those words, Which anointed] The time past which the Evangelist useth, anointed, ought not to be referred to the time of the thing done, of which he now speaks, but to the time in which he wrote, as if he should say, 
Calvin.  this is the Mary which afterward poured out the ointment, upon which occasion the Disciples murmured.  
Vers. 3. Lord behold, he whom thou lovest, is sick] We may tell God what he knows; Christ's beloved is subject to outward miseries.  
Vers. 4. That the Son of God might be glorified thereby] By raising of him; 
Distulit sonare ut posset resuscitare. Aug.  which he defers for his glory and our good.  
Vers. 5. Now jesus loved Martha, and her Sister, and Lazarus] He loved those who were used to entertain him, as Elias, 1 Kings 17.9. Elisha, 2 Kings 4.8. Kindnesses showed to the Saints are not lost, Matth. 10.41.  
Vers. 9 Are there not twelve hours in the day] Christ comforts them from God's providence, God made the day twelve hours, who can make it shorter? 
An artificial day. Simplex sensus est, loquitur Christus parabolicè & vult dicere. Quemadmodum Coelestis meus pater cuilibet diei in principio creationis duodecim attribuit horat, uni longiores alteri breviores, & quicunque in ejusmodi die ambulat, dum 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 ●ncidere possunt. Polyc. Lyser.  for who can shorten man's life, Matth. 10.30. Psal. 139.16. job. 14.3. As when we walk in the day we need not stumble, so in God's ways, vocatio Dei instar lucis divinae est. Calvin.  
Vers. 11. Our friend Lazarus sleepeth] Death parts not friendship.  
But I go that I may awake him out of sleep] As if he should say, I will not ascend into Judaea, that I may provoke the Jews with disputations or Sermons, but that I may visit Lazarus our common friend and raise him from sleep. Christ's modesty appears in this, that when he had said he slept, he immediately added that he would raise him, when he saith he is dead, he adds no such thing.  
Vers. 12. Lord if he sleep he shall do well] They meant a natural sleep, for sleep in greater diseases is a sign of health returning.  
Vers. 15. To the intent ye may believe] That is, that their faith may increase and be confirmed. It was increased first, by that which they heard Christ to relate to them what happened about Lazarus, none telling them, and by that great Miracle of raising one dead four days; which if he had been present, he had either driven away the disease, or raised him newly dead. Polyc. Lyser.  

Vox desperationis est. Calv.  Vers. 16. Let us also go that we may die with him] With Lazarus. Beda takes it to be his godly desire, Polanus his infirmity, we shall be killed, as v. 8.  
Vers. 18. Bethanie was nigh unto jerusalem about fifteen furlongs off] Stadium a Furlong contains 600. foot, 
The same of his death might easily come to Jerusalem.  that is a 125. paces. Calv.  
The holy Evangelists St. Luke ch. 24.13. and john here, reckon the way by Furlongs. See the Travels of the patriarchs. p. 1. and 2.  
Vers. 21. If thou hadst been here] We sent thee word, a kind of reproving.  
Vers. 23. Thy brother shall rise again] He tells not when. Polanus. Needs no prayers to raise him.  
Vers. 25. I am the resurrection and the life] The cause of the resurrection of all men as God, 
Ego sum resurrectio & vita, non formalis, sed causalis, quasi diceret, ego sum qui resuscito, ego qui vitam praebeo. Cornel. à Lap. Fundamentum realis consolationis. Polan. The wicked shall rise, yet not to life, but because he speaks of godly Lazarus he joineth these two.  of the Church as Mediator and head thereof, 1 Cor. 15.22. that is, I am the author both of this life and the life to come. I quicken in this life by the life of grace, and give eternal life in the world to come.  
Vers. 26. Believest thou this] That I am the resurrection and life.  
Vers. 27. Lord I believe that thou art the Christ, the Son of God which should come into the world] A full and perfect description; she confesseth his person and office, that is, I can not doubt but those that cleave to thee shall have life eternal.  
Vers. 28. Secretly] Because of the Jews malice.  
Vers. 29. She arose quickly and came unto him] Christ is accepted in trouble.  

Solent lachrymae lachrymis excitari presertim apud animos misericordes. Grotius. Vide Dilher. Eclog. Sac. Dictum 9  Vers. 33. Groaned in the Spirit] The Greek word signifieth that commotion of mind which is in anger with a rage and horror. Tremellius well renders the Syriac, vehementer commotus est in Spiritu suo.  

Impropriè vehemens illa commotio, qua animus Christi commotus fuit, nominatur perturbatio: quo nomine viz. excessus affectuum notatur: qui in Christo nullus fuit; Verè quidem affectibus humanis commotus fuit animus Christi, sed sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut si aqua limpida in puro vitro inclusa agitetur ac moveatur. Piscat in loc.  And was troubled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he troubled himself, his own judgement, spirit and heart stirred up his affections to be troubled, His affections were wrought on judiciously, right reason did always direct and moderate them. These passions in Christ were not so much passions as propassions freely assumed, as Divines from Damascene teach.  
Vers. 35. jesus wept] The Text saith, he was glad, v. 15. so that he wept only for his friend's sake who were then a weeping, to show us the necessity of mourning with those that mourn, say the Fathers on the place. He hath a sense of our infirmities, See Luke 19.41. Heb. 5.7. Christ was here thrice very much moved and wept, First, v. 33. When he saw Mary and the Jews weeping. 
See Luke 19.41. and 22.44.  Secondly, here. Thirdly, in v. 38. when he saw Lazarus his Sepulchre.  
Vers. 44. And he that was dead came forth, etc.] Lazarus had no favour to be raised to die again, he dies once more than ordinary.  
Vers. 45. Believed on him] By believing here nothing else aught to be unstood but a docility to embrace the Doctrine of Christ. 
Calvin.   
Vers. 47. Then gathered the chief Priests and the Pharisees a council, and said, what do we] Therefore not only the high Priest arrogated this power to himself, but ex concilio totius Synedrii, with whom was jurisdiction, he appointed an assembly, that even by that the pride of the Pope of Rome may be reproved, 
Gerh. Harm.  who when he would seem to resemble the Priesthood of Aaron in other things, yet saith he only hath a power of calling a Council from Peter.  
Vers. 43. If we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation] After forty two years the Romans came and overthrew both place and nation, destroyed the City of Jerusalem and the Temple, and brought the Jews into miserable captivity.  
Vers. 49. And one of them named Caiaphas] His name signifieth vomiting with his mouth, 
Nomen Caiphae fignificat vomentem ore vel vomentem statutum à Kaah vel Ko vomuit, & Peh os, sermo, & specialius statutum. Num. 14. v. 41. quae etymologia non malè huic Pontifici congruìt, quia fastu at ambitione ebrius crudam ac crudelem sententiam contra Christum evomuit. Isay. 8.7.  which Etymology well agrees to him who vomited out a cruel sentence against Christ.  
Vers. 50. Nor consider that it is expedient for us that one man should die for the people, and the whole Nation perish not] Not that he had any intent to prophesy, but because the Lord used him as an instrument to publish his truth. Perkins. Vide Cameronem.   

CHAP XII.  
Verse 3. ANd anointed the feet of jesus] Matthew and Mark say, that Christ's head was anointed, John, his feet; but the three agree among themselves, that Christ was not sparingly anointed by Mary, but that a large plenty of ointment was poured upon him. Because therefore John speaks of his feet, it is all one as if he had said, 
Calvin.  that the whole Body of Christ even to the feet was anointed.  
And wiped his feet with her hair] Hysteron proteron, 
Non erat simplex liquor ex nardo elicitus, sed varia erat confectio ex rebus odoriferis, itaque non mirum est odore perfusam fuisse totam domum. Calvinus.  for the first wiped his feet from dust and dirt, and then anointed them.  
Vers. 6. This he said, not that he cared for the poor, but because he was a thief, and had the bag] The rest of the Apostles not out of an ill disposition, but inconsiderately condemn Mary, but Judas seeks an honest pretence for his sins alleging the poor of which yet he had no care.  
Vers. 7. Hath she kept this] He means it was not unseasonably, but according to the occasion. That is said to be kept which is in safe custody, and opportunely brought forth. The anointing of the bodies was not a vain ceremony, 
Vide Piscat.  but rather a spiritual symbol, because it did put the hope of resurrection before their eyes. He was anointed as one that was to be laid in the grave, 
Calvin.  Marry certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of.  
Vers. 9 Might see Lazarus] That they might behold a wonderful sign of the power of Christ in Lazarus. 
Tanquam laetitiae & festivitatis insigne quum novum Regem exciperent.   
Vers. 13. took branches of palm trees, and went forth to meet him] The palm trees among all people were always signs of victory, by which is signified that the people acknowledged Christ a Conqueror, who by his Passion and Resurrection should gloriously overcome death and the Devil, as also the Elect are said to carry palms in their hands, Rev. 1.9.  
Hosanna] By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times passed to the Fathers, 
Serva vel salvum fac obsecro. Calvin.  and from whom Redemption and Salvation was to be hoped. For the 118 Psalm (whence that acclamation was taken) was composed of the Messiah to this end, that all the Saints in their daily prayers might ardently desire his coming, 
Singulari quodam jure venisse in nomine Domini Christus dicitur, quia per eum non ex parte (ut antea per Prophetas) sed in solidum Deus se patefecit.  and receive him with greatest reverence when he was given. He comes in the name of God who doth not rashly intrude himself, nor falsely usurps honour, but being rightly called hath God the guide and author of his actions. See Mr Lightfoots Temple-Service, c. 16. Sect. 2.  
Vers. 15. Sitting on an Ass' Colt] It is true that Christ road upon an Ass which was led together with his Dam, and the words of the Prophet agree, it being a frequent repetition among the Hebrews, 
Calvin.  which express the same thing twice in divers words, upon an Ass, and the Foal of an Ass. Our Evangelist, which studies brevity, omitting the former member, 
Vide Waltheri harmoniam Biblicam in Matth. 21.5. Vectus autem est Christus asinâ prius, quia Judaico populo legem imposuit prior, deinde pulo sessoris inexperto, quia Gentilium populum posterius sibi associavit. Id ibid.  only rehearseth the latter; Mat. 21.5. saith, Christ sat upon an Ass, and a Colt; the other two Evangelists, Mark 11.7. Luk. 19.35. and John here, make mention only of the Colt brought and sat on. He road upon them both successively and by turns say Tolet and others, which opinion they think, Zac. 9.9. and Mat. 21.5. doth favour.  

Est Hyperbole, quasi diceret, plurimi abeunt à nobis, creduntque in jesum. Cornel à Lap.  Verse. 19 The world is gone after him] That is, men of all kinds promiscuously.  
Vers. 22. Philip and told Andrew Jesus] Two together.  
Vers. 23. The hour is come that the Son of man should be glorified] Many expound this of death, because by that Christ's glory was illustrated, therefore Christ according to them saith, 
Calvin.  that now the time of his death draws near. But I rather refer it to the publishing of the Gospel, as if he had said, that the knowledge of him will be shortly spread through all the coasts of the world.  
Ver. 25. He that loveth his life] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love, he that so loves his life, that out of a desire to save it he denieth me and my Gospel; so this Greek word is used, Mat. 10.37. The Syriack hath a word here that signifieth to love vehemently.  

Chap. 11.33. a vehement affection is expressed by this word.  Vers. 27. My soul troubled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation, as Herod's mind was troubled when he heard that a new King was borne, Mat. 2.3. And the Disciples when they thought a Spirit was present, so that they cried out for fear, Mat. 14.26. And Zachary at the sudden sight of the Angel, Luk. 1.12. and it is a metaphor drawn from the commotion of the water.  

Quia vox haec maxima, crassissima & resonantissima erat instar tonitrui. Fortè etiam quia confusè non articulatè vocem excipiebant, uti excipitur sonus confusus tonitrui. Cornel à Lap.  Vers. 29. Said that it thundered] Because (as Jansenius well commenteth upon the place) some were so amazed, that though they heard a sound, yet they understood not what it was, and therefore they said that it thundered, but others heard it more distinctly and understood it, and therefore they said that an Angel had spoken.  
Vers. 32. And I, if I be lifted up from the earth, will draw all men unto me] There is a double lifting up of Christ, 
Vide Piscat.  1 Ignominious, on the Cross, Quistorpius interprets it of this out of the 33. verse, than men fled from him. 2. Glorious in the Gospel preached, than he draws men to him, therefore others expound it of that lifting up. I assent to chrysostom who saith, 
Calvin.  that Christ used an universal particle, because the Church was to be gathered both of Jews and Gentiles, John 16.16.  
Vers. 36. While ye have light believe in the light, that ye may be the Children of the light] The Gospel is a light, 2 Pet. 1.19. 2 Cor. 4.4.6. It resembleth it First, in its properties. It is 1. Pure, and remains uncorrupt though it shine on dunghills. 2. Very necessary. 3 Profitable and useful to work and walk by. 4. Pleasant, brings glad tidings. Secondly, In the effects: 1. Expels darkness, so this ignorance, error, sin. 2. Makes discoveries where it comes. 3. Quickens, the Sun brings heat as well as light.  
Ver. 41. When he saw his gllory] In that vision, Esay 6.1, 2, 3.  
Ver. 49. What I should say, and what I should speak] Between saying and speaking (saith à Lapide) there is this difference, that to say is to teach and publish a thing gravely, to speak is familiarly to utter a thing.   

CHAP. XIII.  
Verse 1. BEfore the feast of the Passeover] The other three Evangelists say, Christ celebrated the Passeover, and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lamb. Therefore this here is to be understood, 
So the law Exodus 12. prescribes.  that he did it in the 14. day at the evening which preceded the Feast of the Passeover, which was the fifteenth day.  
Vers. 3. And went to God] A Deo exivit, non eum deserens: & ad Deum vadit, non nos derelinquens. Bernard. He came from God not leaving him: and he goeth to God, not leaving us.  
Vers. 4. Laid aside his garments] Only his upper garment not his cloak, 
Calvin.  for the Oriental people used long garments.  
Vers. 5. Began to wash the Disciples feet] He chose to wash their feet rather than their head, that he might have the opportunity of a more humble posture, 
Dr. Taylor. of the life and death of Christ. Upon consideration of this great example, Guericus a good man cried out, Thou hast overcome O Lord, thou hast overcome my pride, this example hath mastered me. Quomodo non humiliabitur homo sub tam humili Deo? Bernard.  and a more apt signification of his Charity. This washing of their feet which was an accustomed civility and entertainment of honoured strangers at the beginning of their meal, Christ deferred to the end of the Paschall Supper, that it might be preparatory to the second, which he intended should be festival to all the world. If he had washed Judas he had washed a Blackamoor. Calvin saith, he did wash him and showed his patience therein.  
Vers. 6. Lord, dost thou wash my feet] Oratio est abominantis rem absurdam & indignam. It is the speech of one abominating it as a thing absurd and unworthy. 
Calvin.   
Vers. 7. Thou knowest not] That is, thou knowest not what moves me to do this, for his eye taught him what he did.  
But thou shalt know hereafter] That is, in due time this shall be interpreted to thee, and thou shalt know the reason why I did this.  
Vers. 8. If I wash thee not, thou hast no part with me] The word wash signifieth a free pardon of sins and newness of life. Calvin. 
Causaub. exercit. 16. ad Annal. Bar.  Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God, also when he abolisheth the wicked and vicious desires of the flesh by his Spirit.  
Vers. 10. Needeth not save to wash his feet] Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper, especially after travel. 
Cartw. on Rhem. T●st. Sentio cum eruditissimo Iansenio allegoriam eam esse ex usu communi vitae depromptam, quare dictum secundum literam de iis intelligendum qui corpus totum balneo lavarunt; sed postea egressie balneo dum accedunt ad lectum convivale pedes macularunt, ac secundum anagogen omnino lotio totius corporis de baptismo accipienda, pedum vero ablutio de affectuum purgatione & ejus quem Theologi nominant fomitem peccati, etiam in electis post peccatum remanentem. Calvin.   
Our Saviour refuteth Peter from the common custom of the Jews, as Casaubone observeth, those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet.  
His feet] His affections say some, rather the defilements he contracts by his daily walking. The relics of corruption must be purged away by little and little; an allusion to the Eastern Countries which went in Sandales and defiled their feet; they must repent every day.  
But is clean every whit] The faithful are clean, not that they are wholly pure so that no blot sticks in them, but because in their chief part they are clean. Calvin.  
Vers. 14. If I then your Lord and Master have washed your feet, ye ought also to wash one another's feet] Now he opens the reason of his deed, viz. that he who is the Master and Lord of all delivered an example which all godly men may follow, lest any think much to perform an office though mean for his Brethren.  
Vers. 14. Have washed your feet] Argumentum à majori ad minus.  
Vers. 18. To lift up the heel) Metaphorically signifieth, under a pretence of friendship, 
Calvin.  treacherously to deceive one.  
Vers. 23. Now there was leaning on Jesus bosom one of his Disciples] They did not sit as we at the Table, 
Calvin. See Mr Lightfoots Temple-Service. c. 13.  but putting off their shoes, and leaning upon pillows, did lie upon beds.  
W●om Jesus loved] More than others.  
Vers. 27. After the sop] Austen falsely thought, that this sop was a sign of Christ's body, 
Calvin.  since it was reached when they were not at supper.  
That thou dost, do quickly] Vox est detestantis. Calvin.  
Vers. 33. Little Children] Note here the tenderness of Christ's affection and love toward his faithful and Apostles, for he doth not say Children, but little Children, and because the Apostles were little in the faith and love of Christ, for they received the fullness of it from the Holy Ghost in the day of Pentecost.  

Not new] Absolutely. john 2.7. The Law itself requires the duty, John 3.11. But new in the manner; before we were to love our Neighbour as ourselves, now as Christ loved us; he would have it always fresh in our thoughts. See 1 john 3.8. johannes, 1 Ep. 2.7. & 2.6. Praeceptum hoc vetus & ab initio datum eum ait, initium Evangelij & Christianismi intelligit. Hieronymus Commentario ad epistolam Johannis, johannes Apostolus à fratribus admonitus, cur semper inculcaret dicens: Filioli diligite alterutrum: respondit, quia praeceptum Domini est, & si solum fiat, sufficit. Grotius.  Vers. 34. A new Commandment I give unto you, that ye love one another, etc.] Those that are going away are wont to command their Inferiors. Love is new, because 1. Renewed in the Gospel, Christ's Example, and his last Will and Testament. 2. Excellent, so new, as Mat. 9.17. Rev. 5.9. Maldonate resolveth it to be an Hebraisme, in which language new, rare, and most excellent are synonimas; A new name, Apoc. 2. A most honourable name; a new song Ps. 69. A most excellent song; New wine; Mat. 26.29. The best wine, so a new Command, that is a rare, choice, special, remarkable one, one above all others. Maldonate varies little from Calvin. New] As it were a Law newly enacted, not continually practised. Calvin. So called, saith Austen, from the effect, because it renews us, because it ought always to be fresh in our mind and memory.  
As I loved you] Calls both for the manner and measure of our love, both intensiuè, and extensiuè: 1. Intensiuè, as our Saviour's was, 1 John 3.16. 2. Entensive, Rom. 5.8. See Mat. 5.44.  
As] Is not a note of Equality here, but of similitude, as Christ loved us freely, john 15.16. greatly, Ibid. verse 13. and constantly, john 13.1. so should we love our Neighbour.   

CHAP. XIIII.  
Verse 1. LEt not your heart be troubled] For my departure. It signifies such a trouble as is in water when the mud is stirred up, or when the waves and surges are raised by some tempest or storm, such a trouble as is in an Army when the Soldiers are disranked and routed, or disordered.  
Ye believe in God, believe also in me] That is, as ye believe in God the Father, so believe also in me: ye believe that God the Father is able to provide for you, believe in me that I am able to satisfy for you.  
Vers. 2. In my Father's house] He calls Heaven, which is the kingdom of glory and eternal blessedness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneo.  the house of his Father, to which Christ by his death and passion contended; in it he saith there are many mansions, the word signifies a place of abiding, that he may show the perpetuity of heavenly felicity and blessedness, opposed to the shortness of our pilgrimage in this world, 
Paulus Tarnovius in loc. Vide Bezam. The word mansions in the Original, and our language, signifies a Remaining, and denotes the perpetuity, the everlastingness of that State. Dr. Donne on this Text.  Psal. 39.13. Heb. 13.14.  
Vers. 6. I am the way, the truth, 

Hoc est, per me venitur, ad me pervenitur, in me permanetur. Augustinus de doctrina Christiana. Viain exemplo, veritas in promisso, vita in praemio Bet●.  
Ingrediamur hanc viam, teneamus veritatem, vitam sequamur. Ambrose.   and the life] These words have each their article in the Greek; the way wherein, the truth whereby, the life whereunto we walk; or the only true way leading unto life; the way without error, the truth without falsehood, and the life without death. Bernard. This word way notes the means unto a thing, and when he says, I am the way, it is as if he should say, Look what ever means you do use in order to heaven, all those means have their virtue, power and efficacy from me. Truth lies between way and life, as if the way to life were through truth. The life, I, even I am he which gives life unto all your motions and actions for heaven, all grace is from Christ.  
Vers. 10. I am in the Father] Vt in origine & principio, as in the original and principle, and the Father in me] Vt in charactere & imagine, as in the character and image.  
Vers. 12. He that believeth on me, the works that I do shall he do also, 
Calvin. Austen. Chrysost.  and greater works than these shall he do] It was a promise made unto the whole Church, neither peculiar to the Apostles, nor common to every Christian. Greater works then these he should do] for matter, as Peter, Act. 2. converted 3000. not for manner, because he did them not in his own name.  
It is meant of the conversion of the world by the Apostles. 2. Of other miracles, 
Dike. Majora non quo ad originem & dignitatem, sed majora numero usu atque fructu.  Act. 5.15.  
Vers. 16. Comforter] Or Advocate, one that pleadeth the cause of another, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Graeca frequens apud judaeos in version Chaldaea & apud Thalmudicos, non pro consolatore, sed pro eo qui causam agit alterius, & quidem rei. Grotius.  and him a guilty person.  
Vers. 18. Not leave you comfortless] Or as Orphans and Fatherless children.  
Vers. 19 Because I live, ye shall live also] Some expound this of the life of nature, but he speaks of a life peculiar to his Disciples, purchased by his death, 
See Dr. Raynolds of the life of Christ. p. 481.  accompanied with vision, which depends on the life of Christ, therefore it is meant of a Spiritual life; he gives it, continueth it, augments it, manifests it.  
Vers. 20. At that day ye shall know that I am in the Father] They knew it before, he speaks of a more glorious and spiritual discovery. 
Calvin.   
You in me and I in you] We are said to be in him, because being ingraffed into his body, we are made partakers of his righteousness and all his goodness; he is said to be in us, because he clearly demonstrates by the efficacy of his Spirit that he is the author and cause of life to us.  
Vers. 21. He that hath my commandments] To have the commandments, signifies to be rightly instructed in them, to keep himself and frame his life according to their rule.  
Vers. 26. In my name] That is, the Father sendeth the Spirit through the Son, both as Mediator and as an Intercessor. 
Teach and bring to your remembrance] or warn you, we are taught about those things we knew not, and warned about those things we have forgotten.  All things] that are necessary unto salvation for you to know and to be persuaded of.  
These words were spoken to the Apostles only, but not of them only, Esay 54.13. And our Saviour citing this place, john 16.45. delivereth the promise in general terms.  
Vers. 27. Peace I leave with you] As bonum haereditarium. my peace] The peace which I have purchased and paid dear for, or mine for kind; the same tranquillity from righteousness imputed which I have; it is his also to give; men wish the peace of God or Christ, he gives it.  
Not as the world giveth] Plainly distinguishing his peace from the worlds, 
Mundus dat pacem ut amoliatur res adversat carni, Christus non ita dat pacem, sed pax Christi tum demum viget cum rebus secundum carnem advers●s non premimur modo sed opprimimur; conferatur cum hoc loco C. ad Philip. & res erit manifesta. Cameron de ecclesia.  both in the gift and manner of giving.  
Vers. 28. My Father is greater than I] The Arrians objected this place to prove Christ a secondary God. The Orthodox Fathers said this aught to be referred to his humane nature; but Calvin dislikes this answer. Hic (inquit ille) nec de humana Christi natura, neque de aeterna ejus divinitate sermo habetur, sed pro infirmitati● nostrae captu se medium inter nos & Deum constituit. Calv.  
Vers. 30. The Prince of this world] The Devil is called the Prince of the world, not simply, but as it is corrupted; the Prince of this world saith the Text, that is, which now lies in malice and hostility against the Son of God. See 2 Cor. 4.4.  
Hath nothing in me] That is, either nihil sui no sin in me, or nihil juris no authority over me.   

CHAP. XV.  

Graecè est geminus articulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id est, illa vitis illa vera. Syrus: Ego sum vitis illa veritatis. Cornel. à Lap.  Vers. 1. I Am the true vine] Greek that Vine, that true one. Christ's seems to have begun this Sermon upon occasion of seeing some vine as he passed in the City, for he was wont to take occasions from earthly objects, to teach them spiritual things. Piscat.  
Vers. 2. Every branch in me that beareth not fruit] He speaks of a withered branch, that hath no life; 
Cyrill. Theophylact. Id est qui videtur esse in me, quum tamen revera non sit, quip alioqui ferret fractum. Piscat.  they are called the branches and members of Christ in a general or equivocal sense; because they profess the faith of Christ, and are numbered among the members of the Church.  
Vers. 5. The same bringeth forth much fruit] Both the Syriac and Greek take special notice of this; it is added emphatically; Christ points at such a one as abides in him, as John Baptist at Christ. Psal. 52.7. Such a one will be fruitful in unfruitful times. 2. Comprehensively, it comprehends all true Christians as well as the Apostles, he changeth the second person into the third, See v. 4. 3. Exclusively, the same and only he.  
Bringeth forth much fruit] viz. By that life and sap of grace which he receiveth of me; fruits of many kinds, groweth is universal. 2 Pet. 1.5. 2. For degrees and quantity. 1 Phil. 11.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. & Erasm. sine me. Beza Seorsim à me.  Without me] Or separate from me. See Cameron. Piscat.  
Ye can do nothing] It is more emphatical in the original, two negatives, cannot do nothing, not no great thing, but nothing at all. August. against Pelagius. Neither facere nor perficere as some of the Latins.  
Vers. 6. He is cast forth as a branch] There are two chief ejections, Ab interiori sanctorum communíone, per separationem spiritualem. 2. Ab exteriori communione, per publicam Apostasiam. First, from the internal communion of the Saints, by a Spiritual separation, Secondly, from an external communion, by apostasy.  
Vers. 7. Ye shall ask what ye will] Meaning with a will ruled by the word of God and ordered according to Gods will.  

Omnia inter amicos communia.  All things that I have heard of my Father I have made known unto you] As if he had said, I will communicate and impart my secrets unto you, as one friend doth unto another, as far as shall be fit for you to know.  

Ferus de observatione non obsequiosa sed insidiosa interpretatur. Si me in verbis meis insidiose observarunt, & vobis pariter laqueos ponent. Gatak. de Nou. Instrument. Styli dissertat. c. 17.  Vers. 20. If they have kept my saying, they will keep yours also.]  
Vers. 22. They had not had sin] The sin of contempt of me and my doctrine, their sin had been nothing in comparison of that now it is, or they had had some cloak and colour for their sin, as in the next words. Vide Piscat.  
But now they have no cloak for their sin] That is, no colour of plea, nothing to pretend by way of excuse. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used, 1 Thes. 2.5. signifieth a fair show, pretence, or colour, which we use to call a cloak; Thereby intimating that usually man hath a cloak for his sins.  
Vers. 26. Which proceedeth from the Father] Which very word john useth of the two edged sword proceeding out of the mouth of Christ, Rev. 1.15.   

CHAP. XVI.  
Vers. 2. THey shall put you out of the Synagogues] Of the manifold significations of Synagogues, their use, original and antiquity, see Tolet on this place, and my Annotations on Matth. 4.23. and 6.2. and on Luke 7.5.  
Vers. 7. It is expedient for you, that I go away] Expedient, 
Reinolds on 110. Ps. p. 136. And for v. 10. see him ib. p. 30. and for 21. v. ib. p. 50.  to seal and secure our full and final redemption unto us, and expedient, to prepare a place for us.  
Vers. 16. The comforter will not come] John 14.16. This Greek word is attributed to Christ, 1 john 2.1.  
Vers. 8. Reprove the world] Or convince. Austin takes the word pro reprehendere, 
* The word in the Original signifies the refuting of an opinion that men had before drunk in and were possessed of. Vide Bezam in v. 8.  chrysostom and cyril, pro convincere; the last is the better, reprove by preaching. Act. 2.  
The Greek word more properly signifieth to convince than reprove, 
Verbum Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoth latin est arguo, est convincere alterum contraria opinantem, quod Paulus optimè ostendit Tit. 1.9. arguere mùndum de peccato, est mundum opinantem se à peccato immunem convincere & ostendere esse in peccato, secundo convincere est alterum opinantem contraria ita adstringere ut non habeat quod rationabiliter respondeat, nec quo suam tueatur opinionem, nec quo se defendat. Toletus. in loc. Evidentibus argumentis ac probationibus docebit, ita ut tergiversari non possit, ita ut nihil habeant quod praetexant. Sic accipitur arguendi verbum etiam supra, 8. v. 46. & alibi. Lucas Brugensis.  to reprove is only to discover a fault; to convince is to take away all reasons that can be alleged for it.  
The Spirits convictions are never single, Satan's voice is to cry sin, sin, the voice of the Spirit is to cry grace and the righteousness of Christ only. Convincing is a clear and infallible demonstration which takes away all the cavils of the soul, when one shows a thing to be impossibly otherwise than he represents it.  
There is a twofold conviction of sin. 1. Rational, when a man's reason is nonplussed, and he cannot deny the truth of it. 2. Spiritual, when a man's heart stoops under it, and he takes the shame to himself.  
Of sin] It discovers 1. the nature and filthiness of sin, shows the contrariety of it to the holy will and pure nature of God 2. the danger of it, that thou art under the undoing power of sin, as long as thou art short of faith in Christ. John 3. ult.  
Vers. 10. Of righteousness] That is, 1. Of the sufficiency of Christ's righteousness. 1 john 1.7. 2. Of the possibility of it, 
Because if any part of righteousness had been to be fulfilled, Christ should have been still in the grave, and not gone to heaven, his going thither argues all is done. Of inherent righteousness which is imperfect, Matth. 22.26. Sanctification. so Matth. 12.18. because the Devil's power and sins strength to them is subdued.  that his righteousness shall be effectual to all purposes for us; because he goes to the Father, and we shall see him no more, therefore God is fully satisfied. 1 Tim. 1.16.  
Vers. 11. Of judgement] That Christ hath erected a judicatory in the conscience. Oracles are ceased, Satan in part is cast down. 2. Makes men submit to his judgement, Matth. 12.20. Observe the method of this conviction. 1. Of sin, to cure the presumption which is in men, and bring us to a self-despair. 2. Of righteousness, to prevent despair in the mercies of God, when our presumption is cured. 3. Of judgement and sanctification, to prevent that looseness we should else fall into; we are convinced of sin by the Law, of righteousness by the promises of the Gospel, of judgement by the Evangelicall commands.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, ducet recta via ad veritatem quasi dux viae. Vide Cameronis Myroth. Evang.  Vers. 13. He shall guide you into all truth] Guide] By inward motions, moving and persuading. 2. Changing the mind and will. 3. Kindling the affections. Guide you, As a man is led by the hand into a place, for we are not only blind but lame too; shall lead you into the practice of them. That promise was directly and primarily made to the Apostles. All truth] Not simply all, but all necessary and saving truths; to be led into all truths, is to know and believe them. Lead them into all truth] That is, reveal Gods will unto them, and assure their hearts, that the same is true.  
He shall not speak of himself] Hence the Arrians blasphemously inferred (as Jerome witnesseth) that the Holy Ghost was inferior to the Father and Son, 
Hieron. Dial. adversus Luciferianos. Dicttum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligendum autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Est sermo dispensatorius. jansen.  they said the Father only was true God, our Saviour a creature, and the Holy Ghost a servant of both. Christ speaks of the Holy Ghost as some Messenger and Ambassador whose fidelity is seen in saying nothing himself, but only in relating that he hath in charge.  
Vers. 16. Shall not see me] When he lies in the grave, Theoph. Caiet. Rupertus. Shall see me] In heaven Aug. not see him at his ascension, but at judgement. Beda.  
Vers. 20. Weep and lament] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it. These words are not only meant of his Disciples, but of all believers, 
Perkins.  who upon consideration of the sins, and their spiritual want of Christ, do mourn and lament.  
But your sorrow shall be turned into joy] If Christ had only promised that their sorrow should he mitigated or shortly ended, it had been a great comfort, but this ministereth abundant consolation. 
Dr. Taylor.   
Vers. 23. Whatsoever ye shall ask] Non quaecunque whatsoever only, but quotcunque too, how many things soever; The Greek word is pregnant, may mean both, doth mean both. 
Dr. Clerk.   
Vers. 33. Be of good cheer] The word signifies boldness, implying that our confidence in God causeth holdness and courage.   

CHAP. XVII.  
THis Chapter is an Epitome of that intercession which Christ's makes in heaven for his people, for though the prayer here was in the time of his humiliation; yet the matter of it belongs to his State of glory. 
That is, the cause and beginning of life eternal.   
Vers. 3. This is life eternal] By eternal life understand grace by a metonymy of the effect, quia vitam efficit. Piscat. It works life, quia radix & origo vitae, because it is the root and original of our life. Cyrill. Gustus vitae aeternae, the taste of eternal life. Brentius.  
That they might know] That is, believe in.  

v. 4. See Dr. Reynolds, the life of Christ. p. 420.  Thee the only true God] Hence the Arrians inferred that the Son was not true God, and the Macedonians, that the Holy Ghost was not true God. The exclusive word only here doth not exclude the Son and the Holy Ghost, but Idols and false Gods. See Rom. 9.5.  
Vers. 9 I pray for them, I pray not for the world, but for them which thou hast given me] Our Saviour prayed for those only that his Father had given him, 
Oravit & pro mundo, ut resipisceret & veniam acciperet peccatorum. Luc. 23.34. Imo & mox ut credat 21. Sed haec quae nunc orat, de protectione paterna, de spiritu, de concordiâ, non nisi ad credentes pertinent. Grotius. Vide plura ibid.  and for those whom hereafter he should give unto him. v. 20. And that with exclusion from the world, as here, and for their sakes he sanctified himself. v. 19 Which in like manner is to be understood with exclusion of the world. Now by sanctifying himself, is understood the offering up of himself upon the Cross, by the unanimous consent of all the Fathers whom Marlorate had read, as himself professeth in his commentaries on that passage in john. And he had seen very many as there he signifieth, viz. chrysostom, Cyrill, Augustine, Leontius, Beda, Theophylact, Euthymius, Rupertus.  
Vers. 10. All mine] All that I make intercession for, and am to redeem, that are to have benefit by me, are thine] Thine elect and chosen people, and thine are mine] All thine elect shall have benefit by me, and, I am glorified in them] The glory and honour that I have in the world, is in and by them, and them only.  
Vers. 11. That they may be one as we are] The unity of the will is common to all v. 20.21. 
Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distne●a●ura a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referatur ad conservationem in bono, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad praeservationem à malo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad media 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem: qui enim ab exitio praeservari debent, filios oportet in vera Dei agnitione & fide servari. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christi fidelitatem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ipsius diligentiam. Gerh. Her.   
Vers. 13. These things I speak in the world, that they might have my joy fulfilled in themselves] That is, I have made this prayer in the world, and left a record and pattern of it in the Church, that they feeling the same heavenly desires kindled in their own hearts, may be comforted in the workings of that Spirit of prayer in them, which testifieth to their souls the quality of that intercession which I shall make for them in heaven. Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid. on verses 5, 6. p. 491.  
Vers. 19 I sanctify myself] In this Chapter where he refused to pray for all, he professeth that he sanctified himself for their sakes for whom he prayed; 
Sanctify here is not to make holy, and purge from filthiness, but to separate himself to all that work he undertook.  now this sanctifying 
* Dr. Twisse. That is, he offered himself a sacrifice as the place is expounded by cyril and chrysostom, or consecrated himself to be a sacrifice. Vide Bezam. & Grotium. Christ was Priest, Altar and Sacrifice, Sacrifice in his humane nature, Altar in the Divine, and Priest in both.  of himself was unto his death and passion by the unanimous consent of all the Fathers, as Maldonate acknowledgeth; therefore Christ died not for all and every man.   

CHAP. XVIII.  
Vers. 1. WHere was a Garden, into which he entered and his Disciples] Peccatum in horto primùm admissum, in horto coepit expiari. Brugensis. Sin being committed first in the garden, began to be expiated in a garden.  
Vers. 2. For jesus of times resorted thither with his Disciples] Christ was wont always to seek solitary places to pray in. These festival days he was always wont to continue there in the night, Luke 21.37. and 22.39. Christ by this deed did show that he shunned not his enemies, but made choice of fit place and time for the executing of his Fathers and his own purpose. 
Grotius.  He chose rather to be taken in the place of prayer than of supper, and in the night, 
Impius & ingratus judas, qui jesum eo laco quaerit ut comprehendat, quo, & novit eum orare, & didicit ab eo orare. Brugensis.  that the fear of his enemies might be showed who durst not take him in the day time.  
Vers. 14. It was expedient that one man should die for the people] He meant, it was better that Christ being but one should die, than that the whole people (whose destruction he thought unavoidable, if Christ were suffered to live) should perish and come to nothing. It was the will of God for the honour of the Priesthood, 
Dr. Field of the Church. l. 5. c. 10.  that he should utter that he meant ill, in such words as might have a good sense, though not meant nor intended by him, wherefore he is said to have prophesied.  
Vers. 15. And so did another Disciple, that Disciple was known unto the High Priest] Some think this was John, who perhaps might serve the High Priest with fish, 
Chrysostomus, Cyrillus, Theophylactus, Brentius & alij, existimant fuisse Apostolum johannem, quae sententia confirmari potest ex eo quòd Johannes hac periphrasi se ipsum solet significare johann. 20 v. 2.3.4. quòdque tam exactè describat, qua occasione Petrus in atrium Pontificis introductus sit. Gerhardus. Vide Piscat.  but because after three years' conversation in the School of Christ, familiarity with the High Priest Christ's sworn enemy would be no good sign, and because John could not without imminent danger enter into the High Priests hall, therefore Austen and the ordinary gloss say rightly, who that Disciple was, because it is here concealed, it should not be rashly determined. Grotius thinks it was not John, because he being a Galilean would have been questioned by those that stood by as well as Peter, nor any of the twelve, but rather him in whose house Christ supped, for that Matthew 26.18. Brugensis likewise thinks it was not Jo●n, because he was familiarly known to the High Priest, nor any public and open Disciple of Christ, but a secret one, as there were many then. Some think (saith he) that it was some honourable Citizen of jerusalem: what if it was he at whose house Jesus supped, 
Brugensis in loc.  for he was rich and magnificent, Mar. 14.15. and also a secret Disciple of Christ, Mat. 26.18.  
Vers. 31. It is not lawful for us to put any man to death] The Jews (say some) spoke only of a certain kind of punishment, viz. as crucifying, with which they would have Christ suffer 
* jansen. Concord. c. 141. Ferus in joh. Vide Grotium in Matth. 22.  for the greater ignominy. But this seems not probable that the Jews were so solicitous of crucifying Christ rather than of punishing him any other way, when we read that they would sometimes have thrown him down headlong, and sometimes have stoned him. Therefore their opinion seems to be most probable who understand these words of the Jews, not as spoken simply and absolutely, but with the respect had of the time, viz. For the feast of the passover which was then kept, that it was not lawful for them to put any to death, see vers. 28. So Bellarmine saith many of the fathers interpret those words. Those things which follow favour this exposition. That the saying of Jesus might be fulfilled] Beza saith, the cause why the Jews expressly required that Christ should be crucified, was not only because this was a most bitter and shameful death; but because this punishment was appointed by the laws of the Romans for the authors of sedition. See Acts 6.12. and 7.58. and 24.6, 7. against this exposition.  
Vers. 38. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all] Pilate speaks roughly to Christ, but well of him to the people; he used four means to deliver him, First, Loquendo, by speaking for him, when all the world was silent. Secondly, mittendo, by sending Christ to Herod. Thirdly, jungendo, by joining Christ & Barrabas together, thinking they would rather have chose Christ than such a vile fellow. Fourthly, flagellando, by whipping of Christ. Two things made him condemn him. 1 The importunity of the Jews, Crucify him, crucify him, and his willingness to content them, Mark 15.15 2 The fear of losing Caesar's favour, john 19.13.  
Vers. 39 But ye have a custom, that I should release unto you one at the Passeover] Some say they used this custom in remembrance of Jonathans' deliverance by the people, others in remembrance of their deliverance out of Egypt; a third, not in relation to either of those, but in solemnity of the feast, at the Passeover a malefactor was to be set free, not an innocent condemned. 
Aquinas.    

CHAP. XIX.  
Vers. 1. ANd scourged him] It was established by the Roman Laws, that he which was crucified should be first beaten with rods. 
Jerome.   

Videte ejus miseriam & quam ridiculum sit in ipso crimen regni affectari. Vide infra 14. Grotius.  Vers. 5. Behold the man] That is, if there be any mercy yet in you look on him, set him free.  

Castellionovo vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lapidipavium vertit. Melius famae suae consuluere, qui Graecum vocabulum retinuerunt, quip usu Latinum factum Cheitomaeus. Gabbatha] Sic nominatur illud pavimentum quod esset elevatum. à verbo Hebraeo gabah quod significat elevari. Piscat. Erat in loco sublimi, ut solent esse tribunalia, ut judex à circumfusa multitudine videri & audiri possit. Cornel à Lap.  Vers. 13. In a place that is called the pavement, but in the Hebrew, Gabbatha.] Within the Court of the Temple in a house called the Paved Chamber, because of the curious cut stones it was paved with. See Piscator.  
In Hebrew] That is Syriac, that is the speech of the Jews. Grotius Vox est ejus linguae quae Christi tempore vernacula erat in judaea quae ideo Ebraica dicitur.  
Vers. 14. About the sixth hour] Then began his hanging on the Cross say some, Mark. 15.25. saith, And it was the the third hour, and they crucified him, & so Mat. & Luke Cornel à Lap. allegeth seven interpretations for the reconciling of these places, but approves of this best: Christ is said to be crucified the third hour, because at that hour Pilate publicly assented to the Jews crying crucify him, that he might avoid the tumult of the people, whence he commanded him to be whipped, as fitting him for the Cross; (for the guilty persons that were to die were wont first to be whipped) yet hoping by his cruel whipping to appease the Jews, 
Luke 23.14. Matth. 27.24, 25.  but when he saw them continuing in their clamour against jesus, at the sixth hour fitting on the tribunal, he delivered a judiciary and formal sentence against him that he should be crucified. Luke and Matthew seem to favour this exposition. The best copies & john's own autograph 
* Policarpi & Ignatij Epistolae à Reverendissimo Episcopo Vsserio editae p. 74.75. Vide plura ibid.  (which the Author of the Constantinopolitan Chronicle saith, was kept in the Church of the Ephesians to his time) have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hora quasi tertia, about the third hour. Nonnus in his paraphrase on this place also so renders it.  
Vers. 17. And he bearing his Cross] Although this was the custom among the Romans, that malefactors should carry their Cross to the place of punishment, Lipsius l. 2. the cruse c. 3. So that without doubt the two thiefs Christ's companions bore their Crosses, yet Christ should have been spared. For since only lusty thiefs were wont to be crucified, they were able to carry such a burden, but Christ being cruelly whipped and hardly used otherways, sunk under the burden. Brugensis.  
In Hebrew Golgotha,] the Hebrew is Gulgoleth, wherefore the word is rather Syriack; 

Id est, Cranium seu Calvaria; sic dicta à rotunditate & volubilitate, nam galgal volvere sig. Piscat. Neque enim Gabbatha Hebraicum est aut Golgotha, sed planè Syriacum. Quid igitur? Lingua Syriaca appellatur à S. johanne Evangelista Lingua Hebraica, quòd eâ tunc temporis Hebraei in judaea Commorantes uterentur tanquam vernacula. Valeriani De Flavigny.  
Receptissimum est, Linguam Syriaeam Iudaeis Hierosolymitanis, dum Christus in terris, in usu etiam vulgo fuisse, adeoque ipsi Christo. Seldeni Uxor Ebraica. l. 3. c. 23.   this is often in the New Testament called the Hebrew tongue, because it was the vulgar tongue of the Jews that were Hebrews. Acts 22.2. See 13. v.  
Vers. 20. Wrote a title and put it on the Cross] Writ faults over head to show the equity of their proceeding. Euseb. hist. l. 5. c. 1.  
Vers. 22. What I hav● written, I have written] I will not alter it; and if man say quod scripsi scripsi, num Deus quenquam scribis & delet? August. Doth God write any in his book and blot him out again?  
Vers. 25. Now there stood by the Cross of jesus, his mother, and his mother's sister, Marry the wife of Cleophas, and Mary Magdalene.] Her standing declared her constancy and trust in God; we have the Virgin full of grace, Marry Cleophas the married full of cares, Magdalene the penitent, all need to look on Christ crucified.  
Vers. 26. His mother and the Disciple standing by] Stantem lego, flentem non lego, saith Ambrose of Christ's mother, I read of her standing, but not of her weeping.  
Woman behold thy Son] He calls her woman and not Mother, not as unwilling to own her for his Mother, but either as fearing that such an owning her might have created her further trouble, or as showing that being ready to die and return to his Father in heaven, he was above earthly relations, and knew none after the flesh, no not his own Mother.  
Vers. 27. From that hour that Disciple took her unto his own home] joseph belike was now dead. 
Vide Piscat.   
Vers. 28. Our Saviour knowing that all things were now accomplished] Our Saviour was not yet dead or buried.  
Some answer that all things necessary for our Redemption were accomplished, because Christ had borne the wrath of his Father, but rather it may be answered, that all other things which were to go before the death of our Saviour were accomplished, so that nothing remained but this tasting of Vinegar.  
I thirst] Bleeding breeds thirsting, then was fulfilled that Psal. 21.6. in Christ.  
Vers. 29. Put it upon Hyssop] Matthew and Mark say upon a Reed, Mat. 27.48. Mark 15.36.  
The Hyssop stalk was put into a reed or hollow Cane, 
Vide Piscat. & de Dieu in loc.  or else in those countries the Hyssop did arise to that bigness that the stalk thereof might well be called a Cane or Reed, as the tree of Mustardseed with the Jews is far greater and taller than it is with us.  
Vers. 30. Finished] That is, the Prophecies of him saith Augustine, and Chrysostom saith his Pilgrimage and the wrath of God: now the Jewish Law and Sacrifice was at an end. jansenius.  
Gave up the Ghost] Emisit non amisit. Ambrose.  

Crurifragium five crurifrangium ut crux ipsa servorum peculiare quasi supplicium fuerat. Drusius. Vide Grotium & Brugensem.  Vers. 31. That their legs might be broken]  
Vers. 34. Pierced his side] Their malice died not with his death. The Syriack Paraphrase saith, 
Vide Bezam, & Fulleri miscel. Sac. l. 5. c. 1. p. 14. Junias, Piscat. Beza, Mr. Perkins. Tacto pericardio ín quo est aqua & sanguis circum. Grotius.  He pierced his Rib, that is, the fifth rib, where the pericardium lay; forthwith came there out blood and water] It is very likely that the very Pericardium was pierced, a film or skin like unto a purse, wherein is contained clear water to cool the heat of the heart. Aqua quae diluat, sanguis que redimat. Ambrose on Luke. The blood signifying the perfect expiation of the sins of his Church, and the water the daily washing and purging of it from the remainders of her corruption.  
Vers. 36. A bone of him shall not be broken] Christ would have none of his bones broken or taken off from the communion of his natural body, to note the indissoluble union which was to be betwixt him and his members. 
Dr. Reynolds.   
Many think (saith Grotius) that he hath respect here to the Law concerning the Pascall Lamb, but he rather conceives that that place Psalm 34.21. is aimed at, where Gods special care for a godly man is described. 
Vide Brugensem.    

CHAP. XX.  
Verse. 1. cometh Mary Magdalene early] With her companions, which Matthew, Mark and Luke name; 
Luke 24.1.10 Cornel à Lap. Vnam praecipuam nominat pro pluribus. Sic Marc. 5.2. & 46. si cum Matthaeo conferas. Grotius.  but here she alone is named, because she was their leader, more zealous and diligent than them all, (therefore she is named in the first place in the other Evangelists) and especially because he intended to relate here upon what occasion Christ first appeared to Mary Magdalene alone. See 10. and 11. verses, and Mark 16.9.  

Aetate velocior. Grotius. 6. v. Petrus aetate prudentior, eaque diligentius omnia explorans. Id. ibid.  Vers. 4. The other Disciple did outrun Peter] As younger, and so more nimble. john outran Peter, Love is swifter, but Zeal in Peter is bolder to look into the Sepulchre. See verse 6.  

The Greek verb is such as timber works fastened touch, and is to fasten unto, to be joined unto, so St. Paul useth it 1 Cor. 7. not to touch, that is, not to be fastened by marriage, as one. broughton's. Vide Bezam, Grotium & Brugensem. The words should be translated, I do not yet presently ascend. See Broughtons' Epistle to the nobility of Engl. p. 45.  Vers. 17. Touch me not] Go in haste to tell my Disciples, stay not to touch me. 2 I am not ascended] viz. that it should be time enough to touch me, or 3. she should touch him being ascended by faith, the profitablest touch.  
He forbids her to touch him, that is, not to look to enjoy his corporal presence as before, but rather to seek for his Spiritual presence by faith, considering he was shortly to ascend to his Father. Mr. Perkins.  
But go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.] 
I ascend] To what end, see john 14.2.  The words are as full of Comfort as the Ocean of waters. My brethren] A loving appellation. My Father and your Father,] A blessed union in a happy Correlation; my Father by nature, yours by grace saith Austen.  
Vers. 18. Marry Magdalene came and told the Disciples that she had seen the Lord,] A Female Evangelist. 
En Magdalena hic à Christo fit Apostolorum Apostola & Evangelista. Cornel à Lap. Vide Piscat. in v. 26.   
Vers. 19 When the doors were shut] Some think by his power he caused the door to give way, others that he rarified and thinned the substance of the door. 
Primo non habtur è Scriptu●e ris, Christum intrasse per janua claulas: sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anas voces Latinus interpres reddidit semel, quum fores essent clausae, & iterum januis clausis. At Syrus utrobique cum essent fores clausae. Sic nihil necesse est penetrationem intelligere. Chamierus. Vide Calvinum.  Mr. Perkins hath both. à Lapide saith falsely that Christ pierced the doors as he did the Virgins shut womb when he was borne, and the stone of the Sepulchre in rising from the grave. The Scripture is evident that our Saviour was presented to the Lord according as it is written, every male that first openeth the Matrix, Luke 2.29. Clausas portas vulvae virginalis aperuit saith jerom.  
It is not said that Christ came through the doors being shut, but after the doors were shut, which yet at his entry were opened miraculously, as to the Apostles the prison doors, Acts 5.19. and 12.10. The same may be said of the stone, if he arose before the Angel removed the same. Mat. 28. Fulke on the Rhem. Test.  
Vers. 21. As my Father sent me, so send I your] First, 
As my Father sent me so I send you] To imply, that he sent all with equal authority, every man's jurisdiction coming immediately alike from Christ.  as Christ was immediately called by the Father, so were the Apostles immediately called by himself; Secondly, as Christ was sent from the Father to preach to the whole world, so Christ sent them into the whole world, for the whole world was their charge; Thirdly, as Christ was sent to reveal his Father's will, so were they sent by Christ to reveal the Father's will, partly in making things more fully known, which were before but darkly shadowed, and partly in foretelling things to come, they all being Evangelicall Prophets. In regard of this manner of sending them they were above the Angels themselves. See Ephes. 3.10. Perkins on Judas.  
Vers. 22. He breathed on them, and said unto them, Receive ye the Holy Ghost] The ceremony of breathing on them, seemeth to give them all a like portion & power of the Spirit, 
Christ used the Ceremony of breathing upon his Apostles, with this form of words, receive ye the Holy Ghost, as it were of set purpose visibly to represent he proceeding of the Holy Spirit from himself, so cyril and Austen. Flatus designat Spiritum Sanctum, quemadmodum & ventus (Act. 2. v. 2.) Eò quòd Spiritus Sanctusfit veluti flatus quidam Patris & Filij, nam & hinc Spiritus vocatur. Dedit autem praeterea intelligendum, Spiritum sanctum à se quoque procedere, & se illius esse datorem non minus quam Patrem. Brugensis in loc.  that is, some smaller measure of gifts as a pledge for the time, but directing them when and where to expect the plentiful pouring out of the Spirit upon them after his departure. This outward breathing upon the Disciples was a lively token and resemblance of their inward inspiration with the gifts and graces of the holy Ghost, for the Holy Ghost is as it were the breath of the Father and the Son. Our Saviour doth the same that God did, Gen. 2.7. to show that the same person that giveth life giveth grace, and also to signify unto his Disciples, that being to send them over all the world to preach his Gospel, he was as it were to make a second Creation of man by renewing the image of God in him which he had lost by the fall of Adam; also to put them in mind that their preaching of the Gospel could not be effectual in the hearts of the hearers before the Lord did breath into them his Spirit. Cant. 4.10.  
Vers. 23. Whose soever sins ye remit, they are remitted unto them; 
Ambrose, Augustine, chrysostom and cyril, Make this observation, that this is not their work properly, but the work● of the Holy Ghost, who remitteth by them & therein performeth the work of the true God. The Minister remits sins by assuring them out of God's word that believe and repent, that their sins are forgiven; a private Christian may do this, but the promise is peculiar to the Ministers. Matth. 16.19. and 18.18.  and whose soever sins ye retain, they are retained] First, it is certain, that properly to remit sins belongeth only unto God, Mark 2.7. God challengeth this as his prerogative royal, Esay 43.25. The Ministers have power to remit or retain sins ministerially, in that they have power to declare unto men remission of sins if they repent and believe, otherwise the retention of them; and also in that they are instruments under God to bring men unto repentance and faith whereby to obtain remission, or otherwise to leave them the more without excuse. Compare this place with Mark 16.15, 16. and Luke 24.47. in all which places there is the same speaker Christ, the same persons spoken unto the Apostles, and the same time of speaking after the resurrection.  

Figuram clavorum] i. e. Vestigium vulneris ex clavis impressum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestigium, quod à percussione imprimitur, & post percussionem in corpore percusso relinquitur, Vulg. versio minus commodè reddit fixuram. Syrus vertit loca clavorum, Augustinus vertit cicatricem. Gerhard.  Vers. 25. Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe] Plus mihi profuit dubitatio Thomae quam credulitas Mariae. Gregorius Magnus. The doubting of Thomas hath profited me more than the credulity of Marie; Nil tam certum quam quod post dubium certum.  

Ex his verbis manifestum est, Christum Dominum à resurrectione servasse non tantum cicatrices quinque vulnerum quae in cruse acceperat, quales remanent in plagis sanatis, sed & ipsa foramina vulnerum non repleta carne quae speciem clavi haberet, qualia fuisse dicuntur stigmata S. Francisci, sed aperta, ita ut caro continua non esset. Lugas Brugensis.  Vers. 27. Reach hither thy finger and behold my hands, and reach hither thy hand, and thrust it into my side] Into the wound of my side pierced with the Soldier's spear.  

Vide Bezam. Hominum alij Christum nec oculis carnis nec fidei intuiti sunt, ut Photion; alij oculis carnis & fide, ut Apostoli; alij oculis carnis non fide, ut Carphas & Pharisaei; alij non carnis sed fidei oculis, ut Abraham. joan. 8.56. & nos omnes. Grynaeus.  Vers. 29. Blessed are they that have not seen, but heard, and yet have believed.  

Ergo quae scripta sufficiunt ad salutem.  Vers. 31. But these are written, that he might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name] This was the final cause of the writers of the Gospel.   

CHAP. XXI.  
Vers. 3. AND that night they caught nothing] The night is fittest for fishing, because in the day time the fearful fishes are affrighted with the sight of men, and hide themselves in the deep.  
Vers. 7. Gird his fisher's Coat unto him] He was not altogether naked before, but had put off his outward Garment. 
Nempe partim pudoris causa ut Beza annotat, partim etiam ne indusio laxat● ac diffluente impediretur in natando. Piscat. Vide de Dieu in loc.   
He was clad after the manner of fishers, with some close inner garment only, and having girt it to him, did cast himself (in the vehemence of his desire to come unto Christ) into the Sea. Dr. Hals Paraphrase.  

Notant quidam tot piscium numerari genera, eoque significari ex omnì hominum genere capturam fore. Grotius.  Vers. 11. An hundred fifty and three] There are so many kinds of the chief fishes say some, whereby is signified that some of all kind of men shall be taken.  
And for all there were so many, yet was not the net broken] So many and such great fishes in net but weak of itself, this also increased the Miracle.  
Vers. 14. This is now the third time that jesus showed himself to his Disciples] It may be understood of the day when our Saviour appeared, 
Refer ad dierum numerum. Primum apparuit diversis ipso resurrectionis die: iterum dive octavo, nunc tertium. Grotius. Vide Brugensem.  not of the particular appearances. This was the third day wherein he showed himself to his Disciples, but not the third appearance, or we may understand it of his appearing to his Disciples, when they were together, not to several persons, yet Grotius and Brugensis refer it to the appearances.  


See Dike of the deceitfulness of the heart. p. 399. and Grotius.  
Mr. Hildersham, It is doubled in the vulgar, pasce agnos meos, pasce agnos meos.   Vers. 15. jesus said to Simon] Therefore to Simon alone, feed] Therefore rule over them as a King, My sheep] Therefore the whole Church scattered over the whole earth, so the Papists argue. When it is said to him it is said to all, lovest thou me? feed my sheep. Austin. He had denied Christ thrice, therefore he thrice provokes him to a profession of his love; so the Fathers.  
The Greek verb signifies to govern as a shepherd ruleth his sheep, and addeth no more authority to Peter, than to any other Bishop or Elder of the Church, of whom it is also used. Act. 20.28.  
More than these] Than thy nets, than thy fish, than thy friends, that are here about thee. Mr Hildersham.  
Lamb's] Peter must not feed his sheep only but his lambs also, and first his lambs, for the increase of the whole flock dependeth on the towardness of the lambs, and they being well fed, less pains need to be taken with the sheep. Greenham.  
Vers. 16. Feed my sheep] The Papists upon these words of Christ to Peter, 
Interrogatur amor & imperatur labour. Aug. Peter had a primacy of order, not of authority say the Fathers. See Rainolds conference with Hart, Chapter the third.  Feed my sheep] would gather Peter's supremacy over the Church in all the world, but than it will follow that every Christian man should have the like Supremacy, and be a Pope, See Rev. 2.27. The words in the Original are thus, He shall feed and rule the Nations, as a Shepherd feedeth and ruleth his lambs with his hook. Mr Perkins.  
Feed] By doctrine, life, discipline.  
Vers. 17. Thou know'st that I love thee] That my love is true and sincere. 
Aequum erat ut triplici abnegationi triplex confessio apponeretur, ne de tanti peccati remissione & restitutione muneris Apostolici dubitaret Petrus. Beza.  Peter being asked of the measure of his love, answered only concerning the truth; being asked of the quantity, he answered only of the quality.  
Vers. 18. Thou shalt stretch forth thy hand] As captives are wont to do; 
Syrus interpres vertit, alius cinget lumbos tuos. Glossa interlinearis, cinget inquit vinculis. Chamierus tomo secundo, l. 11. c. 16. Vide Bezam.  by the same figurative speech Paul's death was signified, when Agabus taking a girdle bound his feet and hands. And carry thee whither thou wouldst not] That is, in malam crucem. Grotius.  
Vers. 19 This spoke he, signifying by what death he should glorify God] viz. By a violent and cruel death; a magnificent description of martyrdom, 
Grotius.  it is a glorifying of God. See john 13.31.  
Follow me] Not in respect of changing his place, as when he said to Matthew follow me, but it is meant metaphorically of imitation and obedience, as Mat. 16. Chamier.  
Vers. 22. Till I come] Some understand Christ's coming at the end of the world, 
Die a natural death on his bed, not be put to death as thou shalt. v. 18. See Sands his Travels. See Mat. 16.28  and that hath been the ground of a vulgar, but senseless error, viz. that john the Evangelist is yet alive. Austen (tract in john) saith that the place where he was buried bubbleth like water, to testify his breathing, and that he is not dead but sleepeth; but Beda showeth that he died in peace the 98. year of his life at Ephesus.  
Till I come] Not in person but in power, in the promulgation of the Gospel and conversion of sinners.  
Follow thou me] Non corpore sed cord, not with his body but heart. 
Quod Petro dicitur omnibus dicitur. sequere me. Emissenus. It may be that sharp repose of our Saviour, quid hoc ad te, made Peter give charge against curiosity, as against Theft or Murder. 1 Pet. 4.15.22. Dr. Sclater. Vide Grotium.     

ANNOTATIONS UPON THE ACTS of the APOSTLES.  

CHAPTER. I.  
LVke calleth his History the Acts of the Apostles, though it be specially of their sufferings because even their passions were actions, 
Dike on Philemon. Describitur in Acts, progressus & confi●matio ecclesiae, primò in jerusalem ad caput 8. Secundò e●●sdem persecutio & augmentum in judaea & Samaria à cap. 8. ad. 16. Tertiò ejusdem inter gentes cumprimis fundatio, & progressus à cap. 16. ad finem. Quistorpius.  they enlarged the Kingdom of Christ by their suffering.  
A History of 28. years is described in the Acts saith Quistorpius.  
Vers. 1. Of all that jesus began both to do and teach] Understand those 
(a) Non dixit omnia sed de omnibus, nimirum ordinem ac seriem rerum indicans potiu● quam nihil esse praetermissum, alioqui dissentire: à Iohanne qui negat mundum sore capacem voluminum si singula quae dominus dixit fecitve scriberentur. Chrysost. Eras.  things which are necessary to be known for salvation, as chrysostom, Cyrill, and Austin rightly expound it. The sense is, which Jesus did and taught while he continued on earth: The Evangelists propound two things to themselves, viz. to set forth dicta, sacta, the sayings and deeds of Christ.  
Vers. 3. By many infallible proofs] By many Signs, say the Syrian and Arabic. But the word includes Signs of undoubted truth, and accordingly hath our English well expressed it. Mr. Lightfoot in loc. Being seen of them 40 days, and speaking of the things pertaining to the things of God] see john 20.20, 21. he would converse a long time with his Disciples to assure them of his resurrection, and that he might more fully inform them of his will.  
Vers. 4. And being assembled together with them] Some render it eating with them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communi mensa utor, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sal, whence the Proverb multos modios salis cum aliquo consumpsisse; to have eaten many bushels of Salt with one, is long to have lived together with him.  
Vers. 6. Wilt thou at this time restore again the Kingdom to Israel] Dreaming still of a temporal Kingdom, for which Christ rebukes them. 
Totidem in hac interrogatione sunt errores, quot verba. Calv.   
Vers. 7. It is not for you to know the times or seasons] As if he should say, the Father hath kept times and seasons in his own power, and therefore it is not for you to know them. Perkins.  
With the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is sometime used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, but not contrarily. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the space of time in general, as an age, year, month, day, hour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunity of doing a thing.  
Ver. 10. And while they looked steadfastly toward heaven.] looked with fixed eyes like lovers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est fixis & immotis obtueri oculis amantium more. Erasmus.   
Vers. 12. A Sabbath days journey] One mile saith Tremellius on the Syriack Testament, about two miles say the Latins, 2000 Cubits say the Hebrews, which are rather to be believed See Weemes his Christian Synagogue p. 75. and Doctor Willet on Levit. 23. quest. 5. pag. 567.  
A Sabbath days journey was 2000 Cubits which the Hebrews make a mile, 
Oecumen. ad Act. 1. Iter Sabbathi, ut ait Orig. Strom. 5. erat 2000 Cubitorum, idque potissimum, quod sanctum tabernaculum & arca tanto interstitio castrorum ordinem praecedebant, & à tanto intervallo tentoria sigebant, quo spatio licebat his, qui castra metati erant ad sanctum tabernaculum accedere. Drus. Ebr. quaest. 9.29. & observat. Sac.  as appears by their books. de Dien in loc.  
Vers. 18. And falling headlong he burst asunder in the midst, 
Necessarium non est, ut illam corporis inflationem fingamus ad quam nonnulli confugiunt, cum hoc non naturali aliqua causa sed divino judicio contigisse ex istimandum sit. Sed si causam naturalem viscerum effusionis quaeramus, ea satis idonea videtur si dicamus ubi ruptus est laqueus, gravi è superiori loco lapsu, disruptum esse corpus, & difluxisse viscera; imò conatus ipse ad illud mortis genus, maxim si ex humili loco dependeat, satis gravis existimatur adilia rumpenda, ut vir magnae fidei mihi narravit, avi & ipse norat cui illud idem in codem conatu contigisset. Sanctius.  and all his bowels gushed out] The Greek word signifies thus much, that Judas fell down flat, and was rend in sunder in the midst with a marvellous huge noise. The Syriack, Aethiopick, and Arabic translates it, and he fell upon his face upon the ground, and that place Matth. 27.5. doth not oppose it saith de Dieu, because the Greek word there is not to be rendered hanged himself, but was suffocated or strangled. Therefore Heinsius, de Dieu and Doctor Price think that Judas died of the Squinancy.  
Vers. 19 That field is called in their proper tongue Aceldama, that is to say, the field of blood] The word is Syriac, it was bought with a price of blood Matth 27.7. and sprinkled with his blood that took that price. See Drusius and Quistorpius.  
Vers. 26. And he was numbered] The original is more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus calculis annumeratus est, he was by common assent, or common voices reckoned with the eleven. See Beza.   

CHAPTER. II.  
Vers. 1. WIth one accord] Some tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one mind, or heart. This Greek word is often used in the Acts. 
Animorum unio & concordia est optima dispositio ad reciptendum Spiritum Sanctum  It is used in reference to the twelve Apostles alone Chap. 1.15. Here in reference to the whole hundred and twenty, and Chap. 2.4.6. in reference to the whole number of believers. It is used also 5.12.  
Vers. 3. And there appeared unto them cloven tongues like as of fire.] In the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seen, for it was not a delusion of sense, but a true and real apparition. Tongues, because they were to convert the world to Christ by the power of speech and persuasion. Secondly, Fiery, to consume the dross of error in men. Thirdly, Cloven, because they could tell how to divide the word of truth aright and apply it to persons and occasions. Ministers must be ardentes & loquentes; fiery, ergo ardentes: tongues, ergo loquentes, saith chrysostom on this place.  
Vers. 4. As the Spirit gave them utterance] In Apothegms or wise sentences as the Greek signifies. 
Vide Bezam.   

In the usual Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify a durable mansion; But with the Hellenists in whose Dialect the Scripture speaketh, they are used indifferently for a stay of a shorter or longer time; that is, for to sojourn, as well as to dwell; as those two examples out of the Septuagint will manifest; Gen. 27.44. 1 Kings 17.20. Mr. Mead in loc. vide Grotium in loc.  Vers. 5. Dwelling] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather sojourning, for they were not proper dwellers, but such as came to worship at Jerusalem from these far countries at the Feasts of the Passeover, and Pentecost, and so had been continuing there some good time.  
Vers. 6. Herd them speak in his own language] that is, they spoke to every man in his own language: not that the hearers heard that in divers languages which they spoke but in one, as some have conjectured, for then (as Calvin upon the place well observes) the miracle had been in the hearers, not in the speakers, whereas the cloven tongues rested upon the Apostles not upon the People.  

Cujus autem diei? Sanctae nempe: De qua dictum erat, & laetaberis coram Iehova Deo tuo, eâ tamen lege ut prius sacrificia offerrent, ac convenirent sacrisque caeteris vacarent. Haec autem hora Cultui Divino destinata cum esset, ideoque convenissent & ipsi, optimè suspicionem ejus de quo accusati essent, ratione illa niti negat, non quasi nemo vino ea hora daret operam cum suo tempore propheta dixisset. Esa. 5. Heinsius.  Vers. 15. It is but the third hour of the day] That is nine of the clock, tertia viz. ab orto sole. Beza.  
Vers. 17. I will pour out of my spirit upon all flesh] Peter alleging that place out of joel. 1.28. 
Esay 44.3. Zach. 12.10.  I will pour out my spirit, thus explaineth it, I will pour out of my Spirit, that is, the saving gifts and graces of my spirit; and pour out, 
(b) Verbum Effundo ubertatem 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 loc.  that is, they shall have abundance of my spirit.  
Vers. 24. Whom God hath raised up, having loosed the pains of death] Some take these to be the sorrows of the second death, viz. the torments of hell, 
Non quibus nexus est sed ne nocteretur. Austen Not wherein he was bound, but that he might not be at all bound with them, quod non aliter quam de ipsa morte potest intelligi. Dicit autem solutis, metaphora sumpta ab iis quae loris constricta sunt. Mors enim nos quasi vinculis & loris vinctos tenet. Drus. Prov. Class. 2. l. 4.  because the losing of no other sorrows was necessary to the resurrection of Christ, and it is impossible that any man should be held of the first death. vide Bezam.  
Vers. 27. My soul in hell] That is, either thou wilt not leave me as in the 31. v. following where the Greek Text saith, his Soul was not left] the old Latin hath he was not left] or thou wilt not leave my body, as that Gen. 24.26. 
B Vsher. vide Bezam & Drusium.   
Vers. 36. Both Lord and Christ] That is, God the Father hath given the Church to Christ, and Christ again to the Church, and made him Head and Saviour of it by his eternal decree.  
Vers. 37. Pricked] The word in the original signifies to vex, rent, and wound punctually, even every the least part and point of the heart, if the sharpest points of many empoisoned daggers had been all at once fastened in their hearts, 
Mr. Bolton  in the cruelest manner could be devised: they had not by the thousand part so tortured them, as did now the sting of conscience for their sins, and the sense of that horrible guilt of crucifying the Son of God.  
Vers. 39 And to all that are a far off] That is, the Gentles, Ephes. 2.17. compared with 12. verse.  
Vers. 42. And they continued steadfastly in the Apostles Doctrine and fellowship, and in breaking of bread, and in prayer] These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine.] Secondly, in fellowship] wherein the duties of love are comprehended. Thirdly, In breaking of bread] That is, 
Perkins on jude.  the administration of the Sacraments, for the celebration of the Supper is put for both. Fourthly, In prayer] That is, invocation of God with thanksgiving.  
Vers. 46. And they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart.] See first their constancy, they continued. Secondly, their fervency, daily.] Thirdly, Their unity, with one accord.] Fourthly, their audacity, in the Temple.] Fifthly, their charity, in breaking bread from house to house.] Sixthly, their familiarity, did eat their meat.] Seventhly, their alacrity, with gladness.] Eightly, their sincerity, and singleness of heart.   

CHAP. III.  
Vers. 2. Beautiful] For the Prince only did enter in thereat, and not the people Ezek. 44.3. The people entered in at the North and South Gate, 
See josephus de Bello jud. l. 6. c. 6.  Ezek. 46.9.  
Vers. 18. By the mouth of all his Prophets] All the Prophets had one mouth.  
Vers. 19 Repent ye] To repent is to be wise after the fact, and so to grieve for our error that we desire and endeavour to mend it.  
Be converted] Return; for it is in the active in the Greek, blotted out] of God's Book. 
Metaphora sumpta à Rationariis qui dissoluta nomina inducto Calamo expungunt, ut rectè Tremel. & jun. observarunt in loc. Quae quidem nota ad Graecum textum optimè quadrat, ad Syram vero Paraphrasin non item. Tarnov. in exercit. Bibl.   
Dilher saith, it is a metaphor taken from a munificent Creditor, 
Dilher eclog. Sac. dictum, Septimum.  which remitting a debt, presently blots it out of his book of Accounts, as if he had received it, Col. 2.14. or from a scribe, which razeth out the errors of his Pen, and the faults of his Writing with a Penknife: or, from a washer, which rubs spots out of linen.  
Times of refreshing] Tempora refrigerii times of Cooling] By a most fit metaphor, especially to the condition of those regions which were so hot in summer, 
Vt afflictiones hujus vitae comparantur igni 1 Pet. 4.12. atque aestui; ita vicissim consolationes aeternae à fidelibus percipiendae vocantur refrigerium. Rainold. de lib. Apoc. Vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optimè à Luca describitur futurum seculum. Notat enim Recreationem, quae fit & contingit per Refrigerationem illis qui 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. Host 12.8. Quistorpius.  as we see by their custom of washing the feet of their guests. Rainold. de lib. Apoc.  
Vers. 21. Whom the heavens must receive] It is questionable whether the Greek words should be resolved, 
Locutio est ambigua quia tum intelligere possumus Christum Coelo capi vel contineri, quam Coelum capere, Calvinus.  that the Heavens received Christ, or that Christ received the Heavens; Locus à multis vexatissimus.  
Times of restitution] This is not meant of the last day. See Barrh. on Host 1.11. p. 184.185.  

Filii pacti dicentur Hebraeis, ad quos pactum pertinet. Gretius.  Vers. 25. Ye are the children of the Covenant] Or, sons of the Covenant, because they have a right to the Covenant, as it were a birth-priviledge.   

CHAP. IU.  
Vers. 13. IGnorant men] The word used here is Idiots, which being spoken in comparison had to a magistrate, be tokeneth a private man: but when we speak of sciences and studies, it signifies one that is unlearned: and in account of honour and estimation, it importeth one of base degree.  
Vers. 25. Who by the mouth of thy servant David hast said] The Holy Ghost ascribeth here the second Psalm to David, 
M. Lightfoot.  which owns not its Author in the Title: and seemeth by this very passage to give us close intimation, that every Psalm which telleth not in its Title who was the Author and Penman of it, is to be ascribed to David as the Penman.  
Vers. 29. Grant unto thy servants, that with boldness they may speak thy word] i. e. Lord, they would drive us from this work whereto thou hast called us; but do thou furnish us with such a measure of courage, that we may proceed faithfully in our calling, notwithstanding any menaces of theirs.  
Vers. 31. The place was shaken where they were assembled together] It is reckoned by the Learned writing upon this place, that God by this external sign was pleased to declare, 
Heron.  how much he liked of the act of their devotion: and withal that Gods showing himself to approve thereof was a special favour.  
Vers. 32. Of one heart and of one soul] That is, there was perfect union and unity among them.  
They had all things common] That communion was in such things only as men had then freely given for the common good. 
Perkins.   

à comitate proculdubio & eximia in origendis conscientiis facultate quadam sic vocatus Syra (inquit Junius) appellatione qua filius dicitur. Bar. Consolatio Nabba. Sed vide ●e potius ab Hebraeo (Nabba) quod significat Prophetare. Beza. vide de Dieu in loc.  Vers. 36. The son of consolation] For this he was called the Son of Consolation: because is was a comfort to many in the Church in this time of affliction.  
Vers. 37. And laid it at the Apostles feet] To signify (as some think) that we must rather trample upon and contemn this trash, then to have over great admiration of it. Greenham.   

CHAP. V.  
Vers. 3. TO lie to the Holy Ghost] Because all secret sins are said to be done in a special manner under the privity of the Holy Ghost, who searcheth the heart: or to lie to the Holy Ghost by tempting, to see whether the Spirit of God could discover it.  
And to keep back part of the Price] Purloining of the Price, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translate by stealing or purloining, for so the word signifies: our English: which renders it, 
M. Mede in loc. The true signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is surripere, suffurari, aut clam subducta in commodum nostrum convertere: whence Beza turns it by Intervertere, Intervertit ex pretio; and in Titus, Intervertentes. In the same sense it is used by the Sept. josh. 7.1. where what we read, Achan took of the accursed thing, the Septuagint renders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he purloined the accursed thing, that is, the thing that was consecrated to God, as all the silver and gold was, chap. 6.19.  Keeping back of the price, doth not sufficiently express the propriety thereof in this place. In another place it doth, Tit. 2.10. where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring. The Vulgar in both places useth Fraudare, defrauding.  
The Syriac and Arabic express it by two words, when they could not fitly by one, & cepit aliquid de pretio & occultavit, id est clam surripuit. de Dieu in loc.  
Vers. 9 To tempt the Spirit of the Lord] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here Tempt, sometime signifies to provoke God by some presumptuous fact to anger: as it were to try whether he will punish or not, to dare God, as Num 14.22.23. 
vide Bezam. Eos tentasse spiritum dixit, quia fraudem suam securè compoluerant, ac si Dei spiritus non esset cordium cognitor. Tentari enim Deum scriptura dicit, ubi vel sua illi potentia cripitur, vel detrahitur rerum omnium cognitio, Calvinus.  To tempt is to take a trial of a thing, as the Greek word intimates, they proved whether God could discover the falsehood of their Spirits or no.  
Vers. 39 To fight against God] That is, labour in vain, Prov. 21.30. 
See 23.9.  It seems to be drawn from the fable of the Giants which were said to make war with the Gods. 
Drus. Prov. class. 2. l. 3.   
Vers. 41. Counted worthy to suffer shame for his name] viz. From the grace of God so governing that matter. 
Piscat. in Philip. 1.7.    

CHAP. VI  
Vers. 1. THe Grecians] The Hellenists or Graecists (so it ought to be read) not Grecians. This word is used also, chap. 9.29. and 11.20. 
Gregory. Vide Drusiú & Grotium in loc. & Mede in Act. 2.5.   
Vers. 3. Look you out among you] The original word signifies, survey the whole body of the people, and choose the best you can cull out, see Exod. 18.21.  
Men of honest report] Gr. witnessed unto, well testified of.  
Full of the holy Ghost] There is a threefold fullness of the Holy Ghost in Scripture, according to a threefold capacity of the receivers. 1. Plenitudo superabundantiae, of the fountain in Christ, joh. 1.16. Col. 2.9. He had not the Spirit in measure but above measure. 2. Plenitudo eminentiae, of the stream: so the Apostles those extraordinary Officers, had a greater fullness of the Spirit than any since. See the fifth and eighth verses. 3. Sufficienciae, of the vessel: this fullness has every member of the body of Christ.  
Vers. 14. That this jesus of Nazareth] They speak so contemptuously of Christ, 
Calvin.  as if the memory of him were detestable.  
Vers. 15. Saw his face as it had been the face of an Angel] Hoc de nativa facie non dicitur, sed potius de praesenti vultu, Calvinus. This is not spoken of his natural favour, 
Locutio reverentiam notans non sine tremore incussam. Gen. 33.10. & in Estheris historiae. Hic puto denotari fulgorem hominis paulò post caelesti gloria illustrandi. Pricaeus in loc. vide Sanctium.  but rather of his countenance for the present. Guilty persons faces are wont to be pale, they are wont to stammer in speaking, and show other signs of trembling: Luke shows that there was no such thing in Stephen, but rather a certain majesty shined in him. See 1 Sam. 24.19. 2 Sam. 14.17.   

CHAP. VII.  
Vers. 2. MEn, Brethren] That is, Brethren: for the word Men is added only by an Hebrew elegancy and custom, as Gen. 13.8. For we are men brethren; our English renders it, for we are brethren, so verse 26 of this chapter.  
Vers. 6. Entreat them ill 400 years'] So was the prophecy, Gen. 15.13. Jerome hath troubled himself and left the knot as fast as he found it: 
Concinnio● meo iudicio illorum est sententia, qui Abrahamum patronymicè sumi asserunt pro Abrahamide hoc est, pro jacobo Abrahae nepote, Gen. 48.15. joseph p●o duobus filus Ephraim & Manasse express usu●patur. Gloss. Philol. Sac. vide Bezam. & de Dieu.  so hath Austin and Genebrard, reckoning from the descent of jacob, and others from Abraham's departure out of Haran, Gen. 12.4. but if we reckon from his 85 year, we shall find a right computation.  
From that time till the birth of Isaac were 15 years, and Abraham was a 100 years old when Isaac was borne to him, Gen. 21.5. From the birth of Isaac till the birth of his son Jacob were 60 years, Gen. 25.26. From the birth of Jacob till his descent into Egypt were 130 years, Gen. 47.9. From jacob's descent unto his death were 17 years, Gen. 47.28. From his death till the death of joseph were 53 years, Gen. 41.46. & 45.6. & 50 26. From the death of joseph till the birth of Moses were 75 years, as is gathered from received 
(a) Mr. torshel.  Chronologers: and from his birth to the departure of Israel from Egypt were 80 years, Exod 7.7. now the people's departure and the giving of the Law were the same year.  
Vers. 14. Threescore and fifteen soul's] Moses saith that jacob came into Egypt with seaventy souls, Gen. 46.27. Stephen here mentions seventy five. Some say that Luke following the Hellenists so wrote; but it is wicked to think that Luke related the thing otherwise than it was done. 
Vide Bezam, Drusium & Capelli spic●leg. & de Dieu. Drusium in 10 Deut. p. 567. & Quistorpium in loc. Probabilis valde mihi Bezae sententia videtur qui ex conjectura Cornelii Bertrami, collegae sui in ecclesia Genevensi Lucam putat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsisse. Glass. Philol. sac. l. 1. tract. 2. de textus Graeci in N, T. puritate.  That which some urge, that the Apostles writing in Greek used the Greek version, is not always true. Neither did Steven cite these things so. He disputed then before the Sanhedrin without doubt in Hebrew a popular dialect, before whom he was to follow the Hebrew text or Chaldee Paraphrast. Some say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupt; but such things must not easily be granted. Sixty six souls, which came out of Jacob's loins, came with him into Egypt.  
The Wives of Jacob's Sons which came down with him into Egypt were but nine, and so all Joseph's kindred which was sent for by him into Egypt, besides his father jacob who is here excepted, was seventy five. Moses expressly distinguisheth between those who rising out of Jacob's loins did with him properly constitute the house and family of Israel, and between his son's wives which were brought in into Jacob's house. Wilhelmi Longi de annis Christi, l. 2. c. 4. See Dr. Halls Paraph in loc.  
Vers. 16. Carried over into Sichem] Gen. 33.19. The father of Sichem, so it should be translated; so Mark 15.40. Marry the mother of james; either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered by and joined to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the sense is, that the patriarchs were translated into Sichem by the Sichemites, 
Dr. featly.  and laid in Abraham's sepulchre which he bought for money, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood, and then the meaning will be this, that some of the patriarchs were laid in Abraham's sepulchre, some in the field that jacob bought.  

See Gen. 52.13  Object. Gen. 33. 1●. The same field was bought by jacob.  
Ans. The field was bought twice. 1. By Abraham, and then afterward recovered by jacob that he might maintain his Father's possession. 
Perkins. vide Bezam & de Dieu.  2. Abraham (say some) is here put for his posterity.  
The question is whether Abraham or jacob bought this field wherein they were buried.  
Calvin's answer is somewhat too peremptory, that there is an error in all our Copies of the new Testament, and aught to be corrected: and Beza saith the like. Lyranus and Lorinus think to salve all by putting two names upon the same man, whom they will have sometime to be called Ephron, sometimes Hamor: but if this should be true, the Cave in the land of Sichemites and Hittites is not therefore all one.  
Vers. 26. Sirs ye are Brethren] The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Est quidem generalis inter homines coniunctio, ut mutuam inter se humanitatem colere debeant, & abstinere ab injuriis omnibus: sed hoc indignius ac minus ferendum, quum se invicem laedunt qui arctiore vinculo inter se sunt conjuncti. Calvinus.  men ye are brethren, ye are men, and ergo, should not strive one with another, but much more considering ye are brethren.  
Vers. 38. The Angel which spoke to him in the mount Sinai] That is, Christ the Angel of the Covenant, say Interpreters generally.  
Lively Oracles] Because they were uttered by lively voice, 
Esley.  not that they did give life, 2 Cor. 3.7.  
Vers. 42. As it is written in the Book of the Prophets] For although the prophecy which is brought be taken out of the fifth of Amos 25. yet the book of the Prophets is cited in general, one part of which Amos did make. 
Rivet.  The twelve minor Prophets were joined in one book, lest by their littleness they should be scattered or perish.  
Vers. 43. Yea, ye took up the tabernacle of Moloch, 

See de Dieu and Capellus on the place, and Mr. Selden de Dis Syris Syntag. 2. c. 14.  
See M. Pemb. vindiciae gratiae p 107.   and the star of your god Rempham] That which the Prophet Amos 5.26. calls Chiun, that Steven calls Rempham: some would have this to be Hercules, whom they think to have been a Giant, from the Hebrew Rapha a giant, others say it is the God of the Syrians, Rimmon.  
Verse. 51. Ye stiffnecked and uncircumcised in heart and ears, yea do always resist the Holy Ghost] Whence the Arminians conclude there is a power in a man to resist the Holy Ghost. It must be understood of the 
a Resistere Spiritus dicuntur, qui eum in Prophetis loquentem contumaciter rejiciunt. Calvinus. Perkins on the third Chapter of Rev. and on Judas.  ministry of the Prophets and Apostles, who spoke by the Spirit of God, and not of the Spirit himself, and them in some things, not in all. A thing is said to resist, quod non cedit tactui, there is a more general, and a more immediate touch, when the Spirit comes near the soul.  
Vers. 53. Who have received the Law by the disposition of Angels] Or in the midst of the ranks 
(a) Id est, in sanctorum Angelorū Castris montem cirumdantibus, ut mediatoris Mosem alloquentis majestatem testarentur, acceperunt. Rivetus. vide Calv. & Bezam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro inter, ostendit quam magnificè data sit lex inter multas Angelorum turmas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox est militaris, Jud. 3.33. Grotius in loc.  of Angels, who accompanied God their Sovereign Lord, when he declared the Law.  
Vers. 54. Gnashed on them with their Teeth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gnashed with their teeth, as if they had been cutting with a Saw.  
Vers. 55. And saw the glory of God] A certain brightness, by which the Majesty of God was represented. See Exod. 24.17. and 34.18.22. Ezech. 2.1.  
Vers. 56. Standing on the right hand of God] To stand 
(b) Stantem inquiunt viri magni quasi in suorum opem paratum, & alii stantem emphaticè, id est paratum, ad me in confession veritatis confirmandum, Pricaeus in loc. vide de Dieu in loc.  up is for ones help, plead one's cause, Psal. 35.2. Non sedentem, quomodo alibi describitur ad ostendendam regiam dignitatem, sed stantem quasi paratum in opem suorum is Grotius his note on the 55. verse.  
Vers. 58. At a young man's Feet] Ambrose and Theodorete think that Paul was but 20 years old at his first conversion, but the Greek word here hath not so much respect unto his age and youth, as to his courage and fierceness as the word signifies, as Budaeus showeth; Euripides calleth bold and insolent speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul is termed by another word, Act. 9.13. Besides he spent his youth among the Jews 
(c) Doctor Willet upon the Epistle to the Rom.  before his conversion, Act. 26.6. and had authority committed unto him, not incident to a very youth, Acts 26.9.  
Vers. 60. Lay not this sin to their Charge] The word which he useth here, noteth such a kind of imputing or laying to one's charge, 
He grieveth more for their sins then his own wounds. Austen.  as remaineth firm and steadfast for ever, never to be remitted. vide Bezam. Si Stephanus non or asset, ecclesia Paulum non habuisset. Austen thought God ordained Stevens Prayer to be a means of Paul's conversion; see beginning of the next Chapter.   

CHAP. VIII.  

Quem postea ritum in ordinatione P●storum observatum fuisse constat, non tanquam signum ●acramentale salutaris gratiae, quam propriè non significat, sed tanquam indicium per●onae designatae & electae. Rivetus. Volebat omere Spiritum Sanctum quia vendere volebat Spiritum Sanctum.  Vers. 18. HE offered them Money] He would buy the Holy Ghost, because he meant to sell it.  

Dictio illa Ebraeorum lingua proverbialis est. Dicunt etiam, neque pars neque hereditas. Drus. Prov. Class. 2. l. 3.  Vers. 21. Thou hast neither part nor lot in this matter] A kind of Proverb among the Hebrews.  
Vers. 23. For I perceive that thou art in the gall of bitterness] That is, the extremity of it (the Hebrews when they cannot express a thing fully, they put two words together to show the full extent of it:) that is, in a state of sin and impenitency, which will at last bring forth the bitterness of punishment.  

Vir aethiop's. Quomodo vir, si eunuch●●? nam eunuchi evirati; vir hoc loco non est nomen sexus, sed est locutio, ut vir Aegyptius in Genesi, vir Judaeus Zach. 8.23. in quo sermone Pleonasmus est; satis enim erat Aegyptius, Judaeus; tal●á sunt mulier ancilla in Salustio, vir piscator apud Herodotum. Drusius. vide Bezam.  Vers. 27. A man of Ethiopia]  
Vers. 30. Understandest thou what th●u readest] q. d. to what purpose readest thou if thou be not careful to understand what thou readest? Mr. Hildersham.  
Vers. 39 The Spirit of the Lord caught away Philip] Some understand it of an Angel of the Lord, 
Doctor Taylor.  as Mr. Beza noteth; from Gaza to Azotus which was about thirty six miles.   

CHAP. IX.  

Metaphora desumpta à b●bus oratoribus qui cum stimulis recalcitrant, non stimulos sed scipsos laedunt. Adhiberi potest in illos qui vel Deo vel potentioribus frustrà & magno suo malo reluctantur. Job. 15.25. Est proverbialis locutio profanis etiam Scriptoribus non infrequens. Terentius Phorm. Act. 1. sc. 2. v. 27. Nam quae inscitia est adversus stimulum calces?  Vers. 5. IT is hard for thee to kick against the Pricks] It is a proverbial Speech used in Heathen writers also.  
Vers. 7. Hearing a voice] object. 22. Acts. 9 the Apostle saith expressly they heard not his voice which spoke unto him; Paul did not only see Christ's person but heard a voice distinctly; the others heard a sound but not distinctly nor saw his person. Cajetane truly expounds it, the voice which they heard was Paul's not Christ's, see Calvin, and Doctor Reynolds on Psal. 110. pag. 381.  

Vox organi demonstrat nihil posse hom●nes nisi quatenus, eorum operâ Deus pro su● arbitrio utitur. Calvinus. Vas Electionis, id est, electum vocatur Paulus, quia instrumentum eximium fuit, per quod Christus latè in omnes Gentes, & Evangelii lucem, & sui nominis gloriam diffunderet. Sanctius.  Vers. 15. For he is a chosen vessel unto me] That is, to publish among them the doctrine or the Gospel's Rev. 2.13. He alludes to that state of Sanctification whereto the Lord had lately called him, whereby he made him a fit instrument for the glory of his name in the ministry of the Gospel.  

Scriptures scilicet collatis demonstrans. Est●enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum Architect●m cum ab artificibus desumptum qui si aliquid compingant singulas partes invicem committunt, ut inter se aliae aliis ad amussim quadrent. Bowles de Pastore Evangelico.  Vers. 22. Proving] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirming, that is, as Beza notes, Collatis testimoniis demonstrans, demonstrating it by comparing of one Scripture with another, according to the manner of Artificers, who being about to compact or join, are wont to fit all the parts amongst themselves, that every one of them may perfectly agree with each other.  
Vers. 37. Whom when they had washed, 
Sol. ti sunt veteres Judaei, Grae●i, Romani, corpora defunctorum aquâ lavare, & lota deinceps ad sepidturam tiblis Canentibus efferre vide Schickard de Jure regio Ebraeorum, ● c. 6. p. 157. Dieterici Antiquit. Bibl. vide Calvinum & Sanctium.  they laid her in an upper chamber] The washings of the dead were usual with many Nations.  
Vers. 40. Tabytha arise] Tabytha is rather a Syriack then Hebrew name, which Luke rendered in Greek Dorcas; both signifieth a Goat. 
Caprea. Gaude●ant olim mulieres nominibus ab amabilibus et placi●is animalibus petitis. Buxtorsius in Lexic. Talmud. D●rcas est Caprea: sed vitae sanctitas, nominis parum honesti maculam facile delevit. Calvinus.  He useth the same words by which those that sleep are raised, that he may show with what easiness the Divine power raiseth the dead.   

CHAP. X.  
Vers. 11. ANd saw heaven opened, and a certain vessel descending unto him as it had been a great sheet knit at the four Corners, and let down to the earth] The four Corners of the sheet signified the four parts of the world; 
Optimè linteum à quatuor angulu expansum omnium generum animalia recipit; quia nulla Mundi pars ab Evangelii communione exclud●tur. Sanctius.  all sorts of living creatures signified all sorts of men, the sheet the Church militant.  
Vers. 13. Kill and eat] The Pope may kill or slay and eat when he will or can; but if he be Peter's successor, he must feed the sheep not feed on them.  
Vers. 15. What God hath cleansed] God is said to purify things, that is, he pronounceth things to be pure; pollute thou not] that is, employ thou not as thou dost other things to common uses, but let it serve to holy uses only. 
Perkins. Sensuus est, non esse nostrum probare vel damnare quicquam: sed sicuti unius Dei judicio stamus & cadimus, ita ipsum esse rerum omnium judicem. Calvinus in loc.   
Vers. 16. The vessel was received up again into heaven] to show that in the end of the world the whole Church militant shall be transported into heaven and become triumphant.  
Vers. 24. Near friends;] Or necessary friends; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Familiares amicos, sicuti apud Latinos necessarii vocantur, qui arotiore vinculo inter se conjuncti sunt. Calv. Amicus Latinè quoque dicitur necessarius, quod eo tam egeamus quam aqua aut igni. Act. 10.24. Et amicitia eodem, sensu dicitur necessitudo.  they seem to take away the Sun out of the world (said the heathen orator) who take away friendship from the life of men, and we do not more need fire and water then friendship.  
Vers. 31. Thy Prayer is heard] Heard effectually, the compound word here used signifies so, See Heb. 5.7.  
Vers. 41. Chosen before of God] See after 14.23. 
Praeordinatis à Deo magis sonat delectis ut fit, per suffragia. Graeca vox dicta est a porrigendis digitis, quo gestu suffragabatur olim populus. Erasmus. vide Bezam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox est nata quidem in Graeciae civitatibus, ubi manibus sublatis fiebant electiones magistratuum: sed coepit paulatim produci longius ad quamvis electionem. Grotius in loc.    

CHAP. XI.  
Vers. 20. PReaching the Lord jesus] Laymen may Preach upon occasion to Churches disordered, and to persons not yet gathered to any Church. 
Mr. Pemble.   
Those which were dispersed upon the persecution raised about Saint Steven did publish the Gospel, where there was no Church Acts 8.4. and here. But how eminent soever men's abilities are, how well soever known to themselves or the world, to undertake the instruction of the people, without public order in public Assemblies is a thing that no Scripture, no time, no custom of the Primitive Church will allow. Thorndikes Service of God at Religious Assemblies cap. 11. See more there.  
Vers. 24. He was a good man] This looks both ways. First upon this, he exhorted. Secondly upon this, much people. Being a good man, his care was great to be diligent for a common good; 
Heror.  and in as much as he was a good man of a gracious and holy carriage, he did much good, the people were the more affected with his Ministry.  

See Grotius, and Drusius in loc. Fulk on Rhem. Testam. Ante hoc tempus Christi sectatores dicebantur Discipuli. Hic verò primùm à Christi nomine nobilissimum Christianorum Cognomentum nacti sunt. Sanctiu●.  Verse 26. Christians] After the manner of the Grecians which named the Scholars from their Masters, as Pythagoreans, Platavicks, Aristotelians, Epicureans: Before they were called Galileans, and nazarenes, as Suidas testifieth; the most honourable name of Christians is in Italy, and at Rome (the Country and Sea of Antichrist) a name of reproach, and usually abused to signify a fool or a dolt.   

CHAP. XII.  
Vers. 6. THe same night Peter was sleeping between two Soldiers, bound with two Chains, and the Keepers before the door kept the prison] All these circumstances wonderfully illustrate God's power. Peter was carefully kept, might not sleep alone, and was bound in two Chains, and other keepers also set at the doors.  
Vers. 12. Where many were gathered together, praying] In the original it is, Many thronged together to pray].  

See Beza, Gameron Calvin & Cartwright.  Vers. 15 It is his Angel] Or a Messenger from him, as it is translated, Luke 7.24.   

CHAP. XIII.  
Vers. 1. Brought up with Herod] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth him, who from his infancy was educated with another; 
Grotius in loc.  as 2. Maccha. 9.29. So Plato, Plutark, and others use it, and so the Syriack takes it here.  

See Calvin and Cartwright on Rhem. Test.  Vers. 2. As they Ministered to the Lord] Baronius and Bellarmine translate it, they sacrificing. But Casaubone 
* 
Exercitat. 16. c. 41.  
B. Morton of the Mass l. 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.   (who for Greek-learning, hath scarce had his equal in this our age) saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used ecclesiastically, for whatsoever religious ministration (even for sole praying when there is no occasion of sacrifice) and he instanceth in the father's mentioning the morning and evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church. Whensoever it is applied to sacred ministry and used absolutely, it is always taken for the act of sacrificing. Bellarm. l. 1. de Missa. c. 13. But therein he much mistakes; for in the example which he adds, Luke 1.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a sacrifice but a general word, and comprehends all Priestly and levitical ministeries; but it fell to Zacharies lot to offer incense; not to sacrifice. Here the Greek word used by the Evangelist signifies to minister, or serve in any public function, either of the Church, or of the commonwealth. So doth Saint Paul call the civil magistrates by a name derived of this verb, or from whence this verb is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers, Rom. 13.6. Therefore the vulgar translation, hath better translated the participle in this place generally ministering then Erasmus doth by a special kind of ministering, that is, sacrificing.  
Vers. 15. And after the reading of the Law and the Prophets] From this place and that 15.21. It is collected that in the time of Christ, and the Apostles, that division of the Law into 54. 
(d) De Dieu. in loc.  or as some say 
(e) Dru●s. in Act. 5.32.  53. Paraschas or Sections was in use. They read a Section every Sabbath (saving that they joined two of the shortest twice together) that they might yearly read over all the Law. To these, so many Sections selected here and there out of the Prophets answered.  

Vide Bezam. Graecè majorem habet emphasin & gratiam ve●bum Compositum, quo Dei indulgentia exprimitur, in sustinendo populo, quem pervicacem & immorigerum esse ●ci●bat. Calvinus in loc.  Vers. 18. Suffered be their manners] He suffered the ill manners, the word is significant.  
Vers. 21. By the space of forty years'] See 1 Sam 13.1.  
Vers. 33. As it is also written in the second Psalm] Some hold that the division of the Scripture into 
f Hotting. Thes. Philol. Sect. 5.  Chapters is neither divinely inspired, 
Vetus lectio, in Psalmo primo. Nam antiquitùs, qui nunc primus & secundus, unus idemque Psalmus erat. Drus.  nor very ancient if we except the ●●almes, the distinction of which into a certain number and order is very ancient as we may see here. In the other Books the mention of Chapters followed long after. For Sixtus Senensis 
(g) Bibl. S. l 5. Vide Geneb. Chron  denyeth that any book written in Hebrew or Greek before 500 years contained the distinction of Chapters. Some ascribe this to Hugo Cardinal, others to others.  
This day have I begotten thee] Christ is said in the day of his resurrection, 
Doctor Sclater Non quod tum demum coepit esse filius Dei— & ab eo gigni, sed quia tum Deus potentissimè per resurrectionem declaravit Christum esse silium suum. Cameron  to be begotten of his Father declaratiuè, because than he was most evidently shown to be the Son of God.  
Vers. 34. The sure mercies of David] Greek, the holy things of David, so mercies that they shall be sanctified.  
Vers. 35. Thou shalt not suffer thine holy one to see corruption] Yet presently vers. 36. He addeth that therein was verified the Prophecy in Psalm 16.10. implying thereby that he descended in some sort for the time into corruption, although in that time he did not suffer corruption. As the word Shacath which the Prophet used in the Psalm, doth signify as well the pit or place of corruption as the corruption itself: so also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Luke expresseth the same is used by the Greek interpreters of the old Testament, to signify not the corruption itself alone, 
Bishop Vsher. vide Bezam in v. 34.  but the very place of it likewise, as Psal. 7.15. and 9.16. Prov. 26.27.  
Vers. 40. In the Prophets] That is, in one of the Prophets, viz. Hab. 1.5. 
All the lesser Prophets were joined together into one Book, lest otherwise they should have been lost being so small. Vide Drusium. Et Quistorpium.   
Vers. 42. Preached to them the next Sabbath] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the space betwixt it, and the next Sabbath.  
Vers. 43. Religious proselytes] This word is used of Luke indifferently to note an earnestness both in the true and false religion. See 50. v. 
Cartwright. See him also on the 17. of Acts. 23.   
Vers. 46. It was necessary that the word of God should first have been spoken to you] Because the Jews were the people that God had owned among all Nations, they had a double privilege; before Christ's coming, they were soli the only people to whom the Gospel was Preached; after his coming they were primi the first invited guests.  
Vers. 48. As were ordained to eternal life] The Syriack hath it positi put. 
See Beza Cameron and Ames his Coronis.  He was ignorant (saith de Dieu) of that which the Heretics of these days have dreamt, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood those which should be apt in themselves, and should dispose themselves to eternal life.  
Vers. 51. But they shook off the dust of their feet against them] It was a military sign of old, whereby they knew that the enemy was approaching for their destruction, when they saw the horses approaching near unto them and raising the dust with their feet against them, than they might know their destruction was at hand. 
Weemes. Vide Calvinum, & Sanctium in loc.  So the Jews might know by the Apostles shaking off the dust of their feet, that there was no peace for them any more, but their destruction was at hand.   

CHAP. XIV.  
Vers. 9 PErceiving that he had faith to be healed] He perceived it by his countenance, he looked so cheerfully, and greedily upon him, 
Mr. Fenner. Arcano Spiritus instinctu patefacta fuit Paulo Claudi fides, sicuti ille unus dux & magister Apostolis fuit ad edenda miracula. Calvinus in loc.  as if he drunk in every point that he said.  
Vers. 23. And when they had ordained them Elders] The Greek word saith one, 
(h) Second reply against Whitgift. 136. See Cartwright also on this place; and Amesii Bella●m. Eneru. tomo. 2. p. 97.98. vide Bezam. Acts. 10.41.  signifies to ordain by voices. The Grecians used in their Elections, 
Cartwright.  the ceremony of holding up their hand, to testify their liking of him that was chosen; the Romans going from one side unto another, whereof came pedibus ire in senten●iam? The word doth not necessarily signify a choosing by suffrage, but a choosing by and with authority and power, and is attributed to the holy Ghost, choosing of the Apostles 
(i) Vide Quistorpium. Our translation is true ordained by Election, and answereth the Greek word, which we translate. Doctor Fulke, See More in him.  elsewhere, where no suffrage of the people can have any place, and so here it signifieth; for it is attributed to Paul and Silos, not the people; they were present not to certify or disannul, but to yield to and accept of the choice which they should make.   

CHAP. XV.  
Vers. 9 PVrifying their hearts by faith] The heart is purified by the blood of Christ which faith layeth hold on. Acts 26.18. which are sanctified by faith.  
Vers. 24. Ye must be circumcised] See 16. Chap. 3. Circumcision was taken away as a sacrament, 
Dr. Taylor.  but it was not yet honourably buried, and therefore it remained only as a ceremony.  
Vers. 28. It seemed good to the holy Ghost and to us] As being assured of the certain direction of the holy Ghost.  

Vide Bezam.  Necessary things] Not as they were under the Law, but in respect of the edification of the weak.  
Vers. 29. From blood, and from things strangled, and from fornication] The Gentiles are forbid the eating of blood and things strangled, 
Cum dupliciter possit comedi sanguis, vel intra ipsum animal, cum adhuc carni admixtus est, vel extra animal cum fusus est; primus modus sub suffocato continetur, secundus sub voce sanguinis intelligitur. Rivetus.  because of the cohabitation of the Jews, who were to be forborn while the Temple stood, and until that generation were dead, which sometimes saw the ceremonies of force.  
The reason of the conjunction of fornication with things indifferent, viz. blood and things strangled: was the general account that the Gentiles made of fornication; 
Perkins on Rev. 2.15. and in his Cases of Conscience. See Elton on the seventh Commandment.  not the Counsels own opinion. Because all these did equally disturb the Church and stir up strife, between the Gentiles converted and the weak Jews. Blood was forbidden after Christ's ascension only in regard of offence and for a time, so long as the weak Jew remained weak, not in regard of conscience. 1. Cor. 6.12.  
The Apostles forbid fornication amongst certain things indifferent, not that they judged it an indifferent thing, but because it so seemed to those Gentiles. And this seems to have been the opinion of the Corinthians. 
Non est flagitium mihi crede adolescentulum scortari. Mitio Terentianus. Eadem quae hic sacra Synodus, vetuit etiam suis Impostor Mahomed, nisi quod loco scortationis carnem porcinam nominet. de Dieu in v. 20.  Amongst the Papists, simple fornication is accounted a venial sin; and those that are carnal among us take fornication, committed by a young man especially, but for a trick of youth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acetum. Plus significat quam dissensionem, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrito. provoc●, exacerbo. Significat illos usque ad commotionem hac in re dissensisse & adeo ut divellerentur. Apostoli erant, sed tamen homines erant. Erasmus ad v●rbum, facta est igitur exacerbatio Piscat.  Vers. 39 And the contention was so sharp between them] The word signifies such sharpness as there is in Vinegar. It is used by Physicians, to signify the sharpness of the feverish humour when it is acting in a fit. Their dissension put them as it were into the fit of a fever.   

CHAP. XVI.  
Vers. 3. ANd took and circumcised him] He was not circumcised; 
Grotius.  because as Talmudists say, it was not lawful for the mother to circumcise her son his Father being unwilling, for the authority of the Father prevailed.  
He was not circumcised because it was necessary, or because the religion of that sign yet continued, but that Paul might avoid the scandal; the thing was free in respect of God, circumcision was not now a Sacrament, 
Calvinus. Sepelienda synagoga cum honore.  as it was to Abraham and his posterity, but an indifferent ceremony which might increase charity, but did not exercise piety; Paul would not circumcise Titus.  
Vers. 13. Where Prayer was wont to be made] where there was taken to be a Proseucha a place for prayer without the City. 
Ede ubi consistas, in qua te quaero Proseucha Juven. So Luke 6.12. in Proseucha Dei. Drusius thinks it is here to be taken for a place, Mede in Acts 16.13. see more there, vide Grotium & de Dieu in loc.  The Syriac hath, Quia ibi conspiciebatur domus orationis; the Arabic, Locus orationis.  
Verse. 14. Whose heart the Lord opened] The metaphor is taken from opening a door or lock; and he that is the opener, is he that hath the Key of David, Rev. 3.7.  
Vers. 16. A spirit of divination] Or of Python the Epithet of Apollo who gave answer to these that sought him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence he is called Apollo Pythius, 
Id erat nomen draconis, 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.  and Delphicus, from that famous place whose name also was Pytho. Beza.  
Vers. 22. Rend off their clothes] Of the Apostles, not their own. Erasmus saith the words may be taken either way; but Calvin, and Beza dislike that. 
Graecus anceps est sermo utrum magistratus lace arint Apostolorum tunicas, an suas ipsorum, Eras. Beza & Calvinus contra. vide de Dieu & Sanctium.   
Vers. 31. Believe in the Lord jesus Christ, and thou shalt be saved, and thy house] Shall one be saved by another's faith? He shall not inherit eternal life unless he believe himself, but he speaks here of being brought under the only means of salvation, Act. 28 28 Heb. 2.3.   

CHAP. XVII.  
Vers. 11. TH●se were more noble] Gr. Better borne and bred, of a more noble disposition. The Country town of Berea, 
Laudo Cl. Bezam quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comparatiuè potius quam superlatiuè acceperit, & de animo potius quam genere aut prosapia, secus quam vulg. & Eras. fecerunt. de Dieu in loc.  was more zealous and religious than the rich and stately City of Thess●l●nica.  
Vers. 18 Encountered him] The greek word is taken from wars, as appears, 
Congressi sunt cum. eo.  Luk 12.31. so Polybius often useth it, whom Luke loves to follow, Grotius in loc.  
What will this babbler say] Seminiverbius, this sour of words say; The Greek word signifies such a one as they that stood in the corne-markets and gathered up the corn that fell besides the sacks in emptying, as Casaubone observes: that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avicula est ejus nominis sic appellata à legendis sive colligenlis seminibus, quasi seminilegam dicas: caeterùm in proverbii usu est de garrulo ac futili, nihilque homine, qui quam ex trivio, vel ex auditionibus nescio quibus adeptus est scientiam, passim deblaterat. Drus. Prov. class. 2. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè aves quae sita depascuntu, Grotius. vide de Dieu & Sanctium in loc.  a man of no worth. Some think it is an allusion to little birds which pick up the seed sown, yet are troublesome with their continual chirping.  
A setter forth of strange Gods] of strange or new devils or new gods (for the Gods of the Gentiles were devils) and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the middle signification, and signifieth either a good Angel or a bad, B Smith.  
Vers. 21. Spent their time in nothing else, but either to tell or to hear some new thing] To which end they often met in barber's shops, 
Archaeol. Attic. l. 1. c. 3.  where all the news that was going in those days was currant; hence we say, verba in tonstrinis proculcata.  
Vers. 22. Too superstitious] The comparative degree, though mostly it increase, yet it is sometimes terminus diminuens; somewhat superstitious, and he puts a quasi to it to make it yet more mild, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quasi religiosiores. Beza. Quasi superstitiotiores, vulg. Superstition quasi supra statutum, more than is appointed by the Law of God, Isid.  as it were somewhat superstitious; the Athenians had teretes aures smooth ears; yea and the word itself hath an Euphemismus too: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one that fears the Gods. They worshipped indeed devils, Moses called them so, so doth the Psalmist. Dr. Clerk.  
Vers. 23. And beheld your devotions] The Rhemists translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Idols, according to the vulgar which renders it simulachra which is too narrow; 
Qui simulachra vertit nimis id angustè fecit, cum quicquid religiosè colitur eâ voce in cladatur, Beza. Pricaeus. Non laudo autem quod Syrus & Arabs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 templa verterint. Beza sacra vestra. Vulgatus & Aethiopicus non malè simulachra vestra; viderunt enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè esse id ipsum quod colitur, quae quidem apud Athenienses erant simulachra: malim tamen numina vestra reddere. ut 2 Thes. 2.4. de Dieu in loc.  our translation is fitter; the word Devotion is indifferent either to true or false devotion, & so is the Greek. The original word signifies whatsoever men do reverence for religions sake. The Dictionaries say, it signifieth the forms of worship or devotions, as well as the thing worshipped.  
To the unknown God] Lucian saith the neighbour Countries would swear by him unknown at Athens; some think they would not have their Gods known lest enemies by Magic should get them away, 
Alexand. ab Alexandro l. 6. c 4. Alij Athenienses gravi peste oppressos, cum colendis frustra Diis patriis se fatigassent, timerentque ne quod numen praetermissum à se esset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aram hanc struxisse volunt, Heinsius.  hence they chained their Gods, Macrobius.  
Vers. 25. Life and breath] That is, the breath of life, as Gen. 2.7. see job. 3.5. It runs smoothly in the original.  
Vers. 28. And move] Which is to be understood as well of the motions of the mind in thoughts and desires as of the body.  
And have our being] This is the meaning of it, we have not only had our being from him at the first, but our being is in him. We have our being in him as the beams in the Sun and an accident in the subject.  
Vers. 30. God winked at] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, lightly passing over: God regarded not, as the old translation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dissimulare, quasi non videas, Grotius. vid. Deut. 32.1.3, 4. Doctissimis viris qui cum vetere despicens verterunt, nullo modo assentiendum putamus; optimè recentior Interpres, connivendo dissimulans, Pricaeus.  he did look over it, he did not vouchsafe to look or set his eyes upon it, cared not what became of men that lived in those days; for that that is the meaning of the phrase appeareth by the next words, 
(a) Hildersham.  and by the contrary, Psal. 34.5. Some think it notes the indulgence of God, that is, he did not deal severely or strictly with them when they sinned, because they had no means or so little means to keep them from sin, rather in those times wherein there 
(b) see Calvin, & de Dieu in loc.  was so much blindness in the world God let men go on in their sin. God had no regard to the Heathens, he dealt with them as with Cain, had no regard to their sacrifices.   

CHAP. XVIII.  
Vers. 4. ANd persuaded the jews] Exhorted so that he persuaded, and so the word signifies.  
Vers. 10. In this City] That is, many that are to be converted and brought unto the faith. 
Perkins.   
Vers. 12. Gallio] So called from his milky whiteness. 
Sic dictus fuit à lacteo cand re unde & Gallos' dictos esse plerique statuunt, Pasor.   
Vers. 14. Lewdness] The greek word translated lewdness here doth elegantly set forth the disposition of a lewd man, 
Burrh. on Host  such a one as is easily drawn to any wicked way. Lewd comes from Loedan an old Saxon word, that is, of a servile disposition.  
Vers. 26. Expounded unto him the way of God more perfectly] What if I should say, he learned of them to mend the manner of his preaching? 
Heron.  I am sure there is nothing against it in the text. Beza expounds it, the way which leadeth to God.   

CHAP. XIX.  
Vers. 2. WE have not so much as heard, whether there be any holy Ghost] It is meant in respect of the miraculous gifts of the holy Ghost; 
Vide Bezam & Calvinum. See John 7.34.  for it cannot be supposed that these being now entered into John's Baptism could be so grossly ignorant, as not to know that there was a third person in the Trinity.  
Vers. 3. Unto what then were ye Baptised] That is, into what doctrine were ye initiated, and instructed? Unto john's Baptism] into the 
(a) 1 Cor. 10 2  doctrine which john sealed by Baptism. This interpretation frees this hard Text from the false Collection of Anabaptists; who hence would gather, that those were by Paul rebaptised, 
Doctor Taylor.  who were formerly Baptised by john.  
It cannot be proved that any which were once Baptised by John were ever Baptised again. But the contrary may easily be gathered: 
vide Bezam. Doctor Fulke.  for seeing our Saviour Christ Baptised none himself; it will follow, that the Apostles were either not Baptised at all, or else Baptised only with John's Baptism.  
Vers. 4. john Baptised with the Baptism] That is, taught the doctrine of Repentance.  
Vers. 5. When they heard] That is, by john's Ministry. Baptised into the name] viz. By john, not by Paul. 
Textus Graecus (ut optimè notavit ac declaravit doctissimus interpres (Beza scilicet) ex Philippo Marnixio, & ante utrumque, Lucas Lessius in eundem locum) non dicit istos Ephesios denuò fuisse baptizatos, sed quod Paulus eos docuisset, illos qui johannem Baptistam audierant, fuisse Baptizatos in nomen jesu Christi: ut ipsis ostenderet, malè se Iohannis doctrinam intellexisse, quod dicerent, se ne quidem audivisse esse Spiritum Stactum. Rivetus in Catholico Orthodoxo. vide Grotium. Aliqui objiciunt Paulū baptizasse eos qui antea Johannu baptismo fuerant baptizati. Paulus non eosdem iterum aquâ tinxit aut aspersit, qui fuerant tincti, sed alios; vel ille Baptismus intelligendus est de miraculosa Spiritus Dei donatione cum manuum impositione, quae totares illic Baptismus appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danaeus.   
Vers. 19 Curious arts] That is Magic, as the Syriack and Arabic rightly render it, whence the proverb Ephesiae literae. fifty thousand pieces of Silver] That is, 
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 laborat, quam expedit, vel etiam quod sibi non expedit. Per hanc tamen Curiositatem Ephesinorum, de quibus hic agitur, magiam intelligi, ipsorum conditio persuadet. Ephesina enim civitas magicis incantationibus, Apollonio Thanaeo illas ibi profitente, fuit dedita. Dilher. Ecloc. Sac. Dictum. 11.  6250. pound Sterling. vide de Dieu.  
Vers. 24 Silver shrines for Diana] Shrines or Temples, some 
a Casaub. aediculae exargento vel auro factae, in quas recondebantur Dianae parva simulachra, quae vulgò ab aliis emebantur qui Dianam Ephesinam visebant, & fortasse reserebant istae aediculae Templi Ephesini artificium. Casaub. notae. Vide Grotium.  say little houses or Caskets to put the idol in; others think the Temple Diana was engraven on their Coin, as Beza, Imagunculae seu nummi quidam (saith he) qui a figura Templi quam repraesentabant Templa appellabantur, The Arabic and Aethiopicke translations (saith de Dieu) have Images of Silver.  
Vers. 27. All Asia] Universality a Cloak for error; but we must not follow a multitude to do evil. 
Hoc superstitiosis omnibus commune perfugium est, multitudinis consensum obtendere. Calvinus.   
Vers. 32. The Assembly] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic coetum quemvis significat, cum concio Latinè non sit nisi à magistratu secundum leges convocata multitudo. Grotius   
Vers. 33. And they drew Alexander out of the multitude] the same Alexander (as it is thought) was after a persecuter of Paul, 
An is sit Alexander de quo alibi meminit Paulus, incertum est: conjectura tamen mihi videtux probabilis. Quod si credimus eum esse, discamus ab hoc sormidabili exemplo solicite ambulare, ne in similem defectionem abripiat nos Satan. Nam qui martyrio propinquus erat, perfidium & sceleratum apostatam factum esse videmus. Calvinus in loc.  2 Tim. 4.14.  

Vsurest peculiari ver●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox composita est ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 templum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgo si ve verro, autoribus Hesychio, Etymologico & Suida. Solert autem qui impensius dediti sunt alicui divae, aram illius varijs ornamentorum generibus cohonestare. Erasmus. vide Grotium.  Vers. 35. A worshipper] Or the Temple Keeper.   

CHAPTER. XX.  

Dicitur Secundus quasi sectus à primo, à secando, vel à sequendo quòd primum sequatur; ponitur pro prospero & soelici, ut navigatio secunda quae conatui & voto obsequitur, res secundae quae pro desiderio nostro sequuntur. Hinc secundare, obsecundare.  Vers. 4. SEcundus]  

Calvinus hunc locum interpretatur, ut parum subsidij ad Dominicam solennitatem astruendam affere videatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretantur quidam diem Sabbathorum, non pro primo sed imo hebdomadis die: quasi Lucas nihil altud significasset per illam phrasin, quam quòd quodam die Sabbatorum, aut Septimanae convenissent, quando Paulus praesto fuit; sed Sabbatum pro tota hebdomado ibi accipitur, & tunc uno aut primo Sabbatorum idem valebunt, in quo sensu phrasis illa alibi occurrit. velut marc. c. 16. v. 2. & 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, unam per primam exponit evangelista: atque ita Graeci Patres, Apostolorum temporibus maximè vicint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretantur; reque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquam legitur in N. T. Theophilus. Philo. Kuriaces.  Vers. 7. Upon the first day of the week] This is a better Translation than that, Some one day of the week.] The Hebrews use often by one to signify the first, as Gen. 1.5. and 10.25. the Greek words are an Hebraisme. That day of meeting was proper to Christians, 1 Cor. 16.2. It is called the Lords day, Rev. 1.10.  

Perkins Cases of Conscience, of which chrysostom saith, media nocte vigilabant ut eos condemnent qui media dic dormiunt.  Continued his speech until midnight] Perkins notes two things from this. 1. That the night mentioned here was a part of the seventh day of Paul's abode at Troas: for if it were not so, than he had stayed at least a night longer, and so more than seven days, because he should have stayed part of another day. 2. That this night was part of the Sabbath which they then kept, for they kept it in manner of a Sabbath in the exercises of piety, and viz. in preaching, yea, he continues there till the rest was fully ended.  
Vers. 21 Testifying hath to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord jesus Christ] Here is laid down the complete duty of a Minister. 1. To preach repentance which a man must perform to God, whom by his sins he hath grievously offended. 2. To preach faith in Christ, and free forgiveness, and perfect salvation through faith in Christ, to all that shall truly believe in him; and after to declare unto man his righteousness, to show that though a man in himself be evil, 
Perkins.  yet in Christ he is righteous and just, and by him so justified, as he is no more a sinner in the presence of God.  
Vers. 22. I go bound in the Spirit] There are three interpretations of that speech; one is of Camerarius and Beza, who interpret it of the Holy Ghost, viz. That Paul should say he goes by his impulse. 2. 
Pricaeus. in loc. He most approves of the first exposition.  The other of Grotius, to perceive things future as present which interpretation, 1 Thes. 3.4. favours, a like speech of the same Paul. 3. Of Heinsius who saith that Paul was sadned in Spirit for the bonds he was to suffer; the Greek speech seems to him to signify so much.  
Vers. 24. Finish my course with joy] There is 1. Cusus naturae, 2. Nequitiae, 3. Pietatis, 4. Muneris; the fourth course of every ones particular calling, is principally here intended. To finish one's course] Is to take up all those duties which belong to us, to perform the same with cordial integrity, and persevere, even to the end of the goal. To finish it with joy] is so to live and work as to meet with joy at the end of our work.  
Vers. 27. All the Counsel of God] Not his secret decrees and purposes, but his revealed will, specially his Counsel and purpose touching the way and means of salvation by Christ, and Christ alone.  
Vers. 28. This verse may be styled Saint Paul his Trumpet, not that where of he speaketh; 1 Cor. 14.8. which sendeth out an uncertain sound, but like the Trumpet of Sinai, wherein there is both Clangor, and horror, Ezod. 19.16 so vehemently it rattleth out this Episcopal, this Paschall Cantell. First intrinsically, Take heed to yourselves,] For qui sibi nequam, cui bonus? Secondly, extrinsecally, take heed to the flock] yea, to the whole flock] As Ezech. 31.39. to strengthen the weak, to heal the infected, to splint the sprained, to reduce the wand'ring, to seek the lost, to cherish the strong, this is the Clangor of the Trumpet. Sed sonitus buccinae adhuc crescit in majus & prolixius intendiiur, Exod. 19.19. And still Saint Paul raiseth his blast by a threefold enforcement. 1. Expressing the burden ad pascendum. 2. The author Spirit. 3. The quality of the flock, populum acquisitionis, 2 Pet. 1.9. Purchased with blood, 
Barlow in concio●e ad ministros Scoticos.  with God's blood, with Gods own blood, & this is the horror of the Trumpet. Now then let him that hath an ear, hear what the Spirit speaketh unto the Churches.] Or rather soundeth out to Churchmen; for there is no Clergy man (unless he hath drunk the Cup of slumber to the very dregs, Esay 51.17.) but the voice of this Trumpet will be unto him as samuel's Message, 1 Sam. 3.8. making his two ears to tingle, and his heart strings to tremble.  
Vers. 30. Also of your own selves shall men arise] Nicolaitanes, Rev. 2.6. speaking perverse things] Teaching those things which swerve from that which is right; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Luk 23.2. and Acts 13.8.10. 
Grotius.  The Nicolaitanes held that marriage was a mere humane institution, and such a one as did not bind men's consciences, that it was lawful to eat of the sacrifices of the Gentiles, to draw away disciples after them] Therefore they teach things pleasing to the flesh, that so they may draw them whom the discipline of the Church offends to their party.   

CHAP. XXI.  
Vers. 1. AFter we were gotten from them] The Greek word signifies, that they were as it were by force pulled away, 
Auulsi ab eyes. Beza.  it significantly expresseth their mutual affections.  
Verse 3 Now when we had discovered Cyprus] A Mariners term; they use this expression still when they would show that they see a place, 
Est vox nautica  which before was hid from them.  
Vers. 13. For I am ready] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have myself in readiness.  
Vers. 20. Thousands] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousand. Not all of the Church of jerusalem, 
Eadem locutio 2 Cor. 12.14. 1 Pet. 4.5. & Dan. 3.18. Grotius.  but come up thither from foreign parts, and far countries at this feast of Pentecost, Chap. 20.16. according to the Law.   

CHAP. XXII.  
Vers. 3. BRought up in this City at the feet of Gamaliel] The master sat in a higher place, the disciple did lie upon the ground at the feet of the master. 
Sedebat magister in loco editiore, at discipulus dicebatur prostratus sive jacens in solo, ad pedes magistri. de Dieu. Ad pedes dicit, ideo quod discipuli sedebant multum infra magistros: proximi verò magistro ij quorum maximi profectus. vide Deut. 33.5. Grotius.   
Was zealous towards God 
a Zelo accensus Dei, Sic Syrus, Arabs & Aethiopicus quoque legerunt. Sic Chrysostomus & omnia Graeca exemplaria quae videre contigit. Ludou. de Dieu. ] The zeal which the Israelites had, was of the Law; the knowledge which they wanted was of the true meaning of it.  
Vers. 16. Wash away thy sins.] That is, Sacramentally. The Text joineth with the Sacrament invocation of the name of the Lord, whereunto salvation is promised (Rom. 10.13. joel. 2.22. 
Fulke on the Rhem. Test. ) To wash away his sins. Therefore this place maketh nothing for the Popish Heresy, that the Sacraments give grace ex opere operato, of the work wrought.  
Vers. 25. A man that is a Roman] They had a law, that a Citizen might not be tortured any way, 
12 Tables.  but by the decree of the people.  
Vers. 28. With a great sum] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because this sum was gathered head by head. 
Multa summa Nouè. Nec enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in re nummaria sed in oratione pro summa dici consuevit. Beza. in loc.    

CHAPT. XXIII.  
Vers. 3. THou whited Wall] A fit similitude to express wicked men, who for honour or profit sake, pretend to be Godly. Intr●rsum turpes, speciosi pelle decora. Sanctius thinks it is a proverb among the Hebrews, as whited Sepulchre.  

Scio multos esse qui existimarunt id Apostolum dixisse per ironiam, quia cum inter Pharisaeos vixisset ipse Pharisaeus, quamvis potuit ipsi ignota esse persona, non potuit tamen ex consessu, non judicare, quinam esset inter sacerdotes Pontifex maximus, cum praesertim antea dixerit sedisse illum de quo lo quebatur, ut judicaret. Sed id mihi veri similius est, audivisse quidem Paulum vocem emissam ab aliqus ex his qui ad judicandum sederant (venisse enim sacerdotes & omne c●ncilium constat ex cap. 22. in fine) neque tamen scivisse à quonam illorum vox profecta fuerat. A Pontifice autem profectam non putavit, cum propter ejus autoritatem, à qua indignum erat tam praecipitem offensionis significationem edi, tum propter simulalam saltem sactitatem à qua tam iniqua vox non videbatur eventura. Rivet. Isag. ad Sac. Scrip. ex Sanctio.  Vers. 5. I wist not brethren that he was the high Priest] Some say he doth as much as confess his fault, by excusing it with the plea of ignorance, alleging that place of Scripture, which might give them to understand, that he was better seen in the Law, then that he would have so spoken, if he had known the quality of the person to whom he spoke.  
Others say his meaning was, that he did not regard or consider him as the high Priest: others that he did not account him worthy to be the high Priest: others, that he plainly meant he did not know him to be the high Priest, for it was possible he might mistake. He acknowledged him not, but knew him rather to be an usurper, which made him use that boldness. Mr. Perkins. His meaning was (saith Grotius) that he is not the High Priest, or chief of the Senate, who purchased such a dignity; for Paul (saith he) had learned this of Gamaliel, that a Judge who shall give money for obtaining of a place of honour, is neither indeed a Judge, nor to be honoured; but, to be esteemed an ass; Calvin saith it is an ironical speech, and that the meaning is, ego, fratres, in hoc homine nihil agnoseo Sacerdotale. Brethren I acknowledge nothing belonging to a High Priest in this man. See Doctor Prideaux on this Text, p. 5. to 9 And Doctor Willet on 22. of Exodus. Quest. 52. and Rivet on 23. of Exod. 28. Jun. Parallel. 1. Parallel. 98. Bezam. in loc.  
Vers. 6. But when Paul perceived that the one part were Saducees, and the other Pharisees] Paul wanted not humane prudence; and therefore makes use of the differences of his enemies.  
Of the hope and resurrection of the dead] The sense is, concerning the hope of the reward, which the just shall receive in another world, which therefore of the Hebrews is called seculum mercedis. For than shall every one receive a reward, worthy of his deeds: The Sadducees denied that, and they denied also the punishment of all sin and wickedness. Drusius de tribus sectis Judaeorum l. 3. De praemio ac poena.  
Vers. 8. Angel nor Spirit] Luke's true meaning is (saith Calvin) that the Angels, yea all Spirits were denied by the Sadducees; some interpret Spirit the immortal soul of man. Others the Holy Ghost, which the 9 verse of this Chapter confirms, saith Drusius De Tribus Sectis Judaeorum l. 3.  

Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (de qua quae magni viri protulerunt, confiteor non usque quaque probari mihi) non tantum magnatibus tribuitur, sed & cujusvis ordinis hominibus quos amici ejusmodi elogio honestare voluerint. Significat autem non ut recentior, potentissimus, sed optimus, ut optimè heic Luc. 1, 3. & infra 26.25. vertebat vetus Interpres; cujus eruditionem centenis aliquot locis ille alter nequaquam assecutus videtur. Pricaeus in loc.  Vers. 26. Unto the most excellent.]   

CHAP. XXIV.  
Vers. 2. SEeing that by thee we enjoy great quietness] It is one of the rhetorical precepts by praising the Judge, to make him benevolous to a man's self, which Paul was not ignorant of, as appears vers. 10. and 26.2.3.  
Vers. 5. A pestilent fellow] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pestilence; 
Pestem) sicut scelus pro scelerato dicitur pestiferum non expressa emphasi. Beza.  foolish Tertullus that mistook the antidote for the poison; the remedy for the disease! Doctor Hall.  
A ringleader 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principem. Id est, quasi primos ordines ducentem, seu primipilarem. Est enim hoc vocabulum militare. Beza in loc. Sic vocantur qui in arte, qui in convivio, qui in judicio aut re quavis alia primarium locum obtinent. Grotius. ] The word signifies the first man in his rank, a military word. Qui primus ad frontem aciei constitutus est. Hesychius.  
Vers. 14. Written in the Law and Prophets] That is, to hold and embrace the same faith, which was embraced by the Saints, and Servants of God, in ancient times; 
Mr. Perkins.  and which was written by Moses, and the Prophets.  
Vers. 16. Always] Or throughout, in all cases, by all means, or at all times; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the word may indifferently be construed.  
Vers. 25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled] Felix was deditus saevitiae & libidini 
(a) Tacitus, see Josephus Antiq. lib. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance, the word in the original properly signifies Chastity. ; righteousness hath reference to others, temperance to ourselves, judgement to God.   

CHAP. XXV.  
Vers. 14. DEclared] This word signifies friendly, and familiarly to rehearse something to one; which otherwise by right, he is not bound to do, as it appears here, and Gal. 2.2.  
Vers. 19 Of their own superstition] The word doth also signify religion, but he speaketh in contempt of the true Doctrine. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicat Plutarch nimium & importunum deorum metum, unde exortae sunt superstitiosae ceremoniae. Beza.   
Vers. 23. With great Pomp] The original words signify with great fantasy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum multa ostentatione. Beza.  or vain show. The Lord accounts of the great glory, and pomp of the world even as a fantasy, or shadow.   

CHAP. XXVI.  
Vers. 7. Unto which promise] That is, thing promised, viz. Life eternal by a metonymy of the adjunct.  
Instantly] That is, with a kind of extension, or vehemency. vide Bezam.  
Vers. 14. It is hard for thee to kick against the pricks] He rehearseth the History more fully, than he had reheased it before in the 9 Chapter. This proverb used of those which attempt things that are like to prove ill to themselves, 
Terentius Phormione.  came from the Grecians to the Jews. The Latins also have taken it up.— namque inscitia est adversus stimulum calces.  
Vers. 18. Darkness] That which is called darkness in the first, is called the power of Satan in the latter clause, the Devil having and holding a man in ignorance hath and holds him in his power.  
Repent and turn to God] Which latter words expound the former, 
Perkins.  and plainly show what repentance is.  
Vers. 24. Much learning doth make thee mad] Paul was learned not only in the 
Grotius.  Law, but also in traditions which did evidently teach the resurrection and good things of another life. He knew the Hebrew, Syriac, Greek, and Latin tongues, and had read the Poets.   

CHAP. XXVII.  
Vers. 14. EVroclydon] This word hath its name so, because this wind stirreth up great waves. 
Vatab. Eras.   
Vers. 31. Except these abide in the ship ye cannot be saved] From whence it follows that the precise and peremptory decrees as they call them concerning the Salvation of any, either temporal or eternal, do not render admonitions or threatenings unprofitable, 
See 24. verse.  because they are as means and serve to execute the divine decrees.  
Vers. 33. This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing] Physicians write that a sick man may live 14. days without meat; 
Perkins on 4th. of Matth. Calvin. vide Sanctium.  it is probable they did eat very little or nothing at all, for so are the words.  
One may be found, which may endure abstinence longer; but for such a multitude to do it, it is scarce credible Fasting is here improperly called an unusual abstaining from food, because all that time they had not a full meal, as sad persons loath meat.  
Vers. 34. For there shall not an hair fall from the head of any of you] A proverbial speech, 
(b) Quod non malè ita accipitur, ut nulliut rei jactarum esse pertimescendam, intelligamus. Ast unde haec locutio, in periculoso maris ludibrio, est desumta? A mor● veterum desumtam hariolamur, qui coortis in pelago procellis, ac mari naufragium minitante, vel omnino etiam inferente, capillos tondebant. Dilheri Electu. l. 2. c. 11. H●braicum proverbium, ut 1 Reg. 1.52. quo significatur prorsus salvos & integros ipsos fore. Beza in loc.  as may be said in Latin ne hilum quidem vobis nocebitur. See Luke 21.18.   

CHAP. XXVIII.  
Vers. 6. WHen he should have swollen or fallen down dead] for those that are bitten by the viper, their flesh swells as Dioscorides 
a l. 6. c. 38. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumorem an inflamationem notet, eruditi disputant; ego utrumque significari existimo. Pricaeus.  teacheth: the Greek word here, signifies both to be inflamed and swell; but Beza prefers the latter, because of the observation of Dioscorides; Erasmus, and the Aethhiopic translation render it to be inflamed, as de Dieu observes.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the ROMANS.  

CHAP. I.  
OF the Epistle, and order of all Paul's Epistles, see my Treatise of Divinity, Lib. 1. ch. 4. p. 70, 71, 72, 73.  
The Epistle to the Romans, and the Gospel of John are the 
* Perkins art of prophesying. St. Augustine wished three things: to have seen Christ in the flesh, Rome in its glory, and to have heard and seen Paul in the Pulpit. Paulum quoties lego, videor mihi non verba audire, sed tonitrua. Hieron. contra Jovenian. de Epist. Paulin. In Paulinis Epistolis, ejus quae ad Romanos scripta est scopus, velut Atticus Mercurius ad reliquas iter indicat. Melancthon. Quae Pauli Epistola non melle dulcior est? non lacte candidior? Ambrose de Epistolis Pauli. Epistolae Paulinae non temporis ordine locatae sunt ab iis qui eas primi in unum volumen compegerunt: sed pro dignitate eorum ad quos scriptae sunt. Ideo praecedunt quae ad Ecclesias; sequuntur quae sunt ad singulos. Et inter eas quae sunt ad Ecclesias, prima est quae ad Romanam, ab urbis ejus majestate. Grotius. See the preface De Launay upon the Epistle to the Romans in French.  Keys of the New Testament. Cardinal Poole answered well to him that demanded what course should be taken in reading the Epistle to the Romans; First (saith he) begin at the twelfth Chapter, and read to the end and practise the precepts of repentance and mortification; and then set upon the former part of the Epistle, where Justification and Predestination are handled.  
Vers. 1. Paul] Of his name see Beza on Acts 13.9 Calvin, à Lapide on this place. Paul is a Latin name, from Paulus, that is a little one; so the Romans were wont to call those which were of a lesser stature. Some think he had first this name given him, upon occasion of converting Sergius Paulus the Deputy, Acts 13.9, 12. before he was called Saul. chrysostom writ eight Homilies in his praise, and usually calls him the Apostle. Hierome calls him the trumpet of the Gospel.  
A servant of Jesus Christ] In the Old Testament those which were in great Offices were called the servants of the Lord, that is, of God; as Moses, Jos. 1.1. Joshua, Jud. 21.8. David, Psal. 131.10. Nehemiah, Nehem. 1.6. In the New Testament also Jesus Christ.  
Called to be an Apostle] It is simply in the Greek called an Apostle; that is, 
Pierre de Launay.  made and appointed an Apostle. See Matth. 5.9.19. Rom. 7.3.  
Separated to the Gospel of God] He alluded perhaps to the name of the Pharisees, 
Drusius in Praeter. & de tribus sectis Judaeorum. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum judicio separare ac secernere, inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur canones magno judicio collecti & conscripti ac breviter pronunciati. Gerh. vide à Lap.  which was à separando. The Pharisee was separated to the study of the Law; he being made a Christian was separated by God to the Gospel; separated from his mother's womb, to preach the Gospel to the Gentiles, Gal. 1.15.  
Vers. 2. By his Prophets] The Apostle hath respect to the Oracles concerning Christ and his Kingdom, Gen. 3.15. Levit. 18.18. Esay 9.6. & 52.7. & 61.1. & 65.1. Jerem. 31.31.  
Vers. 4. Declared] The word signifieth determined; and as it were by definitive sentence concluded to be the Son of God.  
With power] that is, powerfully, an Hebraisme; or miraculously, viz. by the resurrection of ●he dead, as is added; for this Greek word ordinarily signifies a miracle in the New Testament.  
According to the spirit of holiness] that is, By the force of the Deity sanctifying and quickening the flesh, he was raised from the dead, and so declared mightily to be the Son of God. As in the former by the words, according to the flesh, was signified the humane nature of Jesus Christ; so likewise by these words, according to the Spirit, 
De Launay sur les Romans.  is here signified his Divine nature: which the Scripture sets forth by the word Spirit, 1 Tim. 5.16. Heb. 9.14. & 1 Pet. 3.18. The Apostle here calls this Spirit, the Spirit of holiness; that is, the holy Spirit, according to the stile of the Hebrew. See Exod. 2.16.  
Vers. 5. By whom we have received grace and Apostleship] that is, the grace of Apostleship, 
Beza. Hendiadys. de Launay.  by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2.20: It is the Apostles style to define his Apostleship by the name of grace, as after Chap. 12.3. & 15.1. 1 Cor. 15.10. Galat. 2.9. Ephes. 3.2, 8.  
Verse 7. Grace to you, and peace from God the father, and our Lord Jesus Christ] the grace of God is that whereby be undeservedly favours us; 
Scultet. de precaetione. See the French writer de Launay and Estius in loc.  but peace is a prosperous and happy success of all things; this wish is also 1 Cor. 1.3. 2 Cor. 1.2. Galat. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 1 Thess. 1.1. 2 Thess. 1.2. 1 Tim. 1.2. Tit. 1.4. almost expressed in so many words every where; so that it is a certain mark of Paul's genuine Epistles.  
Vers. 8. I thank my God, through Jesus Christ] In whose Name all our prayers and thanksgivings ought to be presented to God, 
Epistola Pauli ad Romanos est jam Epistola Pauli in Romanos.  Ephes. 5.20. Col. 3.17.  
Your faith is spoken of through the whole world] Miserum est fuisse felicem, as miserable to have been faithful. By these words is showed the extent of the Roman Empire, according to the stile and ordinary manner of speaking then. See Luke 2.1.  
Vers. 12. By the mutual faith both of you and me] that is, by the faith which you and I have in Jesus Christ; 
De Launay. Tit. 1.1, 4. 2 Pet. 1.1.  which the Apostle elsewhere calls the faith of the elect, and the common faith; and Peter styles, the like precious faith.  
Vers. 14. I am a debtor both to the Greeks and to the Barbarians] the Greeks and the Romans call those Barbarians which spoke any Language but theirs; 
De Launay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur, qui vitiosa & insuavi, hoc est blaesa, balbutiente & inconditâ linguâ loquitur, tales à Graecis censebantur omnes qui extra Graeciam essent, uti ex Strabone patet. Gerh. in loc.  and consequently those which were unskilful in their languages and customs. By the Greeks he means the most polite Nation, and by the Barbarians the ruder, as the following words show.  
Vers. 16. The power of God] Not the essential power of God, but his organical power; potentiae organon, or the great instrument of the power of God; it is called the arm of God, Esay 53.1. See 1 Cor. 1.17. Pareus. Or by a metonymy, the declaration of his power. Faejus. whereby the preaching of the Gospel is made effectual.  
To every one that believeth] the Gospel is offered unto all, but it only profiteth unto salvation those that believe; 
Pareus. Grotius.  as a medicine is only effectual to those which receive it.  
Vers. 17. The righteousness of God] that whereby we stand just and righteous in the sight of God. 
Justitia quae non in solis factis exterioribus consistit, sed à Deo efficitur, & ut Dei opus Deo placet. Grotius.  It is so called, 1 Decretoriè, 2 Revelatoriè, 3 Meritoriè, 4 Imputatoriè, 5 Approbatoriè. Walth. Harm.  
Revealed] and made known to our hearts.  
From faith to faith] that is, by such a faith as groweth and increaseth, from one degree to another. 
Id est, Ex fide promovente ac subinde augescente, ut sit Hebraismus, qualis in Psal. 84.7. Theoph. Oecumen. Peter. Estius. Beza, Calvinus, Paraeus.   
Vers. 18. The truth] that is, those true opinions which in their judgements they had conceived of God, 
Not every truth in general, nor yet the truth of the written Word, but that light which remains in the nature of man after the fall, called the law of nature, and the law of Nations: which light they by their injustice, impiety, profaneness and superstition, did seek to oppress and extinguish, and so detain as a captive in the dark dungeon of their hearts, Dr. Taylor on Tit. That is, while they hear, learn, and can remember much of it, yet in their courses are as vain and ungodly as ever before.  and their duty to him.  
Vers. 21. Became vain in their imaginations] Greek, their practical inferences and discourses. See Estius. He means it, of that world of pretences and allegations, wherewith they did make themselves believe that their Idolatry and other sins were no sins; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may better be rendered discourses or reasonings; such as they made out of their principles, they had in their understanding.  
Verse 23. And changed the glory of the uncorruptible God, into an image made like to corruptible man; and to Birds and fourfooted beasts and creeping things] He plainly alludeth to that phrase of the Psalmist, which saith, that the Israelites changed their glory into the similitude of a Calf that eateth Hay; when they should have conceived God to be so infinitely glorious that nothing could set forth his glory sufficiently: they conceived so basely of him, that they would even set up the Picture of an Ox to represent him. This is the Idolatry of the Papists in these days, who picture God the Father like an old man, because of Dan 7.9. God the Holy Ghost like a Dove, because he appeared in that shape at Christ's baptism; and Christ like a Lamb, because of that place, john 1.29. whence their agnus Dei.  
Vers. 24. Wherefore God also gave them up to uncleanness] The Apostle instanceth in two particulars of unnatural uncleanness, as self uncleanness, vers. 24. that is, alone by themselves. So Beza and Theophylact understand it; that is, 
Vers. 26. Paul hath a particular relation to Messalina.  the first degree which is therefore unnatural, because thou destroyest that which nature gave thee for propagation. Then secondly, unclean love of boys, vers. 27. be it discovered in what dalliance it will, though not arising to an act of Sodomy.  
Vers. 25. The truth of God] that is, those true opinions, and conceits they had of God.  
Who is blessed for ever] When the Hebrews make mention of the true God, 
Gerh. in loc.  they are wont to add Ha Baruc le gnolam. Benedictus sit ille in saecula. Let him be blessed for ever.  
Vers. 27. Burned] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that word is emphatical, expressing those prodigious and monstrous lusts of the Gentiles, 
Id. ib.  proceeding from the fire of evil concupiscence, and deserving and forewarning hel-fire.  
Vers. 28. They did not like] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to try or examine, 1 Thess. 5.21. Sometimes to approve and allow; so here it imports a not allowing or regarding, or making that precious account of the knowledge of God.  
Not convenient] The Greek word implies two things, Duty and decorum; that is, they ran wilfully into the grossest sins, contrary to all even natural duty and decorum.  
Vers. 29. Being filled with all unrighteousness] This is the genus, comprehending all those things which are after enumerated.  
Fornication, wickedness] In the Greek is an elegant paronomasia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our English renders the latter word wickedness, not so fit here, 〈◊〉 being the purpose of the Holy Ghost to set down a particular vice; it may rather 〈◊〉 translated according to the etymon, troublesomeness or a desire to procure trouble and molestation to another; therefore it is given to Satan, the troubler of the Saints of God, he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that troublesome one.  
Covetousness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inordinate desire of having more wealth than the Lord allots us.  
Maliciousness] that is comprehended under envy next following; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may better be rendered mischievousness.  
Envy, murder] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As these words are alike in sound in the Greek, 
V. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grata vocum allusio qua nimirum innuere voluit vitiorum affinitatem. Estius.  so the vices are alike; and one often follows the other. Estius. See 1 john 3.13.  
Malignity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking all things in the worse part.  
Whisperers, backbiters] A backbiter speaketh evil openly of another; the whisperer, privily. Theoph. The backbiter intends to separate friendship, the other to hurt one's fame.  
Ver. 30. Haters of God] with a hellish hatred; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
There are three things in hatred, 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 devil's hate God for himself. Conversion is called reconciliation with God, 2 Cor. 5.19, 20. 3 Nothing will satisfy it but the destruction of the thing hated; it strikes at God's essence, Psal. 10.4.  The word hath a passive termination and signifies properly, hated of God; though words passive are sometimes actively taken, as 2 Pet. 1.3. And the Apostle here intendeth a Catalogue of the Gentiles sins. Theophylact interprets it both ways.  
Despiteful] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contumeliously, or insolently injurious.  
Proud, boasters] The proud man boasteth of such things as he hath; the boaster, of that which he hath not, Oecumen.  
Vers. 32. Who knowing the judgement of God] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated here judgement, 
De Launay.  signifies properly Law, Constitution, Ordinance; and in the Greek version of the Old Testament, where it is very often used, it is ordinarily taken in this sense. By it here is signified the just will, law, and ordinance of God.  
They which commit such things are worthy of death] that is, thou considerest that Hell and damnation is the issue and desert of sin, and yet committest it.  
But have pleasure in them that do them] or consent with them; so the Vulgar, but corruptly.  
To sin is of itself wicked, and worthy of eternal punishment; but to approve and defend his own and other men's sins, and to judge them well done; to applaud them in mind and judgement, and to be delighted with them, is a high degree of ungodliness.   

CHAP. II.  
Vers. 5. TReasurest up wrath] that is, punishments and judgements the effects of it; alludes to job 36.13. the Greek word signifies to lay up for to morrow.  
Day of wrath] that is, of judgement. See vers. 16.  
Vers. 6. Render to every man according to his deeds] The Papists 
* Vide Cornel. à lap. Vide Waltheri Harm. Bibl. in loc. See Down. of justification. Lib 8. c. 5. p. 612.  infer merit of works from hence; 
See Matth. 16.27. Rome 2.6. 1 Cor. 3.14. 2 Cor. 5.10. Rev. 22.12.  but 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render, signifies not only a just retribution, but a gift of favour, as in that place, Matth. 20.8. 2. The Apostle saith, secundum opera, non propter opera; which notes the quality, not the proportion of their works; that is, good works shall be rewarded with glory, and evil with punishment.  
Vers. 7. The best reading of these words is this, To them which by perseverance in welldoing seek glory, 
Apostolus faelicitatem piorum in vita futura exp●essurus dicit, reddet iis gloriam, honorem, immortalitatem, quia una dictione exprimere non potuit, usus est pluribus; sed tunc de futurae vitae beatitudine loquitur. Pareus & Beza.  honour, immortality, eternal life] that is, shall render eternal life to such: so divers interpret it. The word here used doth as well signify perseverance and continuance, 〈…〉; the meaning is, they which persevere and continue in good works. So Luke 21 19: Matth. 24.13. and the Apostle to the same purpose, Heb. 10 36. where he useth the same word. And in this sense Jerome taketh patience here.  
Vers. 9 Tribulation and anguish] The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies compression, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is used of the active pressing of the shoe; of the passive pressing of Grapes; metaphorically of affliction; especially in the books of the New Testament, and in Ecclesiastical writers. The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a straightness of spirit; 
Gerh. in loc.  such as is wont to happen in diseases and terrors: Here it is taken metaphorically.  
Upon every soul of man] Here is a double Hebraisme: 1. Every soul of man, is put for the soul of every man, 
De Launay.  as in Chap. 1.18. Against all ungodliness and unrighteousness of men, put for the ungodliness and unrighteousness of all men. 2. The word soul is put for person, as Gen. 12.5. & 14.21. & 17.14 & 36.6. & 46.26.  
Vers. 12. Perish without Law] That is, without a Law formally published, not materially enacted; he speaks of the Gentiles, who had the Law witten in their hearts.  
Vers. 14. Do by nature the things contained in the Law] That is, by natural strength. 
Perkins. C' est à dire, par un instinct naturel & sans y estre poussez par aucune loy. De Launay sur les Romans'.   
Vers. 18. And approvest the things that are more excellent] So the Greek word is taken Matth. 6.26. and Heb. 1.4. Some render it triest the things that differ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Probas eximia Erasmus. See 1 Phil. 10.  & ex ploras quae discrepant. Beza. Pareus. according to the former version some think 
(b) 
De Launay sur les Romans'.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg. reddidit utiliora; Erasmus & Cajetanus eximia; alij excellentia & singularia. Sed ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligitur quod hoc loco propriè significet differentia sive discrepantia. Gerh. in loc.   that the Apostle hath regard to the writings of the Rabbins and Doctors of the Jews, which disputed exactly, and curiously, not only of things lawful, and unlawful according to the Law; but also of those things which according to it, were better and more excellent.  
Vers. 21. Thou therefore which teachest another, teachest not thou thyself] That is, dost not thou live as thou teachest. Turpe est doctori cum culpa redarguit ipsum. 
Pulchrè Prosper. Bene inquit docere & malè vivere quid aliud est quam se sua voce damnare.   
Vers. 22. Thou that abhorrest idols, d●est thou commit sacrilege 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est templa despoliare ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, postea in genere pro quovis sacrilegio accipitur. Gerh. in loc ] Sacrilege is (if not worse) yet as bad as idolatry; as if, Paul held as good a false religion, as a spoiling religion.   

CHAP. III.  
Vers. 2. Chiefly] This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh to signify the order of the Apostles speech, as before cap. 1.8. 
Gr. premierement. C'est à dire specialement & principalement; car ce mot n' est pas ici mis pour denoter un commencement ni une enumeration dont la suite soit puis apres, exprimée, ainsi est encores pris ce mot, 2 Pet. 1.20. & 3.3. De Launay. See Beza. Non est ordinis sed qualitatis, significans primarium, quasi dicat ut unum eximium pro multis dicam. Pareus vide. jun. Parallel. 1.2. Paral. 3.  But there the Apostle beginneth his Epistle, which he doth not here; this word first here signifies chief, that this was the chief privilege and immuity which the Jews had, the oracles of God] so the Lxx. calls the word of God, Psal. 11.7. and 17.31. and 106.11.  
Vers. 3. The faith of God] That is, his constancy and fidelity in keeping his promises Psal. 33.4. fides quia fit quod dictum est. See 23. Matth. 2.3.  
Vers. 4. Let God be true] First let him be acknowledged such a one; he is true, not only effectiuè; because he performed his promises which he made to Abraham concerning the land of promise, & Christ; but essentialiter, he is true and constant in himself. And mayst overcome when thou are judged] Psal. 51.4. here the Apostle followeth the LXX. and changeth the testimony for illustration, for they who are pure, overcome in judgement.  
Vers. 5. I speak as a man] q.d. Every natural man is apt to think and speak so.  
Vers. 9 We have before proved] We have pleaded it at the Judge's Bar; and have convicted them.  
Vers. 12. They are altogether become unprofitable] viz. to good; that is, they are wholly alienated from good, and made incapable to do it: 
De Launay sur les Romans  this is taken out of the 14. Psal. 3. where the Hebrew word signifies, they are become stinking, but the Apostle followed the Greek version; and a stinking thing is also odious and unprofitable for any service.  
Vers. 13. Their throat is an open sepulchre] Throats like a sepulchre, sending out rotten, and unsavoury communication, 
(a) Alludit ad hominem qui tetrum anhelitum ex corruptis spirat extis, & ad calaver quod ex sepulcro intolerabilem spirat odorem.  or words tending to devour.  
When the grave is shut up, we see nothing but green grass; but when rotten bones appear, a filthy stink comes out. With their tongues they have used deceit] flattering, fawning and dissembling; 
Plin. l. 8. c. 28.  the poison of asps is under their lips,] First, it stings, and wonderfully torments a man. 2. Is incurable.  
Vers. 14. Cursing and bitterness] That is, sharp and furious inprecations, and revile.  
Vers. 15. Their feet are swift to shed blood] In aptness to oppress, hurt and grind all one hath to deal with.  
Vers. 16. Destruction and misery are in their ways] That is, their designs and actions tend to destruction and misery, 
De Launay.  and produce it to themselves and their neighbour.  
Vers. 19 Now we know, that what things soever the Law saith, it saith to them who are under the Law: that every mouth may be stopped, and all the world may become guilty before God] It is a speech taken from a malefactor arraigned, when the Judge objecteth, what say you? this, and this treason is witnessed against you; the poor man standeth speechless and dumb, his mouth is stopped.  
Vers. 20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight] The Greek is, All flesh shall not be justified in thy sight by the deeds of the Law] The meaning is, none shall. The word all joined with the negative, is often according to the Hebrew 
(a) Gen. 9.11. and 11.6. Exod. 10.15. & 12.43.48. and 20.4.10.17.  phrase put for none.  

Vide Bezam.  No flesh] Flesh by double figure 
b Metonymia materiae. Synecdoche membri.  is put for man, flesh for the body it being the matter of it; and that again as a part for the whole man.  
Vers. 21. The righteousness of God] Either because he is the founder and contriver of it; or because he bestows it and gives it unto men; or because it is the righteousness only that will stand and hold out before God; 
Mr. Goodwin.  or by way of opposition to the righteousness of the Law, which may well be called the righteousness of men.  
Vers. 23. All have sinned, and come short of the glory of God] All] That is, all Nations, Jews and Gentiles; that the Gentiles sinned against the Law written in their hearts, the Apostles proved in the first Chapter; that the Jews 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 Greek word signifies to miss the mark, and come short.] Greek, fallen back, left behind, the word signifies 
b Vide, Bezam.  them which are left behind in the race, and are not able to rune to the mark; the glory] that is, the glorious Image which God stamped on man at the Creation, which consisted in knowledge, righteousness, and true holiness, and dominion over the creatures; or the glory of heaven, which should have been the end of their obedience.  

Bellarminus ergo errat qui justificationem d●finit per insusionem justitiae. Scriptura saepissimè accumulat verba synonima ob majorem per spicuitatem atque emphasim, sic nos dicimus dabo tibi hoc gratis, ipsum verbum dandi donum gratuitum innuit, sic dicimus gratiam gratis datam, cum solo vocabulo gratiae illam gratis dari significetur; gratis, id est, ex mera liberalitate, atque haec est causa efficiens, per gratiam ipsius, id est (Interpret Bellarmino) per justiciam ab illo nobis infusam; & haec est causa formalis. Bellarmini glossa textum corrumpit non explicat. Per gratiam illius, nempe Dei, sunt exponenda, per amorem, sive gratuitam ejus benevolentiam nobis exhibitam. Contrà argutatur Bellarm. favour Dei ●a is explicatur per vocem illam gratis. Probabile est ipsum Spiritum loquentem in Scriptura ingeminasse haec vocabula per gratiam & gratis ut coargueret illorum errorem & stuporem qui gratuit●m in justificationem erant oppugnaturi. Episc. Davenant. de justitia habituali.  Vers. 24. In this and the next verse, is described the great benefit of justification in all the causes of it. Being justified] That is, declared to be just, or absolved before God. The whole Act of our Justification is described in Law Terms; the sinner is the guilty person; the plaintiff, or accuser the Devil; the witness conscience, the advocate Christ; the Judge God.  
This Justification is described. 1. From the efficient cause by his Grace] by grace here is not meant a mere outward proposing of the word of God as Pelagians say; nor any inward work of holiness in us, as the Papists; but the goodness and love of God without us. 2. Impulsive, either. 1. Internal employed in the word freely, it is oppossed to merit or dignity here. 2. external, the redemption of Jesus Christ. 3. The instrumental cause through faith in his blood.] 4. The final cause, to declare his righteousness for the remission of sins past, freely.] First, without cause or merit, so john 15.25. Secondly, without price, 10. Matth. 8. vide Gerh. in loc. by his grace] that is, the free favour of God.  
Vers. 25. Whom God hath set forth to be a propitiation through faith in his blood] 1. God hath made Christ the mercy ●eat. 2. Under the Law it was but the type & figure of him, they that would obtain any mercy from God, must seek it in and through him only. Secondly, now by the ministry of the Gospel, the Lord hath set forth this mercy seat openly to the view of all men, all men may have access unto it; in the Law it stood in the holy of holies within the veil, and the High Priest only had access unto it, and but once a year. 3. No man may come to the mercy seat; nor hope to hude mercy with God through Christ, but only by faith in his blood, as Levit. 16.17. Mr. Hildersham on Psal. 51.7. vide Bezam.  
A Propitiation] So we read it, but rather a Propitiatory: the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint used for the Jews Propitiatory. See 25. Exod. 22.  
Vers. 31. We establish the Law] The Law is established by the Gospel. 
The Greek word signifies to settle a thing which was falling.  1. By apprehending Christ's righteousness for the perfect obedience unto it, and fulfilling of it by our surety. He hath fufilled the precept, and satisfied the curse. 2. By our own inchoate obedience unto it, which by means of the Gospel being a quickening Spirit, we are enabled unto.   

CHAP. IU.  
THe Papists oppose the imputation of Christ's righteousness to us, and cavil at the very word imputation, calling of it justiriam putativam and a new no righteousness; yet Paul useth the word ten times in this Chapter, and in the same sense that we take it, verses 3.4.5.6 8.11.22, 23, 24.  
Vers. 5. That justifieth the ungodly] Not in their sins, but from their sins, through Christ; God doth justify the ungodly, as Christ doth save sinners in sensu diviso, that is not while they are ungodly, no● while they are sinners; but when they have forsaken their wicked ways, and turned to the Lord, by true and sound repentance. This place must not be understood simply of such one that doth nothing at all; but respectively of such a one as doth not rest upon his works, nor rely upon his righteousness; but renouncing his own works, doth cast himself upon the free grace of God. 2. Ungodly is not used in the common sense, 
Mr. Bedford against Antinomianisme.  for one that hath no goodness in him at all, but in a limited sense, viz. for one that wantteh such perfection of goodness as on which he may build the hopes of his justification; the proposition is drawn from the instance of Abraham, a man not altogether void of works and righteousness, His faith is counted for righteousness] Faith is accounted for righteousness without our merit; for the merits of Christ which are not inherent in us; but are communicated unto us by his Spirit; whereby we are made members of his body, and partakers of his righteousness.  
Vers. 11. A seal of the righteousness of faith] Circumcision is a sign, 
The sign of circumcision] That is, circumcision which is a sign an usual hebraism; as we say the Sacrament of Baptism, for Baptism which is a Sacrament.  in regard of the thing signified, a seal in regard of the Covenant made betwixt God and man; of righteousness] not our own, but that of Christ both active and passive; faith as the instrument makes the righteousness of Christ ours, by imputation.  
Vers. 15. The Law worketh wrath] That is, manifests it; and so when it brings it unto light, it seems to have effected it. 
Glassius.   
Verse 18. Against hope] Of sense and reason; believed in hope] of God's word, that is, he conceived firm confidence in heart, of the truth and power of God, which is manifest by the Antithesis.  
Vers. 19 And being not weak in faith, be considered nor his own body now dead, 
Id non absolutè debet intelligi sed comparatè ad illam uxorem quam tum habebat, vetustam & sterilem. Alioqui Scriptura non in miraculo ponit, si aliquando senes ex virgunculis 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●llet on 18. of Gen. 11. vide Drus. quaest. Heb.  when be was about an hundred years old.]  
Vers. 20. He staggered not] The Greek word in other places is translated doubting, nothing doubting, but the same word is also translated discerning 1 Cor. 11.29.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plane persuasum habens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est impleri aliqua re, ut apparet. Eccles. 8.2. sic & 2 Tim 2.4.4.17. Hinc ducta translatio ad persuasionem, quia ubi quis non dubitat, sed rem pro certae habet, ejus cor dicitu● tali re esse plenum. vide 14. Rom. 9 Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 6.2.10.22. Grotius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur is, qui quasi plenis velis sic fiducia sua fertur ad eam rem. qua confidit, ut sit metaphora à navibus ducta. Vulg. reddi dit plenissimè sciens, ut referatur ad intellectum, sed rectius redditur plenè persuasum habens, certa persuasione concepta, ut Erasmus vertit; Vt ad voluntatem & cor referatur. Ita namque etiam in aliis locis usurpatur. Rom. 14. vers. 5. 1 Tim. 4. v. 5. In vetere Testamento tantùm semel occurrit pro implevit. Eccles. 8.11. Gerh. in loc.  Vers. 21. Being fully persuaded] There may be a full assurance of faith respectu objecti, viz. the goodness, truth, and power of God; but not respectu subjecti, as it is in us, in regard of our corruption. It is a metaphor taken from ships that come into harbour with full sail.  
Vers. 25. Was raised again for our justification] Christ paid our debt when he died, and canceled the bond on the Crosse. But in his resurrection he received an acquittance, as it were a discharge was given then. 53 Esay. 8.   

CHAPTER. V.  
Vers. 1. Being justified by faith] That is, Christ's righteousness made ours by faith. 
In qua stamus] id est, confidimus, nec ab ea ullis vel tentationibus vel persecutionibus nos depelli patimur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simpliciter significat stare, verum etiam in station persistere, in firma fiducia permanere, metaphora ducta ab acie in qua strenui milites ne latum quidem pedem hosti cedunt. Gerh.   
Vers. 2. In hope of the glory God] That is, that we shall partake one day of his glory.  

Non data sed effusa, liberalitatem ostendens. Chrysost. See Psal. 45.13. Titus 3.6. Justus, reddens cuique quod suam est. Bonus qui beneficus est, ac bene de multis meritus. Estius.  Vers. 5. The love of God] That is, the sense and feeling of God's love to us. See 8. verse, shed abroad in our hearts] the Greek word signifies poured out, a speech borrowed from one liquour infused into another; as hot water poured into Beer, changeth not only the colour, but nature of it. It notes the abundant manifestation of God's love toward us.  
Vers. 7. For scarcely for a righteous man will one die] That is, an innocent, godly man.  
Peradventure for a good man some would even dare to die] Would, and peradventure, and even dare; he speaks warily.  
A good man] That is, a useful serviceable man; a man whose life and labour benefits many; or one that hath showed a great deal of goodness to us.  

Id est, Insignem et summè commendabilem esse ostendit. Beza.  Vers. 8. Commendeth] That is, maketh known.  


Death, i. all evils Temporal and Spiritual.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alij reddunt eo quod, quandoquidem. Sic Erasmus, quem sequitur Calvinus, Martyr. Alij in quo; sic Ambros. Chrysost. Pareus. See Mr. Burrrh. of Justification, p. 185.   Vers. 12. By one man] That is, Adam, sin entered into the world, and death by sin] Sin brought death into the world, either meritoriè as it deserves wrath; or privatiuè as it takes away the power of the Law to confer life, passed upon all men] as the murrain infects the whole flock; sin and the curse seizeth upon all the whole world, as well as Adam and Eve.  
For that all have sinned] Or in whom as Beza. viz. That one man, as the stock of mankind▪ the sense comes all to one; in Adam legally as they stood under his Covenant; in him naturally as they bear his Image.  

That is, not laid to their Charge by God, enlightening their consciences, concerning the true object, root, nature, or fruit of Sinne.  Vers. 13. Sin is not imputed where there is no Law] Sin was imputed before the Law of Moses was given, all were not righteous before; but either it was not imputed by God eomparatiuè, because men sinned against a lower light, or rather man did not impute sin to himself, till the Law came.  
Vers. 14. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression] There is a twofold interpretation of this place: 1 Some 
* Zanchie, à Lapide, and divert others.  understand it of Infants which never committed actual sin, as Adam did. Others 
a Calvin, Estius. Reigned] that denotes the power and tyranny of death. Hoc voluit, absolutum jus exercuisse mortem; nemo enim magis absolutè regnat quam qui sine lege regnat. Ab Adamo autem usque ad Mosen lex non fuit. Heinsius.  say it is spoken of the Heathens, which had not a clear knowledge of God's law and will, as Adam had: But this proves not the Apostles intent; which is to show that the guilt of the first sin was imputed to the world. The former exposition is the better. As the second Adam conveys not only grace by regeneration, but righteousness by imputation: so the first Adam sin not only by propagation, but imputation.  
Who is the figure of him that was to come] That is, the first Adam, of Christ the second Adam.  
Vers. 15. But not as the offence, so also is the free gift] In this verse, and 16, 17, 18 verses, Christ is called the gift of God, and the free gift of God, five times. See Esay 9.6. He is called the gift of God by an excellency, John 4 10.  
Hath abounded unto many] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redundavit, was plentifully poured out; a metaphor from waters overflowing.  
Vers. 18 As by the offence of one judgement came upon all] Judgement, reatus. Beza, Pareus, Calvin; but the judgement of God supposeth a guilt.  
Vers. 20. Where sin aboundeth] that is, the knowledge and feeling of sin.  
Grace] the free imputation of Christ's righteousness.   

CHAP. VI  
Vers. 4. BVried with him by baptism into death] Baptism is an instrument not only of thy death with Christ, which is the kill of sin; but also of thy burial with him, 
The plunging of them into water which were baptised, was a sign of their death and burial with Christ.  which is a perpetual mortification or abiding under that death. He alludes to the manner in which baptism was then administered; which was to strip them naked whom they baptised, and plunge them in the water; after which they put on new garments. Whence those manners of speaking used in Scripture, 
* Galat. 3.27. Eph 4.22.23. Col. 2.11. & 3.9, 10.  to put on Christ, to put off the old man, and put on the new.  
Vers. 6. Might be destroyed] or, weakened; and the strength of it broken, made fruitless and uneffectuall: for so the word signifieth.  
Vers. 11. Reckon ye] make account, conclude thus; so the same word is used, Rom. 3.28.  
Vers. 12. Reign] It is the observation of chrysostom and Theodoret upon the words, the Apostle did not say, Let not sin tyrannize; for that is sins own work, 
1 Peter 4.2.  and not ours, Rom. 7.20. All the service which is done to a tyrant is out of violence, and not out of obedience. But he says, Let it not Reign in you; for when a King reigns, the Subjects do actively obey and embrace his command: 
Dr. Reynolds.  whereas they are rather patients than agents in a tyranny.  
In the lusts thereof] By lusts here are meant the flames and motions of lust, 
Perkins.  springing from the fountain of original sin.  
Verse 13. But yield yourselves unto God] The Greek signifies properly to present ourselves unto God; or, to tender our service and duty unto him. In which words he alludes to the manner of the Old Testament; when a man offered any Sacrifice for himself, he brought the beast into the Temple, or the Tabernacle, and set it before the Altar in token that he did resign it unto God. 
Perkins.   
Vers. 14. For ye are not under the law] As a Covenant, 
See Gal. 5.18. We are under the Law as it hath rationem regulae, not as it hath rationem saederis.  whether we understand it of its condemning or irritating power. Ye are not under the law irritating corruption, and compelling to duty: but under the law subduing sin, and sweetly leading you on in all the ways of God.  
Vers. 17. That form of doctrine which was delivered you] or, into which ye were delivered; so the Greek imports. The phrase expresseth the efficacy of Divine doctrine in the hearts of God's children; 
See 2 Cor. 3.18 Vide Bezam.  as if they were cast into it as into a mould, and came forth bearing the stamp and figure of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hominum more loquor. Beza.  Vers. 19 I speak after the manner of men] So Beza, and we, I speak some humane thing. Humanum quiddam dico. Erasmus.  
And to iniquity unto iniquity] By the former iniquity is meant original and habitual sin; by the latter actual sin, as the fruit of the former.  
Verse 20 The servants of sin] A servant hath two properties: 1 He is subject; the master is above him, order him, appoints him his work. 2 He dwells in the house with him.  
Vers. 21. For the end of those things is death] That is, the reward; because it is the end of the work. 
Vide Bezam.  And in this sense this word is used, 2 Cor. 11.15. Phil. 3.19. 1 Pet. 1.9.  
Vers. 22. I delight in the law of God after the inward man] That is, so far as I am regenerate, and have a new principle of grace within me.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slipendia, capitur Luc. 3.14. & 1 Cor. 9.7. pro stipendio m●litum. de Dieu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening; because wages are paid in the evening. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tum pecuniae, tum annonae & Cibaria, quae militibus dantur; 1 Cor. 9.7. Luc. 3.14. Respicit igitur Apostolus ad id quod Vers. 19 dixerat & Vers. 13. Deinde loquitur in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eò quod uno mortis vocabulo innuantur multae poenae, ac varii cruciatus impiorum. Gerh. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift flowing from grace, or free favour; not rendered as due to the merit of the receiver, but vouchsafed freely, out of the free bounty and undeserved favour of the giver. Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo. Aug. contra Pelag.  Vers. 23. For the wages of sin is death] The word in the original signifieth properly victuals, because victuals was that which the Roman Emperors gave their Soldiers as wages, in recompense of their service: but thence the word extends to signify any other wages or salary whatsoever. By death we must understand a double death both of body and soul. But he doth not say, the wages of our righteousness is eternal life, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The gracious gift of God, through Jesus Christ. We attain not eternal life by our own merits, but by the free gift of God; for which cause also he addeth, by Jesus Christ our Lord. Behold (saith Cajetan, in loc) the merit, behold the righteousness, whose wages is eternal life; but to us, in respect of Jesus Christ it is a free gift. What could Calvin, or any Protestant have said more?   

CHAP. VII.  
Vers. 2. FOr a woman which hath an husband, is bound by the law to her husband, so long as he liveth, etc.] 
Sin may command far in the hearts of God's people, but it is not a husband; there is not only authority in a husband, but a principle of love.  The Law is the husband, say Calvin, Estius, and the most ancient Interpreters; others, sin in the dominion: But it is not much material whether we understand it of the Law irritating sin, or of sin as irritated by the law.  
Vers. 7. I had not known sin, but by the Law] That is, effectually; (for by nature he knew many sins) or, to my good and comfort. For I had not known lust] meaning the motions of original concupiscence had been sin.  
Vers. 8 But sin taking occasion by the Commandment, wrought in me all manner of concupiscence] Sin takes occasion from a threefold power in the law: First, The convincing, or discovering power of the Law, as it is a Glass; as to swear, or the like, though there be no pleasure in it, because the Law forbids it. 2 It blinds a man. 3 It minceth it, thou shalt not forsake thy father or mother, except it be Corban. 4 taketh occasion to hate the light. Secondly, from its restraining power, as it is a bridle: 1 Lust then spreads the more inwardly. 2 It is enraged by it, acts with the more violence; Let us break their bonds. 3 It improves it; as the sight of an enemy stirs up a man's courage. Thirdly, it takes occasion, by the condemning power of the Law; we can be but damned, Let us eat and drink, etc. 2 It takes occasion thence to drive men into despair. 3 Drives a man to self-murder, as Judas. 4. Drives a man to blasphemy; as Spira and the damned in Hell.  
For without the Law sin was dead] No more to me then a dead thing; it never troubled me.  
Vers. 9 For I was alive] In performances, Phil. 1.6. presumption, hope, expectation, Acts 26.9.  
Without the Law] not in the literal, but spiritual sense; once, in the state of my unregeneracy.  
But when the Commandment came] in the spiritualness of it, and I saw in some measure its holiness, Sin revived] That is, 
By the life of sin the strength of it is understood, 1 To condemn; 2 operate or work in a man obedience to itself.  the guilt of it was discovered to his conscience; And I died] I began to see I was in the State of death.  
Vers. 13. That sin by the Commandment might beceme exceeding sinful] That is, when the Commandment was cleared to me, than I saw that I was extreme sinful; or, felt the violent motions of my sin.  
Vers. 15. For that which I do I allow not, etc.] The Apostle speaking of the frailties and infirmities that were in himself, and the rest of the faithful, giveth us in this and the next Chapter four notes whereby a sin of infirmity may be known from a reigning sin. The first is in this Verse, What I hate (saith he) that I do. 
Hilders. on Psal. 51.7. Lect. 136.  He was convinced in his judgement that it was a sin, and therefore hated it. The second is, Vers. 19 The evil which I would not, that I do. His will, the purpose and resolution of his heart was against it. The third is, Vers. 24. O wretched man that I am who shall deliver me from the body of this death! He was much troubled and grieved when he was overtaken with it. The fourth and last is, Chap. 8. vers. 1. They that are in Christ jesus walk not after the flesh. It is not their custom and ordinary practice to do so.  
Vers. 16. I consent unto the Law] Gr. I speak together the same thing that the Law doth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est assentior, etiam Sophocli & Euripidi. Tum vero Hebraeis dicere est cogitare.   
Vers. 18. To will is present with me, but how to perform that which is good I find not] He signifieth that he could begin good things, but not perfect them, 
Mr. Perkins.  and go through stitch.  
Vers. 19 For the good that I would do, I do not] He speaketh of the inward endeavours of his heart. 
Quae memoras scio vera esse, nutrix, sed furor cogit sequi pejora. Sencea Hippol. Act. 1. Scen. 11.   
But the evil which I would not that I do] meaning, in respect of the corruption of his nature.  
Vers. 20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me] If against my general purpose I sin against God; and be sorry for it, and displeased with myself because I cannot obey God in that perfection I desire, it is no more I that do it, but sin that dwelleth in me.  
Vers. 22. For I delight in the Law of God, after the inward man] Yet Vers. 23. Paul resisteth the Law of God. Answ. This is an opposition in the same person, 
Genus hoc loquendi in Scholâ Platonis usitatum fuit, l. 9 de Repub. vide Dieteric. Antiquit. Bibl.  but not in the same part; according to the Spirit he delights in the Law, according to the flesh he rebelleth against it.  
Vers. 23. Bringing me in captivity to the law of sin] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifieth one taken with the point of a Spear or Sword; or with a bloody weapon: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuspis, mucro, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captivus; so is the word Luke 21.24. Because (as a Law) sin doth exercise power over all the faculties of the soul, 
See Rom. 16.17.  and members of the body.   

CHAP. VIII.  
Vers. 1. THere is no condemnation to them that are in Christ] Peter Martyr here well observeth the wisdom of the Apostle, who before speaking of the humane infirmities, and of the force of sin in our members, gave instance in himself, that no man, though never so holy, should be thought to be freed altogether from sin in this life. But now coming to set forth the privilege of those which are in Christ, he maketh it not his own particular case, but inferreth a general conclusion, that there is no 
* As if he should say, there is not one condemnation; there is none in Heaven, God doth not condemn them; there is none on Earth, their own heart and conscience doth not condemn them; no word, no commandment, no threatening condemns him. Mr. Fenner on Lam. 3.57.  condemnation, not only to him, but, not to any that are in Christ Jesus. Cajetan saith falsely, when he saith, there is nihil damnabile: It is not said (saith Mr. Perkins) they do nothing worthy of condemnation; but thus, there is no condemnation to them being in Christ, though they deserve it never so much. There is a freedom both from the guilt and punishment of sin, to them which are in Christ; i.e. which believe, are one with Christ, all his members, and so are effectually called. Who walk not after the flesh, but after the Spirit] Walking 
a Walking, in Scripture usually signifies to hold on a course of life, as Gen. 5.22. & 17.1.  is not now and then to make a step forward, but to keep his ordinary course in the way of godliness. Flesh] that is, the corruption of nature. Spirit] that is, the grace of regeneration; live according to the motion and guidance of it.  
Vers. 2. For the Law 
b By the Law of the Spirit of life, we understand the virtue and power of holiness; not in us, but in Christ Jesus; who by his righteousness, and merits hath delivered us from the power of sin and death. B. Down. on Justif. l. 7. c. 7. Law of death] i. The power of death, both of body and soul; both temporal and eternal, due to that blot and stain.  of the Spirit of life in Christ jesus] that is, the grace of holiness in the humane nature of Christ, which upon our union with him is by the holy Ghost conveyed unto us; meaning the power of the Spirit which is in Christ hath freed all them which are in him from sin and death. By the law of sin is meant, the life and power it hath in itself to make guilty in God's sight, and bind over to punishment. As if he had said, of like things and persons there is the like consequence; my infirmities are not imputed unto me to death; no more shall yours. The Apostle, as in the former Chapter, vers. 24. so here, speaks in the singular, of himself; teaching us by his own example, and every true Christian to apply the benefits of Christ to himself.  
Vers. 3. For what the Law could not do, in that it was weak through the flesh] that is, justify us; God sending his own son in the likeness of sinful flesh] that is, in the humane nature subject to passions and infirmities. The Manichees and Marcionites did wrest the Apostles words to signify that Christ had no true humane flesh, but a similitude and likeness only: But Basil well answereth them, That this word, similitude, 
Phil. 2.7.  is not simply to be referred to flesh; but, to sinful flesh: for Christ was like unto us in all things, sin only excepted.  
And for sin condemned sin in the flesh] that is, Christ in his flesh being made a Sacrifice for us upon the Cross, 
And for sin] that he might take away the sin of the World. Condemned sin in the flesh] that is, exacted the due punishment of sin in his humane nature.  did bear the punishment due unto our sin; So God condemned sin in the flesh of his Son; that is, paenas peccato debitas exegit, he did exact punishment due unto our sin. Pareus.  
Vers. 4. That the righteousness of the Law may be fulfilled in us] i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members, which walk not (as also he had said in the first verse) after the flesh, but after the Spirit.  
Vers. 7. The carnal mind is enmity against God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word signifieth the act of a carnal mind, comprehending thoughts, desire, discourse. Pareus well noteth, that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth prudence itself, lest he should seem to have condemned that natural gift and faculty; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which noteth the act rather and execution of that faculty: and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the flesh, not condemning all prudent actions, but such as proceed from the pravity of the flesh. The wisdom of the flesh, that is, man's best things, his best thoughts and affections, the best inclinations and motions of the mind of a natural man, are not only enemies, but even enmity against God. Not an enemy, as the vulgar Latin readeth it. Hereby is expressed the irreconcilable enmity between the flesh and the Spirit; for an enemy may be reconciled, but enmity can never be reconciled.  
Not subject] That is, according to an ordinate and godly subjection, as the word signifies.  
Vers. 8. So then they are in the flesh cannot please God] Pope Syricius wickedly applied these words of Paul to wedlock; but to be in the flesh, signifies not to be in wedlock, but in the state of nature received by carnal generation; and not be renewed by the Spirit, as the next verse showeth: The phrase is significant, 
Par. in loc. See Act. 8.23.  noting a man drowned in corruption. We say of a man overcome of anger, he is in heat; of a drunkard, he is in drink.  
Vers. 9 If so be that the spirit of God dwells in you] The word is causal or conditional. If, not that he doubteth but that he is plainly confident. Dwelling means two things. 1. The holy Ghost doth abide in them, not for a time only, but for ever; for the word noteth perpetuity. 
Chrysost. 2 Thes. 16. Mr. Pe●kins. He is not in us, tanquam hospes but indigena persetuus, as John. 14.16.  2. That the Holy Ghost hath the full disposition of the heart; as when a man cometh to dwell in a house, whereof he is Lord, he hath liberty to govern it after his own will.  
None of his] His Creature, but not his Disciple.  
Vers. 10. The Body is dead because of sin: but the Spirit is life, because of righteousness] Body is the mortal part of a man, which is subject to death; Spirit is the inward part of a man, viz. His soul regenerate, which liveth by faith; that is, now for the present, the Spirit liveth by grace; as the just is said to live by faith; and that also is a pledge of life everlasting afterward.  
Vers. 13. If ye through the Spirit, do mortify the deeds of the body, ye shall live] 1. Every man must be an agent in this business, and not a patient only; if (ye) do mortify, 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 evil lusts, and affections. 4. A killing of sin 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 himself, 
Gal. 5.18. The spirit of God. 1. Always leads a man according to the rules of the word; the Child of God hath a twofold guide, the word without, and the Spirit within, Prov. 6.22. 2 Pet. 1.10. 2. Inclines his heart readily to work in that way, Esay. 30.21.  and his own action is seen; when he is led by another, though he may act himself, the others action is more seen than his.  
Vers. 15. The Spirit of bondage] Not bondage to sin, but by it.  
Whereby we cry Abba 
(a) Paul's meaning is to signify, that the Holy Ghost causeth us to make requests, and stirreth up on hearts to groan, and sigh to God. 2 Kings. 2.12. Mark. 14.36.  Father] The reason of the gemination, is not barely by way of exegesis; but to show that not only the Jews, but the Syrians, the Greeks, and Latins, should call God Father. 2. To show the intenseness, and fervour of affection. There is the gift of prayer, and the Spirit of prayer; our prayers proceed from a Spirit of prayer, when our hearts are filled with holy longings and desires, after the things we pray for beyond our words; the spirit of supplication sets the regenerate part a work: here is not a calling only, but a crying, which notes earnestness. 2. The petition Father, Father, notes vehemency of affection. 3. It is a repetition in several languages, Syriack, and Greek, Abba Father.  
Vers. 16. The Spirit itself beareth witness with our Spirit] We have two witnesses joining together their testimonies to assert this truth, 
See John. 5. 6. Yet doth the spirit work this assurance in the heart of man, not by immediate and extraordinary inspirations, and revelations; but by ordinary means. Hilders. on 51. Psal. 7. Lect. 124.  that we are the Sons of God; viz. our Spirit, and the Spirit of God, that witness of our Spirit; That is, our conscience is the first, the Spirit of God is the second. His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to witness together with our Spirit; That is, to confirm and ratify what that hath asserted. Mr. Bedford against Antinomianisme. Chap. 5.  
Vers. 17. And if Children, than heirs, heirs of God, and joint heirs with Christ] chrysostom observes three notable passages of honour; every one rising by degrees, above another. 1. We are not only Children but heirs. 2. Not heirs to any mortal man, but to the immortal God. 3. Not basely associated in this our inheritance; but are coheires annexed to Jesus Christ.  
Vers. 18. I reckon] The Greek word signifies. I conclude upon an argument.  
Are not worthy] The words in the original are, not worthy to the glory; or not worthy to be compared to it. The Greek work signifies, they are not to be put in the balance 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies when a man hath cast his accounts, & well weighed the matter, he concludeth, resolveth, and determineth, as Rom. 3.28. and 6.11. Bishop Dow. vide Bezam.  with the glory of heaven; a word taken from a balance. These sufferings which the godly sustain, are not worthy of; or not worthy to be compared, or comparable, or equal in worth to the glory, which shall be revealed in us, or upon us.  
Verse 19 For the earnest expectation of the Creature waiteth] The expectation of the Creature expecteth, 
Auget emphasim, quod apostolus non simpliciter dicit, creatura expectat, sed expectatio, creaturae expectat. q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio. Gerh. Aliqui  an Hebrew Pleonasme, to express the continual desires, and expectation of the Creature. That is, as some 
(b) restringunt verba Apostoli ad novam creaturam, id est, fideles, expectantes beatam illam spem; non dicitur absolutè nam creatura, sed intenta expectatio creaturae; additur autem intentam illam expectationem expectare. Quae verba non malè meo judicio sic resomebat Thomas, creatura intentè expectans, filiorum Dei revelationem expectat; quibus verbis creaturae nomen circumscribitur, ut non intelligatur de quavis creatura, sed de ea quae est capax talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rivetus.  expound it; the godly waiteth for the manifestation of the sons of God; that is, of themselves; as the Lord reigned Brimstone from the Lord; that is himself; it being an Hebraisme to put the Antecedent sometime in place of the relative.  
Vers. 20. Vanity] Of service, was constrained by God to serve unregenerate men.  
Vers. 21. The bondage of corruption] Some say of dissolution, others of subjection; they are made serviceable to the lusts of unregenerate men.  
Vers. 22. Groaneth] As one pressed with a burden desireth to be eased. Traveleth in pain] As a woman in travel to be delivered. 
It is a Prosopopeia whereby a Person is feigned to the creature, as though it had will, desire, sorrow, groaning. Mr. Fenner in loc.   
Vers. 23. Which have the first fruits of the Spirit] Which are but as a handful of Corn, in respect of the whole Cornfield.  

In this life we are not saved re but spe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un à sublevat. Beza. vide Bezam.  Vers. 24. We are saved by hope] That is, We are so assured of our salvation, as if we possessed it already.  
Vers. 26. Also helpeth our infirmities] Helpeth together. The word signifies such a kind of helping; as when a man takes a thing (as Timber or the like) at the other end, or the other side; one man standing the one way, and the other the other way; or one taking up one end, and the other the other end; that is the meaning of it.  
Vers. 28. We know] That is, Not only I, and you; but all the faithful people of God, 
All things] their prosperity, adversity, yea their tentations and sins should in the end work for their good.  have great proof of it, by daily experience: that all afflictions (for of them specially he speaketh) how many or great so ever they be) shall by God's blessing procure, and further our chiefest good; that is the happiness of our souls.  

The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew before, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before, 2 Tim. 2.19. Rom. 11.2.  Vers. 29. Whom he did foreknow] By prescience here we understand not simply the foreknowledge of God; but his fore-acknowledging, which is a knowledge with approbation.  
Vers. 30. Moreover, whom he did predestinate, them he also called: and whom he called them, he also justified, etc.] The Apostle compares the causes of salvation, to a chain of many Links; whereof every one is so coupled to the other, that he which takes hold of the highest, must needs draw the rest with him.  
Vers. 31. What shall we then say to these things?] The Apostle having set forth the great mystery of the love of God to us in Christ, 
Magnificentissima conclusio totius superioris de Iustificatione gratuita disputationis. Beza.  concludeth (as some conceive) like an orator. As if he had said, Here is a subject about which much might be said; but we had need be very careful, how and what we say about it. No man, no not the tongue of an Angel is sufficient to deliver, and unfold these secrets: such love, such goodness are beyond words. Mr. caryl on 11. of job. 2.  
Who can he against us] He means not in their affection, to oppose or work our annoyance; but to hurt us, 1 Pet. 3.13.  
Vers. 32. Delivered him up for us all] That is, for us who have all things given with him, all such as are chosen, justified, and shall never be condemned as in the next verse.  
Vers. 33. Who shall lay any thing to the charge of God's Elect] Or put in any accusation against them; the Greek word signifies in jus vocare, to call into the Law. It is a law-custome to clear men by Proclamation; if one have been indicted at the Assizes, and no Bill brought in against him; there is an O yes made; If any have any thing to say against the prisoner at Bar, he should come forth, since he stands upon his freedom.  
Vers. 34. Who is even at the right hand of God, who also maketh intercession 
a Qualis est ista intercessio? non oralis; sed realis, ex merasui ipsius in cruse oblati repraesentatione. Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24. D. Twiss. vind. l. 1. parte secunda. Sect. 23.  for us] By appearing in heaven for us; and by willing that that his merits should be effectual unto us.  
Vers. 35. Who shall separate us from the love of Christ?] By this interrogation, the Apostle doth more emphatically deny, that any thing whatsoever, 
Est autem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significanter positum; solet enim de judaïcis divortijs usurpari. Matth. 19.6. Marc. 10.9 Grotius. in loc.  shall be able to separate us from Christ, then if in plain terms he had said, as after he doth; nothing whatsoever is able to separate.  
Shall tribulation] The word signifies any thing that presseth or pincheth us: Distress.] The word is translated from the straightness of the place, to the estate of the mind, 2 Sam. 24.14. persecution] when we are pursued from one place to another, and banished; famine and nakedness] which follow the banished.  
Vers. 37. We are more than Conquerors] We do over overcome, Super superamus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus.  That is, triumph, or overcome before we fight; or are more than conquerors in them, because we are Conquerors by them.  
Vers. 39 For I am persuaded, that neither death, nor life, etc.] Whereby he meaneth all the faithful and Elect; and by the love of God; not our love towards God, but Gods love towards us; the Apostle speaks before of Christ's love to his chosen; and himself expounds it of God's love to us in Christ, vers. 37. The ground on which the Apostle builds this assurance, is not any special revelation; but such a foundation as is common to all the faithful, as appears, 
2 Pet. 1.1.  v. 32, 33 34 the faith of every Christian is in nature all one with Paul's, though not in measure and degree; and as effectual to save him as Paul's was. The Apostle proves that neither life, that is, the pleasures of life; nor death, that is, the pains and terrors before, as well as the stroke of death itself; nor things present, that is, evils of sense; nor things to come, that is, evils in expectation; nor height of prosperity; nor depth of adversity; nor any thing else can separate us from the love of God; That is, the love wherewith he loveth us in Christ.   

CHAP. IX.  
Vrs. 1. I Say the truth in Christ, I lie not] This duplication of contraries, is used for the more force, and to show his sincerity.  
My conscience also bearing me witness in the holy Ghost] That is, the Holy Ghost who is privy to my conscience bearing me witness; or my conscience which the Holy Ghost is privy to. 
Mede on Acts. 5.3.4, 5.   
Vers. 3. My brethren my kinsmen according to the flesh] That is, the Israelites; meaning for the advancement of God's glory, in their calling and salvation. 
Perkins. Aliqui existimant eum, quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat & morti destinabat, itae Paulum cum ad Romanos scriberet, ad illum morem adlusisse, & optasse, ut Christus ipsum pro populo judaico tanquam hominem sacrum, reijci & occidi juberet. Dilher. Eclog. Sac. Dictum septimum.   
Vers. 4. Who are Israelites: to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises] There are 7. privileges. First, they were Israelites; that is, of the posterity of Jacob called Israel. The second is adoption; in that they were reputed, and called the children of God; not the inward and spiritual adoption spoken of john 1.12. but the federal outward, Exod. 19.5. Thirdly, they had the glory of God; that is, the mercy seat; 
(a) The Ark of the Covenants a special token of God's glorious presence, 1 Sam. 4.22.  the pledge of God's presence. The fourth is the Covenant, Covenants Greek; that is, the two Tables of the Covenant, Heb. 9.4. Fifthly, the giving of the Law, viz. of the judicial, and ceremonial Law. Sixthly, the worship of God, the public solemnity whereof was tied to the Temple at Jerusalem. Seventhly, to them pertained the promises made to the patriarchs, touching the Messias. Perkins.  
Verse 6 The word of God hath taken none effect] That is, than the Covenant made with the forefathers is void, if the Jews be rejected.  
Vers. 11. Neither having done any good or evil] That is, before he considered of their good or evil; in his decree he decreed to love Jacob, and hate Esau. Mr. Perkins.  
Vers. 12. Questio est, an Paulus Histo●icè locum acceperit de duobus populis, & externis praerogativis, an mysticè de duobus ipsi● fratribus in particulari, & eorum descrimine ratione salutaris gratiae & ultimi finis.  

Nihil aliud est quam propositum electivum, adeoque liberum.  Vers. 13. I have loved jacob, and hated Esau] There is a two fold love in God. 1. Amor benevolentiae, a love of well willing; which God did bear to the person before 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 john 14.21.23. rutherford's Trial, and Triumph of faith.  
Vers. 14. God forbid] Greek Let it not be so, 3. Rom. 6. like that speech Gen. 18.25, that be far from thee. Est longissime aver santis. Absit ut hoc dicamus. Grotius.  

Non obdurate Deus impertiendo malitiam, sed non impertiendo miserecordiam. Aug. Epist.  Vers. 18. Whom he will, he hardeneth] There is a threefold hardness of heart. 1. Natural, which is the Estate of all men. 2. Contracted by a custom of sinning. 3. Judiciary, which God inflicteth upon men as a judgement; this is here meant.  
Vers. 22. Vessels of wrath] Some interpret it the Instruments of wrath; rather those which fill themselves with sin; and shall be for ever filled with wrath.  
Fitted] Made up, finished.  
Vers. 23. Riches of his glory] It is familiar with Paul, to call a great plenty of a thing rich●s, Ephes. 1. His most rich, and abundant glory. The word glory, which is twice here repeated, 
2 Rom. See 11.33. Quia praecipua ejus laus est in benefactis. Calvinus.  is put for the mercy of God by a Metonymy; so Ephes. 1.  
Vers. 29 The Lord of Sabaoth] Sabaoth, not Sabbath. of hosts, not of rest; and so James 5.4. R. David Kimchi gives two reasons, why God is so called. First, because he is the only Lord of all creatures in heaven and earth. Secondly, because he can easily scatter, and overthrow the great force that is in hosts, or Armies.  
Vers. 31. The Law of righteousness] That is, the righteousness prescribed by the Law; an Hebraisme.  
Vers. 33. And whosoever believeth on him, shall not be ashamed] Or confounded. The Apostle followeth the translation of the Septuagint; in the original Esay 28.16. the words are, he that believeth shall not make haste; the Septuagint put the consequent for the Antecedent, & the effect for the cause: because he which is rash, and maketh haste, is ashamed in the end, and confounded. Peter Martyr expoundeth it of the patience of the Saints which do wait for the fulfilling of God's promise in due time, 
jund. 2 Parallel. 15.  not hasting to use unlawful means; and more particularly, the Prophet there reproveth those which would not wait upon God for deliverance, but depend upon present helps. 
Shall not be confounded] Some do refer it to the day of judgement, when the faithful shall not be confounded, or ashamed; cum venerit in suturo; Gloss Interlin. Haymo. But it is more general, showing that the faithful, 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. Fajus.  Jun. annotat.   

CHAP. X.  
Vers. 3. GOing about] or seeking, studying.  
Vers. 4. For Christ is the end of the law] The end of the Law is to justify and save those which fulfil it; Christ subjected himself thereto, 
Finis perficiens non interficiens. Aug. The abrogater of the Ceremonial, and fulfiller of the Moral Law, not for himself, but for us; therefore Christ doing it for believers, they fulfil the Law in Christ: and so Christ by doing, and they by believing in him that doth it, do fulfil the Law. Perkins. Notanter appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo significat; semel finem seu complementum alicujus rei, Matth. 10.22. & 24.6. Luc. 1.33. Joh. 13 1. Hoc sensu denotat obedientiam Domini activam, qua omnem Dei Legem à capite ad calcem, ab initio ad finem implevit. Interdum est retributio debita sive ea praemium sit, sive poena. Matth. 17.27. Rom. 6.21, 23, & 13.7. 2 Cor. 11.15. Phil. 3.19. Et sit subinavit obedientiam passivam, retributionem, seu poenam nobis debitam in quam salvator se recepit. Walther. Miscellan. Theol.  perfectly fulfilled it for us; and his perfect righteousness is imputed to us.  
Vers. 5. The man] Even the man himself, in and by himself. Which doth these things] Even all those things which are written in the law, according to the uttermost extent of them. Shall live thereby] not only temporally, but eternally.  
Vers. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation] The tongue confesseth what the heart believes.  
Vers. 13. For whosoever shall call upon the Name of the Lord shall be saved] That is, whosoever hath this grace 
See Vers. 11. Prayer is sometimes taken for the whole worship of God. B. D●wn. of Justification. l. 7. c. 4.  given unto him truly to worship God, it is an evident sign and assurance unto him, that he shall be saved.  
Vers. 18. Their sound went into all the earth] That which the Prophet David speaketh of the Sun, the Apostle here applies to the Gospel to note, 
Psal. 19.4.  that the circle of the Gospel is like that of the Sun, universal to the whole world. The Hebrew is, 
Reynolds.  Their line is gone out through all the earth; the LXX. which the Apostle followeth, 
Vide Drus. de quaesitis per Epist. epist. 77.  their sound went into all the earth. The sense is one, though the expressions be different.  
Vers. 20. But Esaias is very bold] in telling the Jews to their faces that they were rejected.   

CHAP. XI.  
Vers. 9 LEt their table be made a snare, etc.] By Table, Origen means the Scriptures, which became a snare unto them, in that they perverted them to their own hurt. Haymo and some others say, that their Table is collatia verborum in mensa, their meeting and conference to take Christ; whereat they did but lay snares to take themselves. chrysostom understands by Table, Omnes judaecrum delicios, their prosperity, their public State, their Temple. Calvin, Quicquid in vita optabile est & beatum, he gives them to their ruin and destruction. Peter Martyr saith it is an elegant allegory, wherein is signified that whatsoever is sweet and acceptable, becomes dangerous and deadly.  
Let it be made] non est optantis, sed prophetantis.  
Vers. 12. How much more their fullness] an enriching of the Gentiles.  
Vers. 15. Be the reconciling of the world] This cannot be understood of men in all ages; but, in the last age of the world, after Christ's ascension, 
Perkins.  wherein God offered to all the world life everlasting by Christ.  
Vers. 16. For if the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches.] First fruits and root; that is, Abraham, Isaac, and Jacob, Because they were first consecrated to God, and first in covenant with God. 
See 1 Cor. 7.14.  It is such a holiness as that Exod. 19.6. & Dan. 8.24. & 12.7. not a personal and inherent, but a federal and external holiness; so as to be owned by God in a visible covenant.  
Verse 17. And if some of the branches be broken off] Some urge this and vers. 20 to prove that the regenerate may fall from grace. There is a twofold planting: 1 Outward, when God giveth the word unto a people, and they publicly profess it. 2 Inward, 
Perkins on Judas.  when God giveth true faith, whereby men are set into Christ. The Jews were implanted by the former only, and therefore might be broken off; the other is everlasting.  
Paul useth a similitude of graffing a branch of the wild Olive into the true, but contrary to nature; for nature adviseth to set sweet grasses into sour stocks; and though it be natural for the stock to be vehiculum alimenti, to convey the nourishment to the graft; yet naturally virtus temperamenti, the quality of the juice is from the graft, not from the stock: but in our supernatural graffing the branch of a wild Olive is made partaker not only of the root, but fatness also of the true Olive.  
And with them partakest of the root and fatness of the Olive Tree] This Olive tree is the visible Church, jer. 11.16. so called, 1 Propter viriditatem, for its greenness. 2 Propter pinguedinem, for its fatness. The root of this Olive tree was Abraham, by virtue of the Church-covenant; the Covenant began with him; therefore he is said to be the Root, Mic. 7. ult. Fatness] that is all the outward privileges, ordinances, graces, The Gentiles partake of the root and fatness; that is, are taken among the children of God by outward profession, and partake of the external privileges of the Covenant. 
Vers. 18. Coelum astriferum uno in loco est: & tamen ejus vox & verba ubique locorum audiuntur, id est, vis ejus intelligitur. Pari modò cum Apostoli in illustrioribus urbibus fuerint, ibique & praedicaverint & miracula fecerint, ut Hierosolymis, Caesareae, Joppae, Antiochiae, Ephesi, Corinthi, Thessalonicae, inde fama verum tantarum pervenit ad omnes terras in quibus habitabant Judaei, idque sufficit. Grotius in loc.   
Vers. 22. Behold] is not the Adverbe, but the Verb to note a narrow looking into the point, as in that of john 1.29. As if john had said, look well on him, eye him, and mark him well. The goodness] the word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignitatem. Significatur ea voce facilitas ac promptitudo praestandi beneficia, Estius.  signifies the propensity of God to do good. Severity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severè 2 Cor. 13.10. Titus 1.13. Origo vocis à medicis qui membra insecta abscindunt. Grotius.  such a severity as notes a cutting off: which word Paul useth the more to set forth God's goodness to us.  
Vers. 25. Until the fullness of the Gentiles be come in] There is a double fullness of the Gentiles. 1 Before their conversion. 2 A greater fullness after. vers. 12. He means here a full and plentiful propagation of the Gospel, whereby many of all Nations shall be converted to God.  
Vers. 26. The deliverer] It signifies delivering by a strong hand, to rescue by force, as David delivered the Lamb out of the Lion's paw. This word is used in the sixth Petition of the Lords prayer.  
Vers. 29. For the gifts and calling of God are without repentance] That is, the peculiar gifts which pertain to salvation; 
Peace, joy; but the essential gifts to salvation, viz. Faith and sanctification may be abated.  for common gifts may be lost, and some saving gifts in some degree and for a time.  
Vers. 32. For God hath concluded them all in unbelief, that he might have mercy upon al●.] The word all] is not to be expounded of every particular man, as some would have it; for then Paul should contradict himself, who said before, God will have mercy on whom he will have mercy. But it must be understood of all that are to be saved, both Jews and Gentiles, as the article added to all importeth; the meaning is, that God will save all whom he purposeth to save of his mercy, 
Perkins.  and not of their merit, because all are sinners.  
Vers. 33. O the depth etc.] wherein Austin saith is contained the solution of that question, why some are converted rather than others.  
Of the wisdom and knowledge] God by his wisdom discerneth courses most convenient; but by his knowledge he comprehendeth all, whether convenient or inconvenient.  
Past finding out] A metaphor from quick-sented Hounds, who are at a loss, having neither footsteps nor sent left of the game they pursue; none can trace the Lord, and find out the way and reason of his doings.  
Vers. 35. Or, who hath first given to him, and it shall be recompensed unto him again] as who should say, no man can challenge God as if he owed him aught. 
Sanderson.    

CHAP. XII.  
Vers. 1. BY the mercy of God] The word in the Greek translated mercies, is the plural number, per miserationes. Though there be in God miserationes multae, yet there is but one mercy which is his essence; 
Chrysost. The ph. Aug. Vtitur numero multitudinis amplificationis causâ. Beza.  from whence issue motus m●sericordiae.  
Present] The Apostle exhorteth to exhibit, present, give up themselves, herein alluding to the rite of the sacrifices which were first exhibited and presented unto God at the Altar. 
Beza.  This word is used of our blessed Saviour when they brought him into the Temple, and presented him before the Lord, Luke 22 3. 
Dr. Willet.   
Your bodies] That is, the whole man, 
Part for the whole.  as 13.1. by soul he means the whole person▪ there is an Hebraisme, the soul for the whole man: in this there is a Grecisme, and with us it is ordinary to use body for the whole man, as when we say, He is a very good or naughty body. 
The greeks put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for persons.   
He alludes to the burnt offering that was wholly offered unto God. The head, body, legs, the inwards, all washed with water after it was killed, 
Present your whole selves, souls and bodies unto God, as wholly consecrated to his service, wherein ye shall offer a far more acceptable sacrifice to him then all the oblation: under the Law; theirs were of beasts, yours of yourselves; theirs of beasts slain, yours is a living Sacrifice; theirs was as it were a bruit service, yours a reasonable. Dr. Hall's Paraphrase in loc.  was offered on the Altar for a sweet savour unto God. This noteth principally Christ offering of himself wholly in his perfect sufferings and obedience unto his Father; but secondarily it was also a type of our giving and consecrating ourselves altogether unto God  
Reasonable service] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your service of the Word. That is, ordered according to God's Word, the rule of obedience. As the same word is rendered, 1 Pet. 2.2. Milk of the Word; not reasonable milk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mr. Pemble. Or, 
* Rationalis cultus talem denotat, vel de quo rationem reddere possumus, ut exponit Origines, vel spiritualem ut Chrysostomus, qui opponitur Animae impetui, aut victimis legalibus, quae aliqud modo erant irrationales: ut exponit Verstius, & alii Dr. Prid. Lect. 22. de Authoritate Ecclesiae in rebus Fidei.  reasonable; such service as is done unto him with reason and understanding; when the understanding is regulated by the wisdom of God, and the will by the will of God.  
Vers. 2. But be ye transformed] metamorphosed. The Greek word signifies to lay aside one form and assume another; as the Metamorphosis written by Ovid and others; but it is to be meant in respect of the qualities, as the words following by the renewing of your mind, show.  
Prove] This probation signifies a discerning with judgement of those things which are good, as Phil. 1.10. he that hath a perfect taste discerneth of the goodness of meats.  
Verse 3. Not to think of himself more highly than he ought to think, but to think soberly] The Greek is very elegant 
* His omnibus verbis utitur hic Apostolus, non sine jucunda vocum allusione, quae in Latino retineri non potuit. Estius  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 6. Gifts] That is, as some rightly interpret, according to the offices and employments wherein we are set, these are graces and favours unto which God doth call any person, Rome 1.5. Eph. 3.8  

Sunt qui per Prophetiam intelligunt divinandi sacultatem, quae circaincunabula E●clesiae N. Testamenti obtivebat Sed ego in eorum sententiam concedendum arbitror qui Prophetiae nomen accipiunt de Sc●●pturae intelligentia, & singulari ejus explicandi facultate. Nam reliquis muneribus omnibus quae recensentur ab Apostolo, in Ecclesia perpetuus locus est, absurdumque foret si cum uno temporario Charismate citra manifestam causam perpetua aliquot conjunxerit. Gersomus Bacerus disserrat. de gubernat Eccles. Vide Calvinum in loc.  Whether prophecy, let us prophesy according to the proportion of faith] This place, (saith Parnell) is to be understood of the Prophets in the New Testament. There were in the Primitive times three extraordinary offices in the Church, Apostles, Prophets, Evangelists, Ephes. 4.11. See 1 Cor. 12.28. The Apostles were immediately called and sent of Christ for the conversion of the world, and planting of Churches. Prophets were such who were immediately stirred up and called by the Holy Ghost; and also endued with singular wisdom and knowledge both of the mysteries of faith, and also of the secret judgements of God, present and to come; also they excelled in a wonderful gift of understanding the prophecies of the old Testament, and of opening and applying the same to those times. They were inferior to the Apostles; and by them appointed to govern the Churches which they had planted. Evangelists were such ac accompanied the Apostles in their travel, and were sent by them upon occasion to the Churches, to preach the Gospel; but not to be resident in any place for governing of the Churches, as were the Prophets.  
Vers. 8 With simplicity] that is, of mere pity and compassion; and not for any sinister respect, pleasure, or praise of men. See Ephes. 6.5.  
Vers. 9 Let love be without dissimulation] Greek, without hypocrisy. See 1 joh. 3.18.  
Abhor] as Hell, hate with horror, The Greek word is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The simple verb imports extreme detestation, which is aggravated by the composition. Chrys.  
Cleave to that which is good] Hold it, as one firmly glued to it, for so the word signifies; 
Agglutinati Beza.  things glued are not easily disjoined. The same word is used of the conjunction between man and wife, Matth. 19.5. Eph. 5.21.  
Vers. 10. Vtuntur hac unce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles, Xenophon, Cicero etiam ad Atticum. significat vehementem amandi affectum. Grotius.  
Vers. 11. Fervent] Or, zealous 
* Vult nos qui sub lege vivimus, nihil remissum, nihil tepidum habeamus in nobis, sed cum servore Spiritus & calore fidei cuncta peragamus. Origen.  in spirit; as if no service could be acceptable unto God, without fervency of spirit.  
Serving the Lord] Some read the words, serving the time; because there is a great affinity between those two words in the Greek tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord; apply yourselves to the time; not that they should be men-pleasers, or time-servers: but to apply themselves to the time in the occurrent and occasions thereof. But Beza saith this reading cannot be received at all, 
Vide Estium.  because no such phrase is found in the Scripture, to serve the time in any such sense.  
Vers. 13. Given to hospitality] The Greek word is well translated; for this kind of phrase notes an eager affection, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not said, exercising, but pursuing hospitality. Chrys.  or following of a thing; so a common drunkard is said to be given to drink, and a covetous man to be given to money. The phrase importeth that we should be so hospitable, as not to stay till strangers seek to us, but prevent them by our invitation.  
Vers. 16. Be not wise in your own conceits] The wisdom here inhibited may be understood, either in regard of the object; that is, be not overcurious to pry into secrets unrevealed; or in respect of the subject, that is, be not conceitedly lift up in mind.  
Vers. 17. Provide things honest] That is, take care beforehand for things that may purchase us credit, and make us to be well reputed amongst men.  
Verse 18. Live peaceably with all men] with a double limitation: 1. If it be possible; some are so froward that one cannot live peaceably with them. 
Quoniam id non semper obtineri poterat, ut pax nobis cum omnibus constaret duas particulas exceptionis loco attexuit. Si fieri potest & quantum in vobis. Calvinus in loc. Pacem cum omnibus habere non solum difficule est, verum etiam, ut sunt multorum hominum improbi mores, impossibile, adeo ut nec ipse Paulus qui haec praecipit, potuerit cum omnibus hominibus pacem habere; meritò igitur Apostolus duas addidit clausulas generalitatem hujus praecepti limitantes: Si fieri potest, nempe salva justicia, pietate ac veritate; &, quoth in vobis est; ne videlicet à vobis at que ex vestra parte praebeatur ulla dissensionis occasio. Estius in loc.  2 If it be in you, or so much as lieth in you that is, so far as it will stand with faith and a good conscience; whether you translate it, have peace, keep peace, observe peace, love peace, exercise peace; live peaceably, comprehends them all, Par.  
Vers. 20. Therefore if thine enemy hunger feed him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek word is emphatical, and signifies to feed indulgently, as Birds their young; or as a man his friend carving to him of the best. See à Lapid●, and Par. in loc.  
In so doing thou shalt heap Coals of fire on his head] Coals do either melt, or consume: The meaning is, that this mercy will be like a heap of hot coals: either to melt their hearts, and to make them our friends; or if they persist in their enmity, 
1 Sam. 24.16. Significat justas poenas ab iis solvenlas, qui bene de se merentes odio habent. Cham. tom 1. l. 15. c. 1. Sensus est: si aliter illa tanta tua patientia ac beneficentia ad meliorem mentem revocari non potest, gravis ei impendet poena. Grotius in loc. vide Estium.  to add fuel to their torments in Hell.  
Vers. 21. Be not overcome of evil] That is sin; be not made to sin 
a Vincitur à malo, id est ab actione mala, qui malos imitatur. 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 exhortationem ●uperiorem de non ulciscentis injurijs. Id. ib.  by the sin of another: when another man hath done evil against me, or any dear to me in word or deed; I must not therefore fall into sin or forsake my duty. One is then overcome with evil, when his mind is so possessed with the thought of the injury that he hath received, that his judgement is perverted, and his passion disturbed by it; and this may be either suddenly, and for a fit in anger; or habitually in malice. It is a metaphor taken from war and combating. 1. To prevent an objection, that it is no baseness, but rather a bravery of Spirit, not to revenge. 2. To show that we shall be assaulted; therefore we had need to arm and strengthen ourselves against it; fight for it.  
But overcome evil with good] Evil] That is, the injuries done to us in word or deed; good] That is, courteous, righteous, humble, kind behaviour.  
Overcome] Eanestly desire, and constantly labour by our humility, love, 
1 Sam. 26.21.25.  kindness to make them ashamed of their unkindness; by our faithfulness, and care of our duty, to make them forbear doing evil.   

CHAPT. XIII.  
Vers. 1. LEt every soul 
b Si omnis anima, & vestra. Quis vos excipit ab universitate? Si quis tentat excipere, tentat decipere. Pontifices Romani cavillantur hic & 1 Pet. 2.13. non contineri personam praecipientis, uti Petri & Pauli, sed refutantur à Chrysostomo, qui ait etiam Apostolos ipsos, nedum caeteros hoc nomine (omnis anima) comprehendi.  That is, Every man, an Hebrew synecdoche; then the Clergy as well as others, none are exempted.  
Be subject] The Greek word signifies to be subordinate, where is insinuated the order of government; chrysostom noteth that he saith not, be obedient; but be subject, which is a general word comprehending all other duties and services.  
To the higher (or supereminent) powers] When they were at worst. He calleth the civil Magistrates powers (saith Pareus) because they are armed with power against others. And he calls them powers, rather than Kings, Princes, (saith he) that he may show, that he speaks not so much of the persons, as of the order itself.  
Vers. 2. Whosoever therefore resisteth] The Greek word notes such a resisting as when a man is contrary to the order established; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resisteth the Ordinance of God] Hear the Greek word translated to resist] signifies to stand against, a military word.  
Vers. 4. Upon him that doth evil] Any evil, civil, religious; all laws propounded without limitation must be interpreted in their latitude.  
Vers. 7. Render therefore to all their deuce, etc.] chrysostom observeth well, that the Apostle saith tender] not give, nihil eniur gratuitè dat qui hoc fecerit, for it is our duty to yield obedience in all things to the Magistrate.  
Tribute to whom tribute is due, custom to whom custom] For the most part, these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded, 
Juter tributum & vectigal, Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita grammatici distinguunt, quod illud pro regione seu praedijs, hoc pro mercibus expertandis importandisve pendatur. Estius. Latinè tributum dicitur à 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.  and indifferently taken for any kind of tribute, or payment made to the Governors: Yet to speak distinctly, there are two kinds of tribute, which is either laid upon the persons, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll-monie Matth. 17 25. or upon their substance, and was due for commodities brought in; and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the etymon of the word showeth.  
Verse 8. Owe no man any thing, but to love one another] Love is such a desperate debt 
a Est autem argutè dictum: Caetera debita solvuntur nec manent: dilectionis debitum semper & solvitur & manet. Grotius in loc.  as a man can never discharge himself of.  
Vers. 9 Thou shalt not commit adultery thou shalt not kill, thou shalt not steal, etc.] The Apostle (saith Grotius) rehearseth the commandments here in that order, in which the Lxx. rehearseth them in Exodus. It is observable (saith Pareus) that he rehearseth the precept about coveting in one word, 
Elton on the fifth Commandment. Vide Cornel. à Lap.  as thou shalt not cover; this showeth it is but one Commandment. The Apostle rehearseth here only five Commandments of the second Table, and omitteth that Commandment, honour thy Father, and thy Mother, etc. Because the Apostle had in this Chapter, treated before of the duty towards higher powers, and superiors, under which Parents are comprehended.  
And if there be any other Commandment] viz. Of the same nature, requiring that which we owe one to another, 
Grotius. 25. Exod, 1.4.5.  viz. to honour Parents, and other things which are in the Law, but out of the Decalogue.  
Briefly comprehended] For the whole Law commands nothing but the love of God, and our neighbour.  
Vers. 10. Love is the fulfilling of the Law] The love of God fulfils the Law, 1. Reductiuè, because we fulfil all Commandments for the love of God. 2. Effectiuè, he who loveth the Lord, is ready to obey him. 3. Formaliter, all our actions should be referred to his glory.  
Vers. 11. For now is our salvation nearer than when we believed] The Apostle, Confert incrementa cum initijs fidei, compareth the increasing of faith with the beginning; here he persuadeth to newness of life ab utili, from that which is profitable; we are now come nearer the mark, then when we began to believe, and therefore it behoves us to be the more earnest; 
Nunc propior salus nobis adest, quam eo tempore quo credere coepimus: ut ad tempus reseratur quod fidem praecessit. Calvinus.  as those which run a race, the nearer they come to the mark, the faster they run, lest any should out strip them.  
Vers. 12. Cast off the works of darkness] That word cast off] implies two things. 1. Haste. 2. Hatred, as Esay 30.22. and 31.7. sins are called works. 1. In reference to the wages. 2. The number of darkness] because they begin in inward darkness, go on to outward, and end in utter darkness.  
Vers. 13. Honestly] Or decently, 1. Thess. 4.12. That is, order all our actions, and the whole course of our life mannerly. 
Rioting and drunkenness] Giving one's self to excessive eating and drinking. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt nocturnae amationes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Name & potari solet de nocte. 1. Thess. 5.7. Grotius.   
Chambering] That which we translate Chambering, is properly lying in Bed, long lying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est congressus viri cum muliere. Grotius.  
Wantonness] The beginning of concupiscence, giving ones self to dalliance, and such behaviours; as feed, and provoke lust; vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis latè patens, & omnia comprehendens quae lasciuè sunt sed hic ea quae sunt contra sexuum decoruna. Grotius.  
Vers. 14. Make not provision for the flesh, to fulfil the lusts thereof.] 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make projects for it.   

CHAP. XIV.  
Verse 1. TO doubtful disputations] We should forbear (in our Christian conference) disputes about things doubtful, and fall to exhorting, admonishing and edifying one another. 
Verse 4. Quode●s dictum intelligitur qùi volebant non de factis manifestis, sed de cordibus alienis judicare. Aug. de bapt. Contra. Donat. l. 2. c. 17.   
Let every man be fully persuaded] The word which the Apostle useth▪ 
V. 5. aestimat] Jd est, contend●t, unam d●em esse alte●o praestantiorem, alius c●nt●ndit omnes esse pares. De Dieu. Nos existimamus verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic esse Hebraeorum Dun, quod non judicare tantum sed & litigare, disceptare, litem & causam agere, eam que tueri significat, ut Psal. 54.3. De Dieu in loc.  signifies not to abound in sense, as the vulgar translates it; but to be assuredly persuaded in heart of that which is done. See 22. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphorical word, and seemeth to be borrowed from a Ship under full sail, that hath both wind and tide with it, to carry it with a strait and speedy course to the desired point, and nothing to hinder it; quasi plenis velis feratur. Piscat.  
Vers. 9 Might be Lord] Greek one word, that he might Lord it, or rule them as his.  
Vers. 12. So then every one of us shall give account of himself to God] This account is, 1. Universal, every one. 2. Necessary, shall give. 3. Strict, an account to God. 4. singular, of himself: That is, of all his thoughts, words, deeds, passed in his whole life; and of all things which concern his person, calling, or actions.  
Vers. 17. Meat and drink] That is, hath not such need of such indifferent things as these are; but righteousness, and peace, 
Some interpret it of the Kingdom of glory as chrysostom; these differences about the lawfulness of meats, and drinks, will not bring you to heaven; it is rather to be understood of the Kingdom of grace, the power of godliness consists not in these things.  and joy in the Holy Ghost] those are the essential things to be respected of all such as are the subjects of that kingdom of grace.  
Righteousness] Of Christ, the assurance of our justification before God.  
Peace] Of conscience, which proceeds from this assurance, and joy in the Holy Ghost] which proceeds from them both. So Mr. Perkins.  
Vers. 22. Hast thou faith? have it to thyself before God] By faith the Apostle means a persuasion in things indifferent; the meaning is, if thou be'st in thyself persuaded, a thing is indifferent, use they liberty to thyself, have faith with thyself; 
Doctor Taylor. Faith here signifies knowledge, and persuasion of our Christian liberty, of which before verse 5. and 14. called knowledge, 1 Cor. 8.7.11. Par.  but boast not of it to the offence of another.  
Vers. 23. Whatsoever is not of faith, is sin] Whatsoever a man doth, whereof he is not certainly persuaded in judgement, and conscience, out of God's word, 
Perkins. Quicquid fit reluctante & vacillante conscientia peccatum est. Faith is here taken for a persuasion of conscience, say Ambrose, chrysostom, Theodorere, Theoph. Oecumen, Calvin, and others.  that the thing may be done, it is sin.   

CHAP. XV.  
Vers. 1. BEeare] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only to tolerate and support their infirmities said in se suscipere ut curent; but to take them in hand to cure them. 
Gloss. interlin. Similitudo ducta ab itinerum socijs, quorum validiores qui sunt, minus validos parte sarcinarum levant. Grotius. Metaphora ab onere vel mole, quam columnae sust●ritant, sicut Galat. 6.2. Pareus in loc.  It is a metaphor taken from the fashion of building, where the Pillars do carry the weight, and burden of the house; or the frame of man's body, where the bones bear up the flesh.  
Vers. 2. Let every one of us please his neighbour for his good to edification] It was necessary for the Apostle, to limit his precept in this matter; for in another place, man-pleasing is condemned, meaning the excess of it; when one doth chiefly, or lie aim at this to give men content.  
Vers. 4. Whatsoever things were written] Whether precepts, promises, threaten, examples; aforetime] in the old Testament, and then much more in the new.  
Learning] That is, Heavenly learning.  
Through patience and comfort of the Scriptures might have hope] True hope to come to heaven is obtained by patience.  
Vers. 9 As it is written, For ●his cause I will confess to thee among the Gentiles, and sing unto thy name] The Apostle allegeth this Text as a proof of the conversion and calling of the Gentiles; and therefore by nations here are meant those heathen nations, which were at that time strangers from God. This place fitly serves to prove the conversion of the Gentiles. David gave thanks to God before the Gentiles, that is, he did it presently, upon his victories in the place he sang praise to God; and that exercise did bring on some proselytes. But secondly, he doth it and meant that he should do it continually in the use of those Psalms and Songs which he did make by the Gentiles. Thirdly, this looketh higher also than David, viz. to Christ who did, and doth praise God before and among the Gentiles, by the Ministry of his Apostles.  
Vers. 12. A root of Jesse] It is so called because then the family was obscure, when Christ sprang out of it, as the root of the trees lies hid in the earth; and Jesse is named rather than David, because the Kingdom of David was then ceased, only the family of Jesse still remained.  
Vers. 13. The God of hope] Both objectiuè, because he is the only object of our hope, 1 Tim. 6.17. and effectiuè, he only is the author, and worker of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanquam ab honoris appetitu originem trahit, usu tamen traductum est ad id omne quod studio magno ac contentione agimus. Ita enim usurpat Plato, Xenophon, Plutarch, alij, & noster Apostolus. 2. Cor. 5.9. 1 Thess. 4.11. Grotius.  Vers. 20. Srived] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifies an high ambition to Preach the Gospel.  

Vide Bezam. Jackson on Jer. 7.16.  Vers. 30. Strive together] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul contendere. The word signifies to strive to the shedding of blood, see Luke 22.44.  
Vers. 31. Them that do not believe The word signifies both unbelievers, and disobedient.   

CHAP. XVI.  
Vers. 3. GReet Priscilla and Aquila] Aquila and Priscilla his wife were Jew's, and of the same Trade with Paul; 
De Launay, sur les Romans'. Pareus. Acts. 18.2.3. So Col. 4.15. Phil. 2. Bish. Dau. and Mr. Cot●o●. vide Bezam.  Tent-makers for the Soldiers. Priscilla is here named first, as she is, Act. 18.18. 2 Tim. 4.18. whence it appears, that she was a very virtuous woman; and perhaps to be preferred before her husband for piety.  
Vers. 5. Greet the Church that is in their house] Sometimes it may be the whole Church was met together in some eminent man's family, yet withal it includes that the Family itself was a Church of God.  

Hanc vocem non accipit in significatione propria & usitata, sed latius extendit ad eos omne● qui non unam tantum ecclesiam instituunt, sed promulgando ubique Evangelio impendunt operam. Calvinus in l●c. vide Estium. See john 13.16. 2 Cor. 8.23. It may be they were employed by Saint Paul, or Saint Peter about the Gospel at Rome. Mr. Thorndikes Right of the Church in a Christian State, Chap. 2. p. 73. See more there.  Vers. 7. Who are of note among the Apostles] The sense may be, they were well known to the Apostles; but it is more probable, the word Apostles is to be taken in a large signification, for such as were messengers of the Church. Mr. Ball.  
Vers. 16. Salute one another with a holy kiss] That is, with such a kiss as becometh Saints; as it is the fashion among us for men meeting with their friends to shake hands, so was it among the Jews, as appears by the many places in both Testaments, for men to kiss men at meeting, and parting. 
Osculum, frequens ac pervulgatum benevolentiae symbolum fuisse apud Judaeos, passim ex Scripturis liquet. Illud in morem transi●t apud veteres ut Christiani ante Coenae communicationem se mutuò oscularentur, ad testandam e● signo amicitiam. Hinc flu●it●ritus ille qui bodie est apud Papistas, osculandae patinae. Calvinus in loc. Vide Estium.   
In the Primitive times Christians before the receiving of the Communion kissed each other; which fashion for some abuse was prudently laid down: instead whereof is the superstitious kissing of the Pax in the Church of Rome.  
Vers. 17. Mark them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Vulg. & Beza ut observetis, Erasm. consideretis, Syrus & Arabs. Caveatis ab iis qui, etc. sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur Luc. 11.35. de Dieu in loc. Id est, attentè & diligenter, quasi hostes è speculâ observetis. Beza in loc.  The word signifieth such a marking as a Watchman useth that standeth on a Tower, to descry enemies, he marketh diligently all comers, and giveth notice accordingly for the saving of the City, whence Episcopacy say some.  
And avoid them] viz. After admonition and good means used for their reclaiming. Titus 3 10.  
Vers. 19 Wise unto that which is good, and simple (or harmless) concerning evil] wise to procure good to yourselves, innocent in bringing evil on any.  
Vers. 20 Bruise] the Greek word signifies to break or crush a thing to pieces being applied to the feet, it noteth that breaking or crushing, which is by stamping upon a thing.  
Vers. 25. Establish you] Paul often attributes this Greek word to God, as 1 Thess. 3.13. 2 Thess. 2.17. & 3.3. 1 Pet. 5.10. elsewhere he useth the same word concerning men viz. in their degree and order, which men do by word and example.  
Kept secret] (say some) from Jew's; rather thus, comparatively hidden; 
Dr. Sclater.  being never so clearly made known to the sons of men. Ephes. 3.5.    

ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to the CORINTHIANS.  

CHAP. I.  


Corinthus ex angusto Achaiae limit hinc jonium, inde Aegeum prospectans mare, ex commercils magnas adepta divitias. Grotius.  
Ibi Lais de tota Gracia tributa exegit libidinis, denis drachmarum millibus usum sui indicans, & mortua sepulchrum habuit omnium Poetarum versibus celebre. Id. ibid. Vbi Demosthenes mulietculae, pro horario usu corporis, deposcenti octona auri talensa, respondit, Ego tanti poenitere non emo. Cornel. à lap.   THe City of Corinth was a famous metropolis in Achaia; notable for wisdom. Periander one of the seven wise men is celebrated for a Corinthian; and Tulle calleth it lumen Graeciae, the light or eye of Greece.  
The Corinthians were notedly infamous for lust and wantonness, hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari.  Non cuivis homini contingit adire Corinthum. 
Therefore Paul in his first Epistle writes much against it, 1 Cor: 5.1, 9 & 10.8. & 11.6, 9 & 18.7.  
Both these Epistles to the Corinthians (saith à Lapide) were written before that to the Romans.  
This first Epistle to the Corinthians in weight of argument is far inferior to the precedent Epistle to the Romans; but in variety of things it ought to be judged equal, and in order of time before the other. Morton.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie aptari & coadunari significat: quemadmodam membra humani corporis optima symmetria inter se coherent. Calvinus.  Vers. 10. Be perfectly joined together] The Greek word signifies such a joining as when a bone out of joint is perfectly set right again. As Gal. 5.1. Restore set him in joint.  

See Mr. Burrh. on Host p. 171. Vult uni Christo magisterium ita asserere in Ecclesia, ut ab eo pendeamus omnes: ut unus inter nos dominus ac magister nominetur, ne ullum contra hominis nomen appenatur. Calvinus.  Vers. 12. I am of Paul, and I of Apollo and I of Cephas, and I of Christ] That is, I am Paul's Disciple, follower; and so in the rest. chrysostom interprets the place so that the last words should be the Apostles own crossing the Corinthians, showing them in his own example who they must be called by.  

See Act. 26.16. Potissimum ad praedicandum, nam hic aliquos nominat qivis ipse baptizasset. Vossius. Dicit has non fuisse praecipuas suae functionis parts: sibi non docendi munus praecipuè esse injunctum cui incumberet. Nam quum dicit Christus Apostolis, ite, predicate, & baptizate, baptismum adjung●t doctrinae tanquam accessi nem duntaxat vel appendicem: ut semper doctrinae prior locus maneat. Calvinus. vide Estium.  Vers. 17. Christ sent me not to baptise, but to preach the Gospel] Paul doth not simply deny that he was sent to baptise, for it was enjoined to all the Apostles, Matth. 20.19. to preach and baptise; but comparatively; q. d. he rather enjoined me preaching then baptising See john 9.41.  
Vers. 18. The preaching of the Cross] That is, the Gospel; not only because the cross followed it, but also in that it is the doctrine of Christ crucified.  
Vers. 20. The Disputer] Or, Inquirer; such as will receive no more in religion than they can see reason for. See Beza. Fuller's Miscel. lib. 3. cap. 7. The Jewish Doctors, that were still enquiring among themselves the truth of the Scriptures at their meetings, and yet believed not. Thorndike.  
Vers. 21. The foolishness of preaching] an Hebraisme, for foolish preaching; that is, 
Sic vocat Evangelium concessione ironica; non quod sit, sed quod talis habetur mundo. Paraeus.  preaching which the most men and wisest men in the world esteem contemptibly of, 1 Cor. 1.23. for so he expounds himself, vers. 18. carnal men and those which shall perish, account it so. 2 The preaching of such men as have no show with them in the world, such as the Apostles were Acts 4 13. 3 Such a kind of preaching as is plain, & without all ostentation and show of humane gifts, 1 Cor. 2.1. 4. M. Hilders●m.  
Vers. 23. Christ crucified] That is, we teach that life and salvation is come to the world by the cross and death of Christ. Pareus. He was crucified naked, 
In the Primitive Church it was a contemptible thing both among the Jews and Grecians to be a Christian; to the one the Gospel was a stumbling block, to the other a laughingstock. Perkins.  so he must be preached.  
Unto the Jews a stumbling-block, and unto the Greeks foolishness] The one expected a glorious estate of the Messiah in the world; the other deemed it a foolish and absurd thing to expect life out of death, glory to issue out of such extreme contempt. The Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel's aven gilion, that is, a revelation of vanity; and the Greeks traduce it for a doctrine of novelty, yea for a doctrine of devils, Acts 17.18.  
Vers. 26. Are called] Is not the Word preached to these as well as to the poor? There is a twofold call: 1 external, by the word; this the rich and mighty have more than the poor. 2 Internal; so few of them are called, the word is not effectual upon them.  
Vers. 30. Wisdom] that relates principally to the understanding; 
Quae nomina ex usu linguae Hebraea designant carum rerum authores, quarum nomitat sunt. Itaque Christus eo mediator noster est quod Doctor, Justificator, Sanctificator, & Redemptor noster est, quorum, primum ad Propheticum, secundum ad Sacendotale, tertium & quartum ad ejus munus regium pertinet. Cameron. vide Pareum.  all saving knowledge by which we are converted; and all the wisdom and prudence we have in our practical understanding, which we receive at beginning, in progress, and perfection hereafter, we have from Christ. Secondly, mark the phrase: It is not said, who by God's appointment makes us wise, but, is made unto us wisdom, in the abstract; to show, that out of Christ we have nothing but folly, Rom. 1.22. ● To let us know, that in him we have an all-sufficiency; there is nothing in him but admirable wisdom. Col. 2.2, 3. 2 Righteousness] Justification, pardon of sin, imputation of his righteousness, acceptation of our persons; we are looked upon in him as accepted, reconciled. 3 Sanctification] Mortification, and Vivification, hatred of sin, and love to the duties of God. 4 Redemption] which comprehends a freedom from all misery, sin, temptation, everlasting damnation; all comforts, and refresh by God's Spirit, and everlasting salvation.  
Vers. 31. Glorieth] this is a lifting up of the heart on apprehension of some good, 
In Domino gloriari est totius lalutis nostrae summam solius Dei misericordiae, & Christi gratiae transcribere. Paraeus.  whether real or apparent. ●here are four acts of Spiritual glorying: 1 Self is abased. 2 Christ and free grace magnified. 3 All fullness is seen in Christ. 4 All this is applied to himself, vers. 30.   

CHAP. II.  
Vers. 2. TO know] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to teach, preach, regard, or take notice of. To know Christ crucified is to seek comfort and salvation in the cross of Christ by faith. The Antinomians causelessly urge this place, 
Docere, Cameron. in Myroth ad Marck. 13.32. Profiteri Illyr. Beza. praedicare. Calvin.  to show that Christ and faith only are to be preached: not the law, nor repentance. The Apostle opposeth not the matter (for he himself preached other doctrine in this Epistle) but the manner; preached Christ plainly without humane eloquence, vers. 1. He resolved with himself to show no other learning but this, 
M Hildersham on Psal. 51.7.  to set forth to them in the best manner he could the sufficiency of Christ, and the benefit and fruit that comes to God by them; 
Downam.  viz. Not only the truth of it, but the virtue and efficacy of it in himself in the crucifying of his flesh with the lusts thereof.  
Vers. 4. With enticing words of man's wisdom] that is, least men should ascribe that to humane eloquence and wisdom, 
Dr. Tailor on Titus.  which is proper to the simplicity of the Gospel. Paul's condemes not all affectionate and eloquent preaching (for he was the eloquentest preacher of all the Apostles; and therefore it was one of Augustine's three wishes, to hear Paul preach in a Pulpit) but he condemns the flattering kind of affected Rhetoric, whereby men preached themselves, tickled men's ears, and delighted them with lascivious phrases of oratory.  
But in demonstration of the Spirit, and of power] That is, a secret power and authority of the Spirit, 
Tropus est quem Hendiadem vocant; spiritus & virtutis, id est virtutis Spiritus sancti: quam videlicet Spiritus sanctus suppeditat. Estius.  going with his Word, enlightening with his own other men's understandings, and heating by his own other men's affections.  
Vers. 9 Eye hath not seen nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him] This must not be understood of the joys of Heaven (as it is interpreted by some) but of the Gospell-joy, 
See M. Ball of Faith. p. 137.  of the Wine and fatness already prepared, and now revealed to the believer, by the Spirit.  
Vers. 11. For what man knoweth the things of a man] That is, those things which lie in the heart of man, but the Spirit of a man which is in him.  
Vers. 12. The things that are freely given us of God] that is, our election, vocation, justification, 
Ephes. 1.18.  sanctification, and glorification.  
Vers. 14. The natural man] that is, whosoever is endued with the faculties of nature only. 
Hominem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat in puris naturalibus consideratum, qui spiritu Dei vacat, & de rebus divinis ex intelligentia caruli judicat. Pareus. Hoc non tantum ad intellectum hominis naturalis referendum est, ac si sensus esset, non capit, intelligit, sed & ad voluntatem. Sensus enim est, homo animalis non recipit quae sunt Spiritus, non attendit, non curate, non ●n●at Spiritualia, nec fideli corde amplestitur ea quamdiu manet naturalis; sequitur enim stultitìa siquidem illi sunt, hoc est, ut res frivolas & stultas spernit, quam vis minimè intelligere aut percipere valeat. Mayerus in Philol. Sac.  Calvin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the souly man, he that doth most excolere animam.  
The things of the Spirit of God] That is, which are in the Word by God's Spirit plainly revealed.  
Discerned] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis, a law term, Acts 4.9.2.19. and is wont to be applied to the trial of doctrine, Acts 17.2. Grotius.  
Vers. 15. He that is spiritual] That is, one that is regenerate by the Spirit of God. M. Perkins. He opposeth the Spiritual to the natural man. Calvin, Paraeus. By the Spiritual (though he oppose him to the natural man) he means not every one which hath the Spirit, and is regenerate, but him which hath the Spirit in a greater measure than any other of the regenerate have; as appears by the opposition he makes Chap. 3.1. between them which are spiritual and them which are babes in Christ.  
Judgeth all things] that is, is not only certain of the truth which himself holdeth, 
M. Hilders●m on Psal. 51. As in a School the Master judgeth of every boy's Theme and Exercise, but they are not able to judge of him.  but can judge and clearly discern, and reject the error that is held by other men. But he is judged of no man) q. d. He is so certainly assured of the truth that he holdeth, that the contrary judgement of other men, whatsoever they be, cannot oversway him, or cause him to stagger. The Papists say that this Spiritual man is the Pope of Rome; because he alone is the Supreme Judge of the Church; judgeth all, and is judged of none. But when the Apostle wrote, there was no Pope.  
Vers. 16. We have the mind of Christ] that is, his sentence and judgement by himself delivered unto us. See 2 Thess. 2.2. Vide Bezam. It is uncertain whether he speak of the faithful in general, or of Ministers only. Pareus saith he speaks of all the faithful. Calvin would have it specially to ref●r to Paul and other faithful Ministers.   

CHAP. III.  
Vers. 1. Babe's] Such in whom grace is true, but very weak, and corruption strong, 2 Epistle John. 1. Heb. 5.13. in far greater measure Carnal then Spiritual; for they had not been so much as Babes, if they had been altogether Carnal.  
Vers. 3. Are ye not carnal and walk as men] Or according to men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hoc est juxta voluntatem seu consuetudinem hominum carnalium. conser Rom. 8. v. 27. Contrariam phrasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vorstius.  not according to God, and the rules of Christians; but according to the will and rule of Carnal men.  
Vers. 5. Who then is Paul? and who is Apollo? 
See & Apollon nominat potius quam alios, declinandae invidiae causa. Quid aliud enim habent ministri omnes, inquit, nisi ut sua praedicatione vos ad fidem adducant? Calvinus.  but Ministers by whom ye believed] Paul of high calling; Apollos of excellent gifts.  
Vers. 6. I have planted Apollo watered] A metaphor from Husbandmen. Paul planted, that is, preached; Apollo watered, that is, Baptised, saith Austen; 
Papa Hadrianus, cum Lovanij collegium magnifico sumitu construxisset, vestibulo aureis literis inscripsit, Trajectum plantavit: ibi erat natus. Lovanium rigavit: ibi literas didicerat: Caesar dedit incrementum: ab hoc erat ex praeceptore Cardinalis Creatus. Hominis vanitatem redarguit alius subscribens, Hic deus nihil fecit. Pareus in loc.  rather Paul began, and Apollo built upon it. Paul Preached fundamental doctrine, as Apollo● taught them how to improve the doctrines to spiritual uses.  
But God gave the increase] That is, all the success and fruit of their labour is from him.  
Vers. 7. Neither is he that planteth any thing neither he that watereth, 
Any thing] As a principal agent, but as an instrument.  but God that giveth the increase] q. d. as excellent gifts as these men had, they did nothing in this work, the wholesuccesse is of God.  
Vers. 9 Labourers 
b Eximium elogium Ministerij, quod cum per se agere possit Deus, nos homunciones tanquam adjutores adsciscat, & tanquam organis utatur. Calvinus.  together] In the Ministry, not conversion.  
Vers. 11. For other foundation can no man lay, then that is laid, which is jesus Christ] He is the only foundation personal; the Scripture is the foundation doctrinal. See Ephes. 2.20. Rev. 21.14. vide Pareum in loc.  
Vers. 12, 13. Now if any man build on this foundation, Gold, Silver, precious Stones, Wood, Hay, Stubble; Every man's work shall be made manifest: for the day shall declare it because it shall be revealed by fire, and the fire shall try every man's work of what sort it is] The Pope makes this place the principal foundation of his Purgatory (although the Apostle here treateth of a probatory, and not a purgatory fire) Saint Austen maketh answer, that this sentence is very obscure, and to be reckoned among those things which Peter saith are hard to be understood in Paul's writings, which men aught not to pervert unto their own destruction; and freely confesseth, that in this matter he would rather hear more intelligent, and more learned than himself: 
Vide Bezam. & Mortonum.  yet this he delivereth for his opinion, that by Wood, Hay, and Stubble is understood, that over great love which the faithful bear to the things of this life; and by fire that temporary tribulation, 
Bishop Vsher. The building of precious matter upon the foundation, is manifestly to be understood, of pure doctrine sincerely delivered. The building of combustible matter, is vain affectation of eloquence, and other trifling matter; not taking away the foundation, but handling it unworthily. The Apostle saith the fire shall try every man's work. So that if this fire should signify Purgatory (as Saint Augustine saith, expressly it cannot) and if every man should follow his work, no man should escape Purgatory. Doctor Fulke Annotat. on Rhem. Test. vide Calvinum, & Pareum in loc.  which causeth grief unto them by the loss of those things upon which they had too much placed their affections. Either sound and profitable doctrines 
(a) Bishop Down. of Justif. l. 4. Ruttherford against pretended liberty of conscience. Chap. 27. Estius expounds it of the Lords trying of the Son● of Levi. Mal. 3. See Rev. 3.10.  which he compareth to Gold and Silver; or unsound and unprofitable, compared to Hay and Stubble. He makes the judgement that trieth all to be fire (whether it be the last judgement or fiery afflictions it is no great matter) but good doctrine will bide the trial of fire, and not be consumed; and the man rewarded for his so building; and bad doctrine will be burnt, and not abide the Lords fire when it is tried; for it will vanish in the day of trial, and yield the sour of such doctrine no comfort; yet he himself keeping the foundation Christ shall be saved, but he shall be sadly afflicted for his fruitless building.  
Vers. 18. Let him become a fool that he may be wise] That is, let him be willing to learn even of his inferiors. 
Mr. Perkins, id est, deponat inanem persuasionem, non indulgeat ineptijs humanis in rebus divinis, ne molestè ferat à mundo se haberi pro studo. Pareus.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est manu capere & firmiter tenere. Pareus.  Vers. 19 Catcheth] And keepeth as beasts in a grin, so the word signifies.  
Craftiness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have done their utmost (as the word imports) to bring about their devilish devices.  
Vers. 20. The Lord knoweth the thoughts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the simple thoughts, but the most prudent discourses, and counsels of the world.  
Of the wise] That is, of such as excel in natural gifts, that are the choicest and most picked men.  
Vers. 22. Paul, Apollo or Cephas] Variety of gifts. He illustrates the universal by an enumeration; 
A Christian hath interest to and right in all these things 1. Entirely or wholly, Ephes. 1.23. and 2.10. Col. 3.11. 2 Refinedly the curse is taken away, Gal. 3.13. Prov. 10.22. 3 Really. 1 Cor. 7.31. Ephes. 1. ult. 4. Safely, 1 Prov. 33. 5. Serviceably, Rom. 8.28. 6. Satisfyingly, 22. Psal. 26.  highest and lowest Ministers are yours. All things are yours, the whole world, all conditions are then yours, life and death; all events are yours, present in this, and future in another life.  
Things present, things to come] the comforts of grace in this life, and the assurance of glory hereafter.  

Hoc est, omnia propter vos sunt, & ad vestram ordinantur utilitatem. Estius.  All are yours] That is, all things tend to your good, and help forward your happiness and salvation. Doctor Gouge.  
Vers. 23. Ye are Christ's] 1. By gift. 2. Purchase. 3. Conquest. 4. Covenant. 5. Communion.   

CHAP. IU.  
Vers. 3. OF man's judgement] Or day 
(b) Dies hominis pro judicio hominis, sive pro ultimo quo dies hominum definiuntur, die ponitur, cui dies Domini opponitur. Heinsius. Vbi diem posuit pro judicio, ex Cilicum phrasi (ipse enim Cilix fuerat) nam dies dici rei consueverit? Sed hoc non Cilicum, sed Hebraeorum idioma esse, qui diem Domini vocant judicium ait Drus. in annotat. N.T. Glass. Philol. Sac. Hieronynus putat hoc & alia quaedam esse ex Cilicum, ubi Graecam primum linguam didicerat Paulus, idiomate. Illis enim diem solitum dici pro judicio: nec mirum, cum & Latinè dicamus diem dicere. Grotius in loc. Dei organum Paulus, quem Graecarum rerum gnarum perinde ut linguae fuisse constat, suas habet locutiones patheticas & interdum singulares. Diem humanum vocat hominis judicium, ex interpretum consensu, metonymicè, quia judicijs stati sunt dies. Vnde & phrasis Dicere diem, pro in jus vocare, & Dies Domini, pro judicio extreme. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 2. v. 9 verbum esse Cilicum, Hieron. notat. & probat Dounaeus ad Chrysost. Hom. 23. Diem metonymice pro judicio dici interpretum consensu. Hinc Dies Domini pro judicio extremo. Dieterici Antiquitat. Bibl.  that is, I expect another day besides man's day. q. d. Man carries all before him now, he hath all the doings now at this day, and he may judge and censure as he pleaseth; it is but his day, and I pass not for man's day.  
Vers. 4. I know nothing by myself, yet I am not hereby justified] That is, I have walked so in my calling since I was an Apostle and Minister of the Gospel, as I am not privy nor guilty to myself of any negligence therein. So Calvin, Pareus, à Lapide and Mr. Perkins. q. d. Though I should discern no defect in my own righteousness (as for the main bend of my heart and course of my life I do not) yet dare I not plead it before God, nor hope to be justified by it; for God can espy much more in me, than I can in myself; so one expounds it.  
Vers. 5. judge nothing before the time] He speaks of rash judging of hidden things, as Calvin, P. Martyr, Bullinger, Marlorat, Pareus, Beza, Estius interpret it. Until the Lord come] That is, to judgement. Estius and others. Who will both bring to light the hidden things of darkness] Whether good or bad, and will make manifest the counsels of the hearts] whether just, or unjust. And then shall every man (who is praise worthy) have praise of God]  
Vers. 6. Transferred] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to change the habit as we may see, 1 Sam. 28.8. thence it is translated to speech, which seems to say one thing, and mean another. Hoc est, Schemate quodam sermonis in nos transtuli. Vorstius.  
Vers. 7. For who maketh thee to differ from another] Episcupius (a great Arminian) saith ego meipsum diserevi. I made myself to differ, viz. by the improvement of nature.  
Vers. 8. You are full, now ye are rich, ye have reigned as Kings without us] That is, you exalt yourselves above us here, as much as a King is above his own subjects, you are supreme. He speaks this ironically as the next words show. 
Vide Grotium  And I would to God ye did reign, that we also might reign with you] I would be glad to share in those gallant Gospel's notions you so much brag of; but I fear your portion is but small in true spiritual Gospell-knowledge, except in your own conceits, and there you abound sufficiently.  
Vers. 9 God hath set forth us the Apostles last] Paul calls himself and Barnabas the last Apostles, 
Postremi Apostoli hîc dicuntur Paulus & Barnabas, gratium Apostoli, qui postremo in loco diu post duo●ecim illos constitutos & ipsam Christi ascensionem, ad hoc munus designati erant. Morton. Postremos' haud dubiè vocat, qui in ordinem Apostolicum post Christi resurrectionem asciti fuerant. Calvinus.  because they were last taken into the number.  
We are made a spectacle 
b Vide Calvinun & Dilheri Electa Sac. l. 2. c. 25. Sumpta metaphora ab iis qui ignominiae causa cij cumducti ad mortem denique trabuntur, unde Hieronymus legit Theatrum facti sumus, ut Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostomus de theatro hujus vitae, in quo coram Deo omnia agimus, intelligit. ] God hath set us upon a theatre or stage upon whom all the eyes of the spectators gaze, spectaculo proposuit. Beza. That word which Paul useth here is borrowed from the manner of the Romans, who brought the gladiatores on the arena to make sport to the people.  
Vers. 13. As the filth of the world, 
Duabus vocibus omnium hominum objectissimos judicat. Habemur à mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: net à pancis sed ab omnibus, nec semel sed usque adhuc: id est, perpetuo. Parous. vide ibid.  and are the off-scowring] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the dirt scraped of men's shoes; or from the pavement of the ground; rejectamentum, so Erasmus. He hath reference to that Lament. 3.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(a) Mr. Burroughes on Phil. 4.13. See 21 Prov. 18. vide Dilheri Electa Sacra. l. 2. c. 25. Calvinum & Estium in loc.  the filth gathered by sweep up and down, and cast upon the common dung— cart in the street. Budaeus thinks those words have reference to the custom of the heathens; who in times of infectious diseases, or public calamity, sacrificed certain men to their Gods, for the removing those evils which were upon them, and upon these men they did lay all the execrations of the people; as if they had been the causes of all their misery.   

CHAP. V.  
Vers. 1. Such fornication as is not so much as named among the Gentiles] It is not meant, that the Gentiles never were infected with this sin; but that even such as were but only Gentiles, have out of the light of reason, 
Bishop Lake. Non intelligit nihil unquam tale extitisse, vel in historiis non refe●ri, de quo compositae sint etiam tragediae, sed esse Gent●bus detestable, none secur ac foedum & horrendum monstrum. Calvinus. vide Pareum.  detested and forbidden it. The Apostles phrase is remarkable, that which was not, so much as named among the Gentiles was done by a Christian; whereas the rule of piety is, that those sins should not be so much as named amongst Christians, which are done by the Gentiles.  
Vers. 2. Mourned] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the stile of mourners, and denotes the solemnity usual among the Jews, of putting on mourning habit, and wailing over them that were excommunicate.  
Taken away] This precept is directed to the Church, 
Pareus hath these words, non dicit ut tolleretur è medio, sed è medio vestri, hoc est, ecclesiae. He commandeth not to kill him; but to remove him from them.  whose weapons are spiritual, speaks nothing of the Magistrate's duty.  
Vers. 4. In the name of our Lord Jesus Christ, when ye are gathered together] The authority of excommunication pertaineth to the whole Church; although the judgement and execution thereof, is to be referred to the Governors of the Church, which exercise that authority, 
Vnde apparet hac potestate praeditas esse ecclesias, ut si quid est intus vitij, disciplinae severitate corrigant vel ejiciant. Excommunicationis ergo potestas hoc loco stabilitur. Calvinus.  as in the name of Christ, so in the name of the whole Church, whereof they are appointed governor's to avoid confusion. Fulke on the Rhem. Testam. vide Calvinum & Pareum.  

Haec excommunicatio de qua agimus non est privata sed publica actio, & unanim● totius ecclesiae cousensu, solemni omnium vestrum conventu testato, in publico coetu & omnium conspectu praestanda. Morton. Satanae tradi idem est atque ex ecclesia, extra quam regnat Satan, ejectum declarari quempiam, non tanquam apud Satanam permansurum, & cum eo periturum, sed contrà ut miserrimi sui status sensu permotus, resipiscat: & ita carne abolitae quae antea ipsi dominabatur, spiritus superior evadat, ut itae salvus fiat: quod demum die Domini plenè in illo & electis omnibus apparebit. Beza de Presbyterio & excommunicatione. vide Bezam in loc. Bis reperitur haec locutis Tradi Satanae, semel hoc loco, & rursus, 1 Tim. 1.20. Quidam volunt tradere satanae esse idem, quod miraculo●o modo è medio hominum tollere Ministerio satanae: sicut Petrus sustulit Ananiam & Sapphiram. At Petius non est usus Ministerio Satanae, sed virtute Christi. Alij tradere satanae volunt idem esse, quod ex ecclesiae societate & regno Dei excludere, quod nos vocamus excommunicare. Pareus. vide Plura ibid. Vide Calvinum & Estium.  Vers. 5. To deliver such a one unto Satan] Beza, Calvin, Pareus, à Lapide, Estius, and Morton interpret it of excommunication. The excommunicate person is to have his conscience terrified by being delivered unto Satan, that is, cast out of the Church out of which Satan ruleth. 2. Sorrow must be wrought in him for his sin, for the destruction of his flesh, and fleshly corruption, which is the ground of true repentance. Neither is it any thing else then excommunication, which the Apostle signifieth by delivering to Satan, saving that he expresseth an extraordinary effect that followed in the Apostles time, viz. that those which were put out of the Church, became visibly subject to Satan, inflicting plagues and diseases on their bodies, which might reduce them to repentance; which the Apostle calleth the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus, as 1 Tim. 1.20. For the Apostles had power, like that which Saint Peter exercised on Ananias, and S●pphira, thus to punish those that opposed them, as Saint Paul often intimates. Thorndikes discourse of the right of the Church in a Christian State, Chap. 1.  
Some say he was delivered to Satan in a miraculous way to possess, or torment him; an Apostolical power only. Vide Grotium. But that cannot be for these reasons. 1 The Apostle saith, you deliver, the Apostles did not work miracles by others hands. 2. The punishment is answerable to the sin which was twofold, v. 2. 3. He makes it a general ground of a duty; they must withdraw themselves from such a one.  
Vers. 6. A little leaven leaveneth the whole lump] The word of God compareth sin unto leaven both in regard of the whole congregation; in that it spreadeth further and further in the body of the Church, if opposition be not made, Levit. 19.29. and also in regard of the persons self; in that it doth more and more sour and pollute the soul, till at last it have left no part free; if the seasonable rendering of repentance prevent it not. But yet it will not sour the congregation; so as that all their worship and service shall be cast off by God as an abomination, that is the false gloss of some. For when the Gospel is compared to leaven, the holy Ghost means not that if the Gospel enter into any place, than the services of the whole congregation are made pleasing to God (for the services of hypocrites which are many never please him) but that the Gospel coming into a place, and converting some one or two will go farther, and convert more and more, till it draw the whole place at least to outward submission. The meaning is, one sinner tolerated and winked at doth infect another, till the whole society be over grown with the like wickedness; and not that one sinner causeth the service of all those with whom it is done to become unclean or polluted.  
Vers. 7. Purge out therefore the old leaven] That is, which proceeded from the old man, and corrupt nature; though the Church of Corinth was very corrupt many ways; yet he bids them not take the lump away, but remove the old leaven; he bids them not forsake the Church, but stay and reform it.  
Vers. 9 Not to company with fornicatours] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and 2 Thess. 3. being compounded with two praepositions notes a most familiar acquaintance and conversation. 
Commisceri est familiariter versari cum aliquo, & ejus consuetudine implicari. Calvinus. idem ferè habet Morton.  See next verse.  

See 2. Thess. 3.14.  Vers. 11. Not to keep company] That is, in a private and familiar manner.  
With such a one, no not eat] That is, make him not a special intimate friend. 
Cum talibus, id est, adeo vitiosis & Christianorum nomen usurpantibus, ne epulas quidem habere communes, quod minimum est inter amicitiae signa. vide Gal. 2.12. Grotius.  Intelligitur vel contubernium, vel interior c●nvictus. Calvinus.  
This place being understood of all voluntary commerce with a scandalous person, whereby at least I appear to countenance him in his sin, contrary to that precept 1 Thess. 5 22 Its apparent (say 
* The answer to Suspension suspended.  some) that voluntary commerce at the Sacrament is here forbidden, as well as at my own Table: The reason say they is evident; First, because he ought to be kept from the Lords Table as well as from my Table. Secondly, because he might easily be kept from this, as well as that; provided that private Christians, and Church officers would both do their duties in their places. But if I do my honest endeavour for this purpose, and cannot keep him away from the Lords Table, the Lord accepts my will for my deed, and the guilt shall lie upon them who have power, but want will to suspend him. I shall find to my comfort, that to the pure all things are pure, Titus 2.15. Nor shall the wickedness of others one j●t hinder the efficacy of the Sacrament to me, if I be a worthy receiver.  
Vers. 12. For what have I to do to judge them that are without? 
Interrogatio affirmantis, q.d. omnino vestri id est officii. Quidni igitur & mei? Pareus. vide plura. ib.  Do not ye judge them that are within?] That is, are not you by the power you have of judging those that are within, to take away him that hath done evil? leaving to God to judge those without. Mr. Thorndike. Therefore something makes one man to be without the Church, and another within. Where there is differentia divisiva, there must be differentia constitutiva.   

CHAP. VI  
Vers. 2. Do ye not know that the Saints shall judge the world?] They shall not judge by pronouncing a sovereign sentence of absolution or condemnation, which is proper to Christ the Judge; 
Perkins on Judas.  but by assisting him (as Justices upon the Bench) both by witnessing and assenting unto that righteous judgement.  
The Saints shall not judge the world authoritatively; they are not in commission with Christ; but three ways: 1. As members of Christ's body; he judgeth as the head. 2. By their lives; as it is said of the Queen of Sheba, she shall condemn them. 3. By an approbation of Christ's judgement, exulting in it, Rev. 19.1, 2.  
Verse 4. Pertaining to this life] The Greek word (say some) signifies rather pertaining to life; and so they would have it rendered also in the former verse; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vitam pertinentia.  but Luke 21.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered cares of this life; and Grotius renders the third verse here res hujus vitae.  
Set them to judge who are of lest esteem in the Church] It is not spoken by way of precept, commanding them to let the simplest of their brethren judge their causes: 
Thorndike.  but by way of concession, they were better so to do, then to sue before Infidels.  
Vers. 7. B●cause ye go to law one with another] That is, so rashly as they did, and before Infidel Judges, to the scorn of the Gospel.  
Going to Law in this Chapter is not simply forbidden, but sundry abuses observed: 1. Going to unfit Judges whom the Apostle styleth unjust and unbelievers, 
Dr. Gouge.  and bringing Christians before them, vers. 6. 2 Contending about small matters and mere trifles, vers. 2. 3 Too much forwardness to Law, vers. 5. 4 Doing wrong themselves vers. 8.  
Vers. 9 Idolaters] There were two kinds of them: worshippers of Idols, that is, 
Pareus.  false gods, as all the Heathens were; Or secondly, of the true God, in an Idol or Image, as the Jews often were; and as all the Papists are at this day.  
Effeminate] Or, soft. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth soft-spirited men, 
Such who are guilty of self-pollution.  men of a kind of soft carriage, apt to all wantonness.  Mollis erat facilisque viris Paeantius heros. 
Abusers of themselves with mankind] The Greek is but one compound word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paederastae. Calvin.  
Vers. 10. Revilers] which dare call him with vile terms that offends them.  
Extortioners] that care not what they pill to themselves by hook or crook.  
Vers. 11. And such were some of you] The Apostle adds this word some (saith Estius) to moderate his speech, lest he should seem to accuse all the Corinthians of all the forementioned vices; to show that some were guilty of some of those vices, and others of other; although the sin of Idolatry was common to them all. Calvin thinks this particle is superfluous, after the usual manner of the Grecians, which often use it Ornatus gratia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not for restriction; and that the Apostle intends only that no man is free from these evils until he be renewed by the Spirit. The plain meaning (saith he) is, that before their regeneration, some of the Corinthians were covetous, some adulterers, some extortioners, some effeminate, some revilers: 
See Mr. Pemble of Justification. Sect. 1. cap. 1. p. 11.  but now being freed by Christ, they ceased to be such. The Apostle puts them in mind of the sins they had repent of, not to reproach them; but 1. That they might be more able to mortify their present corruptions, Psal. 38. 2 That they might be more pitiful to others, Titus 3.11. and more thankful to God.  
But ye are washed, but ye are sanctified, but ye are justified] He useth three words, saith Calvin to express one thing, the more to deter them from falling into those sins again which they had escaped. Pareus saith 
* Hisce in verbis describit Apostolus eximia illa beneficia quae fidelibus in Spirituali lavacro conferuntur; primo ponit ablationem sive purgationem peccati quae se habet ut genus atque deducitur in has duas species, Justificationem scilicet & Sanctificationem. justificatio purgat & abluit à reatu peccati, idque uno momento & perfect: sanctificatio purgat ab ipsa inhaerente contagione & sorde peccati, sed paulatim & per gradus. Epis. Dau. de justitia habituali. c. 23.  we are to take washed generally for all the benefits of Christ; remission of sins and regeneration by the Spirit and Blood of Christ; the other two, for the parts of his washing; the first of which is Justification, and the other Sanctification.  
Vers. 13. Now the body is not for fornication, but for the Lord, and the Lord for the body] The Apostle propoundeth six reasons why we should fly fornication: 1. Our bodies are the Lords, and must be serviceable unto him, in this Verse, the body for the Lord; the body is ordained for the Lords use, and aught to be employed to his glory; and the Lord for the body, to redeem and sanctify the body as well as the soul; and consequently to rule and command it as well as the soul, being Lord of both. 2. We look they should be raised to glory in the last day, vers. 14. and therefore we must in the mean time keep them honourable. 3. They are the members of Christ, vers. 15. we may not then make them the members of an Harlot. 4. Whereas all other sins are without the body, this directly is against the body, vers. 18. where he also bids them flee Fornication. 5. The body is the Temple of the holy Ghost, vers. 19 and these sins make it the Devil's sty and stews. 
See Mr. Caryl on Job 3.1. p. 325.  6 Our bodies are bought with a price, ver. 20. and it is sacrilege not to glorify God in the body as well as in the soul, seeing they are both alike his.  
Vers. 16. Know ye not, that he which is joined to a Harlot is one body] Paul notes three sorts of conjunction: 1. In the flesh only, as betwixt a man and a whore. 2. In the Spirit only, as betwixt Christ and his members, vers. 19 3 In the flesh and the Spirit, when two faithful are married together.  

Vide Bezam.  Vers. 17. Is one Spirit] one spiritual body. Pareus. rather in respect of the bond, God's Spirit. Beza.  
Vers. 18. Sinneth against his own body] not because the body is used as the instrument; than it will hold also in stealing, backbiting, swearing; rather as Peter Martyr more eminently against the body than other sins. Or, the body is not only the instrument, (as in other outward sins) but the object in this sin; a man sins against his own body, 
Dr. Sclater. Non negatur prorsus quin aliis quoque vitiis dehonestetur & probro afficiatur corpus nostrum: sed hoc tantùm dicitur, non ita residere in corpore nostro foeditatem ex illis, sicuti ex scortatione. Manus quidem mea furto inquinatur vel caede: lingua verò maledicentia aut perjurio, corpus totum ebrietate: sed scortatio maculam in corpore impressam relinquit, qualis non imprimitur ab aliis peccatis. Calvinus. vide Pareum.  spoiling it of that excellent honour whereto God hath advanced it.   

CHAP. VII.  
Vers. 1. IT is good for a man not to touch a woman] Good is opposed to that which is incommodious or inexpedient; so Matth. 19.10. it is expedient. 
See 7, 8, 27, 38, 40 verses. Commodum. Bonum dupliciter dicitur, vel oppositum vitio seu malo morali, vel oppositum incommodo, unde saepè bonum nobis esse dicimus quod est commodum. Wendelinus.  Conducible to those who have the gift of continency, and no settled abode, and in times of persecution. See vers. 35.  
Obj. Gen. 2.11. It is not good for man to be alone.  
Sol. Paul wrote in times of persecution, which in all this Chapter he hath a special eye unto. See Calvin.  
Touch] The Greek word often signifieth not to touch with the hand, but to have any commerce with another; therefore the meaning is, 
Eras. Piscat. Tangit mulierem qui cum ea congreditur aut rem habet, ut Prov. 6.30. unde virgo intacta. Drusius.  bonum est abstinere ab uxore, hoc est non ducere uxorem: It is good to abstain from a wife, that is, not to marry.  
Vers. 2. Nevertheless to avoid Fornication, let every man (viz. which hath not the gift of continency) have his own wife.  
Vers. 3. Due benevolence] It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence, 
Rem parum verecundam verecundè notat. Eras.  because it must be performed with good will and delight; willingly, readily, and cheerfully: It is said also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due, because it is a debt which the wife oweth to her husband, and he to her 1 Cor. 7.4. Dr. Gouge.  
Vers. 5. Give yourselves to fasting and prayer] He speaks here of solemn fasting and prayer; these also are joined together, Matth. 17.21. Acts 13. 
Non dixit oretis sed vacetis precationi, quod ea res desileret animum ab omnibus mundanis curis vacantem. Erasm. vide Bezam. Sensus est, ut omnibus soluti avocamentis, agatis illud unum. Calvinus.   
Vers. 9 To burn] That is, to have within a continual fervency of lust in the heart. 
Hic uri vocat Paulus, non titillari duntaxat, sed libidine aestuare, cui resistere nequeas. Vide Calvinum.  Earnest desires are meant, Host 7.4. Rom. 1.27.  Vritur infoelix Dido, etc. Virgilius 4 Aeneid. 
Vers. 10. Unto the married I command; yet not I, but the Lord] The Apostle delivered as from the Lord the doctrine against separation of those equally joined in marriage; that is, from the plain relation of God in the Old Testament. 
Because there is an express Commandment of the Lords concerning this thing. Matth. 19.6. Beza. Comparatè dicitur, non ego ex me, sed ex Christi auctoritate. Simile, Matth. 10.20. Grotius.   
Vers. 12. But to the rest speak I, not the Lord] Which hath reference to that before, 
That is, the Lord had not given any such express commandment as Paul there delivered, but by collection and interpretation of Scripture he did gather it, and so spoke not of himself, but by the assistance of God's 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 modo improborum calumnias, quum sibi quod dicturus erat, tribuit. Calvinus.  vers 10. To this doubt of remaining together, where one is a believer, the other an Infidel, I say, not the Lord, not as though Paul did resolve any thing against the mind of God; but he gave this resolution as an Apostle under the New Testament, which was different from the dispensations of the Lord under the Law.  
Vers. 14. Sanctified by the Husband] But she shall never be saved but by her own faith; he sanctifieth her marriage, but not her person. Vide Calvinum & Bezam.  
Now are they holy] Notwithstanding the difference of Religion in the parents, yet the children are legitimate say some, and not bastards; 
Sancti non sanctitate quadam naturali vel inhaerente, quae iis à fideli conjuge eodem modo, quo peccatum originale communicetur, sed sanctitate externa, ex misericordia Dei, eos pro suis reputantis, juxta promissionem nobis nostrisque infantihus in gratiae faedere nobiscum comprehensis factam. Rivetus. Vide Bezam & Estium.  a civil sanctity saith Theophylact. That interpretation cannot stand; for then all the children of Heathen should be illegitimate; there is a lawful marriage where neither parents are believers; 2. This holiness is derived from the faith of the parent; it is meant therefore of a federal holiness; the children are taken into the parent's covenant.  
Vers. 15. But if the unbelieving depart, let him depart] He doth not approve or permit such a defection; but speaks this to free the innocent from scruple in such a case.  
A brother or a sister is not in bondage in such cases] That he should be bound either to follow the deserting party, 
By bondage the Apostle means matrimonial subjection. Vinculi conjugalis obligatio. Beza.  or to continue unmarried. The Apostle saith the innocent party is free not only from bed and board, but from the bond of the deserter; so Pareus. But (saith he) the Apostles limitation is to be observed in such cases, viz. such circumstances of desertion, in such a total separation of religion as was then among the Pagans and Christians, and of which the Apostle properly speaks.  
Contrary to cohabitation is desertion; when the husband departs from the wife, or she from him, without each others good liking or privity; not for any commodity or necessity of business, but out of dislike, and with an obstinate purpose of not returning again. 
Vide Calvinum & Bezam in loc. Obstinata desertio quamvis in parte deserente non contineat justam causam Divortii faciendi, parti tamen desertae post omnia alia media frustra tentata justam adfert causam divortii patiendi. Apostolus 1 Cor. 7.15. disertis verbis pronunciat partem desertam esse liberam. Qui autem liber est non est vinculo constrictus. Ames. de consc. l. 5. c. 38. See Dr. Gouges Domestic duties, Treatise 2.  Such a one as doth so (say many worthy Divines) breaks the bond of marriage, and sets the innocent party at liberty.  
Vers. 23. Be not ye the servants of men] That is, in regard of conscience, in opposition to me. 
In respect of the inward man; but the Apostle speaks not of bodily service to men. Servos hominum vocat non eos, qui hominibus heris civiliter serviunt: sed qui perversis earum desideriis sese accommodant, impiis aut inhonestis hominum praeceptis morem gerunt. Pareus.  We are not to serve men as Spiritual masters, Ephes. 6.13. not as supreme, but as subordinate masters, Ephes. 6.7.  
Vers. 28. Such shall have trouble in the flesh] The Apostle speaketh of all times; although it be true, 
Intelligit labores, euras, solicitudines de augenda re familiari, inopiam, lights, jurgia, sterilitatem, liberorum morbus, orbitatem, & talia sexcenta, quae fert. conjugalis vita. Notanter igitur dicit afflictiones in carne, ne delitiae carnis tantum quaerantur in conjugio. Pareus.  most of times of persecution; because the present necessity (v. 26.) may as well mean the necessity of this life, as these times of trouble. Secondly, when are we not likely to meet with days of persecution for well doing. See M. Whatelies' Care-cloth.  

Terminus nauticus.  Vers. 29. The time is short] contracted or cut off; trussed up into a narrow scantling; a metaphor from sails, when men are almost at harbour they begin to strike their sails and fold them up together. Some think he compares the time of our life with the time of the patriarchs. 
Vide Bezam.  Some think he means it of the end of the world, (as Peter expresseth it) the end of all things is at hand, 1 Pet. 4.7. he rather speaks of the duration of man's life.  
Verse 30. And they that rejoice, as though they rejoiced not] The fathers on this place made this observation, 
Per Flotum & Gaudium res adversas & prosperas designat; est enim usitatum, causas per effectus notari. Calvin.  That the joys of this world are but quasi, as if they were joys; not joys indeed, but shadows or figures, as Esay 29.8.  
As though they possessed not] That is, in respect of moderation of the affections, and the disposition of the heart. 
Perkins.  They should have fewest worldly cares, by how much the times are harder.  
Vers: 31. For the fashion of this world passeth away] The Apostle speaking of the world very elegantly and emphatically calls it, 
An accidental Mathematical figure without solidity or substance, a show without a substance. The word signifies such a fashion as is in a Comedy or Stage-play, where all things are but for a while to please the eye. Vide Pareum & Bezam. Hac voce eleganter Apostolus expressit mundi vanitatem. Nihil est firmi, inquit, aut solidi: est enim facies tantum, vel externa apparentia, ut loquuntur. Calvinus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimating thereby that this world, to speak of it truly, is rather a matter of fashion, then of substance. Dr. Causabones Treatise of use and custom.  
Vers. 34. Holy both in body and spirit] Of Spirit, when it is either not tempted to uncleanness; 
Dr. Tailor on Titus.  or being tempted, yieldeth not; or yielding, is recovered by repentance: of body also, when it neither exciteth, nor being excited executeth uncleanness. He joins the sanctity both of body and Spirit, 
Matth. 5.28.  because chastity is not so much a virtue of the body, as the spirit.  
Vers. 39 Only in the Lord] That is, according to God's word and direction, and not against it, religiosè & cumtimore Domini, pio affectu & cum persona fideli. Pareus. 
Id est, in nomine Domini quod est indubitatè Christiano, That is, in the name of the Lord; which is without doubt to a Christian. Tertul. vide Bezam.   
Vers. 40. And I think also that I have the spirit of God] He speaks not as if he doubted whether he had, but to reprove those who slighted him; 
Vtitur verbo diluto, emphatica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza. Pareus. Non videtur ironia carere quòd dicit, existimo. Nam cum pseudo-apostoli, Spiritum Dei inflatis buccis identidem jactarent ad autoritatem sibi arrogandam, & interea Paulo detrahere studerent: dicit se quoque sibi videri compotem Spiritus non minùs quam ipsos. Calvinus. Vide Estium.  as if he had not the spirit of God. He doth not mean (saith Grotius) a revelation, but a sincere affection of serving God, and the godly. And I think that I also shall be yielded to have the Spirit of God, as well as your glorious and boasting teachers. Doctor Hall's Paraphrase.   

CHAP. VIII.  
Vers. 2. ANd if any man think] That is, proudly conceits, that he knoweth any thing; he knoweth nothing yet as he ought to know. 
Id est, si quis in hoc uno sibi placeat, quod ingeniosus, quod eruditus sit, quod dialecticas disputationes norit: Grotius. vide Calvinum   
Vers. 4. And Idol is nothing in the world] That is, nothing subsisting in nature; or nothing in respect of the divinity ascribed unto it, as the following words show, and that there is none other God but one; but something in man's imagination, 
Perkins.  which giveth to it the honour of God; and reputeth it as God making it a God unto himself.   

CHAP. IX.  
Vers. 5. HAve we not power to lead about a sister a wife] Our last accurate translation of the English Bible, hath woman in the Margin; it is the manner of that Edition to set all the Idiotismes of either language, and divers readings in the Margin. The Greek word signifies both; but whether of them is fit to be received into the Text, our Text itself shows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  our Translation is according to the plain words, and meaning of the Apostle. The words in the Greek are not a woman sister, but a sister a wife; for no man would say a sister a woman, because the word sister implieth a woman: therefore of necessity the latter word signifieth a wife specially, and not a sister generally.  
Led about.] Declares they were their wives. 
See Beza & Cartwright. Etsi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulierem quamvis significet, quod Hieron. ac August. urgent: tamen frequenter in sacris pro uxore usurpatur. Matth. 1.20. & 19 v. 3.5.8.9.11.29. Pareus.  The word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secum ducere quo quis eat. Ezech 45.1.2. Grotius. Est circumducere secum quodam jure, ut suam non ut alienam. Ideo Syrus addit, nobiscum. Pareus.  implies a power over the party led. The Popish Priests abhor marriage, as unworthy the sanctity of their order, yet the Apostles did not dislike it.  
Vers. 9 That treadeth out the Corn] In that Country they did tread 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur Boves cum grana ex aristis exterunt pedibus: Qui mos Orientis, sed & Graeciae ut ex Theophrasto & aliis discimus. Grotius.  out their Corn with their Oxen, as we do thresh it out. 
Huic contrarium est illud ethnicorum, Bos apud acervum, quod Suidas intelligit de iis qui fruges in area terunt, sed Camo impediuntur quo minus quidquam inde gustare queant.   
Doth God take care for Oxen] Not chiefly and principally, 
Quod Dominus humanitatem erga boves praecipit, non id facit boum gratia, sed hominum potius respectu, propter quos etiam boves ipsi creati sunt. Calvinus.  but subordinately as his care is toward all the creatures, so Deut 25.4. 1 Tim. 5.18. Or, doth not so take care for them, as if he respected them only in making the Law.  
Vers. 13. They which wait at the Altar] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually set; continual residence was required of the Priests, 
Cujus vocis emphasim Chrysostomus & Theophylactus annotarunt, ut quae sonet continuam & perseverantem servitutem: quam & Latinè vocamus assiduam. Estius.  and so of Pastors.  

Omnium moribus & assectibus quantum licet, me accomodo. Estius.  Vers. 23. I am made all things to all men, that I might by all means save some] He was content to undergo any thing, for the good of any man. Mr. Perkins.  
Vers. 24, 25. They which run in a race run all, but one receiveth the prize? so run that ye may obtain. 
Vide Bezam & Grotium.  And every man that striveth for the mastery] He alludes to the Olympic exercises. Cursus & lucta, running and wrestling, were two of the Olympic games.  
Vers. 26. I therefore so run, not as uncertainely, etc.] That is, I so order my course of Christianity. 
Vide Bezam.   
Vers. 27. But I keep under my Body] The word signifies a buffeting about the face, and eyes, as a man would buffet his adversary on his knees; I molest and vex the flesh the old adversary that is in me. A battering of the body, as those are wont which try masteries with Plummets of lead, until the blueness of the wound appeareth most grievous. And bring it unto subjection] Compelling to subjection as we would force a slave to grind at the Mill; 
Vide Grotium.  as the Greek words signifies.  
The Apostle useth two words which carry much Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keep under, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I bring into subjection. The former word is taken from a Champion or wrestler that striveth for the mastery; 
Doctor Gouge on Ezra. 8.21.  for it hath reference to the 25. verse. where mention is made of men that strive for the mastery. The latter word hath reference to Masters, that prudently keep their servants under; especially when they wax insolent or wanton. By the body he means the old man, which is called a body of sin, 
Castigo corpus meum, hoc est, adversus carnem pugno. Theophyl. in loc.  Rom. 6.6.   

CHAP. X.  
Vers. 2. Unto Moses] That is, sub ministerio aut ductu Mosis. Calvin under the Ministry, 
In Mosen] Id est, Moses Ministerium, unde Versio Syriaca rectè interpretatus est in Mosen, per manum Mosis. Rivet. 9 See Doctor Willet on 14 of Exod. 28. Question.  or guidance of Moses, vel in doctrinam & legem Mosis, sicut Act. 19 Pareus into the doctrine and Law of Moses.  
Vers. 3. Did all eat the same spiritual meat] By the wonderful power of faith which makes a thing absent present to the believer; by that faith they received Christ as lively, as effectually, as much to their profit and comfort, as we do since his coming. 
Mr. Perkins.  Manna is called a Spiritual meat] because it represented unto them the spiritual food of the soul Christ Jesus the true Manna, john 6.51. See Doctor Willet on 16. of Exod. 3. c. and Be●sa.  
Vers. 4. They drank of that spiritual Rock that followed them] Not that the water of the Rock did always follow them, 
They drank of the natural Rock, which is called a Spiritual Rock, because it was a Type of Christ. The Rock followed them, that is, the water that issued out of the Rock followed them as they journyed, and streamed after them in their removes. Dike. vide Calvinun. Bibebant è petra. Tradunt Hebraei & Chaldaei, Num. 21. v. 16. petram hanc per miraculum Judaeos in deserto assiduè secutam fuisse usque in Chanaan, eisque aquam dedisse. à Lapide. Id est aquam quae è petra fluebat; spirituali ratione significationis, quia rem spiritualem significabat; eos insequenti, quia aqua illa è rape fluens secuta est Jsraelitas in variis mansionibus suis. Rivetus.  (so some expounded it) for that failed, and the people were athirst in the wilderness; but Christ signified by the Rock, was always with them, for their preservation. Christ is said to be the Rock of his Church; and every Member in it three ways. 1. As the fountain in it, Zach 13 1. Jer. 2.1. 2. As the foundation of it. 3. As the refuge and shelter of it. It is not the Apostles intent I suppose, to affirm the truth of that which the Jews still tell, and therefore without doubt did tell before Saint Paul's time; that the waters followed the Fathers over mountains and valleys, in their journey, to the Land of promise; but the Fathers drank of that water which the Jews say, followed them. Thorndikes Review. But Calvin, Rivet, and Dike say, the waters out of the Rock never failed them, where ever they went.  
Vers. 6. Now these things were our examples, to the intent that we should not lust after evil things, as they also lusted] When a man is not content with what God hath given him, but must have some thing else vers. 7. 
Vers. 7. See Doctor Prideaux his Sermon on this Text.  Idolatry is the worshipping of God in an Image, as the Israelites in the Calf, vers. 8. with the daughters of Moab vers. 9 tempting of God, as it were trying what he can do. v. 10. Murmuring, whining, complaining against God, because of the crosses they feel; or against man, to whom he supposeth he may impute his crosses; as the Israelites did against Moses and Aaron.  
Vers. 11. All these things happened unto them for examples] A type is such a form or representation of a thing, as is made by hard pressing or striking of it, such as we see in stamps and seals, implying (say some) that the Lord by those strokes upon his ancient people, left marks upon their bodies, or Printed Letters which were legible to their posterity; this exposition Calvin justly dislikes; 
See john 20.25 Vide Calvinum in loc.  God by them did set his judgements before our eyes; and we are taught by those examples what a judgement hangs over Idolaters, whoremasters, and other contemners of God.  
Vers. 13. Such as is common to man] That is, a temptation arising from humane frailty. 
Dike.   
Vers. 15. I speak as to wise men] Because he was to bring an argument from the mystery of the Supper, he useth this preface, 
Calvin.  that they may more attentively consider the weightiness of the matter; I speak not to novices; you know the force of the holy Supper; there we are ingraffed into Christ's body; therefore it is profit for you to have no society with such.  
Vers. 16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ?] Some think the Apostle names the Cup first, alluding to the custom of the Hebrews, who in their solemn Banquets did begin their feasts with poculum gratiarum; others that Paul intending to be long about the bread, 
Benedicere calicem, significat in hunc usum consecrare, ut nobis sit symbolum sanguinis Domini. Jd sit verbo promissionis, dum juxta Christi institutionem conveniunt fideles ad celebrandum in hoc Sacramento Mortis ejus memoriam. Calvinus. Vide plura ibid. Eucharistia legitimo modo sumpta instrumentum est ejus conjunctionis, per quam in corpus unum cum filio Dei jesu Christo, coalescimus, & cum caeteris etiam omnibus fidelibus, qui sunt omnes ejusdem corporis membra. In scriptis Patrum communio est unùm è proporijs appellationibus hujus sacramenti. Casaub. exercit. 16. ad Annal. Eccles. v. 17. id est quoniam unus est panis quem frangimus & in multas partes dividimus, & multi efficimur unum corpus, quia omnes de illo uno pane fracto & distributo manducamus. Pareus.  doth therefore premise a few words about the Cup; by blessing some understand consecration, not the Popish charming, whereby they conceive the nature of these elements to be transubstantiated; but the separating of them, by declaring Christ's institution to become holy signs of inward grace. A Communion is properly a society of men who are joined together by certain Laws and Covenants, to partake in the calamities, and prosperity of one another. chrysostom observes that Communion is more than participation, that is where a man hath part only of a thing; communion requires that we should be united to the whole. Id est Communionis illius Sacramentum seu signum ac monumentum. Gomarus.  
Vers. 17. For we being many are one bread and one body: for we all are partakers of that one bread] Objection. Those which eat one bread, make themselves one body with him with whom they eat; and therefore seeing we must not be one body with unsanctified men, neither may we partake with them in the Sacrament. Answer. All which eat one bread, are one body in public profession and open show, not in very deed and truth always; and to be one body with that holy society whereof unsanctified men in show and profession do make themselves appear to be, that can be no fault; for they profess themselves to be the body of Christ.  

Ejus scilicet generis res de quibus & supra egit c. 6. v. 12. ubi idem dictum. Grotius.  Vers. 23. All things are lawful for me] That is, all indifferent things, for of those he speaks.  
But all things are not expedient] Proximis scilicet. Cal. viz. to my neighbour; one should not seek after his own profit, as he presently adds.  

Doctor Gouge.  Verse 27. Whatsoever is set before you eat] That is, whatsoever is good and wholesome meat.  
Vers. 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God] That is, 
See 14. Zach. 21. habitualiter & virtualiter non actualiter.  eat and drink, and sleep, and recreate ourselves, that we may become the fitter to do God some honour in our places.   

CHAP. XI.  
Vers. 1. BE ye followers of me, even as I also am of Christ] Hence it appears (saith Calvin) how unfit the Sections of the Chapters are, 
Haec cla●sula spectat superiora, quò eam manifestè refert Chrysostomus. Vnde & Oecumenius, Erasmus, Cajetanus aliique nonnulli eam annectunt capiti praecedenti. Nam quia Paulus suum Corinthiis allegaverat exemplum, dicens, Sicut & ego per omnia omnibus placeo; Nunc generaliter ad sui imitationem eos invitat. Estius.  because this sentence is cut off from the former, to which it ought to be joined, and added to these following, with which it hath no agreement.  
Vers. 2. The Ordinances, as I delivered them unto you] The vulgar Translator here translates it praecepta; by traditions 
(a) Apostolicae traditiones pertinent ad ordinem & politiam. Calvinus.  we understand here from the circumstances of the words following, rites and ceremonies prescribed by the Apostle, for order and decency in the public assembly in their Church.  
Vers. 3. The head of every man is Christ] Christ is called the head of man, because he is every way the most principal, 
Perkins.  and glorious man that ever was.  
The head of the woman is the man] That is the man, in that he is a man, is a person more excellent than the woman as she is a woman: 
Perkins.  and the head of Christ is God] B in respect 
(b) Glass. Rhet Sac. Tract. 1. c. 7.  of his humane nature, in which regard his Father is greater than him, john 14.28. and in respect of his office, as mediator.  
Vers. 4. But every man praying or prophesying, having his head covered dishonoureth it] It seems there were some which taught the Corinthians that their men should pray, and prophesy with their heads covered; 
As for men covering, or uncovering their head in preaching, it can be nothing to Saint Paul's meaning, because uncovering the head in sign of reverence was a custom unknown in his time. Thornedikes Review. 155. Apostolus loquitur non de illo capit● tegmine quod pileum vel galerum dicimus, & quo, fancy aperta manente, capillus & sola capitis summitas tegitur. Hoc enim indecorum non est, quin potius ad valetudinem tuendam necessarium: neque enim possunt homines praesertim in regionibus Aquilonaribus degentes, & qui vel valetudine vel aetate affecti sunt cerebrum sua natura frigidissimum sine gravi incommodo externo frigori exponere: sed de tali tegumento quo facies in qua una omnis viritis gravitas, dignitas & majestus se ostendit, obtegitur. Morton.  and women uncovered. This abuse the Apostle corrects; if a man cover his head, he debaseth himself, and casts himself into servitude from that eminency whereby he is placed of God and to the glory of Christ, his head is diminished. For he shames the head, when he doth not declare that principality which God hath given him over his wife; for the covering with a veil, was a sign of subjection. Paul's purpose is to show the Sovereignty of the man, and subjection of the woman; the women in the oriental parts, with a veil covered the whole head and face. Paul speaks not of such a covering of the head as French Pastors use in prophesying, when the upper part of the head is covered, the glory and majesty of the countenance still appearing.  

Some say that in the infancy of the Church some women were extraordinarily endued with that gift, and did indeed prophesy. 2. Others judge it to have been a fault in that Church, & therefore say the Apostle reproveth it in the 14. Chap. commanding women to keep silence in the Churches. 3. A woman may be said to prophesy, when she singeth Psalms, or readeth the Scripture. Mr. Perkins.  Vers. 5. But every woman that prayeth, or prophesieth with her head uncovered, dishonoureth her head, for that is even all one as if she were shaved] The Christian women appeared open, and in public uncovered, from a fantastical imitation of the she Priests, and Prophetesses of the Gentiles when they showed their Idols, as their Pythiae, Bacchaes, or Menadae, and the like, who used when they uttered their Oracles or celebrated the rites and sacrifices of their gods, to put themselves into a wild and extaticall guise, having their faces discovered, their hair dishevelled etc. The Corinthian women conceiting themselves when they prayed or prophesied in the Church, 
In Tertullia's time, those that professed Virginity, took upon them to sit with their faces unveiled in the Church, taking it for a privilege of their rank, to disclaim the subjection of the sex, and profess freedom. This is the occasion of his Book De velandis virginibus. Thorndike of the service of God at religious Assemblies. Ch. 6. See more there.  to be acting the parts of the Priests, or celebrating sacrifice, were so fond as to imitate them, and accordingly cast off their Veils, and discovered their faces immodestly in the congregation, and thereby dishonoured their head, that is, were unseemly accontred and dressed on their head. M. Mede on 1 Cor. 11.5. vide Grotium.  
To prophesy signifies sometimes strictly to foretell things to come, 
See Acts 21.9.  as both men and women did in the primitive times, joel 2.28.  
●. In a more large notion, to interpret and open Divine mysteries contained in Scripture, for the instruction and edification of the hearers, 1 Cor. 14.3.  
3. To praise God in hymns and Psalms, 1 Cor. 11.5. 
See 1 Chron. 25.1, 2, 3. Mr. Mede ubi supra.   
For because Prophets of old did three things: 1. Foretell things to come. 2. Notify the will of God unto the people. 3. Uttered themselves in musical wise, and in a Poetical strain and composure. Hence it comes to pass that to prophesy in Scripture signifies the doing of any of these three things, 
Prophetare hic accipio pro enarrare Dei mysteria in aedificationem audientium ut infra capite 14. Calvinus.  and among the rest to praise God in Verse or Musical composure. Two places of Scripture, 1 Chron. 25.1, etc. 1 Sam. 10.5. prove this.  
Vers. 7. He is the image and glory of God] Holiness and righteousness is common to them both; 
Mr. Perkins.  but he is so called because God hath placed more outward excellency and dignity in the person of a man, then of a woman; carrying the mark of his sovereignty and dominion not only over other creatures, but in respect of the woman herself, who is likewise said to be the glory of a man, because it is his honour to have such an excellent creature subject to him.  
Vers. 10. Power over her head] That is, her veil, which is a sign of her husband's power and superiority over her. 
M. Hildersham. Velum appellat potestatem, signum potestatis viri. Fuit velum speciale nubentibus, unde verbum nubendi apud Latino's. Rivetus. Vide Grotium.   
Among the Corinthians the covering of the head was not as it is with us, a token of pre-eminence and superiority, but a sign of subjection; 
Mr. Perkins on Rev.  therefore the Apostle would have the women of Corinth when they came into the Congregation to have their heads covered, to signify their submission and reverence unto the Ministry of the Gospel.  
Because of the Angels] That is, not only the Ministers of the Church, 
* Perkins. Hoc quidam de ipsis pastoribus intelligunt in coetu loquentibus qui Apoc. 2. & 3. saepius Angeli vocantur. Hag. 1.13. Mal. 2.7. Alii de Angelis propriè dictis intelligunt quatenus eorum ratio habenda est, ne indecoro foeminarum habitu offendantur. Vide Grotium & Bezam. Scimus Angelos Christo quoque tanquam suo capiti praesto esse & ministrare; ergo quum eò licentiae prorumpunt mulieres, ut sibi dominationis symbolum praeter jus & fat usurpent, turpitudinem suam Angelis conspicuam faciunt. Calvinus. vide plura ibid. Paraeus Calvinum sequitur.  but God's heavenly Angels, which daily wait upon his children, and guard them in all their ways. Pareus inclines to this latter rather. Some think the Apostle argues from the example of the Angels, we should imitate their modesty, who were wont to cover their faces to testify their subjection toward God. So Vorstius.  
The Apostle hath respect unto the Legend reported in the Book of Enoch (which we see was read in the Church in the Apostles time, by the second Epistle of St. Peter, and that of St. jude) of those Angels that are reported there to have been seduced by the beauty of women, out of Gen. 6.2. Not as if the Apostle did suppose that report to be true, or did intend to give credit to the book; but that by alluding to a passage commonly known, he may very well be thought to intimate that a like inconvenience to it, (not disputing whether true or not for the present) might fall out in the Church. Thorndikes Review. At first all Presbyters were Angels of the Churches, as appears by this place; that seems the most natural meaning of his words: for Tertullian in divers places of his book De velandis virginibus, intimateth one reason of vailing women's faces in the Church from the scandal of their countenances. Thorndikes service of God at religious assemblies. Ch. 4.  

Cum tamen id neque repugnet naturae, & multos apud populos usitatum sit, naturaliter ponitur pro eo, recepti passim moris est. Grotius de Jure Belli. l. 2. c. 13. But this of Grotius, and also what others say in defence of long hair is well answered in a book entitled Diatriba Theologica de capillis caustans disputatione Texuali Ad 1 Cor. 11.14, 15.  Vers. 14. Doth not even nature itself teach you, that if a man have long hair] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to nourish his hair long. Long hair is an argument either of effeminateness or cruelty, job 5.5 Psal 68.22. For that cause Paul commands them not to nourish their hair. Raynold. de lib. Apoc.  
Vers. 16. If any man seem to be contentious] the Greek signifieth rather, is pleased to be, desires or hath a will to be, yea boasts and prides himself in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amans victoriae, ut cui victoria potior est veritate. Estius.  Contentious] Greek, a lover of victory.  
Vers. 17. Now in this that I declare unto you I praise you not; that you come together not for the better, 
From the 17 Verse to the end of the Chapter.  but for the worse] Throughout the whole Scripture the Sacrament of the Lords Supper is not so fully handled as in this Chapter, and that upon this occasion. The Corinthians (it seems) had much profaned and abused the Sacrament; how and in what manner, it is not so clear, but so that the Apostle tells them in this Verse they came together not for the better, but for the 
* Grande nefas, quando medicina non modò non proficit aegros, sed etiam in venenum vertitur. Pareus.  worse; and vers. 20. This is not to eat the Lords Supper. We commonly say, that is not done which is not rightly done, saith Calvin. Illegitime edere, non est edere. Pareus. And therefore the Apostle saith twice, Vers. 22. I praise you not; a Miosis, I dispraise, I blame you. Then having blamed them for doing amiss, he instrusts them, and useth very strong persuasions to make them reform and do aright. He rehearseth unto them Christ's institution, and explains it; 
Vide Calvinum in V. 23.  he lets them know how heinous a thing in its own nature, and how dangerous in respect of the consequence, it is, to communicate unworthily. Consider three thing in general: 1. The rehearsal of Christ's institution of the Sacrament, Vers. 23, 24, 25. Then the Apostles explication of it, Vers. 26. And 3. his application, Vers. 27, 28, 29, 30.  
Vers. 18. For first of all, when you come together in the Church, etc.] Some take Church here per coetu fidelium. 
See Mede in loc.  Yet Theophylact and all Greek Writers generally expound it the ministerial place of meeting. 
Cameron opposeth Fuller about this point. Vide Grotium.  See v. 22.  

Schismatum nomine, id est, scissutarum (ut vetus interpres ad exprimendam Graecae vocis vim convertit) notantur animorum & voluntatum distractiones, quibus ecclesiae corpus quasi violatur. Haereses autem, id est (ut verbum verbo reddam) electiones sunt opiniones atque sententiae non à Deo revelata sed electae ab hominibus adversus veritatem Orthodoxae fidei & sacrum Catholicae pietatis canonem. Raynold de lib. Apoc. praelect. 10. Vide Grotium.  Divisions] Or Schisms. Schism is a difference about rites or external discipline; heresy is a difference about doctrine and faith. Schisms many times degenerate into Heresies.  
Vers. 19 For there must be also heresies among you] There is not any need of them, for any good in themselves, they are the diseases of the Church; but there are sufficient causes always in blind and corrupt judgements. He saith not, it is possible, but, necessary that heresies be, as fire to try and purge the Gold. It behoves that there be heresies in the Church, as it is necessary there should be poison and venomous creatures in the world, because out of them God will work medicines. See Matth. 18.7.  
That they which are approved (sincere in the faith) may be made manifest among you] That is, known to be sincere by their constancy.  
Vers. 20. The Lord's Supper] so called, partly from the Author, and partly from the free circumstance of the evening time, 1 Cor. 10.21. & 11.23. See Grotius.  
Eat] The Papists go about to establish their administration of the Lords Supper under one kind from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that word is used generally for the whole action of the Sacrament, viz. the distribution of the bread and Wine; and the Syriack propounds it more distinctly, rendering it, Comedentes vos & bibentes. Waltherus in officina Biblica.  
Vers. 22. Despise ye the Church of God] That is the place where God's people come together for his service. 
Mr. Pierson.   
Vers. 23. For I have received of the Lord that which also I delivered unto you] And as he received what he delivered, so he delivered what he received, he kept nothing back, Acts 20.27.  
That the Lord jesus] Only he is sufficient to institute the Sacrament who can confer the grace of it. If we either respect Christ as Lord or Jesus, if either our duty to him, or safety by him, then let us also respect this Sacrament.  
The same night] Christ did institute the Sacrament at night, 
The night before he suffered.  because immediately after the Passeover, Matth. 26.19, 20, 26. and by the Law the Passeover was to be eaten at night, Exod. 21.6, 8.  
In which he was betrayed] Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him. 
The Hebrew signifies tradere ad mactandum.  The word is often used of judas who did it treacherously, and so betrayed him, Matth. 27.3. Mark 14.21. Luke 22.22. john 18.2. but sometimes it is used of God himself, Rom. 8.32. sometimes indefinitely, 
Pareus.  Rom. 4. ult. so here it may be taken.  
Took bread] off the Table, setting it apart for a holy use, Exod. 12.5, 6, 21. This signifies, that Christ by the eternal purpose and decree of God was separated, 
Videtur mihi omnino accipiendi verbum de manus prebensione in verbis illis Christi intelligi, tum quoniam propia haec significatio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tum quod certum sit dominum cum discipulis accumbentem retinuisse ordinarium & usitatum sumendi cibi modum. Beza.  and set a part to be made a sacrifice and offering for us. Here, and in the 26, 27, 28 verses the Apostles calls it Bread after consecration, therefore the substance of Bread doth remain after the words of consecration.  
Vers. 24. And when he had given thanks] He gave thanks to God for his mercy towards mankind, and the inestimable benefit of redemption by his death, the Sacrament whereof he was instituting. This teacheth us to come with thanksgiving to the Lords Table; hence the Sacrament is termed the Eucharist. Calvin.  
This is my body] a figure, sign, and representation of my body; 
Hoc (id est, haec res, seu panis acceptus ac fractus) est corpus meum) quod pro vobis frangitur, id est Sacramentum signum & monumentum corporis frangendi. Est pro significat poni apparet ex ipse Dei verbo, Gal 4.25. Danaeus. Septem extant horum verborum interpretationes. Prima eorum est, qui ajunt Christum notasse digito corpus suum, cum diceret hoc est corpus meum, non notasse panem quem porrigebat, tum dicendum erat potius Tradam hoc corpus. Secunda corum qui aiunt Christum tantùm hoc voluisse significare, corpus suum esse panem, itaque ●●unt esse universorum; sed tum dicendum fuisset, tale quid est corpus meum. Tertia, Consubstantiatorum, qui d●cunt hoc est corpus meum, significare, hoc pane continetur corpus meum; sed hoc est 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 agnoscendum esse panem esse corpus Christi, sed non esse quaerendum quomodo panis sit corpus Christi. Sexta Pontificiorum, qui rotunde sine suco & fallacia aiunt apertè hoc est corpus meum significare hoc esse essentialiter & revera corpus meum. Septima orthodoxorum, qui aiunt hunc esse genuinum & simplicem horum verborum sensum; Hoc, id est, quem manibus tenco panis, corpus meum est quod fractum est pro vobis. Cameron. opusc. Miscell.  the sign put for the thing signified, because of the analogy between them. See Gen. 7.10. Exod. 2.11. 1 Cor. 10.4. Tit. 3.5. The Fathers generally expound it the Sacrament of his body. Cornelius a Lapide on Esay saith, if Christ had not been incarnate, the Priests pronouncing of these words hoc est corpus meum, would have incarnated him; and on this place he saith, Sanè in hora mortis, in die illa terribili, cum sistemur tribunali Christi de fide & vita examinandi; si me roget Christus, cur credidisti corpus meum in Eucharistia? fidenter dicam. Domine credidi quod in dixisti, quod me docuisti, tu verba tua per tropum non explicuisti, nec ego per tropum explicare ausus sum.  
This do in remembrance of me] By virtue of these words not only power and authority is given Ministers, but a necessity is imposed upon them to celebrate the Sacrament. The words are not permissive, but mandatory.  
Vers. 25. After the same manner 
* Qualia fecit circa panem, talia & circa calicem. Jansen. ad verbum post Caenavisse, Galli hunc Hellenismum eleganter exprimunt, apres avoir soupè.  also he took the Cup] After the same manner, and to the same end he took the cup into his hands that he had formerly taken the Bread.  
When he had supped] Or, after having supped.  
This Cup is the New Testament in my blood] Here are two metonymies: 1 A metonymy of the subject, Cup for the Wine contained in the cup, and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament, made and confirmed by the blood of Christ.  
Is] That is, sealeth and confirmeth.  
Vers. 26. Eat this Bread] Still bread, even after consecration; bread, though not ordinary and common; but this bread, yet bread.  
And drink this cup] Drink this as well as eat that.  
Ye do show forth the Lords death] Hence the Sacrament was termed by the Ancients a Sacrifice, viz. representative and commemorative, but not properly.  

Either to each particular man at the hour of his death, or to all men, and the whole Church at the day of judgement.  Till he come] This shows the perpetuity of the Sacrament, the Passover remained till Christ's first coming, his death; this must remain till his second coming, unto judgement.  
Vers. 27. Unworthily] Ignorantly, unreverently, or profanely. He that comes unto the Sacrament and receives it in an unfit manner, 
Id est, aliter quam dignum est tanta mysteria tractari. Beza. Carnaliter, prophanè & per consequens inutiliter, contumeliose & aliter quam rerum tam sanctarum & augustarum dignitas & Christi institutio sert. Morton.  without that due regard which belongs unto such an holy action.  
Vers. 28. Let] Not spoken by way of permission but injunction, not here as 1 Cor. 7.6. & 36. 
As, Let it be enacted.  A necessity is laid upon us, necessitas praecepti, for it is a plain and peremptory command; necessitas medii, for without it there can be no worthy receiving.  
A man] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman, Gal. 3.28. the woman is partaker of the same dignity in this matter with the man; and therefore also bound unto the same duty.  
Examine] Prove▪ try, 2 Cor. 13.5. Some prosecute the metaphor of a Goldsmith searching the purity of his Gold, this being a proper word to them in their mystery, 1 Pet. 1.7. Others make it verbum forense and juridicum, as Magistrates question offenders.  
Himself] Had not this been added, many would have been diligent enough in observing the rest. Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam. 
Aug. conf..  Psal. 4.4 Luke 21.34. 2 Cor. 13.5. Not but that we may and aught to examine some others as well as ourselves; the Minister the people committed unto his charge Heb. 13.17. parents their children, Ephes. 6.4. and masters their servants, 2 Kings 5.25. josh. 24.15. But we must not be bishops in others Dioceses, 1 Pet. 4.15.  
And so] God looks not so much at the thing done, as the manner of doing it. jer. 48.10.  
Let him] He may eat and drink, and that to his comfort.  
Eat] Not only stay and look on, and see what another doth, but let him eat; which condemns the private Mass of the Papists, wherein the Priest alone doth eat, the people standing by and beholding what he doth, but not communicating of any part of the Sacrament at all with him. The end of the Sacrament is to be eaten, not carried about in pomp, to be made a spectacle to be gazed at, and an Idol to be worshipped.  
Of the bread] Bread therefore yet it is, even after consecration, so the Apostle ever terms it, 1 Cor. 10.16, 17. & 11.26, 27. And (which is worthy to be noted) the Apostle doth here so term it in three Verses together, even when he reproves the Corinthians for their unreverent eating of it, and shows them the great danger which they incur that do so.  
Vers. 29. He] That is, whosoever, what person soever he be; that eateth and drinketh] That is, receiveth into his body the Sacramental Seals of Bread and Wine; for of that the Apostle speaketh. Unworthily] That is in an unfit manner, not in some measure answerable to the worth of this ordinance.  
Eateth and drinketh damnation to himself] That is, by eating and drinking unworthily incurreth damnation, judgement temporal here, as vers. 30. and without repentance eternal hereafter.  
To himself] Sibi ipsi vulg. non aliis, his unworthy communicating prejudiceth not those which communicate with him. Every man shall bear his own burden. 
Mark the emphasis of the phrase he eats it to himself, q.d. he can blame no person nor thing but himself; he cannot blame the bread or wine, nor Christ, nor the Minister that giveth it him; but his own unworthy self.   
1. In regard of guilt and liableness unto God's wrath. 2. In regard of the seal and obligation in the conscience, he eats and drinks that which seals up his damnation.  
Not discerning 
(a) Hoc corpus domini & sacram hanc coenam non discernunt, qui à profano & vulgari pane & coena vel convivio nihil differre putant, ne que dignitatem, rem signatam, usum & finem sacramenti hujus satis aestimant. Zepperus. Vide Bezam & Grotium.  the Lord's body] That is, puts no difference between the bread and wine in the Sacrament, and other common bread and wine. There are two parts of the Sacrament; one external, the elements presented to the senses. 2. Another spiritual presented to our graces; he hath to do only with the elements.  
V●rs. 30. For this cause] For coming to the Lords Table in the sin of fornication amongst others many were sick. See 1 Cor. 6.18. and 10.8.  
And many sleep] Aretina dead; men are liable not only to the highest spiritual judgement, damnation, vers. 27. but the highest temporal judgement, death, for unworthy receiving.  
Vers. 34. The rest will I set in order when I come] He speaks of the outward decorum which is in the liberty of the Church. 
Certum est Paulum non nisi de externo decoro loqui quod in libertate ecclesiae positum est. Calv●n. vide Bezam.    

CHAP. XII.  
Vers. 3. NO man can say that jesus is the Lord, 
Verse 1. In certum est an sentiat de donis spiritus ut Chrysost. Theoph. Ambrose, an de psallendo spiritu, de quo videtur nata fuisse questio. Eras.  but by the holy Ghost] 
* Mr. Hildersham.  As if he had said, He cannot say and profess it from the full persuasion of his heart; till the holy Ghost have taught it him, that he is so indeed.  
Vers. 4. See Doctor Hall on this Text.  
Vers. 6. And there are diversities of operations] Mighty workings. 
Vocabulun Graecum non significat simpliciter operationem, sed vim quandam & efficaciam, qua Deus agit in nobis. Erasm.   
Vers. 7. To profit] The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to community. 
Vt Ecclesia fructum inde percipiat. Calvinus. Vtilitatem sc. ecclesiae. Piscat.   
Verse 8. For to one is given by the Spirit the word of wisdom: to another the word of knowledge] God hath given to the Pastor, whose chief office is to apply the word, 
Mr. Hildersham. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge infused by divine revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge acquired by study and industry. Barlow in Concione. vide Bezam.  the word of wisdom; as to the Doctor, whose office is to interpret the word, and to teach doctrine the word of knowledge. The word of wisdom] That is, a more excellent revelation, and more special and immediate instinct and assistance of the Spirit, together with more eminent authority in explaining the mysteries of Christ.  
The word of knowledge] That is, by diligence in the Scripture, they obtain such knowledge, as that they are able to make Christ known unto others; although they be far inferior to the former. Doctor Tailor on Titus.  
Vers. 10. To another the discerning of Spirits] That is, Inspirations. 
Perspicacia in dignoscendis hominibus qui se aliquid esse profitebantur. Calvinus.   
Vers. 14. And the others following. For the body is not one member, but many, etc.] One body and many members. 1. Use. 2. Necessity. 3. Honour. 4. Comeliness. 5. Mutual consent commend these things.  
Vers. 21. Nor again the head to the feet] He doth not understand (as the Papists say) per caput & pedes Papam & Ecclesiam; but by the Head any man adorned with excellent gifts in the Church; 
Non monet Petrum ne ecclesiae insultet, sed monet eos qui eminebant donis spiritualibus inter Corinthios, ne inferiores contemnerent; as Chrysost. Ambrose and Aquinas expound it.  by the feet any mean Christian.  

Membra ista appellantur ab Apostolo inhonesta vel indecora, non per se sed comparatè, ratione eorum quae eximia venustate sunt praedita. Fullerus.  Vers. 23. The members less honourable]  
Vers. 25. That the members should have the same care one for another] The words (in the Greek) are, 
Eurroughes Jrenicum.  That the Members may care the same thing one for another] and that without dividing care, that there might be no schism in the body. The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same that Matth. 6.25.28. is forbidden.  

Vbi nomine Doctorum complexus est Evangelistas etiam & pastors, quos tamen distinxit ad Ephesios, collocans post Prophetas, ipsos Evangelistas, posteà pastors, postremo Doctores. Zanch. in quartum praeceptum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiae gubernatores, ut omnes boni interpretes interpretantur tam novi quam veteres. Jd. ibid. Vide Bezam.  Vers. 28. Thirdly teachers]  
Vers. 31. But covet earnestly] The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be zealous after the best thing, that is, studiously affect them; so this word is used james 42. See 14. Chap. 1. A more excellent way] 
* Hoc est, viam excellentiorem, vel, ut aliis placet, utam ad excellentiam perveniendi, de qua sequente capite. Vorstius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a way of the highest excellency beyond any expression.   

CHAP. XIII.  

Angelorum linguam hyperbolicè posuit pro singulari aut eximia, quanquam de linguarum diversitate potius interpreter, quam magni faciebant Corinthii, ambitione non fructu omnia metientes. Calvinus. Vide Grotium. Apion Grammaticus ob garrulitatem dictus est Cymbalum orbis à Tiberio Augusto, teste Suetonïo. His proverbijs significat Apostolus inanem ac futilem garrulitalem. Drus. Prov. Class. 2. l. 3.  Vers. 1. THough I speak with the tongues of men, and of Angels, etc.] Not that Angels have tongues or use of speech; but to note what grace and excellency of discourse must needs be thought in them, if it might be supposed that they should speak. Angelicum quicquid in suo genere excellit. Drusius, Prov. Class. 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues, the meaning is, though thou understandest not only all the tongues of men, but also of Angels; yet there is no reason, why thou shouldst think that God regards thee any more than a Cymbal, unless thou hadst charity. Sounding Brass, and tinkling Cymbal.] That is, sounding only for pleasure, but signifying nothing.  
Vers. 2. All knowledge] Not understanding it simply and absolutely of all kinds of knowledge; but of the gift of knowledge. Id est omnium scientiam, scilicet eorum ad quae scientiae donum extenditur. Estius. All faith] 
(a) This place is either generally understood of all faith, or particularly of the whole faith of working miracles, but in neither sense doth it show that faith may be removed from charity. If generally, than the Apostle must be understood as speaking by the way of supposition, and not as positively affirming, that either he, or any other having all faith wanted charity; therefore this supposition (quae nihil ponit) proveth nothing. If the place be to be understood particularly of the faith of miracles, the particle all being not universal but integral, as if it had been said, the whole faith, including all the degrees of it, this miraculous faith may be severed from charity. Down. of Justificat. l. 6. c. 3. See Cartw. Annotat. on Rhom. Test. De ea fide loquitur quam superius inter charismata recensuit, & sensus est: fi fidem habeam adeo perfectam, ut per eam miracula faciam etiam maxima, factuque difficillima, quale est hominum opinion, montem loco dimovere, & aliò transfer. Estius.  By all faith he meaneth not all kinds of faith; but all measure of it in working miracles; some had faith to do some miracles and not others; the Apostle showeth, that if he had such a miraculous faith, that he could do all miracles, and had not love, it were nothing. This is clear in that the Apostle reckoneth miraculous faith among the gifts of the Spirit in the precedent Chapter, 1 Cor. 12.9. and by the example, or instance of moving mountains, which our Saviour noteth as a master miracle amongst others. Matth. 17.20. Luke 17.6.  

Vide Bezam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est ad vescendum dare. Num. 11.4.18. Deut. 8.3.16. figuratè in alicujus usus impendere. Esai. 58.14.  Vers. 3. Bestow to feed the poor] There is but one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break my goods into pieces, or morsels, and distribute them to as many poor as they will reach. Graeca vox significat in frusta seu particulas escam divisam porrigere ac praebere in alimoniam. Estius. See à Lapide.  
Verse 4. Charity suffereth long, and is kind: charity envieth not: charity vaunteth not itself] Here are certain limits and effects of charity; is kind.] 
Institutum apostoli est hoc capite commendare charitatem, quatenus exercetus erga proximos per officia hominibus conspicua. Estius. V. 4. Vaunteth not itself] Verbum Graecum putant factum à Perperis fratribus, qui cecropes appellati sunt, homines tam insignis proterviae, ut ex eorum moribus verbum hoc obtinuerit. Pareus. Vide Estium.  The Greek word signifies a gentleness and sweetness of manners; envieth not] envy is, anger at another's prosperity; is not puffed up] made more conceited of itself, in regard of wealth, or any gift which God giveth.  
Vers. 5. Doth not behave itself unseemly] Is not transported by any ill affection to carriage not befitting one's place, call age; seeketh not her own] not that which is profitable for himself, but for many; is not easily provoked] soon distempered with anger; think no evil] takes not things amiss; nor quickly entertains suspicions  
Vers. 6. Rejoiceth not in iniquity] Is not glad to see another commit sin, that he hath done ill, that I may disgrace him thereby.  
Vers. 7. Beareth all things] As the main beam in a house 
* Metaphora à tignis, quae in aedificio juncta gravissima onera perserunt. Pareus. Instar trabis quae impositum onus sustinet, vel potius instar palmae, quae non succumbt oneri suo. à Lapide. Non facilè de quoquam desperat quin ad meliorem frugem venire possit. Grotius.  the building; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to cover, covers faults.  
Believeth all things] That is, in other men's sayings and actions it believes the best. 2. Not all things simply and indefinitely, but credenda vel credibilia. Pareus. Not errors and falsehood; but rejoiceth in the truth, vers. 6. 3. Not without trial and discretion. 4. There must go a judgement of prudence, with the judgement of Charity.  
Hopeth all things] From his neighbour. Endureth all things] Bearing and enduring all things seem to be the same, that is all evils from evil men.  
Vers. 10. Then that which is in part shall be done away] Grace, and so glory perfects nature quoad essentiam, sed evacuat quoad imperfectiones, it takes away all imperfections.  
Vers. 12. But then face to face] Understand we shall see. This is to be understood comparatively, in respect of how we know him now, now obscurely as in a glass; 
It is not to be understood of our bodily eyes, unless of God in Christ. Vide Bezam.  then distinctly, clearly, immediately, so as to make us happy; we shall then apprehend him clearly; but not comprehend him.  
Even as also I am known] viz. by God. As is not a note of equality, but likeness; so that the sense may be; As God knoweth me after a manner, agreeable to his infinite excellency; so shall I know God according to my capacity; not obscurely, but perfectly as it were face to face. Some expound it thus, by how much our Teacher shall be more excellent, sc. God, and the manner of Teaching more excellent, sc. the clear vision and contemplation; and by how much our condition shall be better when we put on immortality; by so much our knowledge shall be more perfect.  
Vers. 13. But the 
* 1. In breadth; for faith and hope are within the bounds of man's person, but love is to God himself, and from him to our friends, yea our enemies. Beatus qui amat te, & amicos inte, & inimicos propter te. Aug. confess. 2. In length the other end with life love continues in heaven, love is in God. Vide Bezam & Grotium.  greatest of these is charity] The Apostles meaning is, that love is more excellent, not simply and absolutely; but in some respect only, that is, in regard of manner of working, extent, and use toward others, in respect of edifying the Church (faith and hope are private goods) or in the life to come, the Saints shall be wholly taken up with loving God.   

CHAP. XIV.  
Vers. 1. FOllow after charity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequimini. It signifies an ardent study of charity, to pursue it as a Huntsman pursues a wild beasts. 
Vehementius est verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are zealous of such things quae probamus ac miramur, the other is magno studio adniti ut assequaris Vide Bezam.   
And desire spiritual gifts] The Greek word signifies to desire with zeal and holy emulation, to be zealous after, or zealously addicted unto them. See 12.31.  
But rather that ye may prophesy] Interpret Scripture, because it tends to the building up of the brethren, the conversion of unbelievers, and the glory of God thereby.  
Bezas' translation is more exact than ours, 
(b) Thorndikes Service of God at religious Assemblies. Chap. 5.  be zealous of spiritual graces, but of all spiritual graces especially that of prophesying; prophesying is of the number of spiritual graces, and therefore not to be excepted in opposition to them, as if the Apostle exhorted to study prophesying rather then spiritual graces.  
Vers. 2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God] Prayer in the Church in a tongue not understood of the people crosseth this whole Chapter; it profiteth not, v. 6. it is spoken in the air, v. 9 that is, it is not understood, he that speaketh is a Barbarian, v. 11. The understanding is without fruit. 14. v. It edifies not, 17. v. Instructs not, 19 It gives occasion to some to say that we which use it are out of our wits, 
Not only the reformed Churches, but also the Ethiopians, and Egyptians, Syrians, Armenians, Muscovites, Moravians, and Sclavonians, at this day, observe the ancient form of praying in their vulgar languages. Bishop Down. of Prayer. c. 17.  v. 23.  
Verses. 7, and 8. And even things without life giving sound, whether Pipe or Harp, except they give a distinction in the sound, how shall it be known what is piped or barped? For if the Trumpet give an uncertain sound, who shall prepare himself, to Battle?] The Apostle illustrateth the impossibily of praying duly in an unknown tongue by two similitudes; the one taken from an Instrument of peace, v. 7. It is impossible for him to apply himself to the dance. 2. From an Instrument of of war, verse, 8 as if he should have said, 
Bishop Morton of the Mass.  it is impossible to know when to march forward, or when to retreat.  
Vers. 13. Wherefore let him that speaketh in an unknown tongue, pray that he may interpret] That is, pray for the gift of interpreting, that which he was inspired to speak in a strange language. 
Mr. Thorndike. Sensus est, qui donum habet loquendi linguis, ne inutile donum circumferat, oret Deum largitorem donorum, ut ipsi adijciat donum interpretandi: quo ea quae peregrina lingua loquitur ad aliorum intelligentiam proferre possit. Estius.   
Vers. 15. I will pray with the spirit] That is, in a strange tongue ministered unto me by the spirit; 
To pray in the spirit] Is to prey in the Closer of a man's soul, being not understood of others; and to pray with understanding, is to pray that others may understand. So the Apostle seemeth to expound the phrase, v. 19 Bishop Down. of Prayer, c. 17.  for of that kind of Prayer he speaks. With understanding also] That is, so as others which hear may understand: for so it must be taken, else it were impossible that he which prays in the Spirit, should not pray with understanding; and he speaks of public prayers.  
Vers. 16. That supplieth the room of the unlearned] Meaning any unlearned man; say Amen; and therefore prayers in a strange tongue were to be banished, because they could not with faith and feeling say Amen, that is give their consent at the end of them. The Papists 
(a) Paulus scribit ibi ad Corinthios, apud quos tunc temporis & Hebraeos constantissimum fuit in lingua vulgari communia celebrare. Non igitur crediderim Paulum Corinthiis imposuisse, aut illud praecipuè voluisse, quoniam publicè in usu erat, sed vel de privatis eorum conventibus, vel saltem de privatis colloquis post communia offi●ia peracta habitis, ibi agit, & eos reprehendit, qui dono linguarum praediti etiam in linguis extraneis tum loquebantur. Franciscus à Sancta Clara. See Bellarmine's opinion in Whitakers Epistle Dedicatory to his Treatise the Scriptures, and Whitak. de Script. Quest. 2. c. 18. and Dilh. Elect. l. 2. c. 20.  say the Apostle meaneth the Clerk of the Church, who supplieth the place of the Laity. But the words do signify not him who supplieth the place or stead; but he that filleth or occupieth the place of the unlearned, that is, one of that rank; and so is expounded by the Greek Fathers.  
Vers. 17. For thou verily givest thanks well, but the other is not edified] That is, because he understandeth not what thou sayest, he is not guided and directed to go along with the thanksgiving wherein thou goest afore in an unknown language. See vers. 3. and 8.10. of this Epistle.  
Verse 18. I thank my God] The pronoun is the voice of faith, applying the promise of grace common to all believers to himself, as Rom. 1.8. That is, the God whose I am, and whom I serve, Acts 27.  
Vers. 22. Wherefore tongues are for a sign] Even judgement, and punishment sent of God to them that believe not. See Beza, à Lapide and Estius. Contumaci populo Deus linguas exoticas in signum irae minabatur. Pareus.  
Vers. 24. But if all prophecy, and there come in one that believeth not, etc. Unbelievers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles. That they were excluded (saith learned Mr. Thorndike 
b The service of God at Religious Assembles. Ch. 10. ) at that time as afterwards when the Eucharist came to be celebrated, I have not the like evidence, but in reason I must needs presume it.  
29. Let the Prophets speak two or three, and let the other judge] It was not then the custom (as it is now) for one only to preach in the congregation; 
Certum est Apostolum ibi non loqui de promiscuo piorum coetu (id enim evidenter colligitur ex verbis praecedentis c. 11. hujus epistolae V. 29. Nanquid omnes prophetae) sed de certo quorundan piorum ordine ex Act. 13.15. colligi potest, quod olim in ecclesia primitiva talis docendi modus usitatus fuerit, ut post hymnos decantatos locus aliquis Sc●ipturae praelegeretur, ac deinde unus ex Ecclesiae doctoribus surgeret, qui locum illum praelectum exponeret ac doctrinas ex eo deduceret. Is cum dicendi finem fecisset, alius surgebat, pollens & ipse prophetiae sive scripturas interpretandi dono, qua ratione non unus tantum sed duo vel tres etiam erant concionatores, qui per vices loquebantur. Eo existimant Apostolum respicere his verbis. Gerh. loc. common. de ministerio Ecclesiastico. Vide Bezam.  but that two or three chosen out of every assembly should speak in order.  
Let the other judge] viz. Prophets and others endued with the gift of understanding and discretion.  
Verse 30. If anything he revealed to another that sitteth by, let the first hold his peace] That is, he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time. Mr. Thorndike. See Morton.  
It was the custom for the hearers to sit, and the speakers to stand. Estius.  
Vers: 31. For ye may all prophesy one by one, that all may teach] viz. all the Prophets and Teachers. See Ch. 12.19. and Calvin in loc. Some hold that those meetings were of Christians together, and that there was a mutual improving of their Talents in an ordinary way, which did serve much for edification; and they that hold this are different from Anabaptists, for they hold this as distinct from the Ministry, to which they hold a call necessary. Others say, that this interpreting and preaching did not belong to all, but only to the Prophets there, and also that it was extraordinary by reason of the peculiar gifts bestowed upon men.  
Verse 32. The spirits of the Prophets] That is, the doctrine which the Prophets bring, being inspired by the Holy Ghost. Perkins.  
Are subject to the Prophets] Hoc est Prophetarum censurae, Pareus. That is, the doctrine (or interpretation of divine Scripture) propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors. Glass. Rhet. Sac. Tract. 1. cap. 1.  
Vers. 34. Let your women keep silence in the Churches, for it is not permitted unto them to speak] A woman may sing in the Church, 
Mr. Cotton of singing of Psalms.  but she is not permitted to speak there in two cases: 1 By way of preaching. 2 By way of propounding questions, v. 35.  
Vers. 35. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the Church.] The Apostle there forbiddeth open and public speech in the congregation: where if in the excercise of prophesying they had any doubts rising concerning the things handled, they were not permitted to stand up as the men were, either to teach or ask questions; 
D. Tailor on Titus.  but keep silence for the time, and consult with their husbands at home for the resolution of their doubts.  
Vers. 40. Decently and orderly] Decorum is opposed to vanity, and filthiness; order to confusion. Order is used metaphorically; 
Est ordo parium dispariumque rerum, sua cuique loca tribuens dispositio, vel est ubi aliqua congr●enter s●se praecedunt & sequuntur. Peter Martyr.  it is used properly of soldiers to which certain stations are assigned. That is, let there be a care had of a decorum in all your public actions, diligently to consider what the estate, sex, age, dignity, gift, and office of every one require. Morton.   

CHAP. XV.  

See Mark 16.9. & Luke 24.34.  Vers. 5. SEen of Cephas] of Peter first among men, and Mary Magdalen among women.  
Then of the twelve] For the rotundity of the number, judas had made one long letter of himself. 
Hac ratione vocati sunt Romae Centumviris, quum tamen duo supra centum essent: nam invaluerat usus ejus appellationis. Calvinus. Videtur omnino intelligere undecim Apostolos etsi numerum solennem retinet. Alii tamen hanc apparitionem refe●unt ad illud tempus quo jam Mathias electus fuit in locum Judae Vorstius. Primarii Discipuli, qui ad Apostolatum suscipiendum & Evangelium praedicandum à eliquis segregati erant, & qui juxta numerum tribuum Israel, quibus Evangelium praedicandem erat, duodecim erant, atque ita appellabantur, utcunque unus vel alter vel deesset, vel abesset. Morton.   
Vers. 8. As of one born out of due time] Paul having humble thoughts of himself, useth an humble expression, 

Verisimile est hanc loquendi formulam apud Ebraeos usitatam fuisse, cum de re vili, quae planè obiici soleat atque abscond, loquuntu●; praesirtim si spectes Num. 12. 1●. Dieterici Antiquit. Bibl.  
Paulus quasi Paululus, because he was least in his own eyes.   which reason he seems to give in the next words vers. 9 Even as an untimely birth is not fit to be called a birth; or because children that are so born are very imperfect, they are lesser and weaker than those of full growth: so saith he, I am as a poor abortive, as a child born out of due time, I am the least of the Apostles, and I am less than the least of all Saints, Ephes 3.8. I am not come to the stature and growth of a timely birth. Secondly, he calls himself an untimely birth, or one born out of due time, probably from this reason, because of the suddenness or violence of his conversion 
* Hoc ideo dicit, quia non longa institutione ad Christianismum perductus fuit, quo esset velut naturalis partio, sed vi subita, quemodo immaturi partus ejici solent. Grotius in loc. Se comparat abortivo idque (ut opinor) subitae suae conversionis respectu. Nam sicuti non ante ex ute●o prodeunt infantuli, quam legitimo temporis successu illic formati & confirmati suerint: ita justum temporis ordinem servavit Dominus in creandis, fovendis ac formandis Apostolis. Paulus autem vix dum bene concepto spiritu vitali, ex utero projectus fuerat. Calvinus. Vide Cornel. à lap.  For every abortion or untimely birth comes from some sudden danger into which the mother falleth; some strain or violence causeth abortion: Paul in this sense was an untimely birth, his conversion was a wonderful violent conversion. See Acts 9  
Lyra gives three fit reasons for this Metaphor; as a child is said to be abortive which is born either out of due time, or that is violently drawn out of the womb, or that comes not to its due quantity: so Paul compares himself to an Abortive, both because he was called after all the other Apostles, and after Christ's death, as out of due time; and because he was violently by Christ's threatenings converted to the faith, and because less than another in respect of his life past, being a persecutor of the Church.  
Vers. 10. Yet not I, but the grace of God which was with me] That is, not by any thing in me, but God's grace enabling my will to do the good I do.  

Dr. Christus primiti●e do●mumium non ob mortem, sed ob vitam immortalem, quam omnium hominum primus post mortem est consecutus. Loquor jam sesundum Hebraeos, quibus vivere dicitur non animus solus sed homo totus. vide Col. 1.18. & Apoc. 1. ●. Grotius.  Vers. 20. Christ is become the first fruits of them that sleep] Among the Jews such as had Corn fields gathered some little quantity thereof before they reaped the rest, and offered the same to God: signifying thereby that they acknowledged him to be the Author and giver of all increase; and this offering was also an assurance to the owner of the blessing of God upon the rest; and this being but one handful did sanctify the crop: so Christ to the dead is as the First-fruits of the rest of the Corn, because his resurrection is a pledge of theirs.  
Of them that sleep] That is, of all that die; for Christ entered into Heaven both in body and soul first of all then; but Henoch never died, H●b. 11.5. therefore he might be in Heaven in his body before Christ's humane flesh ascended thither.  
Ob. Three dead men were raised in the Old Testament, and as many in the New Testament, before Christ himself rose: how then is he the first fruits of them that slept?  

1 Christus primus surrext in inc●rruptione. Jerome. 2 Christ was primus though not tempore, yet intention Dei. Cornel à Lap. 3 Aquinas saith Christus primus sua vertute resurrexit. 4 Alii suscitati sunt mortui, sed item morituri; Christus simul relurrexit & aeternam beatanique vitam recepit. Bern. Beza. Christus non dicitur primitiae resurgentium, quia nullus ante eum resurrexit, hoc namque falsum esset, sed quia solus virtute propria resurrexit, & omnibus iis qui ad gloriam resurgunt resurrectionis causa est. Ita solus virtute prop●●a ascendit in coelum, & omnibus beatudinis causa est. Rivetus.  Sol. Christ rose first in an incorruptible and spiritual body, v. 44. they in their natural and corruptible bodies, john 11.39. He was the first of all those, which rose from death to life to die no more, but to live for ever; others were raised from death to life, not to live for ever, but to die again. He was first, not in order of time, but is the worthiest of all; they were raised by the virtue and merits of his resurrection.  
Vers. 22. For as in Adam all die, even so in Christ shall all be made alive] In the first part all simply, in the latter all with limitation, sc. that be in Christ, must be understood, shall be raised by him at the resurrection. There are two roots out of which life and death spring; as all that die receive their death's wounds by the disobedience of Adam, so all that live receive life from the obedience of Christ. 2. As all die who are the sons of Adam by natural generation, so all live which are the sons of Christ through spiritual regeneration. Non moriuntur omnes in Adamo, sed two tantum qui in Adamo perm●nserunt; neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt. Cam. de Eccl. tomo. 10.  
Estius gives two expositions of this place; first, as all which die, die by Adam: so all which shall be made alive, shall be made alive by Christ. Or thus, as by Adam all die which are adam's, that is, all men: so by Christ shall all be made alive which are Christ's, that is, all the elect.  
Vers. 24. When he shall have delivered up the Kingdom to God, even to the Father] By Kingdom here two things are meant; 
Vide Bezam in hunc locum & v. 28. & Pareum in hunc locum. Dicit Deo & Patri, id est Deo, qui idem est pater suus, (est enim in Graeco tantum unus articulus utrumque complecten●) quia sicut Christus ut homo omnia refert in Deum, ita idem ipse ut Dei filius omnia refert ad Patrem, qui fons est & principium in deitate. Estius.  1. The Church which Christ shall present to his Father without spot; the Church is called a Kingdom also Matth. 13.4. So chrysostom interprets it. 2. The manner of administration of it; the substance of the Kingdom is everlasting, Heb. 1.8. The present manner of administration shall cease, Christ shall govern no more by Magistrates, Ministers, Ordinances, supplies of the Spirit. This is meant by delivering up the Kingdom to the Father.  
When he shall have put down all rule, and all authority and power] That is, lawful powers, and ordained of God. Tum in caelo principatus Angelici, tum in Ecclesia cessabunt ministeria & praefecture: ut solus Deus per seipsum, non per hominum vel angelorum manus potestatem suam principatumque exerceat. Calvinus.  
Vers. 28. Then shall the Son also himself be subject to him] Can Christ be more subject than he hath been? Things are said to be when they are publicly manifested, as Psal. 2.7. Saints and Angels shall be subject to Christ, and he shall there profess that all the glory which he hath obtained, he hath it as his Father's servant.  
That God may be all] Wickerius and other Familists say, that the union which the soul hath with Christ is not only real and Spiritual, but transmutativa & conversiva; and that not in respect of qualities only, but the essence, turns us into Christ; the very essence of the body shall be turned into God, say they; see Christum esse & Deum esse dicere non est veritus; some such expressions there are in Plato and 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, He shall be all in all immediately (now he conveighes himself to us by means) and infinitely in full degrees.  
Vers. 29. Else what shall they do which are baptised for the dead, 
Maxim receptd sententia illa est, quod hic notetur ritus veteris Ecclesiae quasi baptizarint, bristianos ad sepulchra ut ita symbolum esset fidei & confessionis de resurrectione mortuorum, ita Bucanus, Piscator; à quibus diversum statuit Beza, & Pareus, qui rectè scribit, si constaret de illo ritu, optimam esse illam explicationem. Tarnovius probat ritum illum tempore Apostoli in usu non fuisse. Sensus igitur erit (inquit ille) si non speratur carnis resurrectio & in coelis refectio, quid facient deinceps qui baptizantur ac in magnan cilamitates imò mortem volentes se immergunt, dum Christo suum profitentur nomen? Ita baptizari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, figuratè es impropriè pro mortem de omnes generis calamitates ferre accipitur. Matth. 20.22. Marc. 10.38. Luc. 12.20. vide V. 30. & 31. hujus capitis. Tarnov. in exercit. Bibl. pro mortuis, prostatu mortuorum, hoc est ut sibi post mortem sit bene. Vossius de baptismo. vide Cameron. myroth. Evang.  if the dead rise not at all, why are then they baptised for the dead] Baptising some living man in the behalf of his dead friend. Cerinthus held that Christ did not rise from the dead, and so went about to weaken the doctrine of the resurrection, yet it was their fashion that followed his heresy if one died unbaptised, they baptised a living man for him. Secondly, others take it for washing away of sin, the effect of baptism. Calv. Beza. It is in vain to be outwardly baptised, 
See Dr. Donnes two Sermons on this verse.  if there be no resurrection. See Grotius. If men desire baptism when they are as good as half dead, esteemed pro mortuis upon an opinion that at the time of baptism there was an absolute washing away and deliverance from all sins, men did ordinarily or very often defer their baptism till their deathbed, that so they might have their passage out of this world in the purity which Baptism restored them to, without contracting any more sins after Baptism.  
Vers. 31. I protest by your rejoicing which I have in Christ jesus our Lord, I die daily] That was an obtestation, and not an oath; for it is all one as if he had said, Thus my sorrows and afflictions which I endure for Christ would testify (if they could speak) that as certainly as I rejoice in Christ, so certainly I die daily. Estius makes it an oath. Vide Bezam & Alardi Pathol.  
Die daily] That is, daily expose myself to the dangers of death for the Gospel, and conversion of the Gentiles. à Lapide.  
Vers. 32. I have fought with the beasts at Ephesus] See Burrh on Host 2.12. p. 472. & Grotius in loc. Because the men of Ephesus fought with him after the manner of beasts, Mr. Cotton. Savage men of beastly quality. Baines. vide Scult. orat. de conjung. Philol. cum Theol. The Epicures of Ephesus, Demetrius and his fellows, Acts 19.9. So after Tertullian and Theophylact, Beza expounds it. Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1. Titus 1.  
Let us eat and drink for tomorrow we die] This was a proverb familiar with Epicures, as that of Sardinapalus shows, Ede, bibe, jude, post mortem nulla voluptas. Paul took it out of Esay 22.13.  
Vers. 33. Evil communications corrupt good manners] This is an jambick verse out of Menander's Comedy. Paul Acts 17 and Titus 1. brings testimonies from Heathen writers. Some render it evil speaking, or evil communication; some, evil conversings; we may understand the word thus, conversing with others in their evil speakings, sayings, or writings. 
Vers. 36. See Augustine De civitate Dei. l. 20 c. 20.   
Verses 41, 42. There is one glory of the Sun, another of the Moon, and another glory of the Stars: 
Cartwright on Matth. 20. Calvin is of the the same opinion, that this place proves not degrees of glory.  for one Star differeth from another in glory. So also is the resurrection of the dead, it is sown in corruption, it is raised in incorruption.] The circumstances of the disputation which the Apostle handleth, proveth that the comparison is of the difference between the bodies as they shall be in Heaven, from those which are now upon earth, and not of the difference of glorified bodies one with another; for he addeth, It is sown in corruption, it is raised in incorruption.  
Vers. 44. Raised a Spiritual body] Spiritual is opposed not to visible, but to natural; 
Non substantiae sed qualitatum respectu. Spiritual, not in regard of substance, but state and condition.  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 be seen. Spiritual] that is, subject to the spirit (it shall not then need meat and drink) and subtle.  
Vers. 45. A quickening spirit] Because by the Spirit he quickened himself and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection.  
Vers. 47. The first man] viz. In respect of his substance. Is of the earth earthly] In respect of his quality, etc.  
The second man] The Lord, in respect of his quality. The Apostle speaks here as if there were but two men in the word, 
B Vsher.  millions of men came between Adam and our Saviour; there are two mediators, Adam in the covenant of nature, Christ in the new covenant; as Adam conveys his guilt to all his Children, so Christ his righteousness to all his, he was caput cum faedere, as well as the first Adam.  

Pareus and others take flesh and blood here for man's sinful nature; as when men say, Flesh and blood cannot bear such a thing, they are ready to urge this place against them. Flesh and blood is taken either for the substance of man's nature, as Eph. 6.11. or 2 for the infirm qualities that accompany it, as here.  Vers. 50. Flesh and blood cannot inherit the Kingdom of God] Not the sinful nature of man (as flesh and blood often signify in Scripture, being opposed to Spirit) but the constitution of nature, or the estate wherein we stand as men, flesh and blood, qua nunc conditione sunt. inherit.] That is, bear that majesty, glory, and excellency of Heaven. Neither doth corruption] Nature subject to corruption.  
Vers. 51. We shall not all sleep] To sleep here is to rest in the grave, 
Erit mors quia erit corruptibilis naturae interitus, non erit dormitio quia amma non migrabit è corpore, sed erit subitus transitus à natura corruptibili in beatam immortalitatem. Calvinus in loc. Vide illum in 1 Thess. 4.16.  to continue in the state of the dead, and so we shall not all sleep, not continue in the state of the dead.  
But we shall be changed] the soul and body shall be separated, and in a moment reunited.  
Vers. 56. The sting of death is sin] That is, the destroying power; he compares sin to a Serpent. 
Vide Grotium Metaphora est sive à stimulis, quibus aguntur boves, sive potius ab aculeis vesparum & similium bestiarum, quibus si demas aculeum, sunt illae quidem sed nocere non possunt. Vorstius.   
The strength of sin is the Law] That is, 1. In regard of discovery of it, the Law entered that sin might abound. 2. For condemnation. 3. For irritation, it is stirred up and strengthened by this, that the Law forbids it. Nitimur in vetitum etc.  
Vers. 58. Steadfast] A metaphor taken from a foundation, on which a thing stands firm; or a Seat, or Chair wherein one sits firm.  
Vnmovable] Signifies one that will not easily move his place or opinion.  
Abounding] Or excelling.  
In the work of the Lord] Because of God's institution, as the Lords Supper or day; or because done by his strength or for him.  
Labour] Unto weariness as the Greek word signifies, is not in vain] Not shall be, the work is the wages the Lord;] Or with the Lord.   

CHAP. XVI.  
Vers. 2. THe first day of the week] That is the Lords day, which institution seems to be derived from the Commandment of God in the Law twice repeated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hoc est primo die septimanae, quae dies dominica dicitur, Apoc. 1. v. 10. confer Joh. 20. Act. 20. Mr. Mede on Acts 10.4.  Exod. 23.15. Deut. 16.16.  
As God hath prospered him] That is, according to the ability, wherewith God hath blessed him. 
Graeci verbi propria significatio est prosperari in vijs, id est, actionibus suis prosperè agere. Quo etiam usi sunt Lxx. Cum alibi, tum etiam in Psalmo primo. Vers. 3. Vsus est & Paulus Roman. 1.10. Estius in loc.   
Vers. 13. Stand] The meaning is, continue, be constant and persevere in the faith; shrink not, start not aside, nor slide from it; so stand is taken. Col. 4.12.  
Verse 19 The Churches of Asia salute you] Where the Apostle meaneth, not that they did by word of mouth send greetings unto them: but that all the Churches did approve of them, which he saith for their great comfort, 
Perkins on Rev.  Rom. 16.16. Act. 16.2.3.  
Vers. 22 If any man] That is, That lives in the light of the Gospel, love not] That is Hate, Luke 11.23. Ephes. 6. ult. those who make show of love to Christ with their mouths. 
Jd est, odit & execratur, nempe sciens prudens, quod est peccatum in Spiritum Sanctum. Beza. He seems to have reference to that Judas 14 15. Mr. Hildersham. This is a dreadful curse; See a gracious promise. Ephes. 6.24. Quibus verbis eum qui Christum non diligit, aeternae morti adjudicat. Nam sulmine anethematis illius quod alias Indaeis Shammathah decebatur (ubi Shem idem ac Dominum seu Deumipsum denotat) perculiebantur illi qui excommunicati non resipiscebant ac de quorum salute penitus desperabant quasi dicerent, Dominus venit (h.e. C●rtò veniet) ad judicandum ic. Mayerus in Philol. Sac. vide Bezam & Grotium, & Dilheri Electa l. 2. c. 19 Illud maranatha ad orationis vehementiam adijc●tur, gravissimam maledistionem denotans: quae autem sit propria verbi vis & unde hoc allatum sit, statuat qui potest Morton.   
Anathema] Accursed, or execrable, Rom. 9.3. Gal. 18. 1 Cor. 12.3. Maranatha) it consists of two Syriac words Maran Lord, and Atha he cometh; pronounced accursed to everlasting destruction; as if he had said, let him be accursed even unto the coming of Christ to judgement.  
It is as much as he is accursed until our Lord come. It was the most fearful, and dreadful sentence of the Church which it used against those which (having been o● it) did utterly fall from it so as the Church might discern that they sinned the sin against the holy Ghost. Reduplication in Scripture signifies two things, vehemency of Spirit in him that speaks; and the certainty of the thing spoken, Rom. 8.15. Abba Father in two Languages; the Spirit of God is a Spirit of supplication in Jew and Gentile; so here cursed in two languages; to show that both Jews and Gentiles which love not Christ are cursed.    


Neque statim post priorem, neque multo post scripsit hanc ad Corinthios epistolam Paulus. Tantum enim intervalli suit quo Timotheus à Paolo nissus ire Corinthum potuit, Mandata Pauli explicare, & ut ●is parcre●ur laborare, & ad Paulum redire. Grotius.  ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to the CORINTHIANS.  

VERS. III. CHAP. I.  
THe God of all comfort 
* P●●asis apostolica, quae & in Psalmis ac prophetis usitata vocare Deum patientiae, solatij spei, pacis, quod sit horum author, Rom. 15. & alibi. Estius. ] Of all sorts and degrees of comfort, who hath all comfort at his dispose. It intimates. 1. That no comfort can be found any where else; he hath the sole gift of it. 2. Not only some, but all comfort; no imaginable comfort is wanting in him, nor to be found out of him. 3. All degrees of comfort are to be found in him. See 4. verse.  
Vers. 4. Who comforteth us in all our tribulation, that we may be able to comfort them, etc.] Plainly noting that he is not fit to comfort others, who hath not experience of the comforts of God himself.  
Vers. 12. For our rejoicing, or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nullum theatrum virtuti conscientia majus est. Cicero in Tuscul.  boasting is this, the testimony of our conscience] Here we may see the quiet and tranquillity of a good conscience, See 1 Tim. 1.5. The meaning is, that of which I boast, and in which I trust before God, is the testimony of my conscience.  

Vide Bezam & Estium  Vers. 13. For we write none other things unto you, than what you read, or acknowledge] That which you read written, is indeed written as well in our hearts as in this paper.  
Vers. 14. We are your rejoicing] Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the matter and object of your boasting, 
Pia erat gloriatio Pauli quod sun Ministerio Corinthios sub Christi obedientiam redegisset: Corinthiorum verò, quod à tali Apostolo tam fideliter & probe fuissent instituti, quod non omnibus contigerat modus hic in hominibus gloriandi nihil obstat quo minus in solo Deo gloriemur. Calvinus.  as you are of ours; or if we follow our translation, the Corinthians shall rejoice at the last day, that ever they saw Paul, and Paul in them.  

Solo Christo sulciuntur emnes Dei promissiones. Sententia memorabilis, & unum ex praecipuis fidei nostrae capitibus. Pendet autem ex alio principio, quod non nisi in Christo propitius est nobis Deus Pater: promissiones verò testimonia sunt patern● erga nos benevolentiae: sequitur ergo per ipsum solum eas impleri. Calvinus.  Vers. 20. All the promises of God in him are yea, and in him Amen.)  
Yea] True in the event, and real performance.  
Amen] That is, Stable and firm as the Hebrew word signifieth, that is, they are both made and performed in and for him.  
Vers. 22. Given us the earnest of the Spirit] But if God having once given this earnest, should not also give the rest of the inheritance, he should undergo the loss of his earnest, as chrysostom most elegantly, and sound argueth. See Ephes. 1 13.14.  
Vers. 23. I call God for a record upon my soul] Or against my soul, it is all one. The Apostle the better to persuade men, 
Est juramentum persectum, sed in re gravissima. sic Job. 16.18. in animam meam, id est, cum maximo meo malo, si fallo. Vide Job. 22, 23. Sic ne vivam jurandi formula apud Ciceronem & Martiale ut, ne salvus sim, apud Ciceronem, alibi. Grotius in loc.  to believe what he was about to speak, useth an oath, and that not a simple one, but with an execration added. As if he should say (saith Estius) Perdat me Deus, nisi vera dixero, Let God destroy me, if I speak not truth. Only God in Scripture is said to swear by his soul, as 51. jer. and 6. Amos, since he only swears by himself, because he hath not a greater to swear by.   

CHAPT. II.  
Vers. 15. A Sweet savour] It is one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneolentia. The Apostle so calls himself and his fellow workmen causaliter, 
Non autem respectu Dei solùm, hac phrasi de Evangelio Christi crucifixi utitur, sid & respectu hominum, ad quos odor ille suavis se diffundit, & credentes quidem recreat salvatque, incredulos autem interficit & damnat, uti 14.16. declaratu●. Glass. Rhet. Sac. Tract. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fragrantia, metaphora sumta à sacrificijs. Pareus. Gregory in his Morals saith, that this word is like the Planet Venus, which unto some is Lucifer a bright morning star arising in their hearts, whereby they are roused up and stirred from iniquity; but to the other is Hesperus, an Evening star, whereby they are brought to bed, and laid asleep in impiety.  as those which send out a sweet savour from themselves.  
To them that are saved] Indeed in them chiefly; yet not only in them, but in them also that perish.  
Vers. 16. Savour of death unto death] viz. To seal up their condemnation while we preach Christ a Judge, 2 Thess. 2.8.  
The savour of life unto life] To assure their souls of eternal life, whiles we preach Christ a most merciful Saviour to all that shall believe, 2 Thess. 1.10.  
And who is sufficient for these things] That is, what Minister of the Gospel is fit to perform these things which we speak of? viz. to be the sweet odour of Christ every where.  
Vers. 7. Corrupt the word of God] That is, such as by fraud and base arts play the hucksters to enhance the price, and amplify our own gain. See à Lapide, and Vorstius.   

CHAP. III.  
Vers. 2. Ye are our Epistle written in our hearts] That is, wherein we do inwardly and heartily rejoice. 
Jd est, ego Evangelium vestris inscripsi animis; & that totius nomen parti. Nam ipsos dixit, & ostendit se loqui de corum study & affectu. Grotius.   
Vers. 3. To be the Epistle of Christ] Here is an Epanorthosis, 
Alludit ad promissionem quae habetur Jer. 31.31. & Ezech. 37.26. Calvinus. Estius.  or correction of himself, as 1 Cor. 15.10. For when he had said before, that the Corinthians was his Epistle that he might mitigate the envy of the speech, he saith that they are the Epistle of Christ, because their faith was his work but written with his Ministry.  
Not in tables of Stone, but in fleshly tables of the heart] He alludes either to jer. 31.31. Or to the law written in Tables of Stone; 
b Drus. Prov. Class. 2. l. 3.  which Tables shadowed out the great hardness of man's heart; to which the fleshly Tables of the heart are opposed, which by the force of the Spirit are made more tender, that the grace of the Gospel may easily be engraven in them.  
Vers. 5. Are not sufficient] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Have no aptness to a good thought, the least part of a good work.  
But our sufficiency] Our fitness.  
Vers. 6. Able Ministers of the New Testament, not of the Letter, but of the Spirit] That is, 
Origines literam hic grammaticum & literalem sensum Scripturae vocat & exponit: Spiritum autem allegoricum sensum quem solum aedificare ait, & à nobli esse sequendum, literalem verò prorsus reijciendum. Vide Bezam & Grotium. Literae nomine significat externam praedicationem, quae cor non attingit: per Spiritum verò doctrinam vivam, quae efficaciter operetur in animis per gratiam Spiritus. Litera ergo perinde valet ac literalis praedicatio, hoc est mortua & inefficax, quae tantum auribus percipitur. Spiritus autem est doctrina spiritualis, h●c est, quae non ore tantum pronuntiatur, sed efficaciter in animas usque vivo sensu penetrate. Calvinus.  He hath made us Ministers rather of the Spirit then of the Letter; or more of the Spirit then of the Letter, because of the promise of the plentiful effusion of the Spirit, after the ascension of Christ; so I will have mercy, and not sacrifice. That is, rather mercy than sacrifice and joel 2.13. that is, rather rend your hearts then your garments.  
Vers. 17. Where the Spirit of the Lord is, there is liberty] Liberty is opposed to three things. 
See Psal. 51.12. Cui unica tantum est necessitas non delinquendi. Tertull. Jer. 22.19. Per nomen libertatis, non tantum intellego à pec●ati & carnis servitute manumissionem: sed etiam fiduciam quam concipimus ex adoptionis nostrae testimontor, convenit cum illo Rom. 8.15. Calvinus. Libertatem dicit oppositam servituti. Hanc enim libertatem Graeca vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat. Intendit autem apostolus, hac parte explicate mysticam significationem ablati velaminis. Vt enim velum impositum subjectionis ac servitutis cujusdam judicium est in eo cui imponitur: quemadmodum docet apostolus, 1 Cor. 11.10. ita velaminis ablatin significationem habet donatae libertatis, quae donatio fit non per literam sed per Spiritum. Vt sensus sit; Spiritus Domini, cum ipse sit Dominus, ideoque liberrimus; libertatem communicat iis quos inhabitat, id est, Christianis: libertatem utique spiritualem, quia Spiritus est, à servitute legis & peccati eos liberans. Estius.  1. Necessity; where the Spirit of God dwells in a man, he frees him from all necessity of sinning. 2. Coaction and constraint, such a one doth nothing by force, and from a principle without, but from an inward instinct and impulse; my soul followeth hard after thee; life is a selfe-moving power. 3. To restraint, when Gods sets a man at liberty, he in largeth his heart, Psal. 119.32.  

See Dr. Reynolds of the glory of the Gospel. From one degree of glorious grace to another.  Vers. 18. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory] That is, seeing by the appearing of grace, the veil is removed, that we may see the face of God clearly; now must we by means of this knowledge be transformed into his Image; that Image in which we were created, must be daily renewed, and by degrees further restored in us; that is the Apostles meaning from glory to glory. As Adam was created in the Image of God, so must every believer be renewed unto that blessed condition.  

Vide Estium & Vorstuum in loc.  By the Spirit of the Lord] These words may also be rendered, by the Lord of the Spirit, or by the Lord the Spirit; but our version is most plain.   

CHAP. IU.  
Vers. 2. COmmending ourselves to every man's conscience in the fight of God] That is, he did so preach and live, that every man's conscience could not choose but say, 
Mr. Fenner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habuimus Rom. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hab●mus Psal. 15.3. & 36.3. dolo tracta●● verbum Dei, qui ut hominibus placeant aut partem veri tacent, aut falsa admiscent. Grotius.  certainly Paul preacheth the truth and liveth right; and we must live as he speaketh and doth.  
Vers. 3. Hid to them that perish] That is said to be hid, which although it be conspicuous of itself; yet is not seen as the Sun, by those that are blind, See Luke 19.42.  
The God of this world 
a Tum à superbia, quia sibi arrogat honorem Dei & vult adorari ut Deus: tum à potentia, quia hoc obtinet in reprobis qui sunt major pars seculi. Zanchius. ] Not in spect of dominion over things created; but 1. In respect of corruption, for he is the God of the evil in the world. 2. In respect of seduction. 3. In respect of opinion, or estimation, because the people of the world make the Devil their God.  
The Marcionites, and Manichees in times past abused this place, to prove that there were two principles or Gods; one which they called good, the other evil.  

Haesitamus at non prorsus haeremus. Beza. Tertullianus Graecarum vocum paranomasiam ita Latinè reddidit, indigemus, sed non perindigemus.  Vers. 8. We are perplexed but not in despair] Staggering but not wholly sticking. In the Greek there is a sweet allusion of the simple and compound verbs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 13. Having the same spirit of faith] That is, he and the rest of God's Church and children, 
Spiritus fidei, id est, fides à Spiritu donata, ut Spiritus mansuetudinis, pietatis, fortitudinis, dilectionis, sebrietatis, proipsis huijusmodi donis Spiritus Sancti. Estius.  had the same faith proceeding from the same spirit.  
Vers. 16. Day by day] Non est hoc loco dissimulandus insignis lapsus Cajetani, viri alioquin egregiè docti, qui ex annotationibus Erasmi male intellectis, pro illa parte de die in diem credit Apostolun scripsisse adverbium nouè 〈◊〉; 'em exponit, ac subtiliter in ea philosophatur: quum Erasmus non aliud dicat, quam nouè scriptum à Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die & die, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dies. Quam facilè aberrat in Scriptures interpretandis qui linguae originalis ignarus tantum ex a●●js authoribus venatur, quid Graeca, quid Hebraea habeant? Estius in loc.  
Vers. 17. For our light affliction, which lasteth but for a moment, worketh for us a far more exceeding and eternal weight of glory] All that can be by man inflicted on man, 
Worketh] the Greek word signifies also to prepare, as the learned in that Tongue know, Dr. Fulke. Not by deserving, but by showing the plain way thither. Perkins. Dr. Gouge. Hic Hebraeo more verbum ge minans Apostolus summam quandam excellentiam indicavit. Grotius. Est ejusdem vocis excessum significantis geminatio, qua utuntur interdum Hebraei ad significandam vel copiam vel excellentiam quandam immensam, ut Gen. 17.2. multiplicabo te plurimum plurimum. & Cap. 30. v. 43. Levi vir valde valde. Tantùm illud hic peculiar, quod praepositionem Paulus variat, nihil tamen diversum significans. Estius.  is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compressio, a pressure, and that of the body only; for which by way of recompense shall be conferred glory, which here compriseth under it whatsoever may make to the happiness of man, and that both in body and soul. 2. The kind of affliction is but some light thing, easy to be born by him which is endued by a Divine Spirit; but the recompense is a weight (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alludit ad Hebraeum & Chaldaeum nomen gloriae Chabod & Jakar; Cameron) such a weight as infinitely over-poyseth all afflictions. 3. The continuance of afflictions is but for a while, even for a moment, but the weight of glory is eternal; to show that in this comparison all degrees of comparison are exceeded; he addeth hyperbole upon hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which emphatical Graecisme, because other Tongues cannot word by word express to the full, they are forced to use words and phrases which exceed all comparison, as Mirè supra modum Erasmus, supra modum in sublimitate vulg. Lat. Excellenter excellens, Beza. Exceedingly exceeding, or as our last Translation turns it, a far more exceeding.   

CHAP. V.  
Vers. 1. WE know] 1. By the revelation of the Word, john 14.2. 2 By the persuasion of faith. 
Haec scientia non est humani ingenii, sed ex Spiritus sancti revelatione manat: itaque propria est fidelium. Calvinus.   
That if] The Apostle speaks not this doubtingly, as if it were uncertain whether our bodies were to be dissolved or not; but by way of concession, having in it a strong affirmation, as if he did say, albeit it be so that the earthly house of our Tabernacle must be dissolved, yet are we sure of a better.  
Our body is called a house, 1. in respect of the comely and orderly workmanship thereof; 2. in respect of the soul which dwells in it.  
Earthly] 1. in regard of the matter it was made of earth; 2. means by which our bodies are continued and upholden.  
A Tabernacle] to show its mortality; that was made for transporting, so this, to which building (which is firm and stable) is opposed.  
Vers. 2. Desiring to be clothed upon with our house which is from Heaven] The Apostle desired that glory should come upon him without a dissolution, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphasis hujus verbi plenius intelligi potest ex 1 Cor. 15.51. ubi de subita vivorum immutatione agitur. Vorstius.  as it doth on the elect that are alive when Christ cometh to judgement.  
Earnestly desiring, if it might be, that in this state of our bodies we might, without the pain of dissolution be clothed upon with the life of glory and immortality. Dr Hall's Paraphrase.  
Vers. 10. Appear] Though some Interpreters render it apparere & astare, and make it all one with Rome 14.10. yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to appear as to be made manifest in that day; and so in the next verse the same word is twice rendered by our Translators.  
Vers. 11. Knowing therefore the terror of the Lord, we persuade men] as if he had said, 
Scire terrorem Domini, est esse participem illius cogitationis, quod semel reddenda sit ratio coram Christi tribunali: nam qui hoc serio meditatur, necesse est ut tangatur timore, & neglectum omnem excutiat. Calvinus. Vide plura ibid.  I know in the last day I must come to the bar of God's judgement, and there be tried of all things I do, and therefore do I endeavour to keep a good conscience in all the works of my calling. Perkins.  
Vers. 13. For whether we be besides ourselves it is to God] That is, when I commend myself, 
Hoc per concessionem dictum est. Sana enim erat gloriatio Pauli, vel sobria & sapientissima insania si ita vocare libel: sed quia multis videbatur ineptus, loquitur ex eorum opinion. Calvinus.  and boast of mine own ministry against others, and in so doing seem mad to you; yet than I respect not myself in so doing, but only God and his glory: or whether we be sober it is for your cause] That is, use such courses as to you seem wiser, we do it faithfully for your good. Dike.  
Vers. 14. Constraineth us] Either an expression from those who had a spiritual prophecy upon them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constringit] Id est, totos possidet ac regit, ut ejus afflatu quasi correpti agamus omnia. Alludit enim ad vatum furorem, ut diximus Acts 18.5. Beza. Similitudo sumta à parturientibus. Vide Luc. 12.50. Grotius.  which was very powerful, whereby they could not but speak; or from women in Travel, Heb. 12.15. which through pain cannot but cry out. The word signifies in a Pound or Pinfold, so that it cannot get out by any evasion; in doth faith control the heart that it cannot wind out. Signifying thereby, that whereas Christ had so loved him as to shed his blood for him, that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins.  
Vers. 16. Henceforth knoww no man after the flesh] That is, do not regard carnal privileges as before, not Christ himself in such a way, but look on him as in Heaven. 
Non ●stimamus quemquam è divitiis aut truditione, quae sunt res carnales, id est, hujus saeculi. Grotius. Vide Calvinum.  See V. 17.  
Though we have known Christ after the flesh] Despising him for want of outward glory.  
Verse 17. In Christ] One may be so two ways: 1. Externally, Sacramentally, and in regard of profession only, as john 15. 2. Or really, we are in him as our head, receiving influence, direction and power from him. Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit. Calvin.  

New Adam, new Covenant, new Paradise, new Ministry, new Creation: new Lord, new Law, and all new.  He is a now creature] Some read it imperatively, let him be a new creature; but our interpretation is more probable. This new creation 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both concerning the action itself, creation: and the object or terminus, creature. New] This word in Scripture signifieth as much as another, Mark 16.17. compared with Acts 2.4. Not that it is essentially new, but only in regard of qualities, yet this Scripture useth this emphasis not only to exclude a total but partial concurrence of our will.  (for so it may be rendered) is not by the bodily presence of Christ, but by the apprehension of faith.  
Vers. 19 Reconciling the world unto himself]  
Object. Therefore he called all men effectually.  
Ans. Rom. 11.15. the Apostle expounds himself.  
Not imputing] It is a metaphor drawn from the custom of Merchants, which keep in a book all that is owing to them, and it is therefore translated number, reckon, and Rom. 5. five times imputed.  
Trespasses] The Greek word comes from a word that signifies to fall besides; it is translated fall, Rom. 5.12. offences, Rom. 4. four times.  

Perkins on Rev. vide Calvinum.  Vers. 20. Be ye reconciled to God] They were reconciled to God before, See Ch. 6.16. but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance.  

Hebraica phrasi qua peccata d●cebantur ho●iae immolandae pro hominum peccatis, quod omnes observant qui hunc locum exposuerunt; neque enim alio sensu ullo fieri potest ut verè Christus dicatur factus peccatum. Chamierus. Vide Bezam.  Vers. 21. Sin for us] as he was made a Sacrifice for sin; for the sin offerings in the Old Testament were called sin. Again, he was made sin for us by imputation, because our sins were charged upon him, but he had not sin in his nature. 1 Pet. 3.21. See vers. 24. Bifield. See Grotius.  
Who knew no sin] That is, experimentally, he felt no sin in his own heart; he acted no sin in his life. 
Dicitur Christus non novisse peccatum phrasi Scripturae; quia peccatum nullum fecit; id est, adeò suit à peccato alienus, ac si prorsus peccatum ignoraret. Estius.  But otherwise he knew fully what sin was; he knew what the nature and effects of it were.  
The righteousness of God] 1. Righteous by such a righteousness as God requireth. 2. He saith in the abstract we are righteousness itself, 
Mr. Hildersham.  that is, perfectly and fully righteous. 3. We are made so in him, not in ourselves inherently. Not the essential righteousness of Christ, that is infinite: that were to make a creature a God; but the righteousness according to the law, to which the Godhead of Christ (though it was wrought in the humane nature) gave an efficacy or excellency.   

CHAP. VI  
Vers. 1. REceive not the grace of God in vain] Not that the saving graces of faith and love, and the like, may be received and lost again, 
Dr. Taylor.  which is the Popish collection from this place; but the doctrine of grace and faith is here meant. Grace is taken, for the free favour and good will of God. 2 For the grace of the Spirit, faith, love. 3 For the manifestation of God's grace; so the Gospel is called the grace of God, the grace of God which brings salvation. Titus. both because it comes from God's mere good will, and because in that doctrine there is a manifestation of the grace of God; so the grace of God is often received in vain. This Word of the Gospel is received, 1. By hearing. 2 By understanding. 3. By faith. 4. By affecting. There may be a receiving it in vain in all these respects; we may hear in vain, understand in vain believe in vain, show some affection in vain. A thing is received in vain three ways: 1. When it is so done that no effect at all follows. 2. When the effect chiefly intended and designed follows not, or not proportionably to the means and opportunities we have enjoyed. The Word of God cannot be received in vain in the first sense, so as that no effect shall follow, Esay 55.11. for it either softens or hardens, saves or destroys, 2 Cor. 2.13. The Word is by most received in vain, in respect of the proper and intended effect; many come not up neither in proportion to what they have received.  
Vers. 10. As sorrowful] As notes not a counterfeiting of sorrow, but the overcoming of sorrow. 
Quasi tristes. He brings in the sorrow of the godly with a quasi, as it were sorrow, saith Anselm; not that it is sorrow indeed, but as sorrowful; as if it were à painted sorrow, not true sorrow indeed; but when he speaks of joy, there is no quasi, but true joy.   
As having nothing, and yet possessing all things] In Greek there is a pleasant Paranomasia in the words having and possessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latines cannot express.  
Vers. 24. Be ye not unequally yoked with unbelievers] This Verse condemns unequal yoking of believers with Infidels, whether in familiar society, as Calvin, 
Vide Bezam.  Estius. Or rather in marriage, as others take it: 1. For the inequality of such yoking. 2. For the unavoidable peril of contagion.  
Vers. 15. What concord hath Christ with Belial] Not Beliar, 
Mercerus notavit esse quosdam qui putent Paulum allusione sacta ad locum qui habetur 1 Reg. 18.21. posuisse hic nomen Christi pro nomine Domini, & pro Baal Belial. Vide Bezam.  As the Grecians corruptly read it. That is, with the Devil, so the Syriack, cum Satana, one that is profitable to none, or without yoke, as the etymology of the word signifies.  
Vers. 16. I will dwell in them] The words are very significant in the original: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will indwell in them, so the words are. 
M. Burrhoughes. Dwelling together notes intimate and constant communion.  The are two in's in the original, as if God could never have enough communion with them.  
And touch not the unclean thing] This exhortation is taken out of Esay 52.12. To touch an unclean thing is no more in figurative speech, but that which in plainer terms the Apostle delivers thus, Have no fellowship with the unfruitful works of darkness; that is, join with no man in a bad action. The unclean thing not to be touched is not the man with whom we join in any action, but the action itself in which we join with them.   

CHAP. VII.  
Vers. 1. HAving therefore these promises] Mentioned in the former Chapter, v. 16, 18. 
Paulus admonet hanc subesse conditionem universis promissionibus, ut nobis ad provehendam Dei gloriam sint incitamenta, unde ad nos extimulandos argumentum sumit. Calvinus.  Not only having them made, but entertaining them.  
Dear beloved] So Phil. 4.1. we have this epithet twice. He doth not say of whom, of God, Christ, the Angels and Saints.  

Vehementer exundo gaudio. Beza.  Vers. 4. I am exceeding joyful] Over-abound exceedingly with joy.  
Vers. 6. Comforteth those that be cast down] made low, and be so in their own eyes.  
Vers. 7. Your fervent mind] it is in the original your zeal.  
Vers. 11. For behold, this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what vebement desire, yea what zeal, yea what revenge] The Holy Ghost hath set down seven fruits or signs of godly sorrow. 
The whole man is set on work in repentance; the understanding part must exercise itself in carefulness and apology, the affections are to be exercised in indignation, fear, desire, and emulation; the body in revenge and punishment, the fruits of repentance. Perkins.  1. Care to leave all our sins. 2. Apology, whereby a man is moved to accuse and condemn himself for his sins past, both before God and man. 3. Indignation, whereby a man is exceedingly angry with himself for his offences. 4. Fear, lest he should fall into his former sins again. 5. Desire, whereby he craveth strength and assistance against sin. 6. Zeal in the performance of all good duties, contrary to his special sins. 7 Revenge, whereby he subdues his body, that it may not be an instrument of sin.   

CHAP. VIII.  
Vers. 9 MIght be rich] That is, that we might have the pardon of sin, and be received into God's favour. 
Perkins. vide Bezam. Spiritualibus divitiis, doctrina scilicet pietatis, peccatorum, remissione, justitia, sanctimonia, aliisque virtutibus. Cornel. à Lapide.   
Vers. 18. The brother] Silas, saith Estius; Luke the Evangelist say 
* Jerome, Cajetane, Grotius, Bilson.  some. Others 
a chrysostom, Calvin, Dr. Hall. Hunc alii Ba●nabam, alii Apollo, alii alium fuisse putant. Sed res prorsus incerta est. Voistius. Vide Estium & Cornel. à Lap. in loc.  say it was Barnabas, because he was by the Church's suffrage made Paul's companion.  
In the Gospel] Not the book which was not then as yet published, but the very Office which Luke had faithfully performed in many places in Paul's turn; or the very preaching of the Gospel, as Ch. 10.14.   

CHAP. IX.  
Vers. 5. BOunty] Beracah or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blessing in Scripture signifies a gift or present bounty, 
Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine usi sunt, ut Hebraicam vocem exprimerent Beracah quae tam benedictionem quam beneficentiam significat. Calvinus.  or beneficence; the present which jacob provided for his brother Esau when he went to meet him, is in all the story through called his blessing. So 1 Sam. 30.26. & 5.27. and here the collection at Corinth for the poor Saints at jerusalem is twice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their blessing, which we translate bounty 
* Mr. Mede on Psalm 112.9. Vide Bezam.  Increasing and multiplying is so natural unto blessing, that in the original Tongues of the old and new Testament plenty is put for blessing. M. Bridge on Heb. 2.17.  
Vers. 6. He which soweth bountifully] with blessing as it is in the original, shall reap bountifully] with blessing.  
Vers. 7. According as he purposeth in his heart] That is freely, and of his own accord determineth with himself. Downame. 
Jd est, quisque tribuat, prout apud se & in animo suo libere constituerit ac praedeliberaverit. Estius.   
Not grudgingly] When we perform good duties heavily, and with grudging.  
Or of necessity] When we do them indeed, but against our will, only because we must do so to save our credit, 1 Pet. 5.2.  
Vers. 8. God is able to make all grace abound toward you, that ye always having all sufficiency in all things, may abound in every good work] He prevents a secret objection of such as might fear poverty to themselves, if they should give abundantly; and shows that whatsoever they shall give, shall return to them with usury. The Apostle in the original is emphatical, he triplicates the word. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in one but in every necessity. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not sometimes, but at every time. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not some sufficiency, but a sufficiency of every grace.  
Vers. 10. Your seed sown] Almesdeeds are called seed here; and 6. v. we shall gather the crop in heaven. These words and the following, are taken out of the 55. Esay. 10.   

CHAP. X.  
Vers. 3. THough we walk in the flesh] That is, though we be weak; so some; though we do indeed live in the flesh. Doctor Hall's Paraphrase. 
Hic ambulare in carne significat in mundo versari: quod alibi dicit, Habitare in Corpore: Calv. Quòd Evangelij Ministerium militae comparat, aptissima est similitudo. Militia quidem perpetua est vitae hominis Christiani: nam quicunque se Deo in obsequium addicit, nullas unquam inducias habebit à Satana, sed assidua inquietudine vexabitur. Verùm Ministros verbi ac Pastores reliquis antesignanos esse decet. Et certe nulli sunt quibus magis instet Satan, qui acriùs impetantur, qui plures aut graviores sustineant insultus. Calvinus.   
Vers. 4. Warfare] First, Ministry, as 1 Tim. 1.18. That is, discharge the duty of the Ministry as thou oughtest; The Hebrew Saba is sometimes rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; warfare; sometimes Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not carnal] See 3. v. and follows. But mighty through God] Or to God, 
a Divinitus valida] id est, infinita illa Dei potentia nituntur. Beza.  by an Hebraisme exceeding mighty; mighty through God, by divine power not humane strength. So Estius.  
Vers. 18. Approved] That is fit for life eternal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudo à nummis probis sumpta.    

CHAP. XI.  
Vers. 5. FOr I suppose, I was not a whit behind the very chiefest Apostles] A modest expression, that is, he was even with the chiefest Apostles. 
Modestiae causa dicit se ita existimare: quum res esset omnibus cognita & manifesta: intelligit autem quod suum Apostolatum ornasset Deus non minoribus gratijs quam Johannis aut Petri. Calvinus. Vide Estium.  Apostleship as an Office, was of equal honour in all the Apostles; but even amongst them, some had more excellent gifts and greater enlargements.  
Vers. 6. But though I be rude in speech] This is spoken not simply, but partly by way of supposition, as if he had said, many may and do take me to be rude in speech; 
Doctor Gouge. Imperitus sermone] scilicet graeco, polita nempe & verbosa eloquentia Graecorum, qualis est Isocratis, Demosthenes', Luciani. à Lapide. If I be not so eloquent in my speech as some of them. Doctor Hall's Paraphrase  yet none can imagine that I am so in knowledge, and partly by way of comparison; in regard of the vain rhetorical flourish and show of eloquence, which other false teachers, and many heathen orators made, 1 Cor. 2.1.4.  
Verse 9 I was chargeable to no man] That is, received nothing from any, which carnal men count a burden. The learned observe the word hath his weight from Torpedo, which signifies a cramp-fish; a fish (they say) that hath such a benumbing, quality, that the cold of it will strike from the hook to the line, from the line to the goad, 
Annotat hic Theophylactus & Oecumenius id quod in Graeco est etiam sic intelligi posse, non tamen obtorpui aut elangui, (tale quid enim propriè verbum Graecum significat) id est, non idcirco segnior ad praedicandum sui. Verum altera lectio, nulli onerosus sui, contextui magis quadrat. Essius. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod verbum dictum est à torpore & ot●o, nam otiosi premunt & imminent aliis assiduè precando quod est oneresum esse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est torpere. Vnde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur torpedo piscis. Ad verbum vertas non obtorpui in aliquem. à Lapide.  from the goad to the arm, from the arm to the body of the fisher; and so benumb him, and take away all use, and feeling of his limbs. His meaning is, that he was none of those idle drones; which by their laziness do even i'll and benumb and dead the charity of well disposed people. See Beza and Grotius.  

Vide Di●heri Electa. l. 2 c. 19 Et Estium in l●c.  Vers. 24. Of the Jews five times received I forty stripes save one] Forty save one, so the Greek, stripes being understood; that word is put in our translation in another Character, as Beza likewise hath Plagas. 25. Deut. 3. The Lord commanded, that the number of strokes should not exceed forty; the Jews, that they might not transgress, gave one less.  
Vers. 25. Thrice was I beaten with r●●s] By the Gentiles: for it was a custom with the Romans, to beat the guilty with Rods; therefore Cajetane collects hence, that the Jews were not wont to whip with Rods but with some other Instrument, because the Apostle saith, he was only thrice beaten with Rods.  

14 Acts. 19  Once was I stoned] By the Jews at Lystra in Lycaonia, and that so grievously, that he was thought to be dead.  
Vers. 27. In hunger and thirst, in fastings often] Could not get bread sometimes when he would have eaten; and sometimes could eat and would not.  

Hilder●am.  Vers. 30. I will glory of the things, which concern mine infirmities] Our afflictions are called our infirmities; the best are apt to bewray weakness in them.   

CHAP. XII.  
Vers. 1. IT is not expedient for me doubtless to glory] That is, although for you it behoves me to glory, 
Estius.  that I may defend the dignity of my Ministry against detractors; yet it is not expedient for me, viz. Simply, and unless in the present or like case, because it hath a show of boasting.  
I will come to visions and revelations of the Lord] viz. To relate them. Revelation includes or supposeth vision, 
When Paul cometh to speak of himself, he speaketh in the person of another. 2. He concealed it for 14. years. Vide Bezam & Grotium. Calvin.  but not contrarily.  
Vers. 2. I knew a man] That is himself, his modesty. Job. 42.5. In Christ] having union, communion with Christ. 14. years ago] so long since Paul was converted, and after had this Revelation.  
Whether in the b●dy I cannot tell; or whether out of the body I cannot tell 
* Whether in body, or in an ecstasy of spirit. Doctor Hall's Paraphrase. ] By this he expresseth the more the greatness of the revelation. For he means that God dealt so with him, that he himself did not conceive the manner. He saith therefore, that he knows not whether in his body and soul he was caught up into heaven, on in his soul only.  
Caught up to the third heaven] He calleth it the third heaven, in respect of the heavens under it: for the place wherein we breath is the first heaven; the starry firmament is the second heaven; and the Paradise of God the third. See 4. verse.  

Vide Bezam, Such as he neither may nor can utter. Doctor Halls. Paraphrase.  Vers. 4. Which it is not lawful for a man to utter] Not lawful for a man to think he can utter, which he had no Commission to utter. It fell not within the laws of preaching to publish them.  
Vers. 7. A Thorn in the flesh, the Messenger of Satan to buffet me] It may be rendered the Angel 
a Vide Bezam, Grotium & Estium. Saint Augustine's free confession, se nescire qu●d sit Angelus Satanae is more ingenuous than their interpretation, who refer it to an extreme pain in the head, that Saint Paul should have as Theophylact says, or ad morbum Iliacum which Aquinas speaks of, or to the Gout, or pain in the Stomach, as Nazianzen, and Basile interpret it. Oecumenius understands the messenger to be those Heretics, which were his Adversaries in his preaching of the Gospel; according to the signification of the word Satan, 1 Kings 5.4. Others even amongst the Fathers understand it particularly, and literally of that concupiscence, and those lusts of the flesh, which even the most sanctified may have some sense of and some attempts by. Others understand it generally of all calamities spiritual, and temporal, incident to us in this 〈◊〉; but Cajetane goes farthest, who reads it not as we do Angelum Satanae, but Angelum Satanam, not that Angel which comes from Satan; but that Angel which is Satan himself. He conceives it to be a prayer against all temptation from the Devil, and his Instruments. Doctor Donne on Psal. 6.4.5. Vide Estium in loc. Some inward suggestion of Satan working upon his corruption, whatsoever it was. Mr. Wheatly. Sunt quidam qui adversarum quendam insignem qui Paulo immineret indesinenter, puta Alexandrinum ararium, intel●●gi volunt, & sententia simplicissima videtur quae statuat Paulum caesum plagis ab Angelo quodam Satanae. Camer. praelect. vide Mytoth. Evangel.  Satan. Some inward corruption which Paul felt in his own heart; which Satan stirred up in him. Mr. Hildersham.  
Some would have it original corruption set on by the Devil; others interpret it to be a wound in the Spirit, the sting of conscience pressing him down to the nethermost hell in his sense, that was taken up afore to the highest heavens. Others say he was unapt to any good, praying, or preaching: for so God cured and prevented pride by eclipsing gifts and spirit; he repeateth it twice in this verse, as a thing worthy to be observed, lest he should be exalted above measure. Some interpret this prick in the flesh, a bodily disease, the head-ache, the Iliacke passion; others blasphemous thoughts darted in with violence. Some say he was much reproached by the false Apostles, as a man of mean presence; and perhaps had some imperfection in his speech; they might charge him, that he had lived on the people's bounty, or misled them. It is certain it was some constant impetuous torment what ever it was.  
Vers. 8. Thrice] That is often, à Lapide. So Beza and Estius, oft and earnestly. Doctor Hall.  
Vers. 9 My grace is sufficient 
a Sufficient for 1. Quantity. 2. Efficacy. Mr. Perkins.  for thee] That is, thine infirmity shall not be removed; content thyself, that thou art in my favour, and hast received my grace; by which thou dost withstand this temptation.  
My strength is made perfect in weakness] He meaneth that the lower men be brought, 
Doctor Gouge. Not that weakness puts strength into God; but gives him occasion of declaring his strength.  and the more weak and unable to be established they may seem to be, the more divine is that power manifested to be, whereby they are established.  
Vers. 10. When I am weak, then am I strong] Strongest through hope in Christ, when I am weakest through sense in myself. 
Doctor Hill.  Not only by an intrinsical disposition, that we are more inclined to seek strength; but indeed by a Spiritual capacity, Jesus Christ is more prepared to bestow strength, when we are sensible of our own weakness.  
Vers. 11. I am become a fool 
b Alludit fortasse ad Hebraeum verbum halal laudare, quod in hithpael significat insanire, amentem esse, indecorè se gerere. Vide Bezam in 11. c. v. 1.  in glorying] As if he had said, it is the guise and character of a fool, affectedly to commend himself; but I have not affected it, ye have compelled me.] You have forced me to this folly as it were, who so much esteem false Apostles my contemners.  
I ought to have been commended of you] That is, ye ought to have given testimony to my integrity, and to have maintained the honour of my Ministry.  
For in nothing was I behind the chiefest Apostles] Therefore Peter was not the greatest of all. He speaketh it not of gifts alone, but of power and authority, as the Text shows. See Beza on 11. Chap. v. 8.  
I am as much an Apostle as they, who are more than much Apostles, 
Significat Paulum nihil velle sibi proprium sumere, sed tamen in Domino gloriari; nisi forte magis placeat concessionem esse, in qua exprimat quid de se à malevolis & obtrectatoribus jactetur. Calvinus.  As the Greek will bear it.  
Though I be nothing] Though you through envy account me nothing; and though I in humility would account myself nothing.  
Vers. 14. For I seek not yours but you] That is in my Ministry with you, I do not look after my own temporal profit, but your salvation. Yet Ministers should find both us and ours us in our obedience, ours in our recompense.  
Vers. 15. Spend and be spent] Not only lay out my substance, but lay down my life for you. Doctor Halls Paraph. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them, to take some pains; but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notes the spending of all Super impendor.  

Gloriarum flatus ob divitias, eruditionem, eloquentiam, 1 Cor. 4.18.19. Tumults] Seditiones quae ex schismate nasci solent. De hoc vocabulo vide Luc. 21.9.33.  Vers. 20. Swelling] That is, taking things unkindly, sitting and musing that one should so wrong me; and even having the heart rise against him for it.  
Tumults] That is, making a great stir of the wrong received, telling this body, running to that, filling the Town with it.  
Vers. 21. Bewail] In Paul's Language (as a learned man observeth) to bewail, and correct, seemeth to have been all one.  
Uncleanness] All impure words, and behaviours, fornication, and wantonness, things of the same kind.   

CHAP. XIII.  
Vers. 1. IN the mouth of two or three witnesses] Himself and Timothy.  


19 Deut. 15. Omnis animo (saith one) est aut sponsa Christi aut adultera Diaboli.  
Every soul is either the spouse of Christ; or the Devil's strumpet.  
Nisi adulteri estis, id est, nomine non re Christiani, 1 Cor. 9.27. 2 Tim. 3.8 Tit. 1.16. Heb. 6.8. His oppositi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, probi qui sunt quod videntur. Rom. 14.18. & 16.10. 1 Cor. 11.19. supra 10.18. 2 Tim. 3.2. jac. 1.12. & hic mix 7. Grotius.   Vers. 5. Examine yourselves, prove yourselves] Doubling his phrase, as it were his files; thereby showing that it is not a superficial, but a substantial examination that is required in these weighty matters; some say the first word signifies a curious search, the other an approbation on trial.  
Whether ye be in the faith] That is whether the faith be in ye, so john saith, he was in the Spirit, 1 Rev. so one is said, to be in the flesh, Rom. 8.8.  
Except ye be reprobates] In the state of reprobates, unapproved, counterfeit; he means not such as are opposed to the Elect, as the word reprobates is usually taken by us in English; therefore the translation is not so proper.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the GALATIANS.  

CHAP. I.  
GAlatia was a most brave Province of lesser Asia near Phrygia. 
Vehementiorem in hac quam in aliis Epistolis esse Paulum satis apparet. Tempus quo scripta est haec ad Gallo- graecos Epistola, sicut designatè indicare non possum, ita videre mihi videor non longe abfuisse ab eo tempore quòd ad Romanos scripta est Epistola. Grotius. Illud huic Epistolae familiar, quod (sicut etiam à B. Hieronymo observatum est) ipsa sola, inter tredecim Paulina's non ad unius civitatis fideles scripta est, sed ad totius provinciae. Nam Galatia, non urbis sed regionis nomen est, in Asia minori sitae; in qua teste Augustino Ecclesiae erant innumerabiles. Et Gallo graecia alio nomine votata fuit, quod in eam Graeciae partem Galli quondam ob finium suorum angustiam, commigrassent. Vbi & quando scripta sit haec Epistola, non constat. Estius.  See Acts 18.  
The Apostle handleth the same argument here that he doth in the Romans; this is as it were an Epitome of that, and hath many the same sentences, reasons, and phrases with that.  
Vers. 1. An Apostle] That is, called or designed to be an Apostle. Paul in his salutations is wont to style himself an Apostle, that he may win authority to his dofrom his person.  
Not of men] as Princes send civil Ambassadors, or as the Jews sent false Apostles. 
Munus hoc mihi neque ab hominibus suopte arbitratu impositum est, neque etiam Dei jussu per meros homines, quomodo multi in Ecclesis ordinati fuere per Apostolos dictante spiritu, ut Mathias ab Apostolis nominatus, sed ab ipso Christo jam extra homines in divina potestate constituto. Christus per evectionem suam in coelum non est homo, nempe qualis fuit, & quales nos sumus, id est, mortales. Grotius.   
Neither by man] as Timothy, Titus, Luke, who were ordained by man; or else not by the commendation, pains or instruction of any man.  
But by jesus Christ and God the Father] That is immediately by God. Whosoever will take to him the place of teaching, it behoves him to speak in the name of God or Christ. But because the Galatians did more doubt of Paul's calling, therefore he expresseth more here then in his other Epistles, to assert that. He doth not barely affirm that he was called by God, but on the contrary denies that he either received it from men, or by men. He speaks not of the common Offices of Pastors, but of the Apostleship.  
Vers. 4. From the present evil World] From bondage under the custom of it; 
Bifield.  from the fellowship with the men of it, and from the plagues that belong unto it.  
Vers. 6. I marvel that ye are so soon removed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be transferred or transported from one place to another, as Plants or Trees are wont to be transported, Host 5.10. the Septuagint useth this word, whence the Apostle borrows it. He speaks here of the apostasy or seduction of the Galatians by false Apostles. 
Alardi Pathologia. N.T.  He alludes (saith Jerome) to the word Galal to roll; as if he should say, You are Galatians that is, rolling and changing, falling from the Gospel of Christ to the law of Moses.  
Vers. 8. But though we or an Angel from Heaven preach any other Gospel to you] Plainly implying, 
Notanter dicit praetet non contra. Pseudo-Apostoli enim negabant se contra Evangelium Christi aliquid decere quia fidem retine●ant, fide nos justificari concedebant. Docebant vero praeter hoc aliud, Etiam legis opera ad salutem esse necessaria. Parau●  that though the person which brings a doctrine were an Angel, yet he must be tried. He doth not say a contrary Gospel, but any other Gospel. That which is directly besides the Gospel, is indirectly against the Gospel; if we be justified by faith, understanding it exclusively, that is, sola fide, than we are not justified by works.  
Vers. 10. Do I seek to please men?] This interogation is a negation; I do not seek.  

Nunc] id est, ex quo apostolus factus sum. G●otius.  For if I yet please men] without respect to the pleasing of God, 1 Cor. 10.33. q.d. It is true indeed, once I did seek to please men, but I am now otherwise then I was.  
Vers. 18. I went up to jerusalem to see Peter] From this Greek word rendered see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes historia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est quomodocumque videre, sed quomodo spectare aut invisere solemus res aut personas in quibus ob excellentiam multa digna sunt cognitu. Estius.  in which things are set before our eyes, as it were.   

CHAP. II.  
Vers. 1. I Went up again to jerusalem] Or, ascended, because jerusalem was placed and seated upon a mountain, 
Perkins. Ascendit, nempe ex Antiochia, Syriae, loco humiliore maritimo in montana Jerosolymae. Paraeus.  and compassed with mountains, Psalms 125. Or, in respect of the dignity and excellency of the place: as we in England are said to go up to London from all the parts of the Land, because it is the chief City.  
Vers. 5. The truth of the Gospel] That is, the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God, 
Veritas Evangelii accipienda pro genuina ejus puritate: vel quod idem est, pro pura & integra ejus doctrina, neque enim penitus Evangelium abolebant pseudo Apostoli, sed adulterabant suis commentis. Calvinus. vide Pareum.  through the merits of Christ apprehended by faith.  
Vers. 6. In conference added nothing to me] That is, he had so full a measure of Divine revelation, that when they came to talk together of the points of Christian Religion, they could tell him nothing which he knew not before.  
God accepteth no man's person] That is, for the outward appearance, as the Greek will bear it; so he regards not the rich more than the poor.  
Vers. 7. The Gospel of the uncircumcision was committed to me, as the Gospel of circumcision was unto Peter] The words Circumcision and uncircumcision signify the Nation of the Jews and Gentiles, 
Metonymia satis nota est in vocibus Circumcisionis & Praeputii, pro Iudaeis & Gentibus: ideo praetereo. Calvinus.  the one circumcised the other uncircumcised.  
Vers. 9 james, Cephas] Cephas is Peter, so called by Christ, john 1.43. james named before Peter, 
Bellarm. de Roman. Pontifice dicit hunc textum corruptum esse. vide Grotium. Primo loco Jacobum po●●unt omna Graeca exempla●ia (Latmi quidem Pettum praeponunt non sine falsi crimine) quia fuit eximiae authoritatis Apostolus. Pareus.  1 Cor. 9 john 1.44. Not Peter but james was the Precedent of the Council of jerusalem, because he spoke the last, and concluded all, Acts 15.13. and 21.18.  
He names james in the first place (saith Estius a Papist) for the honour of our Lord, whose brother he was, and because he was Bishop of jerusalem, where these things were done, and also was much respected of the Jews for the opinion they had of his sanctity.  

Coram ipse improbavi ejus Consilium. Grotius. Vide Calvinum. Estium & à Lapide.  Vers. 11. I withstood him to the face] Jerome and others would have it a shadow-sight simulatè non verè; but face is not opposed to withstanding cordially but secretly, behind his back. Paul resisted him in truth and good earnest; this appears because in the words following he sets down a weighty and urgent cause of his reproof.  
Vers. 15. And not sinners of the Gentiles] The Gentiles were not greater sinners by nature then the Jews; 
Weemes.  but the Apostle speaks here according to the opinion of the Jews, who thought the Gentiles greater sinners than themselves. That is, not sinners of the people of the Gentiles to whom the law was not given, they wanting the rule of God's law ran headlong into every sin. 
Estius.   
Vers. 20. I live, yet not I, but Christ liveth in me] showing, that he had life whereby he did live, but had not life in himself to give to others, as Christ, 
That is, I live a Spiritual life, yet not I as a natural man. Perkins.  john 5.26. Austen.   

CHAP. III.  
Vers. 1. O Foolish Galathians] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are stupid, and which understand not what they ought; 
Non tam Gentile vitium, quam insperatam stoliditatem Apostolus ipsis exprobrat. Confer 1 Cor. 15.2.36. Vorstius.  it is used also Luke 24.15. Foolish and slow of heart, the latter interprets the former.  
Who hath bewitched you] That is, who hath deluded your eyes, and caused you to think you see that which you see not. He useth a word borrowed from the practice of witches and sorcerers, who use to cast a mist (as it were) before the eyes, that is, 
Perkins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est oculis corrumpere. Sed ab oculis ad animum transfertur, ut & Latinum inde deductum fascinare. Grotius. Fascinare est malesico aspectu laedere. Plinius, l. 7. c. 2. exemplis ostendit, etiam interficiendi vim oculis fascinatoribus inesse. Pareus.  dazzle them, and make things to appear unto them which indeed they do not see. Some say to bewitch is to hurt with the eyes. Nescio quis teneros oculus mihi fascinat agnos. Virgil. So the Greek word seems to intimate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Before whose eyes jesus Christ hath been evidently set forth] As if he had said, 
Galatia was not the place where he was put to death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek word signifies to paint forth a thing, Rom. 15.4. a Theological painting not Artificial, as the Papists would have it to warrant Crucifixes. Vide Bezae annotat. & Piscat. Scholar  to whom I have preached the doctrine of the Gospel in such evidence and plainness, as if Christ had been crucified among you, and you had seen his blood distilling from his hands and side. So Calvin, Pareus, Estius a Papist, and others.  
Vers. 2. By the works of the law, or by the hearing of faith] Bianca works is meant the doctrine of justification by the works of the law; 
Dr. Taylor.  and by the hearing of faith is meant the doctrine of the Gospel: hearing being put for the thing heard, and faith for the doctrine believed. 
In utroque nomine videtur esse metonymia, quatenus auditus more Hebraeorum pro praedication●, fides autem pro doctrina fidei, hoc est, Evangelio usurpatur. Conser. Rom. 10.16, 17. supra cap. 1. v. 23. Vorstius.   
Vers. 6. It was imputed unto him for righteousness] To impute properly is a speech borrowed from Merchants; and it signifies to reckon, 
Perkins.  or to keep reckoning of expenses and receipts; so Ebilem 18. impute it to me, that is, set it on my reckoning; that is, the thing which his faith believed was imputed to him by God.  
Vers. 13. Being made a curse for us] He saith not, Christ was cursed, but a curse, which is more; it shows that the curse of all did lie upon him. Calvin. 
Execratio, hoc est execrabilis (metalepsis abstracti pro concreto) nostro bono & loco. Subeundo mortem ligni seu crucis execrabilem, Deo invisam, uti apostolus per scripturam subjectam docet. Pareus.   
Cursed is every one that hangeth on a tree] The death on the Tree was accursed above all kinds of death, as the Serpent was accursed above all beasts of the field. Both for the first transgression, whereof the Serpent was the instrument, the tree the occasion.  
This is taken out of Deut. 27.26. the Apostle here and elsewhere allegeth the old Testament according to the Septuagint interpretation commonly then known and received among the Grecians. 
Pareus. vide Estium.  Therefore though he was most skilful in the Hebrew Tongue, yet he thought it enough to express the sense of the Law.  
Vers. 16. Promises] By the promises are meant the covenant of grace made with Abraham, so called for two reasons; 1. Because the main of the covenant consists in promises. 
john 8.56. Heb. 11.13.  2 Because the covenant was revealed to the Fathers in promises, but not performed.  
And to thy seed, which is Christ] Christ personal and mystical, both; his person primarily and principally, 
To Christ in aggregato, as comprehending the head and the members in the unity of one body. Caput & corpus unus est Christus. Aug.  his Church mystically.  
Vers. 17. The promise] So called, because all the promises are for substance one in the Lord Christ, and meet in him as lines in the centre.  
Vers. 19 Ti●● the seed should come] that seed, that is, Christ, vers. 16. therefore he being come, 
Pareus.  the subserviency of the Law to the Gospel should seem to cease. Some expound this only of the Ceremonial law, as Beza and some others; when Christ came, the Ceremonial law was taken away; but in the 12 and 13 Verses he speaks of the Law whose sanction was, He that doth them shall live in them, therefore the moral ●aw is chiefly meant. Christ both personal and mystical is here meant; the Law was given to the Jews to prepare them for Christ personal, and given to the Church till all be fulfilled.  
In the hand of a Mediator] That is, by the ministry of a Mediator. Typical Moses, real Christ. 
Vide Pareum.   
Vers. 20. But God is one] God is said to be one and the same, constant and unchangeable like himself. 
Hoc est justitia & sanctitate semper sibi constans. Pareus.   
Vers. 22. All] Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men, lest some women might be exempted; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all women, 
Dr. Clerk. Vide Bezam. Omnia dicendo, plus expressit quam si omnes dixisset. Neque enim solos homines, sed quaecunque habent vel afferre possunt, complexus est. Calvinus.  lest some man might be exempted: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all, that is both men and women; as if Paul would purposely prevent all cavils.  
Vers. 23. But before Faith came] That is Christ, saith Paraeus, Faith being taken metonymically for its principal object. The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis, neque enim fidem adimit patribus qui sub lege vixerunt. Calvin.  
Vers. 24. The Law was our Schoolmaster to bring us unto Christ] As without a Schoolmaster first had and used for entrance in rudiments, 
Paedagogus non constituitur in totam vitam: sed pueritiae tantum destinatur. quemadmodum 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 elementis, dignos virili aetate progressus facerent. Calvinus. Vide Pareum.  children come not to the University; so without the Law we cannot be sufficiently taught to be preferred unto Christ; he that changeth from a Country School to the University, changeth his Tutor; so we are not under the law, but under grace.  
Vers. 27. For as many of you as have been baptised unto Christ, have put on Christ] A speech borrowed from the custom used in the Primitive Church; for those that were Adulti or come to age, 
Weemes.  when they were baptised came to the Church the Sunday before the Pascha, and put upon them white clothes; therefore the day was called Dominica in albis, 
Vide Bezam. In Christum baptizari est per baptismum se profiteri Christi discipulum. Similis allusio ad ritum baptismi. Rom. 6.2. Grotius.  and they were called Candidati.  
Vers. 28. There is neither jew nor Greek] He saith this to take down the pride of the Jews, and lift up the heart of the Gentiles.  
There is neither bond nor free] To take away the great carnal difference among professors. There is neither male nor female] To take away the base difference that the Turkish Mahomet puts between the two Sexes, 
See 1 Cor. 12.13.  when he saith the weaker hath no soul to save.  
Vers. 29. Heirs according to the promise] That is, we who are Gentiles must receive the inheritance no otherwise than Abraham did, and thus become Abraham's sons: but he was heir by promise, 
Dr. Taylor.  and not by nature, and so must we.   

CHAP. IU.  
Vers. 4 THe fullness of time] 1. Fullness of grace, 1 john 10. 2. Of fulfilling promises, 2 Cor. 1.20. 3. Of fulfilling the Law, Rom. 10.4. and Prophets, Luke 1.70. 4. End of the world after him, 1 Cor. 10.11.  
Made under the Law] Not only under the ceremonial Law as he was a Jew, but under the moral as a man; for it is under the Law under which we were, and from which we are redeemed. See Gal. 3.13.  
Vers. 5. To redeem them that were under 
a Redemit Judaeos propriè à jugo legis p●liticae, & à ceremoniis sub quibus patres serviebant: à maledictione legis moralis tum illos tum nos, quoniam hoc omnes premebamur. Pareus.  the Law] 1. On the Law's part, it rigorously exacted perfect obedience, under pain of eternal death. 2. On our part, we do what the Law enjoins out of a slavish Spirit.  
That we might receive the adoption 
b Adoptio in filios talis est, quando quis certis de causis, quem non genuit in filium & haeredem adoptat, qualis fuit Manasseh & Ephraim, Gen. 48. Moses Exod. 42. Graeca vox una voce omnia complectitur. Alardi Pathologia. N. T.  of Sons] The Greek word for adoption shows the nature of it, to put one in the place of a Son.  
Vers. 6 Crying Abba Father] That is, causing you to cry; 
Rom. 8.15.  as we call it a merry day, which makes men merry. Aug. de dono perseverantiae, c. 23.  
The gemination notes siduciall, filial, and vehement affection. 
Pareus.  The first is an Hebrew, or Syriack word. The second a Greek, whereby is signified the union of the Hebrews and Grecians, or Jews and Gentiles in one Church.  
Vers. 9 Weak and beggarly elements] Or to come nearer to the meaning of the Apostle, strengthless and beggarly, as the Greek words signify; 
Cartwright. In respect of those who rested in them, and that when they were out of date. Hoc est, judaeorum more cultum & meritum religiosè ponitis in observatione dierum, mensium, temporum, annorum. Pareus. Apostolus non improbat discrimina temporum quae Deus ipse ordinavit, Gen 9.22. sed observationem superstitiosam dierum, qua alij aliis sanctiores putantur, cultus & meritum eis affingitur, quod faciunt Papistae. Pareus.  both the Mosaical ceremonies, and Heathenish worship. See 3. v.  
Strengthless] Because they could not justify.  
Beggarly] Because they have no consolation, or salvation in them. Pareus.  
Vers. 10. Ye observe days, and months, and times, and years] By days are meant Jewish Sabbaths: by months, the Feasts observed every month in the day of the New Moon.  
Time's] Or seasons as the Greek word signifies, fit times for the doing of this or that business. It was the manner of the Gentiles, to make difference of times in respect of good or bad success; and that according to the signs of heaven. And it is very likely, that the Galatians observed days not only in the Jewish, but also in the Heathenish manner.  
Year.] The seventh of Remission, and the 50. of the Jubilee.  
Vers. 15. Ye would have plucked out your own eyes] That is, 
A proverbial Speech. Significat eos ad quid vis sibi charissimum praestandum, preciosissimum largiendum fuisse paratissimos. Oculis enim rem nullam habemus chariorem oat protiosiorem, Matth. 7.29. Pareus.  departed from your dearest things to have done him good.  
Vers. 19 Of whom I travel in birth again, until Christ be form in you] The Apostle useth a comparison drawn from the forming of an infant in the womb, 
Vide Bezam. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated, I travel in birth, signifies not only the travel of the woman at the birth of the Child; but also the painful bearing thereof before the birth.  which is not form all at once, but the principal parts first; the heart, brain and liver; and then the other by degrees: for grace is not wrought all at once, but by degrees. The pains of travel breed not greater desire to see the man child borne into the world than Paul's love in him, till Christ were new form in them.  
Vers. 21. Ye that desire to be under the Law] That is, 
Sub Lege esse hoc loco significat subire jugun● Legis, hac conditione ut Deus tecum agat secundum Legis pactum, teque vi●issii● ad servandam legem adstringas, nam alioqui sub lege sunt omnes fideles. Calvinus. Quia usitate lege naturae secundum insitam carni virtutem generandi natus est. Estius.  the writings of Moses commonly called the Law, because the Law was the principal part thereof.  
There is a threefold being under the Law. 1. For justification as here, and condemnation as in the fourth and fifth verses of this Chapter. 2. for Irritation, as it stirreth up sin, so Rom. 6.14. 3. For compulsion, Gal. 5.18. That is, not forced to duty as a slave.  

Partus sequitur ventrem  Vers. 23. Borne after the flesh] That is by a bare natural power of generation.  
By promise] That is, not so much by any natural strength of the Parents, as by virtue of God's promise, which bound his truth to set his omnipotency a work above nature. 
Virtute supernaturali parenctibus effoetis promissa. Pareus.   
Vers. 24. Which things are an allegory] That is, being the things that they were, signify the things that they were not; 
Allegoria est cum ex eo quod dicitur, aliud quiddam significatur. Estius.  a figure of some other thing mystically signified by them; that is they represent or signify the two Covenants.  
For these are the two Covenants] That is, distinct Covenants, of works and grace; first and second Covenant; not the Covenant of grace differently administered in the Old and New Testament. Ishmael was not under the Covenant of grace in any sense; Isaac and Ishmael represented all men; regenerate, and unregenerate, all which are under the Covenant of works and grace.  
Mount Sinai] Which came thence, being there published and promulgated; the Law the Covenant of works.  
To bondage] That is, begets not Children of a free and ingenuous Spirit; loving God and out of love doing him service; and merely of his grace, love, free favour, and promise, expecting their reward; but bondslaves, which out of a fear of punishment, or hope of reward do service, and expect the reward, for the worthiness sake of their works.  
This Covenant is Hagar] That is, signified by Hagar, so called for a double respect. 1. For its condition, because it begets all Children to bondage. 2. For subordination, Sarahs' maid the Law is a servant to the Gospel, and Gospell-ends.  
Vers. 25. Mount Sinai in Arabia] That is, so by signification, and representation; and answereth in signification and type to jerusalem which now is, and is in bondage] That is, to the Law, and to the curse and rigour of it, being debtors to the whole Law to do it; or if they do it not, to the curse to suffer it.  
Vers. 26. jerusalem] That is, the heavenly Jerusalem the Church; the number of true believers, which do indeed seriously embrace the doctrine of the Gospel, which began by Christ and his Apostles to be preached at jerusalem; not hoping to be justified and saved by the merit of their own works, but by the free promise of God in Christ; these are free from the curse and rigour of the Law; and she is the mother of all true Christians of us all] That is, of myself and all those which with me look for righteousness and salvation, alone through the merits of Christ, and mercy of God in Christ, through faith in his name.   

CHAP. V.  
Vers. 1. STand fast] A metaphor taken from Soldiers, which stand in their ranks, and fight valiantly where the Captain hath set them; not shrinking a foot.  
In the liberty wherewith Christ hath made us free] This liberty consists in freedom, partly from the curse of the Law, partly in its rigid exaction; and partly from the observation of ceremonies. Vorstius.  
And not be entangled] The word is metaphorical, alluding to Oxen who are tied to the yoke; 
Ne implicemini. Aug. reads it ne attineamini, Ambrose nolite cohiberi. Tertul nolite astringi. Vet. Lat. nolite contineri. Beza nolite implicari. Implicandi verbo alludit ad boves quorum cornua loris jug● complicantur, ut colla demittant; ita olim implicatae tenebantur patrum conscientiae legum variarum quasi laqueis. Pareus.  their necks being pressed and kept under. So Pareus and others. Let us not return like willing slaves, to our chains again.  
Vers. 2. Behold I Paul say unto you] q. d. These things are as certain, as I am truly called Paul. Pareus.  
Behold] It is a word of one stirring up attention. I Paul who am an Apostle, 
If any revive the rite, which was a type of the Messiah to come, he denies Christ to be exhibited, therefore Christ shall profit him nothing. Vide Grotium.  and have authority to publish the Gospel say unto you, whosoever saith to the contrary; if you think circumcision of necessary use with faith in Christ in the matter of justification, you shall have no benefit nor comfort by Christ's death, passion, resurrection, or any thing he hath done; Christum dimidium quisquis habere vult, totum perdit. Calvinus.  
Vers. 3. Every man that is circumcised, is a debtor to the whole Law] He is a debtor in regard of duty, 
The parts being inseparably united.  because be that thinks himself bound to keep one part of the ceremonial Law, doth thereby bind himself to keep it all. And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty, because he is not able to keep any part of it.  
Vers. 4 Christ is become of none effect unto you, whosoever of you are justified by the Law] So many of the Galathians as sought to be justified by the Law, that is, by their own obedience prescribed by the Law.  
Ye are abolished from Christ] Or as it is in the original, 
Exinaniti estis à Christo. Calvinus Evacuati estis à Christo. Vulg. Vide Bezam. Siquam justitiae partem quaeritis in operibus legis, Christus nihil ad vos. Calvinus.  ye are made void and empty of Christ, that is Christ is an empty and unprofitable Christ to you, that are of that erroneous opinion, and hold stiffly that you are justified by the Law.  
Fallen from grace 
a The love and favour of God, Perkins. All that profess Christ, are under the grace of God, in the judgement of Christian charity. ] viz. of God, That is the doctrine of grace say some; the favour of God, and all the benefits flowing from it saith Pareus. See 11 Rom. 6.  
Vers. 5. Neither circumcision availeth any thing, nor uncircumcision] By circumcision, he means the outward privileges of the Jews; and by uncircumcision, the privileges of the Gentiles, Baptism, and the Supper. All outward prerogatives avail nothing to justification.  
V. 6. But faith which worketh by love 
* Fides operabunda. Bellarminus verbum operatur manifesto Barbarismo passiuè interpretatur, efficitur, perficitur, contra grammaticam vimverbi deponentis operatur, contraque omnium veterum & recentiorum interpretum sententiam; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est participium mediae, non passivae vocis, quia passivus sensus repugnares Apostoli scopo & verbis. Pareus. ] Faith is not wrought by charity (as Bellarmine perverteth this Text) for then it will follow that love, by which faith is wrought, must needs be before faith; the Greek word is not of the passive, but of the middle voice, as the Interlinear, faith which is effectual; Pagnine, working by love. Faith worketh by love, not as fire maketh hot by heat; which is a formal property inherent in it. But as the soul doth this, or that by the hand; which is an extern Instrument conjoined unto it.  
Vers. 7. Run well] Our Christian life is often compared to a course, because there is need of alacrity, and striving to it. 
As in second Ch. 2 v. Phil. 2.16. Heb. 12.1. 2 Tim. 4.7. 1 Cor. 9.4.   
Did let you] Stop you, intercept your course, turn you out of the way; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propriè est tranversum aliquid struere quo iter impediatur, unde translationo quadam significat impedire. Act. 24.4. Rom. 15.22. 1 Thess. 2.8. Grotius.  secretly intimating their inconstancy.  
Vers. 12. Cut off 
b videtur alludere ad circumcisionem quam urgebant, quum dicit, Abscindantur. Calvinus. ] Seeing they glory so in the skin cut off.  
Which trouble you] Or as the Greek word signifies waste and overthrow; 
* Qui vos quasi quasi sedibus vestris pellunt. Beza.  because these men drive Christians out of house and home, as enemies when they come to sack or spoil a Town.  
Vers. 13. But by love serve one another] That is, 
Rom. 13.8.  let every man in his place and calling become servant to another, and so preserve love by the duties of love.  
Vers. 14. For all the Law is fulfilled in one word] This is secretly opposed to the doctrine of the false Apostles, which urged ceremonies alone. Calvin.  
Love thy neighbour as they self] It is a note of similitude, not equality.  
Verse 16. Fulfil the lusts of the flesh] That is, accomplish them with love, with pleasure, and with full consent of will.  
Vers. 17. The flesh] That is the corruption of man's nature.  
Lusteth against the spirit] That is, grace in the heart.  
And the spirit lusteth against the flesh] First, by labouring to overmaster, and keep down the motions thereof. 
Perkins.  Secondly, by stirring up good motions, and inclinations to piety.  

Non esse sub lege est immunem esse à maledictione, à coactione, ab onere ceremoniarum legis, est verè ab his liberatum esse. Pareus.  Vers. 18. Ye are not under the Law] Condemning or forcibly compelling you.  
Vers. 19 Now the works of the flesh are manifest] The Apostle when he speaks of the fruits of the flesh, 
Vocat opera carnis: quia haec sunt studia, h●mores & actus hominum carnalium. Pareus.  he saith of them, that they are manifest not only to God, but men, which have the light of reason and natural conscience; but when he comes to speak of the fruits of the spirit, he saith not so of them, vers. 22. The grace of God's Spirit is a hidden and secret thing, 1 Pet. 3.4. and is not so easily discerned.  
Vers. 20. Witchcraft] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies poisoning; but here it is fitly translated Witchcraft, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vidia: dolour ex bonis alienis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voces pari sono amat jungere Apostolus ut has ipsas. Rom. 1.29. Grotius.  because all poisoning is comprehended under Murder which followeth.  
Vers. 21. And such like] The Apostle having reckoned up many works of the flesh is forced to conclude and say, and such like] as being not able to think of all the sins, which do as fire sparkle out of the furnace.  
Of which I tell you before as I have also told you in time past] before] Before you go to Hell, as I have already told you.  
Vers. 22. The fruit of the spirit] He called them works of the flesh; vices end in themselves; 
Where the Holy Ghost ruleth, there he engendereth those good gifts and motions of grace.  but fruits of the Spirit, virtues abound with fruit. It is so called, as Ephes. 5.9. 1. Because all grace comes originally from the Spirit, as the fruit is derived from the root. 2. Because of the pleasantness. 3. Of the advantage and profit to ones self.  
Faith] By faith he meaneth fidelity, in making good the words that have gone out of our mouths; so Pareus, Estius, and others.  
Vers. 23. Against such there is no Law] Such persons, not works. 1. They need not rigorous Law to compel them, 
Spontaneae sunt virtutes.  by virtue of their graces they will do them. 2. No Law to condemn them, so Pareus, that is the better.  
Vers. 24. Have crucified] He useth this word, to show that mortification of the flesh, is an effect of the Cross of Christ Calvin.  
The flesh] That is, the corruption itself of nature.  
With the affections and lusts] That is, the inward working of it in sudden passions, and more settled desirers.  

Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat ordinatè incedere, & intra limites suos se continere. Estius.  Vers. 25. Walk] Orderly by rule, by line and measure.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui honorem venantur ex iis rebus in quibu● verus honor situs non est, ut ex opibus, erudition, eloquentiâ. Grotius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocare dicitur de iis qui ad certamen aut bellicum aut Judiciale alios vocant: Jnde per translationem dicitur deijs qui in quovis alio certamine, puta eruditionis aut eloquentia, sperant se aliis superiores fore. Grotius.  Vers. 26. Vain glorious] Desiring to be accouted rich, eloquent, good by men.  
Provoking one another] Striving to anger, and vex one another with injuries, contumelies, and contempt.   

CHAP. VI  
Vers. 1. IF any man he overtaken with a fault] He meaneth a frailty and infirmity; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erratum significat, sive laesionem temerè & quasi errante manu admissam. Alardus.  and to be overtaken is on the sudden, ignorantly, and without deliberation, to be drawn to commit some offence.  
Restore] The word is borrowed from Surgeons who being to deal with a broken joint will handle the same very tenderly: 
Set him in joint; so it is used Matth. 21.16. Perkins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aptum reddere: interdum & sanare quod corruptum est. Matth. 4.21. Marc. 1.19. quae significatio bene congruit huic loco. Grotius.  so must they be dealt withal in reproof which sin out of humane frailty.  
Lest thou also be tempted] Even with a powerful and prevailing temptation to fall into thy brother's sin. He doth not say lest thou also be overcome, but tempted; because if God leave thee to the temptation thou wilt soon be overcome.  
Vers. 2. Bear ye one another's burdens] Both the inward burden of your temptations and corruptions, and the outward of afflictions, Esay 13.16. 
Meaning such things in our brethren as are like burdens, even troublesome and grievous unto us. Etiam peccata sunt onera: portat aliena peccata qui non superbè lapsum contemnit, sed sperat de eo meliora. Grotius. The Apostle calleth slips, infirmities, and sins, by the name of burdens; taking his metaphor from travellers, who use to ease one another by carrying one another's burden either in whole or in part. Pereus in loc.  We must not bear with their sins, but help them out of their grief by consolation, their sin by direction.  
Vers. 4. Let every man prove his own work] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated prove, signifies also to approve, as 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 both senses, to prove our works, and to approve them.  
To rejoice] The Greek, to glory: which is more than to rejoice.  
Vers. 5. Bear his own burden] as a Porter. 
Portabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est bajulorum propriè. Erasm.   
Vers. 6. Let him that is taught] Gr catechised, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est, propriè; qui viva voce instituitur. Confer. Rom. 2.18. Vorstius.  or taught familiarly by word of mouth, or lively voice, as when children are taught the first principles of Religion. Here it is taken more largely for him that is any way taught and instructed. Make him that taught him] catechised him, or instructed him, generally. Partaker] That is, communicate, afford, give unto them these temporal things.  
Verse 7. For whatsoever a man soweth, that shall he also reap] It is an usual proverb among all Nations; You have the like sentences, job 4 8. Prov. 11.18. and elsewhere. 
Vt sementem feceris ita & meats. Cicero de oratore.  To sow with the Hebrews often signifies to work, and to reap to be rewarded or punished, Matth 25.24, 26: 2 Cor. 9.6.  
Vers. 10. As we have therefore opportunity] Take the present occasion of doing all the good thou canst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a large acceptation, seasonableness of circumstance, whether of time, place or any occasion: but most properly a seasonable time. 
Therefore it is turned, dum tempus habemus. Vet. lat. Beza. Pareus. Vbi tempus habemus. Calv.   
Vers. 14. Cross of Christ] Some understand it of the afflictions which he did suffer for the profession of Christ; but this sense cannot be, 
Greenham. Vide Grotium. Gloriari in Christi cruse perinde valet atque Christo crucifixo, nisi quod plus exprimit; significat enim mortem illam ignominiosam, probrique plenam, imò etiam maledictam à Deo. Calv.  that we should rejoice in nothing but affliction; it is rather to be understood of the Cross which Christ suffered for us then of that we suffer for him, as 2 Cor. 2.2.  
Vers. 15. For in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature] That is, are neither acceptable to God, nor available to salvation. under these two synecdochically comprehending all outward privileges and dignities.  
As many as walk] The Greek word signifies not simply to walk, but to walk by rule, 
Atque ita incedent ut recta serie & ordine progrediantur, illud enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rainold. de lib. Apoc. vide Bezam.  in order and measure, without treading aside, but making strait steps to our feet, Heb. 12.13.  
According to this rule] This Canon; that is, the doctrine of this Epistle Metaphora ab architectis. Pareus.  
The Israel of God] Israel of old was the Church of God; therefore the Church is now called the Israel of God.  

See 2 Cor. 11.23. & 4.10.11. Vide Bezam, & Grotium. Etsi illis non refragamur, qui asserunt, Paulum cicatrices suas intelligere, quas toties caesus virgis, toties lapidatus, toties bestiis objectus, toties in vincula conjectus reportavit; inficiari tamen nemo audebit, haud perperam nos sentire, si eundem, ad ritum respoxisse Romanorum contendamus; apud quos militiae tyrones vel in fancy, vel in manibus, vel in alia quavis corporis parte, inscriptionibus quibusdam, quas propriè stigmata denotant, signabantur, ne, si, leporina fortitudine militiam subterfugere auderent, possent latitare. Dilhet. elect. l. 2. c. 10.  Vers. 17. For I bear in my body the marks of the Lord jesus] The word in the original translated marks, doth properly signify Prints with a hot Iron. But here it is used generally to signify any blemish, scar, or mark whatsoever. Prisons, bonds, whips, buffet, stoning, reproaches of all kind, which he endured for the testimony of the Gospel.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the EPHESIANS. 
Epistola haec semper inter eximias est habita, scripta ab Apostolo jam diu functo Apostolicum munus, cum in vinculis esset Romae, ad Ephesos civitatem Asiae praecipuam, è qua urbe multi viri docti & in saeculi rebus sapientes prodierant. Grotius.   

CHAP. I.  
Vers. 1. TO the Saints] 1. They were all Saints by outward profession. 2. There were many true Saints, the better part giveth the denomination; Wine and Water is called Wine.  
Ephesus] This was a mother City in lesser Asia, famous for Idolatry, Conjuring, as the Acts of the Apostles testify; so given to all riot, that it banished Hermodorus because he was an honest sober man: yet here God had his Church. It was near the Sea, given to merchandise, ample and rich. Bayne.  
Vers. 3. Blessed be the Lord God and Father of our Lord jesus Christ, who hath blessed us, &c] Blessing is applied, 
Nos Deum benedicimus, quum eum probeneficiis laudamus; ille verò nos benedicit, quum nos beneficiis afficit. Nam Dei benedicere benefacere est. Estius. Verbum Benedicendi hic variè accipitur, prout vel ad Deum refertur, vel ad homines, Nostra erga Deum benedictio laudis est, dum ejus beneficentiam praedicamus; Deus autem nobis dicitur benedicere, quum soelicem rebus nostris dat successum & nos sua beneficentia prosequitur, ita ut bene & prosper sit nobis. Calvinus.   
First, to God; and signifies, 

1. To consecrate to an holy use, Gen. 2.3.  
2. To enrich with favours, as here, and Acts 3.26.    
Secondly, to man; who is said to bless God when he prayeth unto him, or praiseth him for his mercy, as here, and Matth. 14.19. & 26.26. Psalm 103.1. & 104.1. & 115.18. Luke 1.68.  
Blessed] That is, praised.  
Who hath blessed us] That is, enriched us with all blessing or grace.  
With all Spiritual blessings] In the original it is in the singular number, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omni benedictione spirituali. Grotius.  with all spiritual blessing; all, and yet but one blessing: to note, that Spiritual blessings are so knit together that they all make up but one blessing.  
Blessings may be said to be Spiritual three ways: 1. When they are blessings bestowed on men's Spirits; when their souls prosper. 2. When they are wrought, not in a natural way, but by the Spirit of God. 3. When they tend to a Spiritual end. 2 Chron. 17.2, 3. Spiritual blessings are the chiefest, 1. Because they are the blessings of Gods right hand. 2. Come from his choice love. 3. Because they are blessings of the spirit and soul. 4. Because of their conjunction; where God gives one Spiritual blessing, he gives all.  
In heavenly places] or things; places is not in the Original. In Heavenlies'. This word is used five times in this Epistle, Verse 20. of this Chapter, 
In coelestibus] non multum refert subaudias locis an bonis. Calvinus.  2, 6.3, 10. and 6.12. on which last place see Dr. Gouge.  
Vers. 4. Chosen us in him] or, for him, as some would have it; not as if Christ were the foundation of election, 
Dicimus nos electos esse in Christo tanquam in capite, ut essen●us illius membra eaque sancta, etc. Zanchius.  but we are chosen in him as the foundation of our salvation.  
Vers. 5. According to the good pleasure of his will] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered here good pleasure is a word peculiar to the Scripture, and (as 
* Hunc sermonem de Hebraic● Ratson LXX. interprete transtulerunt, rebus novis, nova verba fingentes. Hieron. in loc.  Jerome saith) was first invented by the LXX Interpreters, that they might express the signification of the Hebrew word Ratson.  

Nos gratis sibi acceptos fecit. Beza. Nos sibi gratis effecit gratos. Pareus.  Wherein he hath made us accepted] Greek freely made us free.  
Vers. 8. All wisdom] 1. In regard of the excellency, because it serveth to all purposes. 
Sapientiae fuit invenire rationes sanandi generis humani: prudentiae eas disponere. Grotius.  2. In regard of the quantity, not absolutely, but comparatively: 1. In comparison of that measure which was given the believing Jew. 2. In regard of those which are more imperfect.  
Vers. 9 The mystery of his will] The Gospel of salvation may be called a mystery in three regards: 
Bayne. Vide Bezam.  1. Absolutely, because it is a thing of itself within the will of God, which no creature by itself is able to know. 2. In regard of the spare revelation and small number of those to whom it was manifested. 3. Now it is divulged, in regard of those whose eyes are not opened to see it.  
Vers. 10. In the dispensation] It is a word taken from Stewards, and such as have the keeping of things in common, and are to distribute them as they see fit for singular persons and occasions. To dispense them is to distribute that I have in common, as is fitting in wisdom, to persons and occasions in particular. Dispensation of times is put by a metonymy of the adjunct, for fullness of times wisely dispensed. 
This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth that God hath a care of the Church, as a man of his house, and dispenseth to every one of the family his portion. Est similitudo sumpta à familia, in qua paterfamilias aut aliquis ejus loco, ex cella deprompta dimensa dat singulis. Grotius. The Angels received their confirmation from Christ, and are reconciled to us by him.  Baine.  
Of the fullness of times] Fullness of times indefinitely, universally notes the consummation of all these seasons successively which God had appointed for the gathering of his Saints  
Gather together in one] There are three significations of this Greek word. chrysostom hath two: 1. Gather together as members under one head, (both which are in Heaven, and which are on earth) Angels and men; this interpretation Zanchy follows. 2. To recapitulate and sum up what was spoken more fully; so we say the heads of a Sermon; so it is used Rom. 13.9. All excellencies are summed up in Christ; all the Sacrifices were fulfilled in that one Sacrifice, all the promises were accomplished in him. 
So Tertul. Erasm. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod verbum vary interprete vertunt & exponunt. Vulgatus vertit instaurare, Erasmus summatim instaurare, quod Bullingerus retinet. Tremelius ex translatione Syriaca, de integro renovarentur, quasi dictum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Calvinus recolligere, quod Bezae & piscatori placet. Hieronymus vertit recapitulare. Grotius in loc. Vide Lamperti Alardi Pathologiam Sacram Novi Testamenti.  3. Summatim instaurare, briefly to restore all things, and bring them to their primitive perfection; what we lost in Adam is restored in Christ, both in Heaven and in Earth. Angels and Saints in the Church Triumphant and Militant.  
Vers. 11. Also we have obtained an inheritance] We were sorted out; the old books read it we are chosen, 
In sortem adsciti sumus. Certum est alludi ad sorts, quibus inter Israelitas fuit divisa haereditas terrae Chanaan Zanchius. Vide Estium.  the latter we have obtained an inheritance. The word signifies, we have been chosen as it were by lot to an inheritance.  
Vers. 13. After that ye heard the word of truth] That is, the Gospel; it was indicted by the Author of all truth, and contains so much supernatural truth as is necessary for our salvation. 3. It excites us to the embracing, and practising of truth.  
In whom after that ye believed, ye were sealed with the Holy Spirit of promise] The original runs thus, In whom believing, or having believed, or when you believed, you were seale● 
a This implies 4. Things. 1. A work of real and visible distinction of the called of God from other men. 2. A work of confirmation whereby we abide so. 3. Of transformation, and daily renewing the soul. 4. The evidence of all this to the conscience of him that is sealed.  The nature of a seal is to make things sure, Dan 6.8. Matth. 27.66. as a writing is firm amongst men, when the seal is put to it; secondly mwn set their seals also on things to note their propriety in the thing which is sealed. See 2 Cor. 1.23. with that holy Spirit of promise] Gr. See Beza.  
Vers. 14. Which is the earnest of our inheritance] Our English relative (who) doth more distincly answer to the Greek then (which) This word earnest 
* Bayne. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox est canamea sive Phaenissa, quae per commercia inde in Graeciam venit, & valde huic rei convenit; est ●n●m arrhabo sive ut Latini brevius dicunt arra pars pretii in antecessum data, quo minus de plena solutione dubitetur. Sic 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, quod datur tam in contractu matrimonij, quam emptionis. Cheiromaeus de Graeco-barbaris. N. T. 2 Cor. 1.22. & 55.  is in the original tongues more large than our English; and may signify pledges, pawns, hostages, as well as earnest, which is in contract of buying and selling only exercised; and is a giving some small part of a sum, to assure that the whole shall be tendered in due season.  
Of the purchased possession] It is one word in the Greek, but two in English, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeo more abstractum pro concreto: Populus ille Deo acquisitas ut dicitur 1 Pet. 2.9. & Act. 20.20. Habet autem eam vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solemus enim magni facere ea quae nobis magni constant. Grotius.  because we cannot otherwise express it; some refer it to the persons, so Calvin. Others to the estate they shall attain unto, when they come to heaven. So 1 Thess. 5.9. and 2 Thess. 2.14.  
Vers. 16. Cease not to give thanks] 1. In all his solemn addresses. 2. By frequent ejaculations. 3. In regard of the habitual disposition of the soul. 4. Would persevere in it.  
Vers. 17. The God of our Lord jesus Christ] 1. by way of opposition to all false Gods, as he is called the God of Abraham, Isaac and jacob. 2. 
The Father of glory] That is, glorious father. See 24. Psal. latter end, Act. 7.2. because he is the fountain of all visible glory, gave such abundant glory to the Sun. Secondly, of all invisible glory. 1 Tim. 3. latter end. Thirdly, the fountain of the Deity, Chrysost. expounds it the Father of Christ as v. 3. Baine.  In regard of his incarnation, God the Father gave him his body. 3. As he is mediator. 4. By way of exaltation; this is more than the God of the whole world, God of Nations.  
The Spirit of wisdom] Put for the gift of wisdom bestowed on us, so called both because the Spirit doth beget it in us; and is with it to sustain and perfect it, as also because itself is of a spiritual nature, moving them in whom it is to work after the directions of it.  
Vers. 18. The hope of his calling] Hope is put for things hoped for, 
Spes pro resperanda more Hebraeo posita est, ut & alibi interdum. Estius.  not for the grace of hope, which springeth from faith; thus we say he is a man of fair hopes, that is goodly lands which in likelihood will befall him.  
His inheritance] An inheritance which comes by grace or lot, called his. 1. Because it is of his preparing and providing. 2. Because we shall have it with him. 3. Because he is the subject or matter of it; the heaven of heavens is communion with God, he shall be all in all, 1 Cor. 15.  
Vers. 19 And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power] Observe the gradation, 
Burrh. Excellency of a gracious Spirit. 182.  the Apostle speaking of the power of God put forth upon those which do believe, expresseth it in a six fold gradation. 1. It is his power, only the power of God could do it. 2. The greatness of his power. 3. The exceeding greatness of his power. 4. It is the working of his power. 5. The working of his mighty power. 6. It is the same power by which he raised Christ from the dead, and set him above all; so v. 20.  
Vers. 21. far above all principality and power, and might, and dominion, and every name that is named] Some interpreters understand this of terrene dominion; others of the Angels.  

Non dubium qum his nominibus Angelos designet: qui sic ideo nuncupantur, quòd Deus per ipsorum manum, suam potestat●m, virtutem & dominati mem exerceat. Quemadmodum ex diversitate nominum colligimus diversos ordines; ita subtiliùs de illis inquirere, & numerum finire & gradus statuere, non modò stultae est curiositati●, sed tem ritatis etiam impiae ac periculosae. Calvinus. Nomina sunt ordinum angelicorum Deo ministrantium in Coel●stibus Estius. Vid plura ibid. Intelligunt quidam de imperijs terrenis. Sed locus Coloss. 1.16. & quod hic infra est 3.10. evincit ag● hic de eximijs Angelorum Classibus. Grotius.  Principality] Those in principal authority.  
Power All secondary powers sent from them.  
Might] That is, Angels putting forth might in some miraculous effects of mercy and udgement.  
Dominion] Such Angels whose Ministry God used in the government of kingdoms and provinces.  
Name] Every creature howsoever named. Baine.  
Vers. 2●. To be head over all things] Christ is a head in regard of intimateness of conjunction, by way of influence, the spring of sense and motion, in respect of government. See 4. Chap. 15. v.  
Vers. 23. The fullness of him that filleth all in all] There are four things considerable in this last clause▪ both dark and excellent. 1. The Church is Christ's fullness, t●e fullness of him] Actively if we consider Christ not personally, but mystically as a Head, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi activam, alibi passivam habet significationem. Hic passiva rectius convenit, ob locum huic geminum Coloss. 2.10. & infra hic 5.18. Nec aliter sumenda vox eadem Coloss. 1.19. Grotius. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dictum forma Attica, sono passivo, sensu activo● quomodo hoc verbum usia pant & Plato in Timaeo & Xenophon Graecae Historiae sexto. Christus in omnibus, eredentibus scilicet, implet omnia, meutem luce, voluntatem pijs affectibus, corpus ipsum obse quendi facul●ate. Id. ibid.  and having the Church for his body, but it is rather called Christ's fullness, because it is filled by him; the fullness it hath is from him, of his procuring, bestowing, continuing, accepting; and because all is for him, therefore his fullness. 2. Yet he filleth it, that filleth] The Greek word is of the middle voice; but here it is to be translated actively; there is a great deal of difference between the fullness of the choicest believers, and the fullness of Christ; there is in him plenitudo fontis, a fullness of the Fountain; in them plenitudo vasis, a fullness of the Vessel; in him (say the Schoolmen) there is a fullness of sufficiency, bounty, pre-eminence and redundance. 3. The extent of this repletion, all] He fills 1. All creatures with natural blessings, Psal. 104.28. and 65.9. 2. All men with common blessings, john 1.9. 3. All the Saints with special, peculiar, and distinguishing blessings; though they have not all the same degree and measure of them. 1. With Spiritual gifts, for the edification of themselves and others, 1 Cor. 12.4.11. 2. With Spiritual privileges; all Saints are justified, and every one as truly as any one; though they be not so greatly sanctified, they have all the benefit of adoption, the youngest children as well as the eldest, the first born; all things shall happen for the good of all. 3. With Spiritual consolation requisite to their condition, john 16.24. 2 Cor. 1.5. Lastly, he fills not only all the Saints, but all the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things, all their capacities. 1. All the faculties of their souls, the understanding with light, Ephes. 1.18. and 5.8. Psal. 36.9. The conscience with quickness, pureness, tenderness, quietness, Act. 24.16. 1 Titus 15. 1 Cor. 1.12. 1 Pet. 3.18. The will with Spiritual intentions, purposes, 2 Cor. 5.9. the affections of love, joy, fear, are set on him chiefly. 2 All the Members of the body, 1 Cor. 6.20. Rom. 6.13. 2 Cor. 4.10.11. 3. All the desires of the inward man. Psal. 25.13. and 37.4. Esay 58.11. 4. All the endeavours of the outward man 75. Psal. 2.3. Esay 22.12. Psal. 138. ult. 4. The qualification of this extent, in all) 1. Ordinances. 2 Occurrences and providences, Rom. 8.28. 3. Ages and successions, 2 Cor. 4.13. 4. All relations, Rom. 3. 23. 5. Comforts. 6. amidst all their discomforts. 7. To all saving intents and purposes: initiatively and gradually here, and consummatively hereafter.   

CHAPT. II.  
Vers. 2. THe course of this world] Admetus verbum juxta seculum bujus mundi. Vorstius.  

Vide Bezam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa significat interdum vitam, & per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationem vivendi, quae Derech. Hebraeis; vixistis ut mos erat plerisque. Grotius.  The world of the world, that is, that temper and frame of that age of the world.  
Vers. 3. Fulfilling the desires of the flesh] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wills lust is made up all of wills. Vorstius thinks it notes the two perverse desires, some of which are more internal, some more external.  
And were by nature the Children of wrath, 
We are subject to God's wrath even as in nature a child is to the Commandments and authority of his Father. Vide Bezam. Per filios irae, simpliciter intellige perditos ac morte aeterna dignos. Ira enim judicium Dei significat: ideo filij irae perinde valet atque coram Deo damnari. Calvinus.  even as others] To be by nature the children of wrath signifies these things. 1. Wrath is our proper due, we are borne to it. 2. It belongs to us as soon as ever we have a living soul, damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath, Adam might have helped it. 4. It is universally so, as we say a man is by nature mortal, because all are so. Locus est insignis adversus Pelagianos, & quicumque peccatum originale negant. Calvine. That which is naturally in all is original. See Estius.  
The Apostle opposeth the word nature (saith Vorstius) to the boasting of the Jew, as of their carnal generation from Abraham.  
Vers. 5. Quickened] Greek made alive; he repeats it again in this verse (what he had touched on in the first.) 1. In regard of the grammatical construction to make the sensefull; the sense being imperfect; in the first verse in the original, he quickened is wanting; and he varies the person; in the first verse it is you; the Ephesians to whom he wrote; here (we) includes himself with the Jews and repeats it to show the generality of the condition, all are dead in sin. 2. The certainty of it. 3. The corruption of our nature, that are unwilling to take notice of it.  
By grace ye are saved] And so verse 8. the Apostle brings in this sentence twice; not only to show that the progress of a Christian is by grace, 
Gratia non est gratia ullo modo nisi sit gratuita omni modo. Aug.  but the very first beginning and setting out, 'tis all of grace.  
Vers. 7. He might show] The original is of greater force than our translation, that he might show forth by demonstration and evidence; that so the world might see, admire, and applaud the bounty of his grace.  
Vers. 10. For we are his workmanship] 1. He works the Saints off from their beloved sins. 2. He works them above the dearest of creatures, and comforts. 3. Works them out of carnal self. 4. Works them in Christ.  
That we should walk in them] Walking imports 1. Spontaniety in the principle, moves from within; if a man be drawn or driven, he doth not walk, Prov. 20.7. The Hebrew word in that conjugation signifies, sets himself a going. 2. Progress in the motion, he moves forward, gets ground of corruption, lives more in, to and upon Christ.  
Vers. 12. That at that time ye were without Christ, etc. 
The Covenants of promise] because several ways revealed and at several times dispensed. ] 1. They are without Christ the ground of hope. 2. Out of the Church, the place of hope. 3. Without the Covenant, the reason of all our hope and believing.  
Without God] Not only without the true knowledge and worship of God, and such as did neglect both: but such as were neglected, and not regarded of God; and suffered to walk in their own ways and sins. See 19 v. Without God. 1. In reconciliation. 2. In Communion; grace is tendentia animae in Deum. Vide Bezam.  
Vers. 14. He is our Peace] 1. That of men with God was procured by him. 2. Of men with men. 3. Of men with themselves.  
Vers. 17. And came and preached peace to you, 
Voces Procul & Prope, non ad loci distantiam referuntur: sed judaeos Deo proqinquos sacit ratione soederis: Gentes verò remotas, quae à regno Dei exulabant, quamdiu nullam habebant salutis promissionem. Calvinus.  which were afar off] Christ preached peace to them that were afar off, that is, to the Gentiles in the persons of his Apostles.  
Vers. 18. An access] The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● leading by the hand, it is used also, 3 Chapter v. 12. An introduction, or adduction; it is an allusion (saith Estius) to the custom of Princes, to whom there is no passage, unless we be brought in by one of their favourites.  
Vers. 19 The household of God] Which words imply special care and government; as a wife and good householder, hath a special care over them of his family.  
Vers. 20. On the foundation of the Apostles and Prophets] That is on the doctrine 
* Pauci nonnulli, in quibus Chrysostomus & post eum Oecumenius, ac Theophilactus, quibus confentive videtur Tertullianus, sic interpretantur, quasi dictum sit, super Apostolos & Prophetas, qui sunt fundamenta. Quae expositio etsi coactior sit quam solidior: ●amen sut eam non refellam) certum est Apostolos & Prophetas non posse dici fundamentum n●si habita ratione Ministerij, id est, quatenus ministri fuerunt jaciendi fundamenti; verum magis prop●ta expositio, & quam sequuntur plerique omnes, haec est, ut voluerit Paulus fideles superstructos super doctrina veteris & novi Testamenti, quae sit fundamentum Apostolorum & Prophetarum, id est quod Apostoli & Prophetae constinerunt: quod idem est ac si ipsum Christum nominassent; sic Ambrose, Anselmus, Glossa interlincaris & ordinaria, Lyranus, Thomas, Lombardus, Cajetanus & Gagnaeus, Chamierus tomo secundo l. 10. c. 1. Vide Bezam.  of the Scriptures of the Old and New Testament.   

CHAP. III.  

Minimissimus. Estius See 1. Cor. 15.9.  Vers. 8 Less than the least] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a comparative made of a superlative.  
The unsearchable riches of Christ] Riches imply two things. 1. Abundance. 2. Abundance of such things as are of worth, riches, and riches of Christ; unsearchable riches of Christ; in Christ are riches of Justification, Tit. 2.14. Sanctification, Phil. 4.12, 13. Consolation, 2 Cor. 12.9 Glorification, 1 Pet. 1.5.  
Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church, the manifold wisdom of God] That is, if it had not been for the Church's sake that God would reveal so glorious a Mystery, the Angels in heaven must have been for ever ignorant of it.  

Perkins on jude.  By the Ministry of the Apostles, the Mysteries of God concerning man's redemption have been revealed to the Angels themselves. See john 20.21.  
Some say by way of information, the Angels are edified by preaching; others by contemplating of the Church, 
Vide Bezam. Ecclesia ex Iudaeis pariter ac Gentibus col lecta, quasi speculum est in quo contemplantur Angeli mirificam Dei sapientiam, quam prius nescierant. Calvinus. Dei sapientia angelis non innotescit per Ecclesiam docentem, sed per ea quae in Ecclesia geruntur, sive per executionem mysteriorum in Ecclesia. Estius. Vide à Lapide.  seeing the manifold wisdom of God therein.  
The Schoolmen distinguish of a threefold knowledge of Angels. 1. A natural knowledge concreated with them. 
See 1 Pet. 1.12.  2. Experimental; some think this is here meant, the experience the Angels gather out of the observation of Gods dealing with his people. 3. Cognitio revelata.  
The manifold wisdom of God] Multivarious wisdom, The wisdom of God is simple and uncompounded; it is pure and unmixed with any thing but itself, yet it is manifold in degrees, kinds and administrations. vide Hieron. in loc.  
Vers. 12. In whom we have boldness and access] The word translated boldness, in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex origine quidem loquendi significat libertatem, sed largius perducta significatione fiduciam, ut videre est Levit. 26, 16. Magnam autem fiduciam parit spiritus ille attestans Deum nobis 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 significationem admittit, unde Beza aliquando libertatem reddit, ut hic, & 2 Cor. 7.4. Act. 3.29. & 4.29. Alibi fiduciam Heb. 4.16. 1 joh. 2.28. Est autem libertas apud homines & Deum. Apud homines Joh. 7.13. Act. 4.13. 2 Cor. 3.12. Eph. 6.19. 1 Tim. 3.13. Apud Deum Heb. 10.19. Grotius in loc.  it signifies liberty of speech, or speaking all, or boldness of face in speaking. A believer by faith hath boldness to go to God by prayer; and access; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original, which signifies such an access as is by manuduction, as Isaac took Rebecca; so Christ takes the soul espoused to him by the hand, and leads it into his father's presence.  
Vers. 15. Of whom the whole family] That is, the Church. The Church triumphant in Heaven, 
Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat samiliam seu cognationem eorum, qui ab uno patre, seu principe generis orti sunt. Estius. vide Vorstium.  and militant on Earth, make but one family, Gal. 6.10.  
Vers. 17. Dwell in your heart] By his Spiritual presence and gracious influence.  
Being rooted and grounded in love] That is, have a strong and firm love to the things of Jesus Christ; love is the great mover in the soul, which carries it out in all its actions.  
Vers. 18. May be able to comprehend with all Saints what is the meedth and length, and height and depth] The Apostle sets out Christ's love with height and depth, 
B. Andrews. Naturalists give us but three dimensions of a body, longitude, latitude, and profundity; the love of God hath altitude added, which is a ●e●rth.  length and breadth, the four dimensions of the Cross; to put us in mind (say the ancient Writers) that upon the extent of the Tree was the most exact love, with all the dimensions in this kind represented, that ever was.  
Vers. 19 To know the love of Christ which passeth knowledge] Christ love is great, 1. Because the love of all relations (as a Head, Lord, Father, King, Husband,) meets in Christ's love to his Church. 2. It was the love of God and therefore, infinite, from everlasting. 3 It hath no motive: Christ loves because he loves, 
Videri potest Apostolus respicere ad Gnosticos, qui hoc superbo nomine sese nuncupaverunt à scientia quam sibi peculiariter vendicabant. Vtitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Estius. vide plura Ibid.  He will have mercy on whom he will have mercy. 4. He loves without measure, it is not provoked by unkindness; yet we may know more of this love of Christ though we cannot know it all.  
Filled with all the fullness of God] Desire, 
An Hebraisme. The Hebrews when they would set out any excellent thing, they add the Name of God to it; Cedars of God, wrestle of God. God appoints not only the persons unto glory, but that fullness of grace which shall fit them for glory, Ephes. 4.13. Two things conduce to our happiness in Heaven; 1. All our faculties shall be enlarged. 2. All our graces perfected.  1. To be filled with knowledge of all the will of God, Col. 1.9. 2. To have a more full repair of the Image of God in you, 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him; here we enjoy him in creatures, ordinances; in Heaven we shall enjoy him immediately.  
Vers. 20. That is able to do exceeding abundantly] in the Greek it is, to do above all supper abundantly.  
Vers. 21. Unto him be glory in the Church by Christ Jesus etc.] Christ is a Mediator to us two ways: 1. As in him God the Father loved us, elected us, redeemed us; 
Zanchius.  Lastly in and by him he bestows all good things upon us 2. As we by him have access to the Father; therefore the Church was ever wont to conclude her prayers, per Christum Dominum nostrum, by Christ our Lord. As it was the custom in the Church to pray, so also to give thanks to God by Christ, Rom. 1.8 & 7.25. 
Grotius.    

CHAP. IU.  
Vers. 1. PRisoner of the Lord] Or, in the Lord, in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six years; for the last eight or ten he was a prisoner, and wrote several Epistles.  
That ye walk worthy of the vocation] Suitable to the purity and dignity of it. It is a holy and high calling, 1 Thess. 2.2. 
When A●tigonus was going into the house of a Harlot, one said, O remember that thou art a King's son.   
Called] 1. To holiness, to act it, 1 Thess. 4.7. 2. To glory, to enjoy it, 1 Pet. 5.10. 3. Peace, Col. 3.15.  
Vers. 3. Endeavouring] Students, Beza. Soliciti, Junius. Calvin and Vulg. using all possible carefulness. It is therefore first a difficult matter; secondly, of great concernment.  
Verses 4, 5, 6. There is one body and one Spirit, even as ye are called in one hope of your Calling. One Lord, one faith, one baptism, one God, and one Father of all, etc.] Here are seven ones together in two or three lines, to be an argument of unity.  
This is one of the most famous Scriptures for the union of Saints that we have in all the book of God. Sith they have all one Father, and so are brethren; sith they have all one head, which is Christ, and so are fellow members of the same body; sith they are led all by one Spirit, sith they hope all for one Heaven, bear all one badge of baptism, are knit all by one bond of faith to Christ, and one another: therefore they should be at peace among themselves.  
Vers. 5. One faith] By one faith is there meant one Religion and Doctrine of salvation, 
Perkins. Fides una respectu non subjectorum, graduum, sed speciel, objecti, finis.  1 Tim. 1.19. The faith of the elect is but one; 1. In respect of the kind of it, being a justifying fath. 2. The object of it, which is one Christ. 3. The end salvation, jude 3.  
Vers. 6. Who is above all, and through all, and in you all] That is, the Lord is in all his Saints by his special grace; he passeth through every thing by his common providence, his eyes run through the earth, and he is above all, looking what secrets are in man's heart▪ one that stands on high and looks over all that is below, can easily see whatsoever is done.  

Captivitas hic nomen est collectinum pro hostibus captivis. Calvinus. Perkins.  Vers. 8. Led captivity captive] By captivity is meant sin and Satan, which did and do lead men captive into perdition. 2. Death and the grave, which held him captive, and in bondage for the space of three days; he leads them all captive 1. in himself, triumphing over them; 2. In his members, subduing and weakening their power.  
Gave, gifts unto men] It is he received gifts, Psal. 67. the Apostle showeth wherefore Christ received gifts, 
Dr. Fulke in his preface to his defence of the English translation against Martin.  viz. to bestow them on his Church; or else Christ gave of his own and received none, and so the Apostle shows the excellency of the truth above the figure, Christ above David; what those gifts are, is expressed in the eleventh verse; not bare qualifications of men, but officers. Singular and special gifts as tokens of his favour, such as Princes bestow upon the day of their solemn Inauguration.  
Vers. 9 What is it but that he also descended first into the lower parts of the earth] Some interpret it of Christ's incarnation, in allusion to that of the Psalm, lower parts of the earth, 
Hoc est, ad subterraneum receptaculum animarum. Bellar. Calvin. Bezae, Marlorati una eademque est sententia; viz. Christum descendisse è Caelis in terram, id est in hanc vitae conditionem nostram. Vel è Coelli in uterum. Vide Bezam.  meaning the womb; so they say, Christ descended to take our nature of the Virgin's womb; but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven, some conceive by the lowest parts of the earth is meant hell, as the lowest degree of Christ's abasement set against the highest degree of his glory.  
Vers. 10. Far above all Heavens] That is, all visible Heavens, Extra mundum hunc creatum. Calvin.  
Vers. 11. And some Pastors and Teachers] Pastor's to instruct in righteousness, for the maintenance of purity in manners; and Teachers to maintain the purity of doctrine in soundness of judgement. 
pastors & Doctores idem esse nonnulli volunt, idque quòd Apostolus in eo contextu ad Ephes. non dicit Christum dedisse alios pastors & alios Doctores: quasi posterius nomen sit prioris explicatio. Sed credo illos falli. Quasi verò in hac brevi ministrorum Ecclesiasticorum descriptione admitti debeant synonimas. Voces certè diversa habent significata, nam doctor est qui tantum docet. Pastor, qui regit, gubernatque ecclesiam, nimirum non tantum docendo, sed etiam arguendo, consolando, sacramenta dispensando, orando, invisendo familias, arcendo lupos, invigilando gregi, denique patrem agendo. Ergo Pastores sunt two, quos vocamus, ●am ministros Ecclesiae, & imprimis superintendentes seu Episcopos. Doctores sunt qui in scholis puram tradunt doctrinam veramque sacrarum literarum interpretationem; talis fuit Origines in schola Alexandrina & Clemens-Alexandrinus. Zanchius in quartum praeceptum & in loc. Vide Calvinum.  So Mr. Perkins. Jerome, Augustine, chrysostom, Theodoret thinks the Apostle expressed one office 
* bilson's perfect government: of the Church.  by two names, to show what thing belonged to the Pastoral charge. Implying that the scope of the ministry is to bring and preserve all the members of the Church in this unity of faith and knowledge.  
Vers. 14. That we henceforth be no more tossed about with every wind of doctrine] Their instability is expressed in two metaphors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro; the former is drawn from a wave of the Sea (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave) and so it denotes an uncertain man which fluctuates in opinion, and is explained to the full james 1.6. 
Vide Grotium. D●abus metapho●is eleganter miseram eorum trepidationem exprimit, qui solide non recumbunt in verbum Domini. Primùm naviculis facit similes, quae medio in mari variis fluctibus jactatae, certum cursum non tenent: nec arte aut consilio reguntur, sed abripiuntur quocunque impetus tulit. Deinde comparat eos vel stipulis, vel aliis rebus infirmis, quae pront se ventus moverit, agitantur hec & illuc, & saepe in contrarias parts. Calvinus.  The latter from a light cloud swimming in the air, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and carried about in a circle, having no weight in it, and may well be expressed by that of jude 12.  
The slight] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Graeca vox est, sed Thalmudicis quoque & Rabbinis frequens; Et quia in alcae judo solent simpliciores circumveniri, ideo ad quamvis circumventionem haec vox tranferri solet. Grotius.  signifies cogging with a Die, such slights as they use at Dice.  
Cunning craftiness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they watch all advantages.  
Lie in weight to deceive] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they have all the arts of consenage. Paul hath heaps of words to express this Serpentine quality of sin by cogging and cheating.  
Vers. 15. Speaking the truth] So it is used Gal. 4.16. Others, doing or following the truth, john 4.21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truthifying, or following the truth. Veritatem sectantes. Vulg. Calvin.   
Vers. 16. Fitly joined together] that phrase importeth that the erroneous are like a bone out of joint, it will cost many an hearty groan before they be reduced to their right place.  
Vers. 17. Walk not as other Gentiles walk] viz. Unconverted Gentiles; do not imitate them from whom you have made so happy a departure.  
In the vanity of their mind] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles, of supreme primitive and undenied truths; but saith he, their minds are destitute of all Divine and Spiritual truths.  
Vers. 18. Having the understanding darkened] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty; the understanding is the seat of conclusions, and that is unable to deduce from Spiritual principles (if there were any in their minds) such sound and divine conclusions, as they are apt to beget.  
Being alienated from the life of God] That is, the life which God allows of, and which his children live by. Grace is called the life of God, or a godly life. 
à vita quae secundum Deum est, & quam Dei leges praescribunt. Estius.  1. Because it is from God as the Author. 2. It is according to God as the pattern. 3. Unto God as the end. They are not only strangers to it (for so all men are naturally) but estranged, that is, an enemy thereunto, as the Apostle expounds it Col. 2.21.  
Vers. 22. According to the deceitful lusts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the lusts of deceitfulness, because lust hath a deceit in it, it draws us from God. 
Secundum desideria erroris. Vulg.   
Vers. 23. In the Spirit of your mind] in the most pure and Spiritual part of the soul.  
Vers. 26. Be angry and sin not] Let us seek matter of anger in ourselves rather then others, be angry with our own faults. 
Proverbialis dicendi figura, qua significatur iracundiam primo quoque tempore coercendam. Deut. 24.23. Beza. Leontius Patricius was one day extremely and unreasonably angry with john the Patriarch of Alexandria; at evening the Patriarch sent a servant to him with this message, Sir, the Sun is set: upon which Patricius reflecting, and the grace of God making the impression deep, he threw away his anger, and became wholly subject to the council of the Patriarch, Tailor's life and death of Christ.   
Let not the Sun go down upon your wrath] He seems there to allude to that Law recorded by Moses, whereby it was provided that the malefactor which had been hanged before the Sun should be taken down from the Tree before the Sun went down; so wrath, anger, must be dismissed, and not suffered to lie down with us.  
Vers. 27. Neither give place to the Devil] Therefore the Devil doth stir up anger.  
Vers. 28. Working with his hands in the thing which is good] In some lawful and Christian calling. A good thing must be honestum & utile, an honest and profitable good thing.  
Vers. 29. No corrupt communication] The Greek word properly signifieth that which is rotten, Col. 4.6. the Apostle exhorteth to the contrary, Let your speech be always with grace, seasoned with Salt; Salt is a preservative against rottenness.  
Vers. 30. And grieve not the holy Spirit of God] The holy Ghosts person is set forth in the Greek with very great energy, such as our tongue is not able to express it fully; three words have three articles, every word his several Article by itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit, not a Spirit; and not holy, but the holy; nor of God, but of that God.  
The holy Ghost is compared to a guest, and our bodies and souls unto Inns: and as men use their guests friendly and corteously, so should we such a guest, not grieve him, 
Tertul.  Delicata res est Spiritus Dei; muchless resist, quench, or vex him, 1 Thess. 5.19, 20. Acts 7.51. Esay 63.10. This phrase is not to be understood properly but tropically, because the holy Ghost is uncapable of grief or passion; we grieve the Spirit when by sin we hinder the powerful working of it.  
Sealed unto the day of redemption] A metaphor (saith Zanchy) from Merchants who having bought such goods, seal them as their own, that so they may transport them.  
Glory is here called redemption; there is a twofold redemption, 1. From our sins, 2. From our imperfections, Heb. 9.28.  
Vers. 32. Be ye kind] This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of things and persons. Being used of things, it signifies both facility, Matth. 11.30. and utility, Luke 5.39. Being used of persons it signifies one that is desirous to do well, and ready to gratify. It is given to God Luke 6.35. 1 Pet. 2.3. and to men in this place.  
tenderhearted] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well of bowels. The first word is opposed to anger, this to bitterness. 
Quasi honorum viscer●m. Respondet Hebraeo Racham, quod significat ex intimis visceribus misereri ut omnia viscera videantur commoveri-dolore & commiseratione miseriae proximi. à Lapide.    

CHAP. V.  

Imitatores Dei Calv. & alii. Liberorum est patrem moribus reserre. Grotius.  Vers. 1. BE you therefore followers of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imitaters of God.  
As dear children] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beloved children, (ut filii dilecti, Beza) viz of God.  
Vers. 2. Walk in love] A Christian should be so moulded into a loving temper, as all his actions should savour of love, his counsels, punishments.  
As Christ also hath loved us] 1 By way of motive, Christ hath loved us. 2. By way of pattern, as he hath loved us.  
And hath given himself for us] He doth not say, hath redeemed us, but given himself for us, 
The way to know whether Christ hath given himself for us is this: if he have given himself to us; to us in sanctification if for us in justification. john 3.8, 9  and for our sins, as Gal. 4. to show how he gave himself for us, quatenus sinners.  
An offering and sacrifice to God for a sweet smelling savour] An offering and sacrifice, to show the completeness of it, wherein God was well pleased and satisfied. The first word comprehends all Sacrifices, the latter signifies a bloody one. They used Incense called suffi●us in burning their sacrifices. To this the Apostle alludes here.  
Vers. 3. But fornication and all uncleanness, or covetousness, let it not be once named amongst you as becometh Saints] Fornication, uncleanness and covetousness are 1. Contrary to the very disposition and Spirit of a Saint, his new nature. 2. Pet. 1.4.2 To the dignity and privilege of a Saint; his body is a Temple for the holy Spirit to dwell in, and all things are his, 1 Cor. 3.21. A Covetous man above other sinners is called an Idolater here vers. 5. And in the Colos. (though there be Idolatry in other sins) in a peculiar way. 1. In regard of the object, 
Nisi philosophorum quidam Cynicus extitisset, qui doceret omnem titillationem carnis & fluxum seminis ex qualicumque attritu tactuque venientem, in tempore non vitandum, & nonnulli sapientes saeculi in hanc turpem & erubescendam haeresim consensissent, nunquam Sanctus Apostolus scribens ad Ephesios, ad fornicationem etiam omnem immunditiam copulasset. Hieron. in loc.  he sets up his Gold instead of God. 2. Bestows the disposition, and affection of his soul, which are proper to God; he loves it, rejoiceth in, and trusteth in it.  
Not named] With allowance, with any extenuation, but with some detestation.  
Vers. 4. Jesting] Scurrility, or scurrilous jesting, unworthy of a grave man. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nativa sua significatione. Hic non intelligitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa, quae virtus est & urbanitas dicitur Latin●s, de qua Aristoteles. 4. Ethic. 8.  The Greek word signifies the handsome turning, or changing of a word, and is made a moral virtue by Aristotle; but because men are apt to exceed in jesting, it is here taken in an evil sense.  
Vers. 15. See then that ye walk circumspectly] The Apostle means in a spiritual sense the whole course of our life; here are four things. 1. A living man having a locomotive faculty, one alive to God. 2. Terminus à quo, sin. 3. Terminus ad quem, to God, Christ, Heaven. 4. Medium, or the path to walk in, the will of God.  
Vers. 16. Redeeming the time, because the days are evil] Seeing what is passed cannot be recalled; then recompense the loss of it, by the well bestowing of time to come.  
Redeem] Improve to the best advantage of glorifying God, and getting good to ourselves and others. 

To redeem is to purchase or buy as Tradesmen in the Market.  
The time] that is, season.  
The Children of God while time, means, health, and life, and liberty is afforded unto them, should store themselves with faith and ability against evil days. Mr. Hooker.    
The time] Greek, the opportunity or season, any opportunity for doing any business, more peculiarly the fitness of opportunity, in regard of the Gospel shining.  
Because the days are evil] That is, full of troubles and afflictions.  
Vers. 18. And be not drunk with wine, wherein is excess] Doe not take in too much of the creature; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered excess, signifies two things, excess in expenses opposite to frugality, and excess in delights (whether it be in meats, or drinks, or the like) opposite unto temperance; and it signifies these vices in an extremity.  
But be filled with the Spirit] q. d. drink as liberally and largely of this as you will, here is no excess to be feared. 
Opponit res in aliquo similes: illi vino implentur: vos Spiritu: illud illis gaudium parit: hoc verò quantò justius vobis? Grotius. Superfluit Sancto quamvis subintelligatur, saith Cajetane. Be ye filled] That is labour for abundance of the Spirit that the Spirit may abundantly dwell in you.   
Spirit] viz. the holy spirit, so the vulgar, Spiritu Sancto, though (as Erasmus noteth) none of the Ancients read it so besides, yet the sense is rightly expressed; that is, with the gifts and graces of the Spirit; one is said to be full of that which he possesseth in great measure, as full of wealth, wit. See Rom. 15.14. and Acts, 6.3.5.  
Vers. 19 Speaking to yourselves in Psalms, and hymns, and spiritual songs] Our Songs must be spiritual. 1. For matter, not profane. 2. They must proceed from God's Spirit, as the Author of them. 
See v. 17. and Psal. 37.4.  3. Must be framed with honest and gracious words beseeming the Spirit. 4. To a spiritual end. 1. God's glory. 2. Our own and others edification; to the Lord, that is, before the Lord.  
Vers. 21. Submitting yourselves one to another in the fear of God] This is a general to the particulars that follow. First, an exhortation. Secondly, a direction.  
Vers. 22. Wives submit yourselves unto your own husbands] The duties of husband and wife are laid down first, 1. Because God made them first. 2. They are the chiefest in the family. The Apostle begins with wives, as he doth in the Colossians, and in Peter, because she is the inferior; and it is the Apostles order to begin always with the duties of the inferior; and this order is observed in the fifth Commandment. 1. Because the inferior is the loather to subject himself to his place. 2. Because it will far worse with inferiors, if there be strife who shall begin.  
Submit] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word being of the mean voice, may be translated either passively (be ye subject) or actively, 
Subditae sint. Hieron. Vet. Transl. Eras. Subjicite vos. Beza.  submit yourselves. Unto your own husbands] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which words contain two things. 1. That wives ought to have but one husband, 1 Cor. 7.2. 2. That this subjection is to be performed to him alone, forbidding all submission to adulterers; commanding chaste and faithful obedience unto him.  
As unto the Lord] That is, to Christ Jesus: for this word is by a kind of excellency appropriated unto him; and it is so expounded 6. Ch. 5. v.  
Vers. 23. For the husband is the head of the wife] For shows this verse is a reason of the duty; 
The husband is called the veil of his wife: which as it implies subjection on her part, so protection on his, Gen. 20.16. 1 Cor. 11.10.  and a husband must have a provident care to save his wife, as Christ his Church. This is metaphorically spoken, in allusion to a general body, that is, the husband by reason of his place, is more eminent; he is to protect, defend, and govern his wife. The Members are subject to the head, without reasoning.  

* Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat similitudinem non aequalitatem; & compararem cum re non autem modum cum modo; quia alio & praestantiori modo Christus est caput Ecclesiae quam vir uxoris suae. Zanchius.  Even as Christ is the head of the Church.]  
And he is the Saviour of the body] He means it exclusively, of none but those who appertain to the body, and are Members thereof. A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grecians say this Greek word cannot be fully expressed in Latin, signifying as much as a most absolute deliverer from all dangerer and evil whatsoever, Matth. 1.21.  
Vers. 24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing] Here is another reason, and another rule; as the Church is the manner; in every thing shows the extent.  
The wife should subject herself to her husband, as the Church to Christ; such a subjection as the Church performeth to Christ, ought the wife to performer to her husband; cheerful, ready, constant subjection.  
In every thing] Lawful and honest.  
Verse 25. And gave himself for it] Greek gave himself willingly, he was a price and satisfaction, 
Gave himself] That is, his life and blood; and purged it with water through the word.  the end of Christ's giving up; and himself was our justification, and sanctification.  
Vers. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, 
Sicuti formae elegantia in uxore causa est amoris, ita Christus Ecclesiam sponsom suam ornat sanctitate, ut sit hoc benevolentiae pignus. Calvinus.  or any such thing]  
Ob. 64. Esay 6.  
Sol. These places are both true, the Prophet speaks of the Church Militant; the Apostle of the Church Triumphant.  
The word present is taken from the custom of solemnising a marriage: first the spouse was wooed, and then set before her husband, that he might take her to wife, to be with him. Gen. 2.22. Esth. 2.13.  
Vers. 29. But nourisheth and cherisheth it] These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to nourish and cherish) comprise under them, a careful providing of all things needful for a man's body; to nourish is properly to feed; to cherish 
* Proprie dicitur de gallina fovente ova quum illis incubat. The metaphor is taken from Birds which hover their wings over their young ones, or that sit upon their Eggs. They do it tenderly.  is to keep warm; the former is done by food; the lattet by apparel. 1 Tim. 6.8.  
Vers. 31. Shall be joined unto his wife] He shall be glued to her, as two boards are joined together with glue. 
Agglutinabitur] Firmissimè adhaere bit, ut quae sunt glutine compacta & conjuncta, Matth. 19.5. Drus. in Parallel. Sac.   
They two shall be one flesh] Our English cannot well express the Greek in good sense word for word; which is thus, they two shall be into, or in one flesh; they which were two before marriage, by the bond of marriage, are brought into one flesh, to be even as one flesh.  
Vers. 32. This is a great mystery] The Papists make marriage a Sacrament. The vulgar Latin translation first led them into this error; 
Quam vocem vulgatus interpres tum hic tum alibi vertit Sacramentum] Sed propriè arcanum vel secretum reddere debuit, juxta propriam ac nativam ejus vocabuli significationem, ac proinde manifesta inscitia est ex maia versione velle hic novum Sacramentum cudere: quin ergo etiam ipsam incarnationem Christi, atque ipsam quoque praedestinationem Dei dicant esse Sacramenta propriè dicta ● nam utrumque similiter Apostolus vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & in utroque loco vocem illam per Sacramentum vertit interpres vulgatus, 1 Tim. 3. & Ephes. 1. Add quod totum illud de Sacramento sive mysterio in hoc loco ad Ephesios 5. non intelligit Apostolus de matrimonio corporali sed de Ecclesia 32. v. Laurentius.  for it translateth the word mystery here a Sacrament. But 1. A translation is no sufficient ground to prove a doctrine. 2. The word Sacrament hath as large an extent as a mystery.  
Verse 33. And the wife see that she reverence her husband] As if he had said of all things, let her most carefully labour not to fail in this point of duty; the wife] that is, every wife; see] that is, carefully look to it and not make shifts or excuses; fear or reverence] not as men do a Lion or Bear, run from them, but fear to offend him; let her not dare to displease him. Reverence him, an affection compounded of love, fear and desire, love to his person, fear of offending him, and desire to please, content, and satisfy him.   

CHAP. VI  
Vers. 1. CHildren obey your Parents in the Lord] Inferiors duties are usually laid down first, because 1. They are unwilling. 2. May win superiors. your] restrained only to their own Parents.  
Parent's] In the plural number meaning both sexes; the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is in the neuter gender, including male and female, son and daughter, under obedience all duties are comprehended.  
In the Lord] A phrase used also, 1 Cor. 7.39. and it may be taken. 1. As a note of direction in obedience of God. 2. As a note of limitation, that it extend not to any thing against the will of God.  
For this is right] 1. According to Law. 2. By way of recompense.  
Vers. 2. Honour] All inferiors are comprised under one kind, and all their duty under this one term, Honour. 1. Inward estimation. 2. Outward submission. 3. Maintenance; Parents bear God's Image, and the Mother is subject to contempt.  
The first Commandment with promise] First is used in Scripture, where there is no second, 1 Matth. 25. The first Commandment of those which concern our duty to men, with a special promise annexed to it.  
Vers. 3. That it may be well with thee, and thou mayst live long on the earth] It is fit and just that he which honours those from whom he hath received his life, should have his temporal life prolonged.  
V. 4. Bring them up in the nurture and admonition of the Lord] This phrase (to translate it word for word) nourish them in discipline or instruction, implieth as much as if he had said, nourish and nurture them, or feed and instruct them.  
Vers. 5. Your Masters according to the flesh] Or outward man, not the Spirit. Secondly to be obeyed accordingly in civil and carnal things; as the dominion of one is bounded, so the subjection of the other.  
With fear and trembling] Fear signifies a reverend respect of one, it is that which was required of wives. 5. Chap. 33. v. trembling is more proper to servants, 
Jd est, cum magna solicitudine. Sic enim & alibi utitur hac phrasi; ut 1 Cor. 2. & 2 Cor. 7. & Phil. 2. Estius.  it is a dread of punishment.  
Vers. 9 Ye Masters do the same things unto them] A strange speech, 
Eadem dicit non opere aut officio, sed modo & proportione. Estius.  but the meaning is, that they also in their carriage toward their servants in doing the duties of masters, must do it as unto the Lord as 5. v. that is, both the servants and Masters care in their mutual duties one to another, must chiefly be this to please and approve themselves unto God. Mr. Hilderson.  
Vers. 11. Against the wiles of the Devil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagems of the Devil; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat afluta hominum stratagemata, quibus adversarios aggrediuntur, ex ea porte qua minimè pertimescendum erat. Methodici enim sunt ingenioso. Alardi Pathologia N. T.  for it signifies properly an ambushment, or stratagem of war; whereby the Enemy sets upon a man ex insidijs at unawares; denoting the specious and fair pretences of false teachers.  
Vers. 12. Darkness] Some expound it of unregenerate men, some of sin.  
Spiritual wickedness] Or spiritualls of wickedness, as it is in the original, most monstrous vile, malicious wicked spirits.  
In high places] The original word signifies heavenly, in heavenly things, or places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used is translated heavenly things, 1. Ch. 3. or places; the Devils have their abode in the air.  
Vers. 13. Evil day] That is, The time of temptation, because than Satan tempts us to evil; 
Beza translates it tempore adverso. See 41. Psal. 1.  and because it is a time of trouble or affliction.  
And having done all to stand] Or having overcome all, broke the strength of your enemies.  

A four sold truth is here meant, 1. Of judgement and opinion. 2. Of heart and affection. 3. Of words. 4. Of deeds and actions.  Vers. 14. Having your loins girt about with truth] In the Loins is strength, Job. 40.16. In them also is the power of generation, Gen. 35.11. This metaphor applied to the mind denotes strength, steadiness and constancy. Truth is compared to a girdle, or a Soldier's belt, whereby they knit together, and close unto their middle, the upper and lower pieces of their Armour; these belts as they were strong, so they were set with studs, being fair. This girdle hath these uses, 1. It doth adorn, for this was the use of the studded belt, which Soldiers did were to hide the gaping joints of their armour, which would have been unseemly, for sincerity adorneth the soul, 1 john. 4.7. 2. A girdle doth keep the several pieces of armour fast and close together; so the girdle of truth contains and holds together all other graces. 3. It strengthens a man by trussing up the loins moderately, Esay 23.10. and 22.21. Prov. 31.17. whence that frequent exhortation gird up thy loins, jer. 1.17. job. 38.3.20. and 40.7. 2 Kings 4.29. and 2 Kings 9.1. So this grace addeth great strength to the Inner man, job. 27.5.4. In the Eastern Countries they used to gird up themselves close to the body, when they had any journey, combat, or labour in hand, lest their long garments should be an impediment to them, 1 Kings 18.46. So to have their loins girt, is to be fitted and prepared for any service, travel, or conflict, as Luke 12.35. 1 Pet. 1.13. Act. 12.8. So Christians girded with truth, are in readiness for any spiritual duty, and to encounter with any adversary power.  
Breastplate 
a Alludes to Esay 59.17. It is used also for that piece of the armour which covereth this part. The use of a Breastplate is to keep the vital parts from being mortally wounded,; that a man be not stricken down without recovery; so righteousness the soul. ] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, signifies the part of the body wherein are contained the vital parts, the heart, lungs, liver, which being wounded there's no hope of life. His meaning is, that when once we are assured of our peace, and reconciliation with God which is wrought by the Gospel; then are we prepared to follow Christ through the most hard and stony, the most sharp and thorny way of any trouble whatsoever.  
This preparation is that furniture which the Gospel of peace prescribes unto us, and which it works in us, viz. a heart settled and resolved to go boldly thorough all troubles.  

Hieron. In omnibus. Beza insuper super omnia Erasmus.  Verse 16. Above all] The original phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversely translated, in all, as if he had said, in all things whatsoever you do, use the shield of faith: to all, as if he had said, to all other graces add this; above all, as we translate it. All these in effect imply one and the same thing; only this latter is some what more emphatical, and as proper as any of the rest; it is somewhat like to that Hebrew phrase, Prov. 14.23.  
The shield of faith] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say some) a door, or gate; it signifieth a long, broad, large shield, wherewith the whole body was covered.  
Bochartus 
* Geograph. Sac l. c. 42.  saith it is a barbarous word. 1 Because no Grecian used it before Polybius, who lived long among the Carthaginians. 2. The Grecians reckon it among the Arms of the Barbarous.  
The Apostle alludes to the custom of old; for when they dipped the heads of their in poison and shot them at their enemies, they fired their flesh; but soldiers than had shields made of raw Neat's Leather (as Polybius and Vegetius testify) and when the fiery darts lighted upon them, they were presently quenched; so these fiery tentations of Satan, when they hit the shield of Faith, are presently quenched.  
Vers. 17. The Sword of the Spirit] Because it is directed immediately by the Spirit, and because this Sword pierceth to the heart.  
Vers. 18. Praying always] not by fits and starts; be always in a praying frame, and actually pray on occasion. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every season; as any just occasion is offered, we must pray.   
With all prayer and supplication] According as our own and the Churches various necessities shall require.  
In the Spirit 
That is, either the soul of a man, to pray with the heart, or else by the holy Ghost, as Judas, that is, prayer must be the work of God's Spirit stirring holy desires. ] fervently and not formally, and with lip-labour only; watching thereunto against distractions and wand'ring thoughts, with all perseverance holding out, and not giving over when we speed not at first.  
Watching] The Greek word is a metaphor taken from hunting-dogges, that never leave following the sent, till they have gotten the game.  
Vers. 20. In Bonds] Or, word for word, in a chain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At Rome (where Paul was a prisoner) such prisoners as had liberty to go abroad, had a long chain, 
Beza & Grotius in loc. Dr. Gouge. Vide Grotium in Act. 28.16.  the one end whereof was fastened to their right hand, and the other end was tied to a Soldiers left hand, so as a prisoner could go no whether without a Soldier, who was to be a keeper to him. Thus it is likely that St. Paul was chained, for he mentions here but one chain, in the singular number.  
Vers. 23. Peace be to the brethren, and love with faith from God the father, and the Lord Jesus Christ] The Apostle prays that they may have faith with both peace and love from the Father and Christ; that is, from God as an efficient cause thereof, and from Christ as a meritorious cause.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the PHILIPPIANS.  

CHAP. I.  
PHilippi a principal Town in Macedonia took its name from Philip King of Macedon the founder of it, 
Est haec Epistola, quanquam & ipsa Romae in vinculis scripta, laetior alacriorque & blandior caeteris ideo quod Philippis, quae urbs praecipua est Macedoniae & Colonia, his fuisset Paulus Act. 16. & 20. & bene successisset ibi Pauli praedicatio. Grotius.  saith Estius. See Acts 16.12.  
Vers. 1. The Servants of Jesus Christ 
a Plus certè est esse servum alicujus, quam ministrum; ministri vocantur etiam illi qui ad certum tempus, in certo officio & pro certa mercede alicui ministrant, & serviunt, ut ministri principum: sed servi illi propriè dicebantur, qui toti quanti quanti erant, alicuterant obstricti corpore in perpetuum: in quos Domini jus habebant vitae & necis, & quicquid lucrabantur totum illud reddebant dominis, tanquam illorum, & non suum: quorum denique erat nihil agere nisi ex praescripto & voluntate Dominorum. Hoc igitur epithecon docet speciatim ministros verbi quid sui sit officii: Peculiari quadam ratione toti sunt obstricti Christo: ut ab ejus ore semper sit illis pendendum: Et non quae sua sunt, sed tantum quae jesu Christi in suo ministerio quaerant, ut de Timotheo praedicat Apostolus c. 2. Zanchius. ] The name servant here is a Title of honour; as in other Epistles Paul calls himself an Apostle, so here he calls himself a servant: A servant of Christ therefore is the same with an Apostle of Christ. à Lapide.  
All the Saints] All those which were called out of the world to Christ, and have given their names to Christ, and were sealed by baptism, and have not by a manifest apostasy fallen from Christ and his Church, are comprehended by the Apostle under the name of Saints.  
With the Bishops and Deacons] By those the word, Sacraments and Discipline; by these Alms were administered. Calvin hence notes, that Bishop and Pastor are Synonimons; and that the name of Bishop is common to all the Ministers of the Word, when here are many Bishops belonging to one Church. Postea (saith he) invaluit usus, ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri, Episcopus vocaretur salus; id tamen ex hominum consuetudine natum est, scripturae authoritate minime nititur. Dr. Airay speaks almost to the same purpose. Estius seems to oppose this opinion of calvin's. See him and à Lapide.  
Verse 6. That he which hath begun a good work in you] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he which hath in began a good work in you; for the work is wholly inward and spiritual.  
Verse 7. I have you in my heart] That is, you are most dear and precious to me. Q Mary said Calais was in her heart, and there they should find it if they opened her.  
Vers. 8. In the bowels of jesus Christ] This phrase hath according to Interpreters two meanings. 
Vide Conel. à Lap.  First, (in the bowels of Christ) is taken causally, as if he meant to show that those bowels of compassions were infused into him from Christ, and so he longed after them with such kind of bowels as Christ had wrought in him. Or else secondly, in the bowels, is put for (instar) like the bowels, or after the bowels, according to the analogy of the Hebrew phrase, and then the meaning is this, Like as the bowels of Jesus Christ do yearn after you, so do mine. 
Viscera pro intimo cerdis affectu & amore posuit hic Apostolus; sensus est, se ex intimo cordis affectu illos amare & desiderare; significat qualitatem sui amoris, eam esse spiritualem fundatam in Christo. Zanchius.  Bowels are a metaphor to signify tender and motherly affection and mercy, Luke 1.78,  
Vers. 9 Abound] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exundare & redundare, to overflow; a bubbling fountain keeps not the water in itself, but sending it forth it flows out to others, that every one may partake of its water; so charity is said to abound, or overflow, when it is so kindled in the hear both toward God and our neighbour, especially toward the Saints, and toward all other men, even enemies, that it abundantly communicates itself both in friendly offices and benefits to all both absent and present. The Apostle wished three things from God to the Philippians, increase of charity, increase of knowledge of Divine things, and of Spiritual sense, that is, of experimental knowledge of Christian matters.  
Yet more and more] More and more notes the quantity, yet the perseverance of it; in knowledge, that is, in knowing all truths, say some; a full and solid knowledge, but not of all things. Calvin.  
And in all judgement] That is, in particular; for judgement is taken first for particular acts of the same, and for the working of those things upon themselves which they do know; and secondly, for the sense and taste in their hearts of what they know, for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 12. The things which happened unto me] that is, the troubles he had in carrying on his Apostleship.  
Vers. 13. So that my bonds in 
* In Christo posuit, pro in negotio, vel in causa Christi; significat enim illustria fuisse sua vincula ad provebendum Christi honorem. Calvinus.  Christ are manifest in all the Palace] Paul's Iron chain was more glorious than all the Golden chains in Nero's Palace.  
Vers. 14. And many of the brethren in the Lord waxing confident by my bonds, etc.] Many Christians that were not so bold before, were encouraged by his sufferings. See Estius.  
Vers. 19 The supply of the Spirit of Jesus Christ] We have the Spirit of God by continual supplies, Adam received it all at once.  
Vers. 20. My earnest expectation and hope] to signify the strongenesse and sureness of his hope, both expressing thus much, that his hope was sure, 
Id est, prout expecto & spero. Vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non qualemcunque expectationem significat, sed intensam & vehementem. Rom. 8.19. Estius.  that he expected the thing he hoped for, as they that earnestly looking for a thing stretch out the head to look for it.  
Whether it be by life or by death] If I live by preaching, if I die by suffering.  
Vers. 23. In a strait] The sense is, I am drawn divers ways, this way with the desire of Christ, that way with the love of the brethren, for whom my life in the flesh is yet necessary. Estius, à Lapide. A metaphor taken from the straightness of places, where we are intercepted by an enemy, or otherwise shut up, so that we cannot find an issue.  
Having a desire] This is somewhat more than simply to desire, for it noteth a vehement, earnest, and continued desire, a desire which is in action, and working till we have our desire accomplished; whereas to desire simply may be used for any motion.  
To depart] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification signifies to return, Luke 12.36. and properly agrees to Mariners steering their course thither whence they loose Anchor; and what is our whole life but a most dangerous Navigation? Vide Dilh. Eclog. Sac. Dictum quintum & 13. & à Lapide in loc.  
And to be with Christ] These two are to be read together; 
Desperati ad mortem confugiunt taedio vitae: fideles ad eam libenter properant, quia liberatio est à servitio peccati, & transitus in regnum coelorum. Calvinus.  for death of itself should not be desired, because this desire crosseth nature; but for another end it may, viz. for conjunction with Christ. This place may confute the error of those who dream that the souls separated from the bodies do sleep. Vide Estium.  
Which is far better] It is very significant in the original, far much better, or much more better. 
Multo magis melius. Vulg. Valet multo melius. Beza. Multò longéque melius. Erasmus. Apostolus non simpliciter dixit multo melius, sed multo magis melius; Videlicet comparativum duplicans, ut vehementem excessum significaret q.d. multò longéque melius, aut infinitis partibus melius, quam permanere in carne; ut hoc illius respectu ne desiderandum quidem sit. Estius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 27. Let your conversation be etc.] The word used in the original implieth, that they were Citizens of a City which is above and enforceth this construction; only ye, as Citizens of an heavenly jerusalem, carry yourselves as it becometh the Gospel of Christ; that is, so that your life be framed after the doctrine of the Gospel, and be answerable to your profession. The word signifies worthy of the Gospel; but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospel; it is as much as beseeming the Gospel, meet for the Gospel; bring forth fruits worthy of repentance, meet for repentance, such fruit as may manifest your repentance. This word is translated in another place convenient and meet. 
Mr. Burroughs in lec.   
That ye continue in one spirit] Or stand fast, for so the word signifieth; like unto good soldiers which yield no ground, but keep their standing.   

CHAP. II.  
Vers. 1. IF there be therefore any consolation in Christ if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies] This is a very pathetical exhortation, in which he entreats the Philippians by all means to be at mutual concord among themselves.  
Any consolation in Christ] So chrysostom, Calvin, Beza, and others; Ambrose, exhortation; it signifies both, but the first is most received here.  
Any comfort of love] That is, if you so love me, as you desire to bring any comfort to me in my afflictions. 
Id est, si quod solatium ex charitate profectum à vobis expectari potest. Estius.   
Any fellowship of the Spirit] As if he had said, you profess a communion and fellowship, I adjure you by this fellowship which you profess to perform these duties of love.  
Bowels and mercies] Bowels are any affections; mercies are affections toward those that are in any calamity. Grotius.  
Vers. 2. Fulfil ye my joy] And your own joy, and the joy, of the Angels in Heaven, and the joy of the Bride and Bridegroom.  
That you may be like minded] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unanimous, as the Vulgar and Beza read; of one accord or mind, yea una anima, as junius translates out of the Syriack, one soul; or as informed with one soul; that is, as one man in the matters of God's worship.  
Vers. 3. Through strife or vainglory] out of a desire to cross or excel another. Those two are most hurtful to the peace of the Church.  
In lowliness of mind] To both diseases he applies one remedy. That which the Apostle here commends, the moral Philosophers reckon as one of the most contemptible vices; but the Spirit of God here crosseth them; the word plainly signifies base-mindedness, when a man is low, base, vile, and abject in his own conceit.  
Let each esteem other better than themselves] Non minus verè quam humiliter, as Bernard glosseth, 
Vide Zanchium.  because in some gift or other, at least in the measure or use another may be better than us.  
Vers. 4. Look not every man on his own things, but every man also on the things of others] What will be for my profit or advantage, 
Nemo studeat privatis commodis, sed omnium saluti. Estius.  and not what will be for the public and common good, and benefit of others also.  
Vers. 6. Who being in the form of God] There is not a little contestation with Arrians and Socinians (who deny the deity and eternity of Christ) about the true meaning of those words, who being in the form of God; 
Vide Grotium in loc. Causabone. Of Christ's exinanition. Ex obscurissimis sacrae scripturae locis hic merito locus censeatur. vix alius in disceptationibus cum Photinianis, imò & Luth●ranis nobilior aut magis decantatus locus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (nam eadem esse nemo dubitat) haud rarò Graecis pro praeda aut spolus quae parta victoria aut expugnata urbe victoribus cedunt. Christus homo cum in terris ageret, non duxit sibi facie●dum, ut numine suo ad óstentationem uteretur, sed contrà exinanitionis statum praetulit. Causab. de verborum usu Diatrib.  and a great controversy concerning the right sense of those words, thought it not robbery; the Greek words import, He made it not a matter of triumph or ostentation; by which interpretation the Orthodox sense of the former words is much confirmed where (saith Calvin) is there an equality with God without robbery, but in the only essence of God? mihi certe (saith he) ne omnes quidem diaboli hunc locum extor queant.  
Vers. 7. But made himself of no reputation] Gr. he emptied himself, se exinanivit. Beza, ex omni seipsum ad nibil redegit, is learned Beza's exposition. He did disrobe himself of his glory; even emptied himself as it were of his divine dignity; to undertake a base and humble condition for our sakes.  
Verses 7. and 8. And took upon him the form of a Servant, and was made in the likeness of men; and being found in fashion as a man] Here is likeness, fashion and form; by likeness man is described, by fashion or shape, a man is pictured, and by form a man is defined to be a perfect man.  
Vers. 8 He became obedient unto death, even the death 
* Ne perderet obedientiam perdedit vitam. Bernard. Perkins. The meaning is, that Jesus is the true God, and all creatures should be subject to him as to the Father; name is put for person, bowing of the knee a bodily ceremony to express inward subjection. Estey.  of the Cross]  
Vers. 10. That at the name of jesus every knee should bow] That is, at the consideration of the great Majesty, whereto he is now exalted; every heart, even of the greatest Monarch should be touched with submission, and reverence. This is taken out of Esay 45.23. Shall give that glory to Christ in our humane nature, which is due to jehovah. See john 5.20, 21, 22, 23. Every Knee] That is, the whole man shall be subject to the authority of Christ; the heart to believe in him; the affections to close with him.  
Vers. 11. Every tongue shall confess] That is avow him openly; every tongue shall speak out together, as the Greek word notes.  
V. 12. Work out your own salvation with fear and trembling] Greek, work till you get the work 
* Non dicit Apostolus nudè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quit Chrysostomus s●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est (ut ipse interpretatur) accuratè magnoque cum studio operamini. Syrus magis operamini opus vitae vestrae.  thorough. Timor & tremor, Fear and trembling thus differ, that timor sit cordis, tremor corporis, fear is of the heart, trembling of the body, as Haymo and the ordinary gloss; and trembling is wont to be an effect of more vehement fear; but when they are joined together, they signify a solicitude of working, with a fear of offending, as 1 Cor. 2 3. 2 Cor. 7.15. Ephes. 6.5. Austen rightly observes, that the Apostle here alludes to the words of the Psalmist. 2. Psal. 11.  
Vers. 13 Both to will and to due] If both be his own works, 
Duae sunt praecipuae parts in agendo, voluntas & potentia effectus; utramque in solidum Deo asserit; quid amplius nobis restat in quo gloriemur? Nec dubium est quin perinde valeat haec partitio, ac si Paulus uno verbo totum dixisset; voluntas enim fundamentum est; effectus, absoluta aedificij superficies. Ac multo plus expressit, quam si Deum initij & finis authorem dixisset; tunc enim cavillarentur Sophistae, aliquid medium relinqui hominibus, nunc autem quid omnino proprium nobis reperient? Calvinus.  the desire as well as the deed, he must needs love and like both.  
Vers. 14. Without murmuring and dispute] That is grudging that he must pay this, or do that; muttering and arguing why he should not do it: murmurings are secret complaints one of another, like to the grunting of hogs; 
Zanchius.  dispute are open contentious and quarrels.  
Vers. 15. That ye may be blameless and barmelesse, the Sons of God without rebuke] That ye may be the spotless sons of God, Greek, that is, 
Deut. 32.5.  without all such spots as are inconsistent with your Sonnership.  
Vers. 17. Yea and if I be offered] Yea and though I be offered as a drink offering, 
Heb. 13.16. Vide Bezam.  upon, or for the sacrifice.  
Vers. 21. For all seek their own, not the things which are jesus Christ's] All not collectively, that is, all individuals, but distributively, all of all sorts, Christians of all sorts; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic positum pro multi, Sua agunt plerique hominum. Grotius:  
Quod omnes dicit, non urgenda est particula universalis, ut nullam exceptionem admittas; erant enim alij quoque, qualis Epaphroditus, sed pauci: verum omnibus tribuit quod passim erat vulgar. Calvinus. Omnes dixit pro eo quod Latinè dicimus, plerique omnes, id est, plurimi, valde multi. Estius.   or the generality, most Christians, as 2 Tim. 4.16.  
Seek their own] 1. Honour and advancement, 2. Gain, 3. Pleasures, 4. Ease and safety, 5. Satisfaction.  
Their own] Not properly, Hag. 2.8. Host 12.9. but first because they have a civil right unto them, secondly, because in the opinion of the world, they are their own.  
Not the things which are jesus Christ's] That is, the things of the Church. First, because the Church is the Spouse of Christ. Secondly, because he hath purchased it with his blood. 3. Because of the love he bears to it. They seek not the preservation, and propagation of Christ's Kingdom; more particularly, First, the pure preaching of the word, and right administration of the Sacraments. Secondly, the truths of Christ. Thirdly, the worship of Christ. Fourthly, the government of Christ. Fifthly, the Ministers of Christ.  
Vers. 24. But I trust in the Lord] The word signifies an assured confidence, and is seldom or never used, but when the thing followeth, which thus is trusted.  

Syriacus, in honore habeto. sic, Theodorerus, Ambrose. Calvinus, Beza. In pretio habeto; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim utru●●quo significat. Zanch.  Vers. 29. Hold such in reputation] Have them in high honour and estimation; for so the word here used in the original signifieth.  
Vers. 30. Not regarding his life 
* Beza & Steph. non habita vitae ratione. Ambrose Graecam voc●m propius expressit in interitum tradens animam suam; graecum verbum significat malè consulero & non habere rationem alicujus, non quod Faber putat, sport consultoque tradere. Sentit enim Paulus illum ope divina servatum fuisse: alioqui ipse se praecipi taverat in exitium vitae. Eras. Vide Bezam. ] yriacke explains it thus, despised his own soul; Calvin exposing his soul to danger.   

CHAP. III.  
Vers. 2. BEware of Dogs] The Greek word signifies to see, so 2 Col. 8. so the Latins use, 
Habet Emphasim quod ●on simpliciter ait cavete canes, sed addit articulum, istos canes, istos malos operarios; voluit omnino digito monstrare illos falsos Doctores qui erant Philippis.  video pro caveo. Seducers and false Teachers are called dogs. First, because they make a great spoil among the flocks, where they are let loose, Ezech. 22.25. Acts 20.29. Secondly, they are fawning crouching creatures, they come in a specious way; pretending much humility, and in offensiveness, 2 Tim. 3, 4.5. Rom. 16.18. Thirdly, in respect of their indefatigable industry; the dog will compass much ground in the prosecution of his prey; so these Sea and Land, to make a Proselyte. The Apostle terms such Jews here dogs which revolted from Christianity to Circumcision.  

Duae sunt causae cur hos doctores ex circumcisione vocarit concisionem: una quia sua doctrina de carnali circumcisione, ape●te se nondum esse verè circumcisos, nempe cord, sed tantùm corporis particula concisos declarabant: altera quia dum illam carnalem circumcisionem urgebant, corpus Ecclesiae scindebant atque perdebant. Zanch.  Beware of the circumcision] By this word beware thrice repeated, the Apostle signifies, that he would have the Philippians diligently know and distinguish false teachers from true; and to take heed of the one, and highly esteem the others. Zanchie.  
Concision] By an allusion to the circumcision of which they boasted, when they did nothing else but rend the Church. Calvin.  
Vers. 3. We are the circumcision] That is, truly circumcision, viz. in heart, not those which yet continue in the external circumcision now abolished. See Rom. 2.19.  
Rejoice in Christ Jesus] That is, Place the whole confidence of Salvation in Christ; and confess this openly, when there is need.  
Verse 5. An Hebrew of the Hebrews 
* Whereby he argues the ancientness of his stock and lineage, as being continued from Abraham called the Hebrew, or from Eber of whom the Jews were called hebrews; which was before the confusion of tongues, at the building of Babel. Doctor Airay. Gen. 14.13.20, 21, 25. ] That is, excellent or famous among the Hebrews, Vide Drusn observat. l. 4. c. 20. Of those first most laudable and ancient Hebrews, Abraham, Jsaac and jacob. à Lapide. See Zanchius.  
Verses 8. and 9 Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ jesus our Lord: for whom I have suffered the loss of all things; and do account them but dung, that I may win Christ: And be found in him not having, etc. 
Dung] Or dog's meat. Vide Bezam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. m●cae quae canibus projiciuntur. Vide à Lapide.  That is, not barely to know these things, or to believe them by faith; but to have the experience of the virtue of his resurrection, in raising him from the death of sin to holiness, and newness of life; giving him a full conquest over his corruptions, and spiritual life and strength to serve God in some perfection.  
The Apostle speaketh of two kinds of righteousness, the one which is a man's own, not having mine own righteousness, the other which is another's; and that is Gods or Christ's. The former he calleth the righteousness of the Law, viz. Whereby a man through observation of the Law, is accounted righteous, and in this Paul would not be found: not that he would not be found fruitful in good works, but he would not be judged by them; they being in comparison of the Law's purity and perfection a stained Clout; the latter in which Paul would be found, that he might find acceptation in the sight of God, is not his own, but another's. 2 Not obtained by any, even the best works but apprehended by faith; which cannot be said to lay hold on any thing within us; but something without us. 3. It is of God through faith, that is, such a one as God freely through his Christ giveth us, and maketh ours; not by putting it into us as other graces; but by imputing it into us, and by this means acquitting us; and secondly of such a person that is God, as well as man.  
Vers. 10. That I may know him] Two things are comprised in it. 
Vide Bezam. ut perfectiè cognoscam. Jerome.  1. Have the experience within himself, of the things he knew. 2. A further degree of knowledge; both theoretical and Practical.  
And the power of his resurrection] That is, that he might feel in himself that power whereby Christ was raised from death to life; to raise him also from the bondage of his sins, to a new life. Perkins.  
Being made conformable] Or as Beza reads it, whiles I am made conformable. Unto his death, that is, unto Christ being dead.  
Vers. 11. Unto the resurrection of the dead] That is, by a Metonymy of the subject for the adjunct, 
That is, to have been as perfect as the glorified persons in the day of judgement.  that perfection of holiness which accompanieth the Estate of the resurrection.  
Vers. 13. Forgetting those things which are behind] viz. The former part of his care in the way of godliness, as Caesar in warlike matters, proceeding still forward. 
Alludit ad cursores qui nusquam deflectunt oculos, ne celeritatem cursus sui retardent Calvinus. Vide Bezam   
Nilque putans factum dum quid superesset agendum.  
And reaching forth 
* Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod magnam habet Emphasim: significat enim manus totúmque corpus protendere ad scopum, ut eum apprehendas antequam pedibus eum attigeris: quod faciunt stadiodromi, qui cum extremo nisu conantur, maximè dum metae & victoriae vicinae sunt, ut antagonistam aequis penè passibus currentem praevertant, caput totumque corpus & vires exerunt, ac praecipites ad scopum ruunt, ad eúmque summis manibus eum prebenfuri se extendunt. Jta Chrysost. Et Theoph. à Lapide in loc. ] Greek, bending or stretching forward, as if he threw himself forward like a dart, v. 13. After that Christian perfection, unto which he had not yet attained. See Doctor Airay in loc.  
Vers. 14. I follow hard (or press wieh an eager pursuit (for so doth the word emphatically import) after the mark) as by levelling at the mark for) or unto, 
It is the same word that signifies to persecute because the earnestness of his Spirit in pressing toward the mark now is the same, that it was in the persecution of those that pressed toward the mark before. Mr. Burroughes. As good runners when they come near unto the mark, stretch out their head and hands, and whole body to take hold of them that run with them, or of the mark that is before them; so he in his whole race so laboured unto that which was before, as if he were still stretching out his Arms to take hold of it. Doctor Airay.  that is, to attain unto.  
The price of the high calling] That is to the heavenly glory, to which God calls all his Elect in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies praemium certantibus propositum.  
V. 16. Let us walk by the s●me rule] Or as some not unfitly translate it, let us 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ordo in acie à fronte ad extremum agmen por●ectus. Thucid. l. 4.  proceed by one rule, for the word properly signifies to go on in order; it is a Military word borrowed from the marching of Soldiers unto the Battle; whose manner it is to keep their rank, and without any outraying to march along after the prescript rule of their General, or Leader. Incedamus quasi milities in acie ordine & gradu nostro, Gal. 5.25. & 6.16. à Lapide.  
Let us mind the same thing] The phrase of speech here used, signifies to be of one mind, of one judgement, of one affection one toward another; so that nothing be done through contention amongst us. See 2. Chap. 2. v. and 4. Chap. 2. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere, id est, sapiamus, as the words before in the Greek are to walk in the same rule. The Infinitives are put for the Imperative, after the manner of the Hebrews▪ à Lapide. Unless it be an Elliptic phrase, in which some word is to be understood. See Vorstius.  

The word signifies our Charter and, our municipal Laws, we live by the same Laws, as the Saints and Angels in heaven do. Pro conversatione, Grae●è est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae vox significat conversationem civilem, id est, civium 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat inquit Budaeus, regimen Politicum reipublicae vel civitatis. q.d. Nostrum regimen, nostra respublica, nostra civitas in coelis est; nos gerimus ut municipes coelorum. à Lapide. Corpore ambulamus in terra, cord habitamus in caelo. Aug. Anima non est ubi animat sed ubi amat.  Vers. 20. For our conversation is in Heaven] Our City conversation, our trading and trafficking. The Greek word comprehends two things. 1. The State of a corporation, City, or body Politic; and the Laws whereby they that are so embodied are regulated. 2. The ways, endeavours, and aims of such, in relation to such a State. In the first sense the meaning is, we are free of the City of God, naturalised; in the second sense the meaning is, we live as those of the City of God; our actions and ways savour of heaven.  
Verse 21. Who shall change our vile body] An allusion to those who changing old and broken vessels, desire to have them wrought in the best and newest fashion.   

CHAP. IU.  

Epitheta quibus compellat Philippenses duo indicant, qualis & quantus suerit Apostoli erga illos assectus. Singulari amore illos complectebatur ita ut cum illis semper esse cuperet: ideo au, Fratr●s dilecti & exoptati: deinde declarat qualis suerat Philippensium pietas. Jta in unive●sum illa Ecclesia profecerat & constans suerat in doctrina Christi per Apostolum praedicata, ut eam vocarit Apostolus gaudium & coronam suam; Gaudium, quia sua pietate praebebant Apostolo materiam gaudendi; coronam quia erant ceu ornamentum, decus & gloria Apostoli, quasi dicat, propter vos mihi placeo, propter vos clarus & illustris sio, ut exponit Theodoretus. Zanchius.  Vers. 1. MY brethren, dearly beloved, and longed for] with fair compellations he insinuates into their affections, which yet come not from flattery, but sincere love.  
Vers. 2 Of the same mind in the Lord] That is, of one mind, and one judgement in the things of the Lord, betwixt themselves, and with the Church.  
Vers. 3. True yokefellow] some special man that preached the Gospel purely and sincerely there with him at Philippi. Calvin will not determine whether he speaks to a man or a woman. See Beza.  
Which laboured with me] That is, when the Gospel was first preached by him at Philippi, they laboured yea and even strove, for so the word signifies, putting themselves in hazard for the defence of the Gospel. Significatur certamen quale est athletarum, id est, vehemens ac laboriosum. Estius.  
In the Book of life] whereby he meaneth that their life was as certainly sealed up with God, as if their names had been written in a book to that purpose. See Exod. 32.32. vide Grotium. Vorstius thinks it a speech taken from the custom of Soldiers or Cities, in which the chosen Soldiers or Citizens are by name written in a certain book.  

Zanchie.  Vers. 4. Rejoice in the Lord always, and again I say rejoice] As if he should say, I will not cease to exhort you that always, and so in all things which are from the Lord you rejoice but in the Lord, he doubleth the mandate to show the necessity of the duty.  
Vers. 5. Let your moderation be known unto all men] He saith not, be ye moderate, 
Eos ad omnia aequo animo serenda hortatur. Calvinus.  but let your moderation or lenity, as the Syriack, be known, and not simply to men, but to all men: That is, not only the faithful, but Infidels and Heathens; not for vainglory, but for the edifying of your neighbour▪ the glory of Christ's name, and the Gospel, as Matth. 5. Let your light so shine etc. Observe three degrees of this moderation toward our neighbour: 1. To tolerate faults which are not erroneous nor punished by the Laws, as anger, covetousness, frowardness. 2. To interpret doubtful sayings, or deeds the best way. 3. That we correct greater faults where there is not obstinacy, either gently or severely, as the thing itself requires. The Apostle speaks properly of the moderation which is necessary for every Christian, that he deal not rigorously with his neighbour.  
The Lord is at hand] three ways. 1. In respect of his Deity, by which he reigns in the midst of his enemies. 2. By the efficacy of his Spirit, by which he dwells and works in us. 3. By his coming visibly to judgement. He is ready to help his, 
Psal. 145.18. Jam. 58.  as Psam●45 ●45. 11. Calvin. Estius.  
Vers. 6. Be careful for nothing] With a care of diffidence. The Apostle comprehends all kind of prayer under these words,  
But by every thing by prayer and supplication with thanksgiving, let your request etc.] 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prayer, whereby we ask of God temporal or eternal blessings.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which we deprecate all evils.  
3. Thanksgiving for benefits received, as though God took no notice of their prayers, that do not withal give thanks.    
Requests] This is the general, and by it is meant any prayer made unto God, for the obtaining of that which is good, or avoiding that which is evil. The Apostle annexeth a promise to the precedent exhortation.  
Vers. 7. The peace of God] So called, 1. because it hath God for its object; 2. Because God by his Spirit is the Author of it, it is peace from God.  
Which passeth all understanding] viz. Created, because the understanding of man cannot sufficiently conceive it. 2. Cannot sufficiently esteem or prise it according to the worth of it.  
Shall keep] as with a Garrison; vide Bezam. Keep all in their office.  
Your hearts 
* Scriptura animam hominis quoad facultates, in duas partes solet dividere, mentem & Cor; mens intelligentiam significat; Cor omnes affectus aut voluntates. Calvinus. ] That is, your affections to obey.  
Minds] Greek, reasonings or imaginations. That is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  understanding in a readiness to direct their whole souls. The peace of God shall keep you so that you shall not fall from God, neither in wicked thoughts nor desires.  
Vers. 8. Whatsoever things are true] in opinion, that they may be free from errors in word, that they may be free from leasing; in deed, that they may be free from all hypocrisy, and dissimulation.  
Whatsoever things are honest] Or, as the word rather signifies, whatsoever things do set them out with an holy gravity; whatsoever things are grave and comely for their persons, they may say and do.  
Just] That every man may have his right of them, and that which is due unto them, so that we deceive and hurt none.  
Pure] That in their lives they may be unspotted, and in their words and deeds undefiled.  
Whatsoever things are lovely] Or may make them lovely, and win them favour with God and men.  
Whatsoever things are of good report] That by such things they may purchase to themselves a good report amongst men.  
If there be any virtue] That is, any thing which hath in it commendation of virtue.  
And if there be any praise] any thing praise worthy with good men.  
Think] It signifies a diligent consideration; a love and desire of the mind after such things.  
Vers. 9 And the God of peace shall be with you] That is his favour and love in Christ shall embrace you, and all that outward prosperity and success, as his wisdom shall think meet for you.  
Vers. 10. Flourished] The word is borrowed from Herbs or Trees, which seeming in Winter to be dead and withered, 
Dr. Alray. Metaphora sumpta ab arboribus, quarum vis hyeme intus contracta latet, vere florere incipit. Calvinus.  in the Spring grow green again; so their care which for a time languished now again revived.  
Vers. 11. For I have learned] I am instructed and religiously taught; or taught as in a mystery, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris imbutus, initiatus mysteriis. Non fermidavit Apostolus vocem Graecae superstitionis ad meliores usus tranferre; nam & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox hinc venit. Grotius in loc. vide Bezam.  or entered in this high point of Christian practice; so the word signifieth. I have not this by nature, I am taught it, and I see it is a mystery.  
In whatsoever state I am] The word state is not in the original, but in what I am; that is in whatsoever concerns or befalls me, whether I have little or nothing at all.  
Therewith to be content] Or self-sufficient, it is properly attributed only to God. See 1 Tim. 6.6.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se pedibus proculcandum prosternit. M. Burroughes on the place.  Vers. 12. I know how to be abased] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to be trampled under feet. Hoc est, patienter ferre humilitatem. Calvinus.  
Every where, and in all things] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every place, in every time, in every thing; the words will bear all this. See Estius.  
Verse 13. I can do all things through Christ which strengtheneth me] That is, which belong to his calling. q. d. without Christ strengthening me I can do nothing.  
Vers. 18. An odour of a sweet smell] The Apostle calleth the gift which the Philippians sent him lying in prison, an odour of a sweet swell, in an Hebrew phrase; that is, 
See Heb. 13.16 Alludit ad id quod apud Moysen passim de sacrificits legitur ea Deo accepta esse in odorem suavitatis. Vers. 19 But my God] Dixit meus 1. ut significet se verè illum agnoscere pro Deo suo. 2. ut significet hunc unicum esse illum à quo in carcere sustentetur & omni consolatione afficiatur. 3. ut docea● cum ipse sit legatus hujus Dei quicquid ad se missum suit à Philippis, illud hunc suum Deum compensaturum. Zanchius.  a most sweet or fragrant odour; for as sweet odours are a refreshing of the senses, so our refreshing of the Saints bowels, is in a manner refreshing of Gods own senses and spirits. A term borrowed from the perfumes which were made upon the Altar of Incense. See à Lapide.  
Vers. 20. Now unto God and our Father] The conjunction and is here exegetical not copulative. Our God in respect of our creation, and our Father in respect of our regeneration; our God in respect of temporal blessings, Our Father in respect of spiritual graces, and eternal in the Heavens.  
Vers. 22. All the Saints salute you] viz. All the rest of the Saints, that labour not in the Gospel. 
Omnes sancti, nempe reliqui Christiani, qui Romae erant licet non laborarent in Evangelio. Subdit maxim etc. id est, Nerovis. Addit hoc, quo magis illos consoletur, simulque & animet ad constantiam. Si enim isti non metuebant Neronem, quin juberent salutari Christianos qui erant etiam alibi quam Romae: cur non & nos forti animo simus? Zanchius.   
Chiefly they that are of Caesar's household] Piety is rare in Princes Courts; yet even in Nero's Court there were some Saints. That which some imagine, that Seneca is here designed among the rest, hath no colour saith Calvin] for he never by any sign saith he] showed himself a Christian, neither was he of Caesar's household, but a Senator. See Estius.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the COLOSSIANS.  

CHAP. I.  
THis Epistle was written by St. Paul when he was prisoner at Rome. The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse, 
Omnes Epistolae Pauli egregiae sunt: sed omnium imprimus quae Româ ex vinculis missae sunt. Harum primam temporis ordine arbitror fuisse illam ad Philemonem; Nam tunc adhuc cum ipso erat Epaphroditus qui & Epaphras: alteram ad Philippenses, ubi Epaphroditum remittit ad Ephesios; & eodem prope tempore hanc ad Colossenses, cum adhue quae ad Ephesios scripserat, in animo haererent: postrema verò omnium ea quae posterior est ad Timotheum. Grotius.  that after they of the Church had been converted by Epaphras to the faith of Christ, and instructed in the truth of Religion, according to the doctrine of the Apostles, they were in danger to be seduced by false Teachers, raised up by Satan, who sought to impose and thrust upon them the observation of circumcision, and certain rites of the ceremonial Law, abolished by Christ, and to entangle them with many philosophical speculations; and to bring in the worship of Angels, and many other sorts of will worship devised by themselves. The Apostle hearing of this eminent danger like to fall upon them, was induced to write this Epistle unto them, as a remedy against these evils. The sum and substance of this Epistle is, that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras; and to avoid the corruption of flattering novelties and deceivers. The material parts of it besides the Proem and conclusion, are two. The first is concerning Christian doctrine, in the two first Chapters; the second concerning Christian life and conversation in the two Chapters following.  
Vers. 9 That you might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding] The words are better translated by Tremelius and Calvin; wisdom and prudence. To see truths and the reason of them, this is wisdom; 
Ad sapientiam pertinet universalis mysteriorum speculatio, ad prudentiam mysteriorum cognitorum ad actiones applicatio. Estius.  to be cunning in practice, that is prudence. Ephes. 1.8. in wisdom and prudence. The opposite to wisdom is folly, the opposite to prudence is blockishness in a man's whole course.  
Vers. 10. That ye might walk worthy of the Lord] Walking is an ordinary metaphor in the Scripture for the conversation of Christians, commonly used for the outward conversation, here for outward and inward too; because worthy and well pleasing is added.  
Worthy] is taken in a legal and strict sense; 
Sicut decet Christi fideles ac discipulos; ita ut ipsi per omnia placeatis. Estius.  so the Angels can do nothing which deserves God's acceptance and regard. 2. In an Evangelicall and comparative sense, 2 Thess. 1.11.  
Of the Lord] The word God alone ordinarily signifies the Father, the word Lord alone usually Christ; behave yourselves answerably to his wisdom, authority, holiness, example.  
Unto all pleasing] Not in one thing only, but that whatever we do may be acceptable to him; there are divers notes of Universality, vers. 9 and twice here, and vers. 11.  
Unto all patience] notes 1. totum subjecti, the man all patient; that is patient in tongue and in heart. 2. Totum ipsius quantitatis, a totality of the very grace of patience, pure patience without mixture of passion. 3. A totality in reference to condition, 
Lockyer.  a heart so principled, so compos sui, master of himself, that no evil can make evil, not the greatest evil the least impression of evil. 4. A totality in reference to time, totum temporis such a patience as dies not till the man die.  
Vers. 12. Made us meet] It is not said, that he hath made us worthy, as the Rhemists translate it; 
C●rtwright. See Estius.  but only fit or meet, as both the Greek signifies, and the interlineall and Syriack have translated it; therefore merit cannot be drawn hence.  
Vers. 13. Who hath delivered us] The word signifies by fine force to deliver or pluck away, even as David pulled the Lamb out of the Bear's mouth. It signifies such a deliverance as (in respect of them that are delivered) is never deserved by them, nor desired of them; but is (as it were) a drawing and haling, as the pulling of a beast, or rather a dead wight out of a pit: And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power, by the power of his Spirit. Elton.  
And hath translated us] A word taken from those that plant Colonies, and cause the people to go out of their native soil to inhabit a new Country. 
Transtulit] videtur hoc verbum ab iis desumptum, qui Colonias deducunt & populum migrare cogunt ex natali solo, ut novam aliquam regionem incolant. Episc. Dau.   
Vers. 14. In whom we have redemption] a full and perfect redemption; It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Through his blood] So also it is, Ephes. 1.7. These words are wanting in six ancient Copies, and are not read by chrysostom or his Epitimator Theophylact, nor by the Vulgar and Syriack.  
Vers. 15. Who is the Image of the invisible God] Christ is called so because of his equality every way, and likeness to his Father; by him God, otherwise invisible, is manifested to us.  
The firstborn of every creature] The firstborn is used two ways; 1. Properly for him that was born before all others like to himself; so Christ is not the firstborn, so he should be a creature. 2. Improperly, for him who is Lord and heir of all his Father's goods; so here the firstborn of every creature is the Lord of all creatures.  

Angelo's iis ornat nominibus, quae terrenorum Magistratuum & Politicae authoritatis propria sunt. Glassius.  Vers. 16. Whether they be Thrones or Dominions or Principalities or powers] The first two Thrones, Dominions, respect things in invisible or things in Heaven; the latter two Principalities, Powers, things on earth; for he seemeth to illustrate each part of the distribution by the particulars inferred, as Ephes. 1.21. see Bayne. Others interpret all these of the good Angels. Augustine saith, what difference there is between these four words, let them tell us that are able, so they prove what they tell us; for my part, saith he, I confess 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 privilege, to rise to eternal life, and glory, the first of all men. Lazarus and others rose before him; but to live a mortal life, 
Vide Bezam. Mr. Perkins. Caput seu princeps ac Dominus mortuorum. Dilher. Primogenitus ex mortuis dicitur non modo quia primus resurrexit, sed qui● restituit etiam aliis vitam. Calvinu●.  and to die again. By virtue of his resurrection, he is the cause of the resurrection of all his Members; as the first borne among the Jews did communicate his good things to his brethren. See Rom. 8.29. For these two reasons, he is called the first borne among the dead. See 1 Cor. 15.20. Elton.  

Hoc ad angelos bonos propriè non pertinet, sed ad animas piorum, qui tunc, quum Paulus illa scriberet, mortui erant, & quorum animae erant tunc in coelis per Christi sanguinem Deo reconciliatae ac receptae. Daneus.  Vers. 20. And by him] That is, by Christ, not as an Instrument as the Papists say; but as a ministerial, and meritorious cause of reconciliation, 2 Cor. 5.19.  
To reconcile all things unto himself] To reconcile, is to set at one, and to make of enemy's friends.  
Both the things in earth] That is, the Elect living in this world; And the things in heaven] That is, the holy and Elect Angels, 1 Tim. 5.21. The Angels have need of a mediator for confirmation in goodness; and that they might again be knit together with the Elect, under one and the same head Christ Jesus, Ephes. 1.10.  
Vers. 23. Grounded] The word in the original signifies, except you be so built as a house is built upon a sure foundation; as a tree that is sound rooted, and settled] A metaphor from the sitting of the body, which is then most firm.  
The hope of the Gospel] viz. Those sweet promises of life, which are the very matter of the Gospel.  
And which was Preached to every creature, which is under heaven] That is, 
Vide Bezam. & Estium.  so and in such sort, as every man living might have heard and known; had not the fault been in their own carelessness.  
Vers. 24. Fill up that which is behind of the afflictions of Christ in my flesh] He meaneth not the passion of Christ, but the sufferings of the body of Christ, that is, 
Vide Bezam. Perkins. See Acts 9.4.  the Church whereof Christ is the head.  
For his body's sake which is the Church] Because they confirm the faith of the Church. 
Non pro illis redimendis aut expiandis sed pro illis confirmandis, et aedificandis in doctrina Evangelica   
Vers. 26. The mystery which hath been hid from ages] That is, of the Gospel.  
But now is made manifest to his Saints] The Gospel was revealed to all the world, 
11 Matth. 25. and 13.44 2 Cor. 4.3.  they might have a literal knowledge of it; but the Saints only a spiritual knowledge. The common truths which others see with a rational eye, they see with a siduciall eye.   

CHAPT. II.  
Vers. 5. BEholding your order] That is, your outward beauty. 
Ordinis nomine tam consensum, quam mores ritè compositos, & totam disciplinam intellige. Calvin. vide Bezam.   
And the steadfastness of your faith in Christ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the firmament of your faith, so the vulgar renders it; it is as firm as the firmament itself. See 1 Pet. 5.9.  
Vers. 7. 
Duplex metaphora est; altera à plantis bene radicatis, altera à domo bene fundata. Estius. vide Bezam.  Rooted and built up in him] He alludeth to a tree well rooted in the ground; and to an house well set upon a good foundation. Calvin and others. He signifies that Christ is the root, in which he would have them firmly rooted; and the foundation upon which he would have them built.  
Vers. 8. Spoil you] 
* Verbo utitur admodum proprio; a●ludit enim ad praedones, qui dum violenter rapere gregem nequeunt, fraud abigunt pecudes. Calvinus. Estius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, make a prey of you. The Speech is taken from thiefs, who come secretly to carry away a sheep out of the fold; to whom the Apostle compareth vain teachers. Doctor Taylor.  
Through Philosophy] The Apostle speaks not absolutely of Philosophy, but of vain deceiving by Philosophy as the Text implies. 
Non verum usum syncerae philosophiae, sed abusum, qui est confusio philosophia cum Evangelio prohibet, vel potius Sophisticen illam rejicit, quam falsò aliqui Philosophiae titulo venditant, cum sit (ut eo ipso loco Apostolus ait) inamis quaedam deceptio. Pezel tract. de coena Domini.  Omnes adulterinae doctrinae quae nascuntur ex humano capite, qualemcunque habeant rationis colorem. Calvinus. Some say vain deceit is here added interpretatively.  
Vers. 10. And ye are complete in him, which is the head of all principality and power] As though he had said, because in himself he hath the wel-head of glory and Majesty; the which becometh ours in that he is also the head of his Church.  
Vers. 11. In whom] That is Christ, of whom vers. 8, 9, 10. Ye] That is all you Colossians and others that have truly believed in Christ.  
Are circumcised with the circumcision] That is, made partakers of the spiritual good whereof circumcision was anciently to the Jews a sign and seal.  
Made without 
* In Graeco una composita dictio est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Estius.  bands] That is, not performed by any external act of any man upon the body, but spiritually upon the soul; by a spiritual and inward act of God's Spirit.  
In putting off the body of the sins of the flesh] That is, which inward circumcision consists in this, 
There were many ceremonies in Baptism used in the Primitive Church, viz. Putting of old clothes, drenching in water, so as to seem to be buried in it; putting on new clothes at their coming out, to which Paul alludes in these two verses, 11, and 12. and 3 Col. 9, 10. and Rom. 6.4, 5. Thornedikes discourse of the Right of the Church in a Christian State. Chap. 4.  that a man is enabled to cast aside, mortify and overcome those manifold corruptions, and disorders of the soul, which come unto us by our fleshly generation; and do show themselves in our flesh, our outward man.  
By the circumcision of Christ] By merit and virtue of all those things which Christ hath done and suffered in his humane nature; among which this of his circumcision was one.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vers. 13. Having forgiven you all trespasses] The word imports, that he hath freely forgiven us all our sins. Rom. 3.4. The word rendered trespasses usually, is understood of actual sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  either it is a Synecdoche, and so one sort of sins is named instead of all; or else he speaks according to the feeling of many of the godly, who even after forgiveness are troubled with a wicked proneness to daily sins. 
Vehementius obligat syngratha autographo, There are two ways of cancelling a bond, laceratione & litura; here it is blotted out and can be read no more than if it had never been; the obligatory power of the Law, as a Covenant is taken away. Glassti. Rhetor. Sac. Vide Bezam.   
Vers. 14. Blotting out the hand writing of Ordinances] Beza and Calvin understand it of the ceremonial Law; it is meant not only of that, but of the moral Law as a Covenant of works, say chrysostom, Oecumenius, Jerome; this is spoken (saith Zanchie) to comfort the Colossians, who were never under the ceremonial Law.  
Vers. 17. Which are a shadow of things to come] Ceremonies are called shadows, because that as the shadow carries though a dark, yet some resemblance of the body, whose shadow it is, so Ceremonies of Christ.  
Vers. 18. Beguile you, of your reward] It refers to prizes in the Olympic games, as that in 8. v. to spoils in war. He means their salvation.  
In a voluntary humility, and worshipping of 
* See 23. v. This the Papists due, as though it were too much boldness, to go, directly to Christ. Vide Calvinum.  Angels] The worshipping of Angels which Paul condemns arose from a pretence of humility. For such making a show of humility, that they could not go directly to God neither were they worthy to go by Christ, therefore they taught that they must use the mediation of Angels; so chrysostom, Theodoret, Theophylact, and the Greek Scholiast in loc.  
Vers. 21. Touch not] A woman, 1 Cor. 7.1. Taste not] Meat; handle not] Money, meddle not with secular contracts. Doctor Sclater.  
Some observe that the rest of the words without copulatives, notes their eagerness, in pressing these things, and persuading men to the care of them.  
Vers. 22. Which all are to perish with the using] The words signify, are to corruption in the use.] That is they come to, no such use or end as is aimed at in them; those were such observances (as Zanchie showeth) as men devised or used with an estimation of worshipping God in them ex se as of themselves.   

CHAP. III.  
Vers. 1 Seek those things which are above] It implies, 1. An act of the understanding mind, and contemplate on the things that are above. 2. Of the will; long for, favour and affect them.  
Set your affections on things which are above, and not on things which are on earth] He repeats what he had said in the former verse, to show our dulness of capacity in conceiving, and backwardness in practice, and the necessity and excellency of the duty.  
Vers. 3. Your life is hid with Christ in God] A happy and glorious life, hid chiefly in respect of security, 
a Extra periculum est vita nostra etsi non appareat. Name & Deus fidelis; ●ideóque non abnegabit depositum, nec sallet in susceptu custodia: & Christi societas majorem etiamnum securitatem affert. Calvinus.  and also in respect of obscurity, that yourselves sometimes can not find it; not only hid from the eyes of the world, but also from our own eyes, 
It is called mortification to show that there is a great deal of misery and pain in it. A Father saith this is the hardest Text in all the Bible; and the hardest duty in all Christianity, that we can go about. Mr. Fenner.  in respect of the fullness, and perfection of it.  
Vers. 5. Mortify] or put to death, He alludeth unto the ancient sacrifices, whereof so many as consisted of things having life, were appointed to be slain by the Priest afore they were offered upon the Altar; as a type of our killing the old man, before we can become an acceptable sacrifice unto God.  
Your Members which are upon the earth] That is 
b Some of which he nameth afterward.  lusts, called Members, 1. Because the whole corruption of our evil nature, is compared to a man's body; and called the body of death. 2. Because they are as natural to a carnal man; and as well beloved as his Members, Mark 9.43. 3. Because they do dwell and work in our Members, Rome, 7.23. james 4.1. Upon earth, first because they are exercised upon things of this earth, as their proper object, secondly because they will continue with us during our natural life, and abode upon the earth. The sins here reckoned up are sins either against the seventh Commandment, viz. fornication, uncleanness, inordinate affection; or against the tenth Commandment, evil concupiscence; or the first, covetousness which is Idolatry;  
Inordinate affection] In the original, it is but one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any violent strong passion, that chiefly which we call being in love. 
Mollities verti solet. Ab hac Pathici & Molles dicuntur: quales fuerunt Heliogabalus, & ipsius foedissimi asseclae. Pareus.  Some think it means the burning and flaming of lust though it never come to action; or the daily passions of lust, which arise out of such a softness, or effeminateness of mind as is fired with every occasion, or temptation.  
Vers. 11. But Christ is all and in all] Christ is all in a twofold relation, 
Hoc est, Christus solus proram & puppim (ut aiunt) principium & finem tenet. Calvinus.  of God and man; look what God can require for his satisfaction, or we desire for our perfection, is so completely to be found in Christ, that it need not be sought elsewhere.  
In all] Men or things; it may be read either way; he is all things in all persons; or all things in all things.  
Vers. 12. Put on therefore as the elect of God bowels of mercies, kindness, humbleness of mind, meekness, long-suffering] He wisheth them as they would be sure of their election, to have a sound note of their holiness, and that God loved them, 
Qua locutione serium, & quasi visceralem miserecordiae affectum notat. Calvinus.  so to put on the bowels of mercy; let these be your robes and cover, wear them as you wear your garments; and let them be as tender and inward unto you, as your own principal and most vital parts. Such a measure of pity and compassion, as maketh the inward bowels to yearn; and mercies of divers kinds, it is in the plural number.  
Kindness] This virtue extendeth further than the former; for pity and compassion is proper to those which are in some affliction and misery; but kindness reacheth to all whether in prosperity or adversity; it is a sweet and loving disposition of the heart, and a courteous affection to all, showing it self in pleasing and good speech.  
Humbleness of mind] A mean esteem of ourselves.  
Meekness] A quiet and calm disposition of heart, neither prone to provoke, nor easily provoked to anger by an injury.  
Long-suffering] A further degree of meekness, a continued quietness of mind, after many wrongs offered.  
Verse 14. And above all these things, put on charity which is the bond of perfectness] Above all] Because love is the root of all, he doth by this phrase compare charity to the most precious garment which is put upon all others.  
The bond of perfectness] That is, the most perfect bond which is among men to unite them together: 
Bishop Down. Of Justification, l. 5. c. 7. See Bifield.  for according to the Hebrew phrase which is usual in the writings of the Apostle] vinculum perfectionis is vinculum perfectissimum, quo plures inter se colligantur: for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, as Cajetan speaketh, vinculum conjungeus amantes, or as justinian, perfectissimum quoddam vinculum.  
Vers. 16. Dwell in you 
* Vult doctrinam Evangelij illis esse familiarem. Calvinus. ] That is, let it not come as a stranger, but let it be familiar with you, Richly] be not content to know one part of the word, but know it throughout, have a high esteem of the Gospel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes two things, 1: The measure and so it is well rendered plenteously. 2. The worth of the knowledge of the word; and so it is rendered richly.  
In all 
* By daily meditation of the Commandments, promies, and threatenings revealed in the same.  wisdom] A Child may be able to say much by heart, and yet not have it in wisdom. Vt jnde scilicet edocti sapiamus quod oportet. The word of God is a rule for all the virtues before mentioned, and the study of that will fit us to the duties of our several relations after rehearsed.  
Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs] See Ephes. 5.19. In both which places, as the Apostle exhorteh us to singing, so he instructeth what the matter of our Song should be, 
Mr. Cotton of singing of Psalms, c. 4. and on 1 Cant. Psalmus est in quo concinendo adhibetia musicum aliquod inst●umentum praeter linguam. Hymnus propriè est laudis canticum, sive alta voce, sive aliter canatur. Oda non laudes tantum continet, sed paraenese & alia argumenta. Calvinus.  viz. Psalms, Hymns, and spiritual Songs. Those three are the Titles of the Songs of David, as they are delivered to us by the Holy Ghost himself; some of them are called Mizmorim Psalms; some Tehillim Hymns; some Shirim Songs, Spiritual Songs.  
Psalms] Were sung on the voice, and Instrument both, Psal. 108.1. Dan. 3.7.  
Hymns] Were Songs of thanksgiving, for a particular benefit received, Matth. 26.30.  
Songs] Wherein we give thanks for general blessings; as when David praiseth the Lord for the works of creation, Psal. 104 3.  

Gratiam hoc in loco nonnulli exponunt animi gratitudinem, sive gratiarum actionem; vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquoties hoc sensu accipitur, 1 Cor. 15.57. 2 Cor. 2.14. alii exponunt in dexteritate quadam gratiosa, quae & jucunditatem & utilitatem afferat auditoribus; in hunc etiam sensum quandoque capitur vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut infra 4.6. & ad Ephes. 4.29. Episc. Dau.  Singing with grace in your hearts to the Lord] Psal. 103.1. That is, (say some) with a comely and reverend gesture; a decent and sweet Tune, rather with understanding and feeling hearts, 1 Cor. 14, 15.  
Vers. 17. And whatsoever you do] If you would have God to accept of it.  
Do all in the name of the Lord jesus] To do any thing in another's name, imports three things, 1. To do it by some Warrant or Commission from another. 2. To do it for his sake and service. 3. By the assistance of another. That is, to be authorized, and allowed by Christ, what we speak or do, to do it for Christ's glory, and likewise for his sake, and by his strength; do it in this persuasion; that through Christ God is well pleased with you. Hildersham.  
Verses 18.19. Wives submit yourselves unto your own husbands, as it is fit in the Lord. Husbands love your wives, etc.] The Apostle begins first with the duties of married persons, as Ephes. 5.22.25. and so proceedeth to the duties of Children and Parents, of Servant and Masters, as Ephes. 5.20, 21. and 6.1.4. First, because this society is first in nature, and therefore in order. Secondly, this is the fountain from whence the rest flow, Psal. 120.3. and 127.3. Prov. 5.15.16. And of them he begins first with wives; constantly observed both by Peter 1 Pet. 3.1. and Paul Ephes. 5.22. 
Mr. Gataker.  First to show the inferiority of the wife in regard of the husband; for the Apostle begins ever with the duty of the Inferiors, Ephes. 6.20.22. and 4.1. Secondly to show where duty is to begin, at the Inferior, and so to ascend to the Superior.  
Wives submit yourselves unto your own husbands] That is, yield yourselves unto the will, direction, 
1 Pet. 3.5.  and discretion of your husbands.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As it is fit] The original word is rendered three ways, 1. Vt oportet as ye ought, and so is a reason from God's institution. Ye must do it. 2. Vt convenit, as it is meet. 3. Vt deeet, as it is comely; women delight in neatness. It is meet or comely, in regard, 1. Of the Law of nature. 2. Of God's Institution after the fall. 3. The Husband's headship. 4. womanly infirmities.  

Mr. Gataker.  In the Lord] It may be taken as a note of direction, prescribing the ground and manor of this submission; that it be done in obedience of God, and the command of God; in conscience of the order, and ordinance of God; so it is used Ephes. 6.1.2 As a note of limitation, 
Sic placeat uxor voluntati conjugis ut non displiceat voluntati conditoris. Gregory.  describing the bounds and limits of this submission, reverence and obedience, that it extend not itself to any thing against the will and word of God. So it is used 1 Cor. 7.39.  
Vers. 19 Husband's love your wives] That is, carry in your hearts a kind and loving affection toward them, and show it forth both in word and deed. 
A man loves his child, tanquam aliquid sui; his wife, tanquam se.   
And be not bitter against them] A metaphor taken from such things as are bitter in the taste; 
See Ephes. 4.3.  as Gall which when it is mingled with sweet things makes them distasteful: so if the husband shall be bitter and fierce in his authority, reproofs, and commands, things in themselves wholesome, the wife will neither brook nor digest them. 
Mr. Gataker.  Among the Heathen the Gall of the Sacrifice that was slain and offered at Weddings was thrown out of doors, to signify that married folks should be as Doves without Gall. 
Olim apud eas gentes, quae falsos deos colebant, qui Junoni nuptiali seu pronubae sacrificabant, two fell cum reliqua non conficiebant victima, sed exemptum abjiciebant apud altar: quo instituto legis autor obscurè intuebat à conjugio semper debere bilem iramque abesse; cujus rei testis est Plutarch. Drus. Prov. Class. 2. l. 4.   
Vers. 20. Children] Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is signified unto us a man's whole progeny. So that sons and daughters are not only to be understood here, but likewise grandchildren.  
Your parents] Under which word both fathers and mothers are equally comprehended; the child takes his original from both. 
Prov. 23.22. & 15.20. Levit. 19.3.   
Vers. 22. In all things] That is, in all lawful and bodily things, in all outward things which are indifferent. Ephes. 6.1.  
Your masters] All masters indifferently, without difference of sex, 1 Tim. 5.14. or of condition.  
Not with eye service] Not with eye-services, in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not only when their eye is upon you.  
Vers. 23. Do it] Work it; so the word properly signifies.  
Heartily] The original word signifies from the very soul. 
Ex anime.  The obedience of servants should be a hearty obedience.   

CHAP. IU.  
Vers. 1. GIve] The word properly signifies exhibit or yield.  
Just] That is, feed them, govern them, protect them, reward them.  
Ye also have a Master in Heaven] That is, one which exerciseth the same authority over you, and will do the same things that you do to your servants, viz. oversee you, punish you, call you to account.  
Vers. 6. Seasoned with salt] Yea, as in meats, the more subject they are to putrefaction, the more need they have of powdering; so in the matters of speech, 
Sal optimum & utilissimum est ciborum condimentum, si moderatè adhibeatur: transfertur autem ad sapientiam significandam, utpote qua nihil est hominibus utilius in vita. Estius. vide plura ibid.  the readier we be in vulgar and ordinary matters to forget ourselves, the more need have we the more throughly to season them with that holy Salt.  
Vers. 12. Always labouring fervently for you] 
Hisce verbis declarat qualis fuerit haec praecatio Epaphrae pro Colossensibus; assidua nimirum & etiam fervida; assiduitatem vocabulum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat, vehementiam verò & fervorem ostendit verbum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod innuit certamen & quasi luctam cum Deo ipso. Episc. Dau.   
Complete] or filled; the Greek word is a metaphor from a ship with sails with the help of Winds; when a man is filled with the commandment as the sail of a ship is filled with wind.  
Vers. 13. I bear him record] or witness with him; I yield him my testimony.  
Vers. 14. Luke the beloved Physician] Beloved, because of the good he brought to the Church by the skill of Physic. Physician, to distinguish him from Luke the Evangelist; for if it had been him, he would have given him the title. Calvin and Elton go this way. Estius saith it was Luke the Evangelist, and that he was a Physician, and so styled here peradventure, 
Bifield inclines to this opinion.  because hereby his Physic was very helpful to the faithful.  
Vers. 16. And when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans] Here is warrant for the public reading of the word. 
See Act. 15.21.  See 1 Thess. 5.27.  
Vers. 17. Take heed] The original is, see to the ministry. So the Greek word is used 2.8. Matth. 8.25. and 12.38. 1 Cor. 8.9. the meaning is, Carefully look into the Office and function, and diligently weigh and consider what it is, the weight of it, and what belongs to that pastoral duty.  
That thou hast received in the Lord] That is, from the Lord, which he of his grace and mercy hath committed unto thee.  
That thou fulfil it] The word is metaphorical, borrowed from a Vessel that ought to be full of liquor, or the like matter, and is not; and it is as much as if he he had said, that thou fill up that Vessel of thy ministry, as it ought to be filled, and leave no empty place in it; do it not to the halves, or in some part, but perform it in every respect, as it ought to be performed, accomplish all the parts of that Office and Ministry.    

ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to the THESSALONIANS.  

CHAP. I.  
THe order of Paul's Epistles is according to the dignity of the Cities; 
Inter Novi Testamenti libros Epistola ad Hebraeos quasi Paulina, & Apocalypsis quasi Johannis, ultimum acceperunt locum, quia eorum librorum authoritas diu in obscuro, aut controverso fuit. Haec Epistola ideo prior dicitur quod ante alteram jam locum suum occupasset in Epistolarum Paulinarum volumine; scripta est non multo postquam Thessalonicae Paulus fuerat, non sanè Athenis, ut quidam Epistolae fini adscripsere, sed Corinthi. Grotius.  therefore those which are directed to particular persons are put in the last place. Chrys●stome, and some of the Ancients say that both the Epistles to the Thessalonians are among the first which Paul wrote; which is most true (saith Grotius) of the second Epistle.  
Thessalonica (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was the Metropolis or mother-City of Macedonia, anciently called Thermae, new built by Philip King of Macedon after his conquest of Thessaly, for monument of which it was so re-edified and enlarged, and obtained that name. In this City God was pleased by his ministry to collect a Church. See Acts 17.1.  
Vers. 3. Your work of faith] All good Offices and fruits which proceed from it toward God, our neighbour, ourselves.  
And labour of love] That is, laborious love, Heb. 6.10. a labour undertaken out of love.  
Vers. 5. But also in power, and in the holy Ghost] That is, in the power of the Holy Ghost.  
Vers. 6. Having received the Word in much affliction] He doth not mean that they received the word when they were afflicted, that is, poor or otherwise distressed, (that is, a kind of advantage to the receiving of the Word) but afflicted in or for receiving the Word. 
See Chap. 2.   
Vers. 8. For from you sounded forth the Word of the Lord, etc. 
Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est resonuit quasi echo, & exsonuit quasi tuba, ait Theoph. Vatablus, A vobis ebuccinatus est sermo Domini. Syrus. A vobis manavit fama sermonis domini, id est, praedicationis Evangelicae. a Lapide. ] An elegant metaphor which signifies, that their faith was so lively, that with its sound as it were it stirred up other Nations. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the sound of a Trumpet or loud voice of a Crier to make a sound far off.   

CHAP. II.  
Vers. 3. FOr our exhortation was not of deceit] That is, our preaching; a Synecdoche, because exhortation is a chief part of preaching. 
Exhortatio Tremellius & Boderianus; consolatio Syrus & Arabs; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox ambigua est, ut nunc pro exhortatione, nunc pro consolatione sumitur. de Dieu in loc.  See Acts 13.15. 1 Cor. 14.3.  
Vers. 5. For neither at any time used we flattering words as ye know, nor a cloak of covetousness, 
As all sins have cloaks, John 15.22. so especially covetousness.  God is witness: The Apostle professeth against flattering words, and appeals to them who had heard him concerning that; but he might carry his covetousness so closely that they might not discern it, therefore he appeals to God for his freedom from that sin. See Estius.  
Vers. 6. When we might have been burdensome, or as the Apostles of Christ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a twofold signification; 
Nec iis qui ad gravitatem Apostolicae praestantiae aut dignitatem, cum Erasmo; nec recentioris, qui ad sumptus Ecclesiarum id referunt, quibus gravem se fuisse neget Apostolus, assentiri possum. Cum primò manifestè neget ullam se adulationis aut avaritiae suspicionem praebuisse, adeo ut ne rumoribus quidem ejusmodi de se occasionem dederit: ut nec contra nimiae severitatis accusari posse, quemadmodum illi qui ambitiosè hoc agunt, ut hominum gloriam venentur; quin potius cum ita ut Apostolus Christi agere potuerit, mitem ac mansuetum fuisse, neque aliter cum iis quam nutrices cum alumnis, quos tenerrimè fovent, egisse. Heinsius.  one to be burdensome, viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians, but he would not. This signification agrees with that which goes before Vers. 5. nor a cloak of covetousness; and with that which follows Vers. 9 Beza and others. 2. To be in authority, viz. Paul as an Apostle of Christ could have showed more gravity and authority, but he would not; this agrees with what went before, I sought not the glory of men. chrysostom, the Syriack, Calvin, and others follow this signification; vide Bezam. The Hebrew Cabad signifies tam onerare quam honorare. Exod. 20.12. honour est onus quoddam.  
Verse 7. Even as a nurse cherisheth her children] That is, the mother which is a nurse tenderly handleth them, but suffereth them not to harm or mischief themselves. See Esay 49 33. Num. 4.12.  
Vers. 8. Being affectionately desirous of you] Covetously or lustfully desirous, as the original words signify, which note the most swaying heart-passion.  
Were willing to have imparted unto you our own souls] That phrase signifies the effectual affection (say some) wherewithal he delivered the word unto them. By an usual Metonymy, our lives; whether by pains in preaching, or persecution; the latter is resolved by interpreters. Dr. Sclater.  
Vers. 9 Our labour and travel] The first Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simple labour, but labour joined with greatest care and solicitude; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travel adds something more, for it is a labour not only having solicitude, but also weariness joined with it, for when one hath wrought long and much, he is wont being oppressed with the burden of the labour, to be wearied. The Apostle therefore by these two words signifies, that he did not lightly, but diligently labour among them, even to weariness, and that day and night. Zanchy. Vide Bezam.  

See Dr. Sclater.  Vers. 16. Wrath is come upon them to the utmost] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the end, wrath is come upon them finally, so as it shall never be removed; so some interpret it  
Verse 18. But Satan hindered us] By casting a necessity on him of disputing often with the Stoics and Epicures which were at Athens. 
Whether satan hindered by sickness, or by imprisonment, or tempests at sea, who can resolve? Dr. Sclater.   
Verse 19 For what is our hope, our joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming] Paul tells the Thessalonians that they are his hope, 
B Lake. Vo● estis spes mea, gaudium meum, & corona mea, non formalis, sed objectiva sive materialis, quia estis materia & objectum spei, gaudii, & coronae meae. à Lapidè.  that is, the thing hoped for; joy, that is, the thing wherein he shall joy; and crown, that is, the thing for which he shall be crowned.   

CHAP. III.  
Vers. 1. WHerefore when I could no longer forbear] As if he had said, my love toward you was such, 
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 alium mihi conjunctissimum, ac velut alterum me, suppleri. Estius.  and so strong within me, that it was like a fire in my breast, I could no longer keep it; and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith.  
Vers. 5. No longer forbear] A desire both of knowing your faith and affairs. 
Jllud verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat continere se seu onus sustinere. Significat ergo Apostolus desiderium quo tenebatur videndi & in tot calamitatibus Thessalon●censes consolandi, cum non posset praestaere quod cupiebat propter Satanae impedimenta, fuisse sibi onus grave. zanch.   
Vers. 8. We live] That is, lead a merry life, so the Hebrews use this word, 
Vivimus, hoc est rectè val●mus. Calvinus.  Psal. 22.27. and the greeks and Latins also so use it.  
If ye stand f●st in the Lord] A Speech borrowed from them that stand upon their guard or watch, or in their rank, wherein they are set, 
Doctor Airay. Significatio est ingentis gaudij, quod ex iis quae Timotheus nunciaverat, percepit. Estius.  See Rom. 5.2. 1 Cor. 16.13. 1 Phil. 27. and 4.1.   

CHAP. IU.  
Vers. 4. KNow how] There is a peculiar mystery in every branch of Christianity; I have learned, saith the Apostle how to want and abound. to possess his vessel in sanctification and honour] That is, his body which is the instrument of the soul, and containing it as in a vessel. The Hebrews call all Instruments vessels. 
1 Sam. 21.5. 2 Cor. 4. 1 Pet. 3.7. Sane meretrix vulgari dicterio vas fractum appellatur. Drus. Adag. l. 4. Class. 1 Prov.  As if he had said, that is indeed true sanctification agreeable to the will of God, and pleasing to him, that is throughout; outwardly in the body, keeping that pure and undefiled; and inwardly in the heart, rooting from thence the lust of concupiscence.  
Vers. 5. Not in the lust of concupiscence] That is, not in the inward burning lust stirring up to filthiness, coming from inward concupiscence.  
Vers. 11. And that ye study 
a Graecum verbum significat eniti; quomodo legit Ambrosinus, id est, magno conatu quippiam agere, translatum à more hominum ambitiosorum, qui summo study & animi contentione nituntur ad honores. Estius. ] The Greek signifies to contend as it were for honour.  
To be quiet; the Greek word signifies to rest, and live in silence; and to do your own business] That is, do the necessary works of your callings that belong to you. Perkins.  
He forbids two vices, which for the most part go together, idleness and curiosity.  
Vers. 12. And that ye may have lack of nothing] Or of no man, that is not need relief and help of any man, or of any thing. 
Perkins.   
Vers. 13. Sorrow not as those that have no hope] As if he had said, sorrow if you will; but do not sorrow as they that have no hope. 
Grace destroyeth not nature but rectifyeth it. Mr. Fenner on 2 Lam. 57  That is a sorrow with nothing but sorrow; from which they have no hope of enlargement or freedom.  
Vers. 16. With a shout] The word which the Apostle useth here, 
Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, hortamen appellant quod praec●puè apud nautas est quasi solemn, ut uno veluti concentu remos adducant. Beza. 17. verse. Electi (inquit Cajetanus in loc.) qui relinquimur non moriemur, sed de vita corporali transferemur in vitam immortalem. Vide Bezam.  signifies properly the encouragement, which Mariners use one to another; when they all together with one shout put forth their Oars, and row together. It is called a clamour, a vociferation, a shout, and varied by our Translators, and Expositors, according to the original of the word to be clamour hortatorius, suasorius, and jussorius. The voice of the Archangel is added (saith Calvin) by way of exposition, showing what that shout shall be; the Archangel shall exercise the office of a crier, to cite the living and dead to Christ's Tribunal.  
à Lapide saith that these words with those following, And with the trump of God] are a figure called Hendyadis. With the voice of the Archangel, which is the Trump of God; so called, 1. By an Hebraisme, that is great and loud, so as to be heard throughout the world. Secondly, because it shall go before God the Judge. 3. Because it shall be terrible such as becomes the divine Majesty.   

CHAP. V.  

Est ea humani ingenij curiositas ut quae maximè latent, ea maxime scire cupiat. Sic multi ea aetate scire cupiebant, quando venturum esset illud judicium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt majora temporum spatia, ut anni: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minora, ut menses ac dies. Habes haec sic distincta Dan. 7.12. in Graeco & Act. 1.7. Grotius.  Vers. 1. Time's] The Greek word signifies space of time in general. Seasons] The opportunities of doing things. See Acts 1.7. Touching the year, or month or age; when the Son of man shall come, it is as much unrevealed, as the season.  
Vers. 3. As travail upon a woman with Child] The Scripture useth this similitude, Psal. 48.6. Ier 6.24. and 49.24. and 50.43. He signifies that the evil is 1. Certain. 2. Sudden. 3. Inevitable.  
Vers. 9 But to obtain salvation] Or to the purchased possession; so the same word is rendered 1 Ephes. 13. and so it may be rendered 2 Thes. 2.14.  
Vers. 12. Know 
* agnitio potissimum consistit in obedientia, reverentia & rerum ad vitam necessaria●ū prompta ac liberali su●ministratione. Estius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est, non simpliciter cognoscere: sed agnoscere: hoc est, pro nostris pastoribus ac patribus reverenter amplecti, honore que debito afficere. Zanchius.  them which labour among you] That is, both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers.  
Which labour among you] That is, which painfully, and earnestly labour among you till they be weary; Ministers must be labourers not loiterers.  
Vers. 13. And to esteem them very highly in love] Have them in singular, or abundant; or more abundant love, for their works sake.  
Vers. 14. Warn them that are unruly] Which keep not their station. If we see any man disordered in his carriage, 
Some think it is a metaphor borrowed from the custom of war, wherein every Soldier hath his station and is assigned to his rank, from which when he s●arve, he becomes inordinate. Metaphora sumpta à militibus sparsis & inconditis, quique (ut ait Cicero) non sunt in numeros coacti. Estius.  we must not think he is an unruly fellow, and so let him go; but admonish him, that is a duty of charity, as well as the next following.  
Support the weak] hold up as a crutch doth a body that is lame; or a beam a house that is ruinated, 1. Bear with their wants, and weaknesses. 2. Put under thy shoulder, to help to bear their necessities, Rom. 12.13.3. Help his burden of sin from off him by admonishing, reproving, exhorting and praying. Doct. Taylor.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est propriè, nitentem & conantem, sed non sufficientem, nec sat virium habentem adjuvare. à Lapide.  
Vers. 17. Pray without ceasing] Ephes. 6.18. That is, on all occasions, every day. The original word signifies such a performance of this duty that you do not cease to do it at such times as God requires it at your hands; 
It may fitly be expounded by that in the next verse, in all things; for the sense would be the same if we should say, in all things pray, and continually give thanks] that is, upon every just occasion pray and give thanks. The Euchetae thought they might do nothing else but pray; and grounded their heresy upon Luke 18.1. Ephes. 6.18. and this place. Bishop Down. of prayer, c. 27.  the same word is used, 2 Tim. 1.3. 2. A man must ever be praying habitually; a true Christian hath always a disposition to pray, though not the liberty, 2 Sam. 19.13. 3. There is a vital prayer as well as an oral, semper orat qui bene semper agit. 4. We must bless and sanctify every thing to us by prayer. 5. Pray in all Estates, in prosperity and misery.  
Vers. 18. In every thing] That is, in every condition, or with every duty.  
For this is the will of God in Christ] The acceptable will of God in Christ.  
Vers. 19 Quench not the Spirit] That is, say the Anabaptists, harken to the suggestions of the private Spirit. 
Ephes. 4.30. Zanchius.  The word Spirit is not taken essentially for the three persons in Trinity, 
Grace can never be quenched, but we may do our endeavour to quench it. Vide Bezam.  nor hypostatically for the third person, but Metonymically for the fruits of the Spirit. The Spirit is quenched two ways as fire, 1. By throwing on water; all sin is as water; sins do quench the Spirits operations. 2. Fire may be quenched and put out by withdrawing of wood and fuel; all negligent using of the word, Sacrament, Prayer, Meditation, holy conference, and communion of Saints, do much quench the Spirit.  
Vers. 20. Despise not prophesyings] The Greek word signifies, account it not a thing of nothing, account it not a slight matter.  
This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reverence and esteem, 
1 Cor. 14.3.  this sentence is fitly added to the former, as if the despising of prophesying were a quenching of the spirit.  
Verse 21. Prove all things] The Greek word betokens such a trial, as Goldsmiths use touching Mettle, for the discerning whereof they have a touchstone, at which that which will not hold is rejected, and laid by as counterfeit.  
Vers. 22. Abstain from all appearance of evil] That is, do nothing wherein sin appears, or which hath a shadow of sin.  
Vers. 23. And the very God of Peace sanctify you wholly] One would rather have thought, he should have been styled the God of grace, but God will not be a God of peace with us, till we be throughly sanctified. He is called the God of peace, 
Ambrose expounds it of Christ himself.  because he hath the fountain of peace in himself, peace is in him as a fountain. 2. As the author and communicatour of all peace unto us in all kinds, external, internal, eternal.  
The whole man is sanctified throughout, when the spirit thinks nothing, the will affects nothing, the body effects nothing contrary to the will of God. Our sanctification is perfect in parts, but not in measure, nor degrees; as a Child is a perfect man in all the parts of a man, but not in quantity.  
Your whole spirit soul and body] By spirit he meaneth the understanding and will, the reasonable and highest faculties; by soul the sensitive powers, the affections and the appetite. By body the outward man, the Instrument of the Soul.  
Vers. 24. Who also will do it] That is, 
Idem ipse dabit perseverantiam; hanc enim omnibus electis promisit, in quorum numero vos esse confido. Estius.  he will finish and perfect his gracious work begun.    

ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to the THESSALONIANS.  

CHAP. I.  

Hanc Epostolam, inter Paulina's ordine temporis secundam esse, utpote proxime scriptam post p●●o em ad Thessalonicenses, recte censent eruditi: De loco minus inter eos convenit. Estius.  GRotius thinks this Epistle in order of writing was before the former; but the order was inverted by those which gathered, and digested the Epistles.  
Vers. 5. Counted worthy 
* Loquitur hic apertè non de merito, sed de dignatiene gratuita: Quis enim meritus est vocari? Pareus. The proudest linguist in Rome, cannot give one instance from any Classical Author Divine or Profane, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies other than dignari. In our English to vouchsafe, to account, esteem, or accept as worthy. Doctor Sclater. ] Some translations formerly had it make worthy. This is of God's free acceptance of grace, and not of the merit of our constancy; and it is so likewise fitly translated, 11. v. But because the making worthy is referred to God, the translators were not so careful of the term, seeing it might be understood that God by his grace makes us worthy in his account. And the Rhemists have falsely translated their own Latin Text, which is dignetur, that our God would vouchsafe, or accept as worthy; and not to make worthy as they have wilfully corrupted the Text to make it serve their heresy. Doctor Fulke.  
Vers. 8. In flaming fires] In the fire or burning of flame, that is flaming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In igne flammae, id est Flammante sive in flammato. Atque ita legit Ambrose. Scire autem licet apud vulgatum interpretem esse in flamma ignis. Quomodo sanè Tertullianus legit adversus Marcionem l. 5. c. 16. Ego parum referre arbitror utro modo legatur. Nam si●e illud sive h●c dicas, sententia in idem recidit. Ignis flammae legitur Jesa. 4, 5. & Thren. 2, 3. flamma ignis Jesa. 29.8. Drus. Observat. Sac. l. 16. c. 13. Vide Zanchium & G●otium in loc.  by an Hebraisme, in igne flammante. See 2 Pet. 3.10.  
Vers. 10. To be admired in all them that believe] The Saints of God know most of Christ and his riches, yet than they shall admire him; admiration is the overplus of expectation. Admiratio oritur ex rerum novarum & magnarum intuitus. Zanchius.   

CHAP. II.  
IOhannes scripsit Antichristi Mysterium, Paulus Commentarium. John in his Revelation, 
Antichristum typicè adumbravit Daniel c. 7. & sequentibus. Topicè posteà delineavit planius Paulus, 2 Thess. 2. plenius Johannes in Sigillis, Tubl● & Phialis Apocalypticis, una cum capitis 13. & 17. vivacissimis descriptionibus. Doctor Prid. Lectione de Antichristo.  doth write of Antichrist obscurely as it were in a mystery; Paul in this Epistle speaketh of him plainly, as it were by way of Commentary.  

In all brotherly love, we beseech you to beware of seducers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a brother derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a womb, a wombe-brother being properly uterinus, the fruit of one womb; this shows that he tendered the Thessalonians as he did his Mother's womb or his own bowels, as brethren.  Vers. 1. Now we beseech you brethren, by the coming of our Lord jesus Christ, and by our gathering together unto him] The meaning is this, you know that Christ will come with a company of Saints; and as you hope and desire that yourselves shall be added to that company; even so we beseech you brethren by our gathering together, that you be not moved from the truth by any seducers.  
Vers. 2. That ye be not soon shaken in mind, or be troubled] Their terror is expressed by a double metaphor, 1. from a Sea-storm, Elegans metaphora à fluctibus marinis sumpta, Vorstius. Shaken in mind, yea from their mind, so the original; their mind or understanding seemed to be torn from them through the fear of the day of judgement, as a storm forceth a ship riding in the road to cut cable. 2. From Soldiers frighted by a sudden alarm; the Greek word is metaphora à clamore tumultuantium, Vorstius. a word taken from the noise and cry of men in an uproar. Squire. It imports such perturbation as ariseth from rumour, Mark 13. or relation of something troublesome.  
Either by Spirit] That is, pretence of inspirations, revelations, immediate and extraordinary from the Spirit of God. There were some which had revelations from Satan, but delusions, pretended to speak to the people of God in the name of God. See Micah 2.11. 1 john 4.1.  
That the day of Christ is at hand] Nempe hoc anno, nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti, 
1 Cor. 3.21. Gal.  ut Rom. 8.38.4.4. Heb. 9.9. Grotius.  
Verse 3. Except there come a falling away first] The word here used signifies the shrinking of Soldiers from their General to the enemy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam in sacris literis Act. 21.21. Heb. 3.12. quam in Theologorum scriptis, defectionem à Deo denotat, ejusque fide, vel religione, quam semel quis professus fuerat. Quam esse sinceram Graecae vocis proprietatem, Suarez fatetur. Atque ita seipsum postea exponit Apostolus. Clarius verò 1 Tim. 4.1. eandem Apostasiam praedicens. Patres verba Apostoli de spirituali apostasia interpretantur. Down. Diatrib. de Antichrist l. 3. c. 1.  now it is by proportion drawn from hence to signify an apostasy and backsliding from the profession of Christ to the contrary part, that is to Antichrist. The article 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insignis quaedam & quasi Catholica apostasia. Episc. Down. Quanquam patres aliqui hunc locum de defectione à Romano Imperio interpretantur, ut Ambrose, Sedulius, Primasius, Tertullianus & Hieronymus; & Bellarminus ait hanc esse valde probabilem sententiam: tamen constat hanc defectionem non intelligi. Nam loquitur Apostolus de illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae futura erat per Antichristum: at Antichristus fidem & religionem oppugnaturus erat, non politiam, Christo se non Imperatori oppositurus: Ecclesiae & religionis, non Regnorum & Rerumpublicarum statum mutaturus. Whitakerus de Ecclesia cont. 2. q. 3.  showeth that he speaks of a famous apostasy There is a twofold defection, one civil, from the Roman Empire; so Ambrose, Jerome, Tertullian, interpret it; the other Ecclesiastical, from the true worship of God to Idolatry, defectio à side; so chrysostom, Oecumen, Theophylact, and Theodoret expound it. Austen de civitate Dei saith this is the more probable, and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasy by a Metonymy of the adjunct, and understand by it Antichrist himself the Apostate.  
And that man of sin be revealed] Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man of sin, because he amongst men is the most sinful, either from his personal sin, or corrupting others. An Hebraisme, merum scelus, Beza. The son of perdition] A man devoted to destruction. See John 17.12.  
Vers. 4. Who opposeth] Or is an adversary, or opposite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another Satan, he is a devilish adversary. The article is not always restrictive, restraining the name to an individuum. Matth. 1.35. Luke 4.4.  
And exalteth himself above all that is called God] That is, all those to whom the name of God is communicated. Angels in Heaven, Psal. 8.5. compared with Heb. 2.7. and Magistrates on earth, Exod. 22.12.  
Or that is worshipped] Any thing that is worshipped as God, or wherein God is worshipped. See Acts 17 23. So in the Church of Rome are the Host, the Cross, the Saints, and their Images and Relics. The Pope advanceth himself above Angels, Kings, and Princes, who are called Gods; above the Saints, the Host, the Cross, and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome, and yet requireth them all to be worshipped.  
So that he as God sitteth in the Temple of God] To sit, either absolutely or transitively to set himself.  
The Temple] Not of Jerusalem, that was destroyed, and never to be restored: but the company of them which profess the name of Christ, who are called the house and Temple of God, 1 Pet. 2.5. Heb. 3.6. Ephes. 2.20, 21. 1 Cor. 3.16, 17. 2 Cor. 6.16. Rev. 3.12. The Apostle speaks here of Antichrist, and saith, he sitteth in the Temple of God as God; those words as God, evidently show that he speaks not of a corporal sitting in a material Temple, according to the gross imagination of the Papists, (for so God doth not sit) but of the dominion of Antichrist in the universal Church, 
Sedere for cathedratica potestate praesidere. Estius. As the use of the word is frequent in Greek and Latin authors. see Matth. 13. Act. 18.11. Downam. Diatrib. de Antichristo. l. 1. c. 3. The chief place of the Pope's dominion is called his Sedes, that is, See or seat.  and the usurpation of supreme power over all Christians. Sitting is reigning Psal. 9.5. & 29.10. & 110.1. compared with 1 Cor. 15.25. Zach. 6.12. and whereas other Kings and Princes are said to reign some months or years, the Pope of Rome is said to sit so long: so Rev. 17.11, 15. & 18 7.  
As God] Challenging to himself supreme, universal, and divine power in the Church, 
The Pope of Rome ruleth over the Church as if he were a God upon earth. The Canonists call him Dominum Deum nostrum Papam. See Downam of Antichrist, ch. 5. & 6.  and equalling himself to our Lord Christ, blessed for ever. He shall rule and reign as if he were a God.  
Showing himself that he is God] The Greek word rendered showing, as Beza observeth, is answerable to the Hebrew Moreth, faciens se apparare, prae se ferens; or as we say, taking upon him as if he were God.  

Hoc est occulta quedam iniquitas, alta, profunda & numeris omnibus absoluta, nam ea vis est ejus locutionis apud alios auctores. Causab.  Vers. 7. For the mystery of iniquity doth already work] That is, Antichristianisme; it is iniquity, but mystical, that is, palliated with the name of piety; so the ordinary Gloss. It is a devilish opposition unto Christ, cunningly cloaked under the profession of Christ.  
He who now letteth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is expounded two ways, which come both to one: qui obstat, so chrysostom, and after him Oecumenius, so Beza and we; or qui tenet imperium, 
Romae enim Dominus qui potuit esse Antichristus, quam, diu R●mae dominatus est Imperator? Latinè interdum tenere dicuntur, qui rerum potiuntur. Down. ib.  sive imperat, so Austen; For the Emperor by holding the Empire at Rome, did let or hinder the revelation of Antichrist. Down. de Antich.  
Vers. 8. Shall consume with the spirit of his mouth] That is, the preaching of the Gospel in the mouths of his Ministers. Damascene by the spirit of his mouth here understands the Word of God, and the Chaldee so interprets Esay 11.2. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latin consumere, to consume, whether it be done by degrees or together.  

Quibus verbis putamus duos gradus distingui destructionis Antichristi, nimirum inchoatae & perfectae. Haec tum erit demum cum Dominus illustris appare●it, nempe secundo & ad orbem universum judicandum. Illa autem hanc praecedet, quum verbo ejus, id est spiritu oris, ita conficietur.  And shall destroy with the brightness of his coming] The Apostle means either the light of the Gospel, or the second coming of Christ to judgement, or some other notable manifestation of Christ's presence in ways of power and justice, and shaking the earth.  
Vers. 9 Lying wonders] Or, as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signs and wonders of lying; that is, most lying signs and wonders. B Down. of Antichrist. 1. In their original they proceed from the Devil the father of lies. 2. In their matter, lies, appearances, juggle, Rev. 13.13. 3. End, lying and seduction, confirming lies. Rev. 13.14. Dr. Taylor. See Beza.  
Vers. 10. And with all deceivableness of unrighteousness] An Hebraisme, they call falsehood unrighteousness; they deceive by their relics and miracles. Rev. 13.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickedness.  
Because they received not the love of truth] that is, wilfully despised grace offered, those doctrines of truth concerning God; and our duty to him, and our salvation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vers. 11. And for this cause God shall send them strong delusions] efficacy of delusion.  
That they should believe a lie] That lie, viz Antichrist.  
Vers. 12. That they all might be damned who believed not the truth] that is, that shall not have believed the truth, Qui non crediderint veritati. But had pleasure in unrighteousness] But shall have delighted in iniquity, Sed acquieverint in injustitia. 
B. Down of Antich. l. 2. c. 12.  See Mark 16.16.  
Vers. 13. And belief of the truth] This hath reference to salvation, that is, he hath appointed us to salvation, which is to be had by this means. 
Vers. 13. Videtur Apostolus in verbis illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digitum intendere ad initia ingressus peccati in mundum per praevaricationem Adae. Piscat. quod & mihi etiam (inquit Twissus) plurimum arridet.   
Vers. 14. Whereunto he hath called you by our Gospel] That is, the Gospel discovered in my preaching.  
To the obtaining of the glory of our Lord Jesus Christ] See 1 Thess. 5.9.  
Vers. 15. Therefore brethren stand fast, and hold 
* Retinete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totis nimirum viribus. Haec enim est propria declaratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod eruditè obse●vavit Syrus interp●es Beza. 1 Cor. 11.2. See Beza and Fulke against Martin. vide Grotium. Nihil aliud per traditiones fignificat Apostolus, nisi doctrinam E●angelii de vera fide in Christum, & refipiscentia; quam ex sua institutione pridem didicerant, deinde per epistolam quoque edocti suerant. Supervacanea enim & falsa forent ista verba, sive per Epistolam, si per traditiones intelligeret tantùm ordinationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae pòst per manus traditae essent, seu de dogmatibus, seu de ritibus, praeter verbum dei, in Ecclesia servandis. Zanchius.  the traditions which ye have been taught, whether by word, or our Epistle] The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians, according to the Scripture. The Apostle by those words hath reference to those things which are written elsewhere. The disjunctive whether doth not always distinguish between documents or precepts in respect of the substance or thing itself, but only insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present.  
The traditions] The doctrines delivered unto you; which you have been taught, whether by word] By lively voice in the ministry of the word preached, which you hear; 
Mr. Hildersham.  or by our Epistle] Or by the holy Scripture which ye read.   

CHAP. III.  
Vers. 1. MAy have a free course] That is, a speedy and uninterrupted passage; and be glorified] That is, purely and powerfully preached. 
Id est, ut Evangelica doctrina per nostram praedicatioum foeliciter ac sine impedimento propagetur ac proficiat; utque celebris efficiatur, atque de eo homines ubique bene loquantur. Estius.   
Vers. 2. Unreasonable] Absurd, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And evil men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men desirous of trouble.  
Vers. 3. Who shall establish you, and keep you from evil] Establish you in the faith, 
Observanda sunt diligenter illa verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. habent enim singularem emphasin; notant nempe vim & efficaciam gratiae, qua imbecillitas illa & inconstantia nativa stabilitur & confirmatur adversus omem insultum, quo debilitari alioqui & frangi denique sanctissimus quisque facillime posset. Cameron praelect. in Matth. 18.7.  lest you fall from it; and keep you from evil, viz. the devil, lest he subvert your faith by evil men, as the instruments of his art. Estius. Or it may be taken more generally here for any evil. à Lapidè.  
Vers. 5. And the Lord direct your hearts] The word signifies, by a right line to direct one to somewhat.  
Into the love of God] we cannot wait on the Lord Jesus Christ except we first love him.  
Unto the patient waiting for Christ] That is, to endure in waiting for Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentia, patience expectatio rei desideratae.  
Vers. 6. That walketh disorderly] Either without a calling, or idly and negligently in his calling. He explicates this in the subsequent words.  
And not after the tradition which he received of us] What the Tradition was is expressed by and by after, Vers. 10. He which will not labour must not eat. This doctrine was written before when God commandeth every man to labour in his vocation.  
Vers. 9 Not that we have not power] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right, title, 
See 1 Thess. 2.6.  lawful authority to take maintenance from his Auditors.  
But that we might make ourselves an example, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 1 Tim. 4.12. when applied to denote what tends to exemplary, it signifies the liveliest expression, and as I may term it, effigiation of that virtue or virtuous practice which we desire to exemplify. Dr. Sclater.  
Vers. 10. If any would not work] viz. in some special and warrantable calling.  
Vers. 11. That there are some] He chargeth not the crime upon the whole Church, he saith not at all, or most of you, but some; loquitur quam fieri potest parcissime. 2. He speaks indefinitely.  
Which walk among you disorderly] Not labouring but being busy bodies, living without a calling, or neglecting their calling, and going trifling up and down here and there, twattling and talking of what pertains not to them. The word being military signifies one out of his rank, one that is not in file to fight against his enemy.  

Nihil agentes sed curiose sa tagentes. Steph. praefat. ad Nou. Test Nihil operantes sed circum operantes. Estius. Vide à Lap.  Working not at all, but are busybodies] There is an elegant Paranomasia in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which other languages cannot express; not working, but over working; not working at home, but overworking abroad. Idleness and curiositity go together.  
Vers. 12. And eat their own bread] That is, the bread which is procured and deserved by his own just and honourable labour. As if he had said, He that doth nothing hath right to nothing, he hath no bread of his own to eat.  
Vers. 13. Be not weary in welldoing] Giving over and fainting, because he findeth not such success and encouragement from men as he should.  
Vers. 14. Note the man] judicially, that all may avoid him; that is, excommunicate him. 
Baines his Diocesans trial. Significat notare, nota quapiam insignire, & in abquem animadvertere: ut censores apud Romanos notare solebant. Dicit ergo, notate ignominia, tanquam probrum, & pestem publicam: seu ut nos loquimur, excommunicate, excludite Ecclesiâ & coetu vestro. Zanchius.  vide Bezam. Some rather render notice, or signify him: the word signifies both. Note him with a brand of infamy, or notice him as infamous to the Church, that all may avoid him. See Dr. Sclater in loc.  
And have no company with him] Greek, be not mingled with him, in intimate familiarity. See 1 Cor. 5.9, 11.    

ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to TIMOTHY.  

CHAP. I.  
THe Epistles of the Apostles, were directed either to Churches in general as the Romans, Corinthians, Galatians, Philippians, or persons in particular, either public, as Timothy, Titus, or private as Philemon. Paul's two Epistles to Timothy, and to Titus, are alike in their argument; for they instruct a Minister, and show the special 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, 
From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoro & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus q.d. Cultor Dei vel honorans Deum. Pasor. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni aestimo, ●n pretty habeo, honoro.  and was precious to him.  
Paul wrote this Epistle to Timothy, to show him how to carry himself in the house of God.  
Vers. 2. Grace, Mercy, and Peace] See 2 Tim. 1.2. These three are joined together only in the Epistles to Timothy, and Titus, as Theophylact hath observed out of chrysostom. Grace signifies the free good will, and favour of God towards us. Mercy the free pardon of our sins, and restoring of the Image of God. Peace tranquillity of conscience, and joy from the sense of God's favour.  
Vers. 3. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Bezam. Verbum Graecum quo usus est Paulus, est compositum: ideóque tran●ferri potest, vel secus docere, ac novo modo: vel tradere diversam doctrinam. Paulus eos intelligit qui ambitionis causa novam doctrinam ingerebant. Non vocatur alia doctrina tantùm quae palàm cum pura Evangelij doctrina pugnat, sed quaecunque parum. Evangelium vel corrumpit novis & adventitijs figmentis, vel profanis speculationibus obscurat. Calvinus. Si quis aliter docet, vel si quis aliena docet. Gerh. in c. 6. v. 3.  Teach no other doctrine] The word may be extended both to matter (as some) to teach no other thing; or to manner, (as others) to teach no other way; not to teach nova, no nor yet nouè.  
Vers. 5. Charity] That is love both to God for himself, and man for God.  
Intellige charitatem erga Deum simul & proximum. Vorstius.  
From a pure heart] That is, a sincere heart, 1 John 3.18.  
Vers. 6. From which some having swerved] or miss the mark. A metaphor taken from bad shooters, say chrysostom, Theophylact, and Oecumenius. See Gal. 6.16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à scopo aberrantes. Quae vox sumpta est à jaculatoribus; diciturque de iis qui carentes arte jaculandi & collimandi in scopum, ab eo aberrant, & in aerem alióve sua tela conjiciunt. Cornel. à Lapide.   
Vers. 8. But we know that the Law is good] 1. In respect of the matter of it therein contained. 2. In respect of the authority stamped upon it by God, 
Lex est bona; ut pote à bono Deo profecta, & nihil praecipiens nisi quod bonum est; Denique bona quia servata vitam praestat. Loquitur autem praecipuè de lege morali, quae continetur decalogo, ut patet ex peccatis & contrariis quae mox enumerat. Estius.  whereby it becomes a rule unto us. 3. Instrumentally as used by God's Spirit for good. 4. In respect of its sanction; for it is accompanied with promises temporal, Command fifth; and Spiritual, Command second. 5, In respect of the Acts of it. 6. In respect of the end of it, Rom. 16.7. In respect of the Adjuncts of it. 8. In respect of the use of it. Mr. Burgess in loc.  
If a man use it lawfully] There is an allusion in the words, the law lawfully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. To discover his sins, that he may be kept low in his own eyes▪ Vt ●estia ista justitiae propriae occidatur. 2. When by the precepts and curses of the Law, one is brought to set a higher price on Christ. 3. When one delights in it, Rom. 7.22. The Law is good in itself, but it shall not be good to thee, if thou use it not lawfully.  

See Mr. Pemble of Justificat. Sect. 5. c. 2. p. 183.184. and à Lapide.  Verse 9 Knowing this, That the Law is not made for a righteous man] This place seems to make for the Antinomists. There is no law to the righteous man to condemn him, being a person justified; no law to compel him, because he is a volunteer, and doth willingly yield obedience to the law without constraint, but a law to command guide, and direct him. Doctor Taylor.  
Some interpret it thus, the law (viz. in the threaten of it) is not made for a righteous man. The law was not set to bring any of the punishments which are here threatened upon the righteous and holy.  

Augustinus, Thomas, Glossa ordinaria slatuunt mentione ignoran●iae peccatum Pauli exag gerari. sic particula o●i hoc loco non causaliter sed adversatiuè est accipienda ut Act. 1.17. quanquam ignorans feci. Gerh. in loc. Non causam adfert cur ipsi ignosci debuerit, sed cur Deus ipsi potius quam aliis ignoverit. Grotius.  Vers. 13. Because I did it ignorantly in unbelief] The words are rather thus to be read notwithstanding, or although I did it ignorantly, not for I did it ignorantly, or because I did it ignorantly by way of excuse. He was not converted because he did it ignorantly; then all those which sin ignorantly should be converted; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered although Luke, 23.40 the same Greek word that is here used. The words are brought in by way of aggravation, did it ignorantly in unbelief, an ignorance of p●ave disposition. Some say his ignorance left a capacity in the subject, not in the sin; else he had sinned, committing it so maliciously against the holy Ghost. Mr. Bridge on 106. Psa. 8  
Vers. 14. And the grace of our Lord] That is, Christ.  
Was exceeding abundant] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was over full, redundant, more then enough. Superabundavit, plus quam abundavit. Gerh. Supermultiplicata est, supercrevit, exuberavit, superabundavit à Lapide.  
Vers. 15. And worthy of all acceptation] The Apostle in this word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptationem & approbationem n●tat, quo sensu Sy●us redd●d●t, Fidelis est sermo & dignus qui recipiatur. Gerh. in loc. See C●jetane.  (saith P. Fag. in Deut. 5.27.) hath respect to the Jewish Cabala, that which is authentic, certain and undoubted is called Cabala, we must not doubt of this truth.  
That Christ jesus came into the world to save sinners, of whom I am chief 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am the fi●st of sinners, so it is in the Greek. Primus non tempore sed malignitate. ] Some say Paul calls himself the chiefest of sinners, because his sins were more general than others; his persecution against the whole Church. See Vorstius. 2. Peccatorum salvato●um primus Aquinas. Not absolutely a greater sinner than the Pharisees, who sinned against the holy Ghost; but the greatest sinner of all that should be saved, for he says in the same verse, Christ came to save sinners, of which saved sinners I am the chief. 3. Others interpret it thus, Paul was so in his own apprehension, he esteemed himself the greatest sinner; so Estius, à Lapide.  
By these words we are admonished (saith Calvin) what a great and heinous crime infidelity is, especially where obstinacy and cruelty is joined with it.  
Vers. 17. To the only wise God] God is said to be only wise, because he is of himself, perfectly and immutably wise. See 16. Rom. ult.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour est ipsius majestati● Dei excellentia, splendour, a miratio & virtus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò seu gloria illius tantae virtutis praedicatio, praeconium & celebratio, quae sit o●e hominum vel Angelorum. Danaeus in loc. Vide Estium.  Be honour and glory]  

Fides est ut navis: vita pura velut gubernaculum. Gubernaculo abjecto non mirum si navis in scopulos impacta frangitur. Grotius. vulg. Barbarè, naufragaverunt. Metaphora sumpta est à me●catoribus, quorum merces naufragio pereunt, vel potiûs à navigantibus in naufragio submersis. Geth. in loc. Translatio sumpta videtur ●on a navigantibus (non enim dicit Apostolus ipsos periisse) sed à mercatoribus quorum merces naufragio pereunt. Estius.  Vers. 19 Holding faith and a good conscience, which same having put away, concerning faith have made shipwreck] He compareth our conscience to a ship, our Religion and faith to our treasures laid in it; as a hole in the Ship looseth the treasures by sinking the Ship: so crack the conscience, and the treasures of Religion suffer shipwreck. Having not expelled, but repelled; or put from them a good conscience, That is, not caring to keep a good conscience.  
Concerning faith have made Shipwreck] That is, became Heretics; he means not the gift of faith whereby we do believe, but the doctrine of faith, which we do believe, 2 Tim. 2.18.  
Vers. 20. Whom I have delivered unto Satan] By excommunication, whereby for their Heresy and blasphemy I have cast them out of the Church. 
Quod Beza & Puss-cat. per excommunicationem factum volunt. Sed quod pace tantorum virorum dixerim, multum differt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab excommunicatione, quanquam in finibus aliquatenus conveniant. Nam Satanae tradere est aliquem impoenitentem flagitiosum, qui sam excommunicatus est, aut excommunicari 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 miraculorum Apostolis suis concessa: ut ita operâ Satanae aut alio quodam modo possent affligere, etiam absentes cum essent, enormiter flagitiosoes, ut videre est Act. 5.10. & 13.2. Itaque non congregatio ecclesiae sed Apostoli tradebant Satanae, etiam ab entes 1 Cor. 5.5. Haec potestas tunc temporis ecclesiae impense suit necessaria ad coercendos contumaces. Nondun enim erant Magistratus Christian●, quorum auxilio hic ecclesia uti potuisset. Scultetus in loc. Tradidi Satanae) nempe morbis cruciandos ut 1 Cor. 5.5. explica vimus. Grotius in loc.  Estius. Tertull. in Apol. c. 39 calls this excommunication divinam censuram, a divine censure. Cyprian Epist. 62. gladium Spiritualem, a spiritual sword. Jerome Epist. 13. virgam ferream an Iron rod. chrysostom thinks that those which were excommunicated by Paul, were also corporally vexed by Satan, 1 Cor. 5.5. but that doth not plainly appear saith Estius. Calvi● compares this place with Cor. 5.5. and expoùnds it of excommunication; for since Christ's kingdom is in the Church, out of it Satan reigns.  
Therefore he that is cast out of the Church, must necessarily live so long under Satan's Tyranny, till being reconciled to the Church, he returns to Christ. chrysostom, Theophylact, Oecumenius, à Lapide, Vorstius, with Doctor Hall, interpret it also of excommunication.   

CHAP. II.  
Vers. 1. FIrst of all] Not afore all other ordinances.  
Supplications] Under which word he comprehendeth confession of faith, and craving pardon for them.  
Prayers] That is, Petitions for blessings of all kinds that we stand in need of.  
Intercessions] By which he meaneth deprecations of those evils and judgements which we see cause to fear.  
Vers. 2. For Kings and all that are in authority] Greek in dignity or eminency. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nero then ruled.  
Vide Calvinum Estium, à Lapide in loc.   That charge was given by Paul, even then when Caesar was a persecutor of Christian Religion. Heron.  
Tertullian in his Apology, c. 39 speaking of those things which were done by Christians in their assemblies saith, Oramus etiam pro imperatoribus, pro Ministris eorum & potestatibus, prostatu saeculi, pro rerum quiet.  
Vers. 4. Who will have all men to be saved] 1. All kinds of men, some of all sorts, Jews, Gentiles, rich, poor; some of all ages, sexes, conditions, nations, callings. 
Genera singulorum non singula generum. De hominum generibus, non singulis personis sermo est. Nihil enim aliud intendit, quam principes & extrancos populos in hoc numero includere. Calvinus.  2. Such as come to the knowledge of the truth. 3. q. d. No man is saved, but he whom God will have saved, as when a public Schoolmaster teacheth children in such a City, we are wont to say, that he teacheth all the boys of that City, not simply all, (for many are not taught) but all that are taught.  
Vers. 5. And one mediator between God and men] In the Greek it is, 
Vnus etiam mediator Dei & hominum. Beza. Vulg. Mediator Dei dicitur, quia Deus ipso tanquam internuncio & sponsore utitur apud homines: Hominum autem quia pro hominibus apud Deum intercedit, ipsosque sua morte Deo reconciliat. Vorstius.  one mediator of God and men; which may refer either to the two parties betwixt which he deals, pleading for God to men, and for men to God; or to the two natures, mediator of God, having the divine nature, and of men having the humane nature upon him. 
Vide Estium in loc.  The Papists say Christ is our only Mediator of redemption; but the Saints are Mediators of intercession. But the Apostle speaketh so plainly of Prayer and intercession, as that distinction will not serve; the office of intercession pertaineth unto Christ, as part of his Mediation, Heb. 7.15.  
Vers. 8. I will therefore that man pray everywhere] When God had not now limited Prayer to any place, had ruined the set place for Prayer at jerusalem. See 4. john 21.  
Lifting up holy 
* Pa●●es constanter puras manus, non aqua lotas (sc. lustrali, ut Baronius) sed sanctas & purgatas ab omni iniquitate interpretantur. Sic Chrysostomus, Theodoretus, Oecumenius, Lyranus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat sanctum Heb. 7.26. Apoc. 15.4. etiam profanis scriptoribus; praestat igitur cum Luthero sanctas manus, quam cum vulgata puras vertere. Scultetus.  hands] which are not defiled with blood and sins, Esay 1.15.  
Without wrath and doubting] Wrath against men, and doubting in respect of God; faith and charity are required in Prayer.  
Vers. 11. Let the woman learn in silence with all subjection] The Apostle here speaks of the order, and comeliness of public Ecclesiastical Assemblies, wherein women were not allowed to take upon them any power, or function of teaching, for three reasons here propounded. 1. From their condition, which is to be obedient unto man; and therefore in man's presence, they must not usurp the authority of teachers. 2. Their function which is to serve men; for Adam was first created, and Eve for Adam. 3. From the weakness of their sex, which lies more open to Satan's seducement. Vide Grotium.  
Vers. 13. For Adam was first form, than Eve] Therefore Adam must be superior; 
Quod signum eminentioris in viro dignitatis, 1 Cor. 11.8. Grotius. Vide Calvinum.  by that reason (may some say) Birds and Beasts should be preferred before both. The Apostle speaketh of the same kind, and not of divers kinds. Doctor Taylor.  
Vers. 14. And Adam was not deceived, but the woman being deceived, was in the transgression] To be deceived, 
Mirum quam se hic antiqui torserint. Ephiphanius hae●. 49. Jun. paral. l. 2. p. 47. Calvin. Beza, say, Adam was not first deceived, as 13. verse. Chrysostom saith he was not properly, nor immediately deceived from the Serpent, but occasionally. Mercer that he was not deceived but enticed. Jerome, and Drusius, that he was not deceived by the Serpent, but by Eve. Theophylactus mulierem à cupiditate, virum à multere seductum ait. Non deceptus est, nempe à serpent. Grotius. vide Estium & à Lapide.  is to err and mistake in judging. Adam did not eat out of error as Eve; for he did not persuade himself, that he should get more knowledge by it, but alone was drawn to follow his wife by her entreaty, as not thinking that death could follow the eating of the fruit, when he saw that his wife (who had eaten already) was not dead, but as healthy as before. Yet Adam sinned more than Eve, because he received the Commandment from the Lord; he had more wisdom and strength, and had a greater measure of knowledge. Therefore this place here (saith Paulus Fagius on third of Gen. 19) is to be understood of the weakness of women, not of the greatness of the sin.  
Vers. 15. Notwithstanding she shall be saved in Child-bearing] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by bearing of that child viz. Jesus Christ, which words are to be understood (saith one) as those of Gal. 3.16. by the child-bearing of one of that sex, woman kind shall be restored into a capacity of heavenly bliss; or in, that is through, or by Childbearing. Non causam cur salvabitur, sed statum in quo salvabitur designat. Rivetus.  
It is added, if they shall continue, which it is not to be understood of the children but of the woman, that is to say the sex which being a word collective, signifying a multitude, is joined to a verb of the plural, as turba ruunt.   

CHAP. III.  
Vers. 1. IF a man desire the office of a Bishop] This Greek word signifies an earnester desire than the other following, 
Pro desiderat in Graecu non est unum idemque vocabulum, sed priori loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appetit, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appetentia, praesertim cibi vehementior, vocabulum etiam Latinis authoribus usurpatum Posterius verbum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cupit, defiderat; utitur autem in priori loco vehementioris significationis vocabulo; quoth eadenires nomine Episcopatus desideretur ardentiùs quam nomine operis & officij. Estius.  because the same thing (say Estius, and Gerhard) by the name of Episcopacy, is more ardently desired, then by the name of work and duty.  
Vers. 2. A Bishop then must be blameless] viz. In respect of his life and outward conversation. 
The Apostle requires sixteen conditions from a Bishop; ten affirmative, six negative.   
The husband of one wife] Because in the East particular men had sometimes more wives; as now the Jews and Turks have, say 
* Gerh. in loc. Scultetus. Vide Bezam. See Titus 1.6. Polygamia hic nominatim in Episcopo damnatur quae tunc apud judaeos pro lege ferè obtinuerat. Gerh.  some. But he means it at one time, 
See Vers. 12.  as Ch. 5. v 9 though he have been married more than once. The godly ancient fathers accounted him to be Bigamus that had two wives at once, and not him that had been twice married.  
Vigilant] That diligently attends his flock, Vulg. Sobrium, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perinde est, sive sobrium, sive vigilantem vertas. Quanquam hoc posterius ad proprietatem verbi magis quadrat. Vorstius.  Estius and Gerhard say both significations agree. Sober] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek word properly signifies a man of a sound mind, that is, prudent and circumspect. Some have rendered it prudentem, others pudicum, others temperantem; the Greek word signifies all these, saith Estius, and Gerhard after him.  
Of good behaviour] Or, neat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In countenance, gate, speech, and whole habit of the body, well and decently composed.  
Given to hospitality] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A lover of strangers; who willingly entertains and receives Christians, especially Ministers.  
Apt to teach] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, furnished with gifts of teaching.  
Vers. 3. Not given to Wine] That is, to be a common tippler 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinosus, q.d. vino assidens, scilicet ad perpotandum. Gerh. in loc. Non tantùm ebrietatem hoc verbo notant Graeci, sed quamvis intemperiem in vino ingurgitando. Calvinus. , and one that loves to sit by the Wine, morning and evening, day by day.  
No striker] Cognata vitiae sunt vinolentia & violentia. Non opor●et Episcopum esse percussorem.  
Nor greedy of filthy lucre] When one by unlawful means heaps up riches, and is more tenacious of his Goods then fit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est turpis lucri sectator. It may be referred to the object, that one should not gain by any base thing; and to the manner, that one should not filthily affect gain from an honest thing Gerh. in loc. This seems redundant, for it follows after not covetous. à Lapide.  
But patient] One that will depart from his own right for peace sake.  
Not a brawler] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alienus à pugna.  
Not covetous] Not a lover of silver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Munster in the third Book of his Cosmography hath a terrible example of covetousness, in Hatton Archbishop of Mentz, which calling the poor Mice, and suffering them like Mice to perish with hunger by the just judgement of God, was invaded by Mice, which fled to his Tower, (which is yet to be seen on the River of Rhine) and there devoured him.  
Vers. 6. Not a novice] Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
chrysostom. Nuper implantatum, qui à falsa religione nuper ad veram transiit. Gerh. in loc. Vide Bezam.  it is not meant of young in years, but in faith; one newly converted to the Christian faith; as it were a tender and young plant in Christianity. Such a one is apt to be proud especially if a Minister.  
He fall into the judgement or condemnation of the devil] That is, into the same condemnation with the devil.  
Vers. 8. Likewise] Simil●er, Vulg. In the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies itidem, in like manner.  
Must the Deacons be grave] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, Prae gravitate reverendus, to be reverenced for his gravity. Chap. 4.12. & Titus 2. ult.  
Vers. 13. For they that have used the office of a Deacon well] Some 
* B. Barlow in his Sermon on Act. 20.28. Id est, qui diaconatus officio bene functi fuerint, viam sibi parabunt ad gradum majorem & honoratiorem, nompe presbyterii vel etiam Episcopatus. Estius.  would have it rendered, they which have discharged the office of a Deacon well, 
See Par on 12. Rom. 8. p. 257.  and find fault with the Genevah for rendering it, those which have ministered well, purchase to themselves a good degree. 
Id. ib. Graedum sibi honestum faciunt. nempe ad presbyterium. It● enim mos erat illorum saeculorum, ut ex optimis de Christiana plebe dia●oni fie●int, ex diaconis optimis presbyteri, ex presbyteris optimis praesidente●. Grotius. vide Calvinum.  Some would have it rendered, prepare unto themselves a fair step since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; properly signifies a stair or a step, as Acts 21.35. Do justly obtain the favour and honour to be preferred to the higher offices in the Church. Dr H●lls Paraphrase.  
Vers. 15. The Church of the living God, the pillar and ground of truth] In old time the Gentiles used to write their Laws in Tables, 
The Apostle here speaks of a pillar not more architectonico, understanding by it some essential piece of the building: but more forensi, for such a post or pillar on which Tables and Proclamations are wont to hang. Dr. Preston.  and so hang them upon pillars of stone, that the people might read them, as Proclamations are nailed to posts in Market-towns; they had other pillars also like the Pasquil's in Rome, whereupon whosoever listed hung their Epigrams or Libels which they would have known. The Apostle describing the Church, likens it to one of these pillars, whose use was to show what hung thereon. This Church 
* Dr. Chaloner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columnam Gal. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. generaliter sustenticulum & quasi sedem, aut id cui res quoquo modo innititur, significat. Gerh. in loc.  here is not the Church which the Papists make to be the Judge of controversies; neither the Church representative which is a general Council; nor the Church virtual, which they imagine to be the Pope: but the Church essentall, the Congregation of all believers, the House of God, as he calleth it.  
These words, the pillar and ground of truth, may have reference, not to the Church, 
Chillingworth.  but to Timothy, that thou mayst know how to behave thyself as a pillar and ground of truth in the Church of God, which is the House of the living God; for having called the Church a house, it may seem somewhat heterogeneous to call it a Pillar. 2. The Church which here Paul speaks of, 
Vide Cameronis my●othecium Evangelicum, & Scultetum in loc.  was that in which Timothy conversed; and that was the particular Church, and not the Roman. 3. If he speak of the Universal Church, this shows us what it should be, not always what it is; as that, You are the Salt of the earth, said Christ to his Disciples, because it was their office to be so. 4 By truth here is meant all necessary to salvation, not all profitable truth, absolutely and simply All.  

Mysterium q●od quae ea d●sciplina traduntur cognosicada, naturae lace comprehendi n●qu●ant; mysterium verò pietatis, quod eadem illa (quaecunque tandem sint) agnita semel & credita excitent admirab●les affectus pretalis. Cameron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe vocatur Evangelium, non modo quia tamdiu latuit, verum etiam quia humanâ industriâ nequ●t reperiri. Matth. 16.17. Grotius.  Vers. 16. Great is the mystery of godliness] The Gospel is so called. because as it is a doctrine made for the honour, dignity, and promotion of godliness; so it is a doctrine which consists of such truths and connexion's of things that are far remote from the common thought, reasons, and understandings of men.   

CHAP. IU.  
Vers. 1. Expressly] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat. Grotius in so many words.  
In the latter times] viz. Under Antichrist. The Scripture speaks of the latter times, 
* Appellatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intel●igitur totum illud temporis spacium, quo inter primum & secundum Christi adventum intercedit. Luc. 8. v. 8. 2 Timoth. 3. v. 1. 2 Pet. 3. v 3. 2 Johan. 2. v. 18. Jud. v. 18. Gerh. in loc. Novissimus dies dicitur in Scriptures quadrupliciter. Primò, pro multo seu longo temporis post. Gen. 49.1. Deut. 4.30. Dan. 2.28.29. Secundò, pro temporibus 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, 2 Pet. 3.4. Judae v. 8. Atque ita etiam in loco isto Pauli secundum expositionem ipsorum Papistarum, Lyrae, Cajetani, Espensaei, Salmeronis, & aliorum. Laurentii Grotius Papizans.  the times of Antichrists rise and discovery, when the Apostasy shall overspread all the Christian Churches, 2 Thess. 2.8, 10. and the last times, 2 Tim. 3.1. the times of Antichrists destruction, Rev. 106.  
Some shall depart from the faith] That is, from the doctrine of faith, which in general is the holy Scripture, in special the Gospel, called therefore the word of faith, Rom. 10.8. and the law of faith, Rom. 3.27.  
Vers. 2. Having their consciences seared with is hot Iron] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to cauterize, to sear with an hot Iron, or cut off with searing, as Surgeons do rotten Members: Now that which is seared becomes more hard and brawny, and so more dull, and not so sensible in feeling as otherwise; in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience, 
Medes Apostasy of the latter times. Al●i putant alludi ad Cauterium quo signabantur equi & mancipia in front, ut ex nota inusta cognosci possent; alludit Apostolus ad instrumentum Chirurgicum quo resecantur ustione partes malè sanae à corpore humano▪ Alsted paratir. vide Gerh. in loc.  which hath no feeling in it: in the other sense, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing, it must signify those who have no conscience left; there is not much difference, but I follow the first, a hard and unfeeling conscience. vide Estitum.  
Vers. 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving] It was the very purpose and intent of else Creator of all things, when he made the food wherewith we sustain ourselves, that the use of it should be joined with giving of thanks, 
Aliud est damnare nuptias & cibos, quod Marcionitae, Taliani & Manichaei fecerunt; aliud prohibere; quod faciunt Pontificii. Down. Diatrib. de Antich. part. 1. l 3. c. 2. See Fulke on the Rhem. Test. Nota est Antichristi prohibere nuptias. Hieron. * Adversarii dicunt Montanum hoc in loco intelligi. At nos dicimus illos à Montano hoc accepisse. Whitakerus de Eccles. vide Calvinum.  whereof we have example in Christ and Paul. Who forbid marriage and meats but the Papists? They forbid marriage to some men at all times, and certain meats to all men at some times, and that for religions sake: esteeming of marriage in their Clergy worse than adultery, or Sodomy; and eating of flesh in Lent, or other forbidden times, as a mortal sin. Downam of Antichrist, l 1. c. 4.  
Which believe and know the truth] As if those that wanted faith and saving knowledge did but usurp the bread they eat.  
Vers. 4. And nothing to be refused] viz. Out of religious respect of conscience to God's word.  
Vers. 5. For it is sanctified by the Word and prayer] Sanctified] that is, made holy and lawful for us to use. By the Word] Certifying us of God's will, that we may use them. And prayer] Whereby we crave his particular good liking for our use of the creatures, with praising him.  
Vers. 8. Having promise of the life that now is] That is of earthly blessings, and riches; 
Graecè promissiones numero plurali, videtur enim apostolus significare quod in sacris literis multae extant hujusmodi promissiones. Estius.  Eternal blessings only are promised absolutely, and temporal with restraint, viz. if they serve for God's glory, and the good of his children.  
Vers. 10. Who is the Saviour of all men, 
Vide Calvinum.  specially of those that believe] It is meant of God's general providence; or, if of his special mercies, that they are offered to all.  
Vers. 12. Let no man despise thy youth] Though young, yet so carry thyself in thy ministry, 
Nolo te talem exhibeas, ut possis ab aliquo meritò contemni, Hieron. Epist. ad Titum. See Titus 2.7. 1 Pet. 5.6. Fac ut morum gravitate tantum reverentiae tibi concilies, ne quid aetas tua juvenilis, quae alioqu contemptui obnoxia esse solet, tua authoritate minuat. Calvinus.  that they may reverence and fear thee for thy gravity therein.  
In word] That from his mouth they might be instructed in the wholesome word of truth.  
And in conversation] That in his life they might see that integrity which becometh Saints. It is all one (saith Calvin) as if he had said, Dictis & factis, adeoque tota vita.  
Vers. 13. Till I come give attendance to reading, to exhortation, 
Exhortation] or consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather the first here, as Lavater Estius.  to doctrine] As if he should say, that thou mayst be able to exhort and teach, study hard. Mark the order, he preposeth reading; for the Scripture is the fountain of all wisdom, whence Pastors ought to fetch what they utter to their flock.  
Vers. 14. Neglect not the gift that is in thee, which was given thee by Prophecy] 
* Hildersham. Vide Scultetum.  As if he should say, suffer it not by idleness to decay, but stir it up, nourish and increase it.  
Vers. 15. Give thyself wholly to them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them; which phrase implies much intention and Industry in our studies. Sic Horatius: totus in illis.  
That thy profiting may appear to all] As if he should say, strive so to teach as it may appear thy gifts increase daily.  
Vers. 16. Take heed unto thyself, and unto thy doctrine] Luke 14.7. Take heed 
* Attend tibi ipsi, ut rectè vivas; attend etiam doctrinae, ut alios rectè instituas. Estius.  unto thyself how thou sinnest, and to thy doctrine what thou teachest. See Acts 20.28.   

CHAP. V.  
Vers. 1. REbuke not an Elden] Doe not handle him roughly, and as it were strike him, 
Ne rigidè eum tractate, & quasi plagam ei imponite. Vorstius. vide. Cornel. à Lap.  as the Greek word signifies.  
Vers. 3. Honour widows that are widows indeed] He alludes (say Calvin, Estius, à Lapidè, 
Alludit ad etymon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, destituo, desolor, arbo; sic & Latinè vidua à viduando dicitur. Vide V. 5. à Lapidè. ) to the Greek name for a widow which comes of a Verb that signifies to be destitute and deprived. Those widows which were destitute of humane help and comfort, the would have sustained at the public charge of the Church, which is termed honour because they terrified thereby the virtues of those so sustained.  
Vers. 4. Any widow] Any mother or father.  
Have children] That is, those which come immediately from their own bodies.  
Nephew's] Grandchilds or great-grandchildrens.  
Show piety] To perform duty to parents is pious.  
And to requite 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicem rependere, in praebendis sc. alimentis. Gerh. ] That is, do one good turn for another.  
For it is good] That is, morally, a commendable virtue.  
And acceptable before God] pleaseth God wonderfully.  
Verse 6. But she that liveth in pleasure] That makes it her element, all her business is to take delight; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significationem habet pruritus. Est ergo lasciva & procax. jac. 5.5. Aug. quae in delitiis agit. Cyprian. Quae delicata est. Gerh.  so james 5.  
Is dead while she liveth] That is unprofitable; a life led in pleasures is a death. The Ancients call idleness a burial of a living man.  
Vers. 8. He hath denied the faith] He takes not faith in a full latitude; in that particular he shows himself to be no believer.  
And is worse than an Infidel] He that is worse than an Infidel is near to the devil; there is no worse thing than an Infidel. But the Apostles meaning is, he commits a sin greater in some respect than they do which remain in infidelity. He is worse than an Infidel in this point, because he by the very light of nature knows this to be a duty. Hac parte fidelis, si curam suorum non habeat, infideli deterior est; absolute deteriorem esse non est necesse. Estius. Gerhard.  
Vers. 9 The wife of one man] A woman which hath not had two husbands at once; having so been wife of one husband, 
Hoc est, quae sua culpa non transierit ad secundas aut tertias nuptias, puta per divortium, aut repudium aliquod illegitimum. Vorstius.  as that she hath not upon his repudiation married to another. Dr. Hall's Paraphrase.  
Vers. 10. If she have brought up children] Nourished her children; or word for word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si filios suos piè educavit in timore Domini. Gerh.  if she have fed her children.  
Vers. 12. Having damnation] That is subject to the censure of the Church, say some. Calvin saith Paul terrifieth them with the damnation of eternal death.  
Because they have cast off their first faith] That is, either the faith and promise which was made to God in their Baptism, or the faith and promise of service and relief, 
Perkins. Primam fidem dici fidem Baptismi, quae scilicet in Baptismo prima suscipitur, neque veteres neque recentiores Theologi mihi persuadent: quando quidem in Baptismo non promittimus nos vel à primis vel à secundis nuptiis abstenturos: & lascivia invencularum viduarum ad secuntdas nuptias prorumpens, & in iis m●rbi interniremedium quarens, pro insamia quidem, at non pro fidei Christianae rejectione habita fuit. Sculterus.  to be performed to the poor.  
Vers. 13. And not only idle, but tatlers also, and busy bodies] The Apostle coupleth these two together, idle and busy bodies; those which are idle in their own duties, 
They are not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because not busy about what they should, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or intent on things they should not, Thomas Goodwin.  are most busy bodies in other men's.  
Three things (saith Calvin) are here fitly joined together by Paul; idleness, curiosity which proceeds from that; and garrulity, which is the fruit of curiosity. Percontatorem fugito, nam garrulus idem est. Horace.  
Vers. 17. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the word and doctrine] Some learned and late writers conceive that this place makes for the Lay- Presbyters; others say here are not two sorts of Elders, 
Dicit qui laborant; quia doctrinam sacram tradere sicut oportet non parvi laboris. Estius. Vbi manifestè duo Presbyterorum genera statuit Apostolus, interpret Ambrosio & aliis veteribus, & ex nostris fere omnibus. Bullingero, Martino, Calvino, Zanchius in quartum praeceptum. Saravius against Beza, Sculteus in loc And Bishop Bilson in his perpetual government c. 10. go the other way. Here two Elders are mentioned; but the difference whether official, or personal is very doubtful; one office may comprehend both these duties, and the comparison may be in their personal excellencies, one may excel in the governing part of the office, and the other in the doctrinal part. Husseys' Plea for Christian Magistracy. Vide Blondellum de jure plebis in regimine Ecclesiastico. p. 80.81.  one to govern, the other to teach, but two duties of each Presbyter, viz to teach and govern. The illation of t●e former is this, there were elders that ruled well, and laboured besides in the word of God; therefore there were Elders that ruled, and laboured not.  
It is imagined that two kind of Presbyters, as well as two parts of their Office are expressed; one of Ministers of the Church, another of the people; one perpetual, 
Thorndikes Service of God at Religious Assemblies, Chap. 4.  the other ambulatory for their time; both alike interessed in the government of the Church, the office of Preaching charged upon the one. How little of this is set down in the words of the Apostle, were the sense of them that which is pretended, let all the world judge. But of this, See vindication of Presbyterial government p. 37. etc.  
Be counted worthy of double honour] By which he meaneth maintenance, as appeareth, vers. 18. It should be such maintenance, so free, so liberal, as may testify that you honour him in your hearts; such as may keep him from contempt. Mr. Hildersham on 51. Psal. the honour of countenance, and maintenance, Dike on Philem.  
Peradventure the Apostle hath respect to the Law of the firstborn, Deut. 21.17. in which a twofold portion is commanded to be given to him. The first borne was the chiefer, more excellent and honourable person of all the family, whence Elisha as the chiefest of all the Prophet Eliahs' disciples desired a double portion of the Spirit, 2 Kings 2.9. To the same purpose, the Apostle here seems to declare that those who rule well, as the first borne, and the most excellent, are worthy of a double portion of honour and reward. De Dieu in loc. that is ample maintenance, & officii & doctrinae Jerome. duplex, & reverentiae & subsidii. Aquinas, sibi & suis saith another; double not in comparison with any Lay-governours', but in regard of widows and Deacons.  
Especially] showeth not divers persons, but parts of their callings saith one.  
Vers. 19 Against an Elder, receive not an accusation] By an Elder understand Ministers, civil governor's, and all superiors; and if we must not receive, muchless may we frame an accusation against them. Perkins.  
Vers. 20. Them that sin] That is, openly and with scandal.  
Rebuke before all] The whole Assembly of the Church, Matth. 18.17. 2 Cor. 2.6. 
Id est palam & in publico conventu ecclesiae, graviter ac severè sunt increpandi. Estius.   
Vers. 21. Doing nothing by partiality] The Apostle chargeth Timothy, that he do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by titing the balance of one side. 
In alteram partem inclinando. See 23. Exod. 2. Metaphora sumpta est à bilance. Gerh. Vide Bezam. 22.24.   
Vers. 22. Lay ha●ds suddenly on no man] By a part is here manifested the whole Act of ordination, 
As though he had said more largely, use all the circumspection thou canst, yet some hypocrites will creep in●o the Ministry: some are inwardly profane, and such close sinners thou canst not discern, till afterwards they manifest themselves; others are open sinners, of which thou mayst judge aright; these latter thou art to hinder; the former reclaim, or seasonably remove, and so salve up the sore again. Doctor Taylor.  because hands were imposed upon them.  
Neither be partaker of other men's sins] This is diversely interpreted. First, as if this were the meaning, there are many will ordain rashly, do not thou fall into such men's sins, so as to be like them. Secondly, there are many that will importunately desire such to be ordained, who may please their humours; but do not thou yield to such importunity, lest thou partake of their sins. But thirdly it may have reference to the persons ordained, that if Timothy were not diligent to examine them, both for their doctrine, and conversation; all the wickedness these Ministers should afterward commit in the discharge of their duty, would be accounted as his; and he should answer for them.  

Vide Calvinum & Estium. Est stomacho laborantibus assiaws aquae potus inutilis Celsus l. 1 c. 8. praecipitque similiter stomacho laborantibus ut vinum adhibeant. Sculretus.  Keep thyself pure] That is from sins, that thou be'st without blame.  
Vers. 23. Drink no longer water] There are but two words in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paul 〈◊〉 doth wholly forbid Timothy to drink water, but to drink it only, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies.  
Use a little wine] That is, but a little wine; we sold the land for so much, that is, but for so much, Act. 5.8. drink wine, sed modice, hoc est medicè to cure thine infirmities, not to cause them, pro remedio parcis, non pro delicius redundantius. Ambrose.  
Paul prescribes Timothy to drink a little wine for his stomach's sake, and often infirmities; yet he never prescribed him but a little preaching, nay though a weak sickly man; yet he charges him before the Judge of quick and dead, to preach in season, and out of season. Dike.  
Vers. 24. Some men's sins are open before hand 
* q. d. Quamvis quorundam peccata sunt manifesta propter quae ab ecclesiastick officijs eos excludere in proclivi est; tamen aliorum peccata sunt occulta, quae temporis progressu in lucem proseruntur; ideo ad ordinationem non est temerè & praecipitanter accedendum. Glass. Philol. Sac. l. 1. Tract. 3. Haec tota sentenua cum versu 22. & praece●entibus connectenda videtur: quip in quo ratio redditur illius praecepti de cavenda communione altenuorum peccatorum. Vorstius. ] Some there are who offer themselves to ordination, whose scandals are known before hand.  
And some men they follow after] Others offences they are not known, till after they be ordained.   

CHAPT. VI  
Vers. 3. ANd to the doctrine which is according to godliness] That is, the Gospel by a Periphrasis. See the 3. Chap. 16. and Titus 1.1. because the nature, constitution, and composure of it is such, as if he that framed it had intended the exaltation of godliness by it in the world.  
Vers. 4. But doting about questions] In Greek, sick about questions. He means not such questions as are profitable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vox haec à typhonico vento dosumta creditur, quem veteres putarunt hominibus nentem ac● rationem adimere, & vento isto correptos insanire. Gerh.  but which are raised, ad ostentandum acumen, so that one question begets another.  
And strifes of words] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word bats.  
Vers. 5. Perverse dispute of men 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inutiles contentiones, disputationes curiosa. Occumenius metaephoram deductam putat ab ovibus quae applicatae aliis & attritae etiam sanas morbo assiciunt. Gerh. in loc. Vide Estium. ] In the original, galling one another with disputes.  

He makes not the gain of godliness to depend upon the condition of our contentment, as though there were no profit in it, unless we were contented with it; but that is the effect and an inseparable companion of godliness to make us contented with all estates, for it always brings with it contentment. De pietate tria praedicantur quod sit quaestus: ingens quaestus: talis denique quaestus qui pariat ex se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scultetus.  Vers. 6. But godliness with contentment is great gain] Godliness with selfe-sufficiency, for so it is word for word in the original. It restores us our primitive right and interest in the creatures; a godly man in his wants may claim the promise, and live upon God. 2. He is sure of the best supply, and in the best way. 3. Every creature and blessing shall be sanctified to him. 4. It produceth gracious effects. 1. True contentation of mind, 37. Psalm. 2. Makes him thankful in the want of these things as Job. 3. He looks on common favours as fruits of special love and pawns of a heavenly inheritance. 4. It makes such an impression on his heart, as was in God in the bestowing of them; as God hath showed love to him, so will he to the Saints.  
Vers. 7. For we brought nothing into this world] Greek, this new world.  
And it is certain we can carry nothing out] He doth not say as it is, job. 1.21. we brought nothing into the world, and shall carry nothing out; but as if men affirmed some such thing in their own hearts, that their riches should go out of the world with them, or could profit them when they are dead; he saith it is certain we can carry nothing out.  
Vers. 8. And having food and raiment, let us therefore be content] That is, if we have food and raiment necessary for us and ours, we ought to quiet our hearts, 
Perkins. He saith not Cates nor delicates, but food that may feed; he saith not ornaments, or habiliments, but cover, garments, so much as may keep thee from cold; garment quasi gardment. Minshew; toga quae defendere frigius, Quam vis crassa queat. Horace.  and have no further care. The word signifies let us have enough, let us count it enough.  
Vers. 9 But they that will be rich] The Apostle saith not those that are rich, but these which inordinately desire to be rich, or such as refer the labour of their callings to the gathering of wealth; where the Apostle doth not simply condemn a rich estate, but rather the desire to be rich, that is a desire to have more than is necessary for the maintaining of a man's estate.  
Fall into temptations] That which we pray daily against, are overcome by them.  
And a snare] viz Of Satan, the vulgar adds the Devil, but it is not in the Greek and Syriack. And into many foolish] Absurd and sordid.  
Hurtful] And damnable to the soul.  
Which drown men] Like one that hath a Millstone about his neck, and is thrown into the bottom of the Sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propriè est in profundum demergere.  
In destruction and perdition] That is, destroying perdition. He useth two words to signify the greatness, and certainty of the destruction; or to note a double destruction, Temporal, and Eternal. Estius and others.  
Vers. 10. For the love of Money] The preposterous in ordinate love of it.  
Is the root of all evils 
* Bion avaritiam vocabat vitii metropolin, Timon malorum elementum. ] He saith not that it is the cause, principle, original, but the root, not of a few, many or very many, but of all evils, the covetous man will be ready to commit any sin. Quid non mortalia pectora cogis Auri sacra fames.  
Pierced 
* Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notat proprie confossionem, cum quis in mucronem incidit. Sensus igitur est, tranfixerunt seipsos multis doloribus. Gerh. in loc.  themselves through] One every side, circumcicra perforant, as if one were stabbed all over, from head to foot.  
With sorrows] Such as women in travel are subject unto.  
Vers. 11. But thou O man of God, flee these things] Not only because it was exceedingly unbecoming him, but because even he is inclinable to it. That is, thou who art to have office in the Church by ordinary calling, as the Prophets and men of God of old had by extraordinary; thou who after a special manner art to be Gods peculiar, by reason of thy function, 1 Sam. 2.27. 2 Tim. 3.17.  
Fly 
* Verbum fuge emphasin habet; q. d Sis ab hujusmodi longissimè remotus. Estius. Doctor Tailor on Titus.  these things] That is, preserve thyself from these noisome lusts, the breeders of most filthy and detestable cogitations and practices.  
And follow after righteousness] That is, deal justly, give every man his own.  
Godliness] Covetousness is Idolatry; practise thou piety which is great gain.  
Faith] This is a main fruit of godliness; follow it and thou shalt not distrust God's providence.  
Love] To men a fruit of faith; self-love occasions covetousness.  
Patience In adversity.  
Meekness] Waiting and expecting Gods coming, to the supply of our want.  
Vers. 12. Fight the good fight of faith] That is, strive by faith, patience and Prayer, against all these lusts of infidelity, 
Vide Cornel. à Lapide, Metaphora sumta non à militia, said a certamine, quod cursu fiebat in study, 1 Cor. 9.24. 1 Tim. 2.5. Gerh. Ex Estio.  distrust, earthly-mindedness.  
Lay hold on eternal life 
a Veluti bravium sive praemium certaminis. Persistit in Metaphora. Gerh. ib. ] Being called by faith, and hope, lift up thy heart and affections to a heavenly conversation, so some, That is, so strive in this course that thou mayst obtain eternal life.  
Vers. 14. That thou keep this Commandment without spot] That is, so keep this Commandment, 
Mr Ball.  that thou look for Christ daily; and so that if thou shouldst live until that time, thou remit nothing of thy study and care.  

Vide Cornel. à Lapide.  Some interpret it in general of all the commandments given by the Apostle to Timothy; some in special of the Commandments, in 11. and 12. verses, some of the Commandment of love; Calvin 
b Nomine mandati significat quae hactenus de officio Timothei disseruit: quorum haec fait samma ut se fidelem Christo & Ecclesiae Ministrum praeberet. Calvinus.  goes the second way.  
Vers. 15. The only Potentate] Because he is essentially, and independently potent, yea omnipotent.  
Vers. 16. Who only hath immortality] viz. Perfect and independent; the Angels are immortal, not of their own nature, but by God's grace.  

In di vitiis cupiditatem reprehendit non facultatem. Austen.  Vers. 17. Charge them that are rich in this world] This is added by way of extenuation, the world is brittle and all things in it; those are worldlings in heart, as well as in estate; there are other riches besides those of this world Matth. 6.20. and 19.21.  
That they be not high minded] He bids rich men take heed of two things, first Pride here, and secondly deceitful hope in the next words.  
Nor trust in uncertain riches 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in incertitudine divitiatum, hoc est, in incertis divitijs. Gerh. ] Yea to uncertainty itself, so it is in the original; some render it unevidence of riches, they evidence not Gods love.  
But in the living God] This Epithet is added either to distinguish him from false Gods, or to declare the certainty of hope which is placed in God, who lives always, and immutably.  
Vers. 18. That they do good, that they be rich in good works, ready to distribute, willing to communicate] All is but beneficence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graeca vo● propriè significat eam communicationem quâ quis ea, quae habet, aliis quì non habent impertiendo communicate. Rom. 12.13. Heb. 13.16. 2. Cor. 8.9. Gal. 6.6. Gerh. in loc.  expressed in the variety of four Epithets.  
To do good] Imports all good whatsoever belongs to a Christian life; the other two, distribute, and communicate, that good which properly is expected from rich men, that none else can do.    

ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to TIMOTHY.  

CHAP. I.  
THere is the same Argument generally of this Epistle with the former. 
Exordium posteriosis Epistolae ad Timothum rectè dixeris Exordium Epistolae ad Romanos contractum. Scultetus.   
Vers. 3. Whom I serve from my forefathers] or Progenitors: so Calvin. Some say Abraham, Isaac, and jacob; 
Latini certè progentorum nomine, ut Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabulo, complectuntur non parentes modò proximos, sed superiores quoque, qui nominibus carentes, eisdent majores vocantur. Espencaeus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqui majores, nempe Abrahamum, Isaacum & Jacobum, & alios deinceps à quibus ortus est intelligunt; ego progenitores proximos significari puto. Scultetus. Gratias ago Deo meo, quòd quoties ad eum preces fundo, toties tui sum memor, ac pro te oro. Estius.  others his natural parents.  
With pure conscience] That is, a conscience purified from the guilt of sin by the sprinkling of the blood of Christ. 2. A conscience purified from self-ends and respects. Sincerely and without hypocrisy.  
Without ceasing I have remembrance of thee in my prayers night and day] We cannot think that Timothy was never out of his thought; but the meaning is, when he did call upon God from day to day, he still remembered him. 1 Thess. 5.17.  
Vers. 6. Stir up the gift of God which is in thee] That is, as man preserves the fire by blowing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui sopitos suscitat ignes; Est hoc verbum Genes. 45.27. suscitatur autem spiritus ille precibus dil●genti meditatione & jugi pia operatione. Grot. Scultetus in loc.  so by our diligence we must kindle and revive the gifts and graces of God bestowed on us. Therefore some think it is a metaphor taken from a spark kept in ashes, which by gentle blowing is stirred up till it take a flame; so Calvin, Barlow, and others. But it is better (saith Gerhard) to refer it to the Type of the Priests of the old Testament, by whose daily and continual ministry the fire coming from Heaven was maintained: so Timothy is commanded to stir up and preserve the gifts of the Holy Ghost received, and cause them to flame and burn in him. 1 Thess. 5.19. 1 Tim 4.14. Not those gifts common to all the faithful, faith, hope, and charity, but the particular gifts of the Spirit, as the gift of teaching in the Schools, the gift of exhorting in the Church, and persuading men the faith of Christ; the gift of Tongues. In calling it a gift he signifies an extraordinary grace of that time; but in willing him to stir it up, and not to neglect it, 
Thorndikes Service of God at religious Assemblies. c. 5.  he showeth that it was in him to procure it at God's hands, by reading teaching, and praying, and the like means.  
By putting on of my hands] The ceremony of laying on of hands hath been used of parents in blessing of their children Gen. 48.14. in Sacrifice Levit. 1.4. in healing of diseases, Acts 28.8. in conferring the excellent gift of the holy Ghost, 
Ordinatio vocatur manuum impositio, quia fit cum ceremonia impossionis manuum. Estius.  Acts 8.17. and in making of Ministers; to which time these words have reference, 1 Tim. 4.14.  
Vers. 9 Who hath saved us, and called us with an holy calling] In calling he is said to save us, to set us after a sort in possession of salvation, when he calls us vocatione sancta, id est sanctificante, making us holy  

According to his purpose and grace] That is, not moved by our works, but by his purpose and grace, that is forepurpose.  Not according to our works] That is, not for the foreknowledge of man's faith or works; mark the exclusive, when, before the world was; therefore this grace whereby we are saved, cannot be any gift of grace infused into us, unless it could be infused before the world was, or we were in it.  
Vers. 12. Nevertheless I am not ashamed] There is confidence; I know and am persuaded] there is faith; That he is able to keep] there is a sure preserver; That which I have committed] there is the pledge of salvation.  

Here the Apostle calls his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because committed to God to keep to glory; in the 14 Verse the Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because committed to us, to our keeping.  Th● Apostle saith he committed to God's custody a pawn or pledge, or that which he entrusted him withal; and what that is Interpreters differ. One faith his soul, another (which is all one) himself; his works, saith a third; a fourth addeth his sufferings; a fifth his salvation. He committed to God his soul, himself, his doings, his sufferings, to be rewarded with life and salvation.  

Ea doctrina quae nihil insalubre habet admixtum qualia multa erant in doctrina Rabunorum & Philosophorum. Grotius.  Vers. 13. Hold fast the form of sound words] Or, wholesome words, such as have a healing property in them, as the word signifies. Principles of Religion grounded on God's Word are called sound, wholesome, or healthful words, both in regard of their matter and substance, and also in regard of their effect, they cause and preserve good, sound and spiritual health. Form] or pattern. A metaphor, say some, from a Carpenter that worketh by rule. Hhora 
* Weemes out of junius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidam vortunt expressam formam, quidam imaginem & delineationem, quidam informationem. Gerh.  foramina, a speech borrowed from Merchants who have several boxes or holes wherein the put their several sorts of money.  
In faith and love which are in Christ jesus] That is, sound doctrine is contained in those two heads, faith and love, both which have reference to Christ. Neither Protestant nor Papist 
* Mr. Ward. See Gal 5.6. Ephes. 6.23. 1 Tim. 1.14. These two were figured by the Vrim and Thummim. , Calvinist nor Lutherane, Conformist nor Unconformist, but faith and love in Christ Jesus is all in all.  

Dike. Translatio sumpta ab umbra aut ventulo in l●cis aest●osis. Grotius.  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 heat, find some cooling; to show how acceptable and comfortable Onesiphorus his relief was unto him.  
Vers. 17. But when he was in Rome, he sought me diligently and found me] Therefore Paul was a prisoner at large. Found m●] That is, came where I was. The difference between Invenire and Reperire is this; when we go on a thing, it is invenire; when a thing comes on us we do reperire.   

CHAP. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vers. 2. AMong many witnesses] Per multos testes, by many witnesses; so the Vulgar, and the French 
* Par plusieurs tesmoius. Fr. Bib. Vide Bezam.  also, inter multos testes, so Beza and we accordingly, that is, many being present which can testify of these things. That is, the better version. Gerhard.  
Vers. 4. Entangleth himself] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is entangled. It is a comparison 
* Thorndikes Right of the Church in a Christian State. Ch. 5.  which St. Paul borroweth from the custom of the Roman Empire, 
Entangle quasi in angulum, etc.  wherein Soldiers, as they were exempted from being Tutors to men's persons, or Curators to their estates, so they were forbidden to be Proctors of other men's causes, to undertake husbandry or merchandise.  
Vers. 5. Strive for masteries] The Apostle hath respect to the manner of the Grecian combats, 
Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quo athletae dicti, significat certare quocunque certandi genere, quod corpore exercetur, velut lucta, cursu, pugnis, disco, saltu. Estius. Gerh. in loc.  in which those that were conquerors had a crown or garland of Herbs given them. A metaphor borrowed from Wrestlers, Justers.  
Vers. 15. Rightly dividing the word of truth] Or, word for word, 
Similitudo ducta à victimis quae certo ritu secari debebant. Est autem & Euángelii annuntiatio sacrificum & quidem egregium. Grotius. Vide Bezam. Ex sectione sacrificatarum carnium metaphoram derivasse Apostolum ad concianotores verbi Dei, existimant nonnulli. Sed veriùs puto sumptam esse metaphoram à nutrieibus cibos in particulas & ofsulas secantibus, ut commodiù● eas glutiant parvuli quos educant. Menochius de Republica Hebraeorum. l. 2. c. 10. In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè in parts secantem & dividentem; m●taphora à structoribus sumpta, quorum munus est ex ipsorum artis praescripto integras verbi gratiâ aves, aut alias carnes in frusta ex cutere, & partem cuique suam apponere. Nec aliunde quam à partibus convivalibus sumpta videtur metaphora illa, qaa usus est Christus Dominus Luc. 10.42. & illa qua usus est David, Psal 15.5. sumpta metaphora à symposiarchis qui quantum vini esset hauriendum praescribebant, atque ita calicis partem assignare videbantur. Idem ibid. l. 6. c. 3. Vide Fulleri Miscel. Sac. l. 3. c. 16.  rightly cutting into parts the word of truth] It is a metaphor (say Gerhard, Perkins, and others) taken from the Levites who might not cut the members of the sacrifices without due consideration. The righteousness respects not only, or not so much the subject or word divided, as the object or persons to whom the division is to be made, in giving every one his portion, or food convenient for him; as some parts of the Sacrifices were given to the Priests, others to the people.  
Vers. 16. Increase] The Greek word signifies to cut a thing before to make a passage for other things, as in some Countries they cut a passage for their sheep because of the ice.  
Vers. 17. And their word will rot as doth a canker] Estius defends this translation. Calvin and others would have it rather translated a Gangrene. Seu titus, Calvin and Grotius show that they are not the same disease. That it hath its name in Greek from eating. Physicians say that if it take hold of any member in the body, unless speedy remedy be found, it fretteth the flesh, blood, bones, never ceasing till the whole man be destroyed. Error is exceeding infectious and hurts the soul, unless daily prevented, (as a Gangreen or running-tetter the body) 1. speedily, 2. incurably. 3. mortally. Vide Calvinum, Estium, Gerh. in loc.  
Of whom is 
* Nuptialis, nomen haeretici negantis carnis resurrectionem à themate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pellicula seu membrana virginitatis index quae primo coitu rumpitur. Pasor. Hymenaeus à nuptiarum Deo: Philetus nomen quasi Optatus, Desideratus apud Latino's. Grotius.  Hymeneus and Philetus] It is not certain who this Philetus was; 
Monstrat digito pestes ipsas, ut sibi ab illis omnes caveant. Calvinus.  the Apostle speaks of Hymenaeus, 1 Tim. 1.20. They are Greek names, as many others in the Cities of Asia built by the Grecians. The one by interpretation is a love or wedding-song: the other, amiable, or affected.  
Vers. 18. Who concerning the truth have erred] Swerved, miss the mark; Qui a veritatis scopo aberrarunt. Gerh. The Apostle useth this word thrice in these two Epistles to Timothy, by which not every error in Religion is signified, but an error of that kind wherein the foundation is not retained.  
Saying that the resureection is passed already] Denying, viz the resurrection which is to be of men's bodies at the last day, and turning it into the resurrection only of the soul from sin.  
And overthrow the faith of some] Not the grace, but the profession of faith, or else the doctrine of faith which these did hold; they were run into errors and heresies. It is in the present tense in the Greek, by which the Apostle signifies that they do not only persist in their error, but also in a perverse study of propagating it. There is an Emphasis in the word subvert or overthrow, because the faith of the resurrection being taken away (as the fountain of all Christian Religion) presently the whole fabric of Christian Religion falls to the ground, 1 Cor. 15.13. 
Estius. Gerhard.   
Vers. 19 Nevertheless the foundation of God standeth sure, etc.] That is, 
Singula verba pondus habent; certitudo haec nititur, Primo, fundamento. Secundo, non quocunque sed firmo. Tertio, non hominis sed Dei. Quarto, non vacillante sed stante idque obsignato, idque notitiâ Dei, non simplicis tantum inspectionis, sed discernente suòs à non suis. Dr. Prid.  the decree of God's election stands firm and sure, so as those who are elected by him shall never fall away. This he declareth by a double similitude; he saith the election of God is like the foundation of a house which standeth fast though all the building be shaken. The Church of God is compared to a building, election to the foundation; A foundation is first in order of the building. 2. Highest in honour, Christ is called the foundation of foundations, 
Standeth su●e] Abideth firm, stable, constant, without change or alteration. Our English word sure comes from the Hebrew azure a Rock. Barlow. Numerus certus non solum quoad numerum numerantem ut suggerunt Armimati, sed quoad numerum numeratum ut orthodoxi tenent.  Esay 28.16. 3. Is the stability of a whole building. Secondly, he saith that election hath the seal of God, and therefore may not be changed. Having this seal, the Lord knoweth them that be his] Or who are his, not only how many are elected, but who they are, who be the very numerical persons. A seal is for two ends, secrecy and safety; things which are sealed are made sure and authentical; this seal hath two parts: the first concerns God in that every man's salvation is written in the book of life, and God knoweth who are his. Secondly, a second part of the seal which concerns man, and is imprinted in his heart and conscience, which also hath two branches, the gift of invocation, and a watchful care to make conscience of all and every sin, in these words, And let every one that nameth the name of Christ depart from iniquity] whereby he signifieth that those which can call upon God, and give him thanks for his benefits, and withal in their lives make conscience of sin, have the seal of God's election imprinted in their hearts, and may assure themselves they are the Lords. Mr. Perkins.  
Vers. 21. He shall be a vessel unto honour] That is, known or declared that he is so.  
And prepared unto every good work] The word in the original signifieth when a man is fashioned as a Vessel is fashioned and the meaning is, 
Dr. Preston.  that then a man is good, when his heart is fitted to good works.  
Vers. 22. Flee also youthful lusts] There are lusts peculiar to that time of life, sensuality, abuse of self, creatures, headstrongness.  
Vers. 24. But be gentle unto all men, apt to teach] Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meek disposition. 
Dr. Tailor on Titus. Neque enim doctrinae locus erit nisi adsit moderatio & a quabile quoddam temperamentum. Calvinus.   
Patient] The Greek word properly signifies Tolerantem majorum, one that bears evil. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lenem, placidum mansuetum humanum erga omnes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. propriè significat drcendi donis instructum, idoneum ad docendum. Gerh.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil persons rather than evil things. Estius. Gerh.  
Vers. 26. And that they may recover] Or awake themselves; Syriack, that they may be mindful of themselves. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè è vino ad se redire, per translationem usurpatur ad liberationem ab omnibus rebus aliis quae mentem turban, ut videre est Abac. 2.7. 1 Cor. 11.34. Grotius. The Apostle alludeth to one that is asleep or drunk, who is to be awaked, and restored to his senses. Barlow.   
Out of the snares of the devil] Greek, snare of the devil; that is, pleasures, which make men as it were drunk; we are freed from these by Christ, Esay 42.7.  
Who are taken captive] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken alive, as soldiers in the wars, or beasts in a toil. The Greek word is properly a warlike word, but is more largely used, as we may see Luke 5.10.   

CHAP. III.  
Vers. 1. IN the last days 
* Comprehendit universum Christianae Ecclesiae statum. Calvinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempora molesta. Tribuuntur tempori istiusmodi epitheta metonymicè, propter ea quae in tempore contingunt maximè propter horum mores ac studia. Estius. ] That is, all the time from Christ's first to his second coming. Perilous times] Vulg. tempora periculosa. The Greek is properly difficult times, in which it is hard to consult, or to carry one's self.  
Vers. 2. For men shall be lovers of their own selves] Self-love is the root of these 19 vices here mentioned. The Apostle begins with self-love, and concludes with love of pleasures; men always abound with self-love, but it shall then prevail more then in times past.  
Truce-breakers] Or promise-breakers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foe difragis, infidi.  for it needs not be confined to the leaving of those Covenants of Cessation from Arms betwixt enemies which we call truces, but may be understood generally of any promise or compact whatsoever.  
Vers. 4. Traitor's] Such as betray 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proditores, amicitiae desertores.  those who put their confidence in them.  
Heady] Such as fly before they should; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
highminded] Such as are puffed up with pride, show it outwardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lovers of pleasures more than lovers of God] There is an elegant paronomasia in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 6. For of this sort are they which creep into houses] Syriac creep like Ferrets, or Weesils. 

Vide Fulleri Miscell. Sac. l. 3. c. 14. & Bezam.  
Vulg. ex his enim sunt qui penetrant domos. Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hîc idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, penicus seu in profundum ingredi, in penitiorem recessum se abdere. Ambrosiaster legit, qui irrepunt in domos. Locus parralleiss, habetur, Tit. 1. v. 11. Gerh. in loc.    
Vers. 8. As jannes' and jambres 
* Jannes & Jambres qui fuerint, docent Hebraet, Graeci & Latini Scriptores. Apud Nathanum etiam Hebraeum autorem Lexici juris, scribit Drusius, se invenisse: eos principes magorum Pharaonis fuisse, ac Mosi edenti miracula restitisse. Scultetus.  withstood Moses, so do these also resist the truth] The series of the speech seemed to require that he should say, as jannes' and jambres resisted Moses so do these also resist us. But he altars his stile, and saith more emphatically they resist the truth, that he may show that their opposition is not so much against men preaching the truth of the Gospel, as against truth itself; and therefore against God who is the first truth: Estius and Gerh. in loc. It is likely they were therefore two (saith Calvin) because as God raised up Moses and Aaron as two Captains for his people, so Pharaoh would have so many Magicians to oppose them.  
Vers. 12. Yea and all that will live godly in Christ jesus, shall suffer persecution] There is a kind of godliness, which may be free from persecution; 
Causis sufficientibus positis in actu necessariò ponitur effectus. They have enemies enough.  but if one will live godly up to the rule and principles which Christ hath given, he shall be subject to persecution.  
Vers. 13. But evil men and seducers 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat incantatores ac praestigiatores, deinde generaliter usurpatur pro impostoribus ac deceptoribus. Estius. Gerh.  shall wax worse and worse] That is, evil men who are seducers, or among all evil men, especially seducers.  
Vers. 15. And that from a Child, thou hast known the holy Scriptures] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his Childhood, yea from his infancy as the word properly signifies, 
Mr. Hildersham. Mos erat & est nunc qucque Indaeorum, à prima aetate quae literarum capax est, sacra scripta legenda dare pueris. Grotius. Vide Gerh. et Espencaeum. in loc.  from thine infancy say the Rhemists who yet cannot endure that Children should be put to the reading of the Scriptures. See Estius.  
Here is a large praise of the knowledge of God; in the commendation we have 

1. Of whom: Timothy, a Child:  
2. For what 

1 Act, knowledge.  
2. Subject, Scripture, set out by the adjunct holy; effect, make wise to salvation.      
Vers. 16. All Scripture is given by inspiration of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because he had exhorted Timothy to the reading of the Scripture, therefore he here commends it, 1. From the authority. 2. From the profit of it, not only the sentences, but the several words, and the order, and the whole disposition of them is from God, as speaking or writing by himself; 
Rom. 15.4. Consolation is added, but that may be comprehended here under doctrine or instruction.  this is to be divinely inspired saith Estius.  
Is profitable.] Showing that the word of God must never be meddled withal but for some profit. Then particularly he showeth wherein the profit consists.  
For doctrine] That is, to teach men what to know, and believe.  
Reproof] Of error and false opinions.  
Correction] Of ill behaviour.  
And instruction] In good behaviour.  
Vers. 17. That 
* Verisimile est Apostolum respicere ad illud, quod in V. T. Prophetae peculiariter vocabantur viri Dei. 1 Sam. 9 v. 5. 1 Reg. 17. v. 18.2. Reg. 4. v. 7 Gerh. Quod si scriptura sacra doctoribus sufficit, quidni sufficiat auditoribus? Scultetus.  the man of God] Meaning not any man, but the Minister, 1 Tim. 6.11. 1 Cor. 4.1. Yet not one particular person, but the whole calling.  
May be perfect, thoroughly furnished] That is, sufficiently instructed to execute all the parts of his office.  
Bellarmine, and Andradius, make themselves merry here, and say that the word profitable never notes sufficiency; but the same Greek word is used, 1 Tim. 4.8. for sufficient.  
The Scripture is so profitable, that a Doctor of the Church may thence confirm the true doctrine, and confute false; may instruct and mend his manners, and be made wise to obtain salvation; therefore it is perfect. That which contains all things necessary, contains a sufficient doctrine. Classicus hic locus est, ex quo Scripturae perfectio contra Pontificios demonstratur. Gerh. in loc.  
But Estius saith the Apostle here speaks only of the old Testament; for Timothy could not from his Childhood know the Books of the New Testament, since they were not then extant. To that we answer with Calvin, that for the substance there was nothing added; for the Apostles writings are but an explication of the Law and Prophets, together with an exhibition of the things. And if the Old Testament alone were profitable for all these ends, then much more now is the whole Scripture, the new being also added.   

CHAP. IU.  
Vers. 1. I Charge thee therefore before God and the Lord jesus Christ, who shall judge the quick and the dead at his appearing] As if he should say, 
Hildersham.  Thou canst never answer it unto God, and unto Jesus Christ at the day of judgement, if thou do it not.  
Vers. 2. 
* Huc pertinet ista terribilis obtestatio; scilicet ut officium praedicationis, ac coetera quae sunt hominis Dei munia, dil●genter & constanter exequatur. Estius. Quibus verbis significat, multis stimulis opus esse ad nos impellendos ut in recto cursu progrediamur. Calvinus.  When the Apostle foretelleth, that in these latter times men should have itching ears, he prescribeth to Timothy this remedy to cure it, preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine, as if he should say, teach diligently, zealously, profitably; using not only doctrine, but application, grounding thy exhortations, and reproofs, substantially upon sound doctrine. Hildersham.  

Stand much upon it, id est, 〈◊〉 operi, instanter age quod agendum est. Estius. Saint Austen expounds it in a word, opportunè volentibus, importunè nolentibus; in season, to the willing, out of season to the unwilling. The Greek Commentators refer this to the Preacher, when it is commodious, or incommodious for him; others to the hearer, when he is willing and unwilling. See Estius.  Preach the word] It is not only a toleration, but a peremptory command.  
Be instant] The Greek word signifies, to stand to or over a business; our English word expresseth it fully; to be instant in a business, imports two things, earnestness, and diligence.  
In season] May be understood two ways, 1. It may be taken for the ordinary set time appointed, and set apart for this exercise, the Lords day, Mark 6.2. Luke 4.16. Act. 13, 14. and 20.7. 2. At such times and seasons, when the word may be most acceptable, most profitable unto the hearers.  
Out of season] Not in itself or in truth, but in the opinion of men.  
This duty of the Ministry, is twice pressed upon them, reprove, rebuke. See 58. Esay. 1.  
Rebuke, exhort with all long-suffering] Titus 1.13. There is a precept to reprove sharply. Some consider the persons to whom the Apostle writ these things, the one was Timothy who (they say) was severe and austere, 
Doctor Tailor on Titus.  and therefore is exhorted to patience and meekness: the other Titus, who was gentle and meek of nature; and therefore spurred unto sharpness and severity. Others draw the difference from the people, over whom they were set; the Cretians were hard and refractory, full of bad qualities the Ephesians among whom Timothy was sent, were of some better temper, and disposition: and therefore were to be mildly dealt withal.  
Vers. 5. Do the work of an Evangelist] 
* Hanorisica officij mentio tam ad ●um animandum quam ad commendandam aliis ejus authoritatem valet: quorum utrunque spectavit Paulu●. Calvinus. Hoc est, ita partes omnes Ministerii tui exequere, ut omnes intelligant te rem seriam agere & in Evangelij Praedicatione proram & puppim salut● humanae positam esse. Scultetus.  That is, which is worthy of an Evangelist, therefore say some, Timothy must needs be an Evangelist; and so no Bishop.  
Some by the name of an Evangelist, signify in general a Preacher of the Gospel; but these are rather meant saith Calvin, which the Apostle used as companions in executing, their office, Act. 21.8. Eph. 4.11. As if he had said, do thou Timothy that which becomes thee in thy place and calling, faithfully and with conscience, for I have so done in my place and calling; I have done my duty conscionably and faithfully; and stood against all opposition to the contrary, and now I am ready to be offered as a drink offering, Phil. 2.17. and to depart this life; though Estius oppose this. Immolor ac libor more sacrificii, Metaphorae ratio à sacrificiis V. T. ducta, quibus addebantur olim libamina. Gerh. in loc. Vide plura ibid. Vide Calvinum & à Lapide.  
Vers. 7. I have fought a good fight] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Certamen illud praeclarum certavi, Beza. I have fought that excellent fight, a fight by wrestling; the Apostle useth this Metaphor also, 1 Cor. 9.25. He adds this partly for his own comfort, and partly to provoke Timothy to imitate him.  
I have finished my course] As the first Metaphor was taken from a stout Champion, so this is taken from a strong runner. He compares himself to those which run in a race, which Metaphor he also useth and joins it with the former, 1 Cor 9 24.26  
I have kept the faith] This third Metaphor is taken from a brave Soldier, he was faithful to his General, 1 Cor. 4.2.  
Vers. 8. Henceforth is laid up for me a Crown of righteousness] As if he had said, I have finished my course, and done my duty in my place; 
Metaphora militum & cursorum, quibus corona praemii loco solet proponi. Estius. Corona ut scribit Carolus Paschalius de coro●a, signat absolutionem, con●ummationem, perfectionem, & evinciendo capiti destinatur, quae eminentissima & absolutissima pars est totius humanae compaginis. Corona est, ultra cujus excellentiam mortalium vota non extenduntur. Hinc summum omnium praemiorum sunt Coronae Hinc est, quod coronare quandoque est remunerare, & corona remuneratio. Corona denique non qualecunque praemium notat▪ sed praemium victoriae, hoc est, pugnando, vincendo partum. Ubi durior pugna, ibi gloriosior est victoria, inquit Severus Sulpitius in Dial. Scultetus in loc.  and hereby I know and am assured that henceforth is laid up for me a Crown of righteousness.  
Vers. 10. Having loved this present world] The word signifies, 
Mr. Fenner. Vide Calvinum Bezam & Grotium.  and so other translations render it, he embraced this present world, that is, the affections of his heart had a sympathy with it, as the Ive with the Elm, he embraced it.  
Vers. 13. The Cloak that I left at Troas with Carpus] Jerome, chrysostom and Theophylact say it was a kind of garment for a journey, which he used when it was rainy weather, or the season cold; Paul therefore being in prison, and the weather cold, 
Menoch. de Repub. Heb. l. 6. c. 7.  and he unwilling to be burdensome, being content with his poverty, he caused that garment to be brought him which he wore in cold weather.  
But especially the Parchments] Which may appear to be Note-bookes of his own making; the Syriac translateth it falciculum voluminum, 
Mr. Hildersham,  the bundle of writings folded up together; for they used then Parchment to write in, as we do Paper now. So Gerhard and others.  
Vers. 14. Alexander the Coppersmith did me much evil] This Alexander is conceived to be the man of whom we read, 
Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inte●liguntur schedae pelliceae, in quibus Paulus quaedam scitu digna ad juvandam memoriam annotaverat, unde velut de iis singulariter solicitus dicit, Maximè membranas. Estius & Gerh. in loc.  Act. 19.32. that stood to Paul when he was in that danger at Ephesu●; there he had like to have lost his life for appearing on his side. So Calvin. Others doubt whether this Alexander be the same with him mentioned 1 Tim. 1.20. Vide Estium.  
Vers. 15. For he hath greatly withstood our word] Not us but our words, our Preaching; for the one is but a personal persecution and against charity; the other a doctrinal offence, and against piety and so more heinous.  
Vers. 17. And I was delivered out of the mouth of the Lion] That is, out of the mouth of Nero say 
a Beza à Lapide. Dr. Hall. Vide Euseb. Hist. Eccles. l. 2. c. 22.  some so called for his power and cruelty, because he horribly persecuted the Christians. Or as some (taking it for a proverbial 
* Proverbialiter dictum pro è summo discrimine, & usurpatur ubi alicui ex insperato salus obtigit. Nam quem leo ore prehenderit quasi extra spem esse liberationis legitur Psal. 22.22. Drus. Prov. Class. 2. l. 3.  speech, noting any eminent danger) I was delivered from the extremest hazard of death; even as a man rescued out of a Lion's mouth, and pulled from between his teeth. So Calvin and Estius.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify properly liberatus sum, as the vulgar hath rendered it, but ereptus sum, for the Apostle doth not mean that he was freed from his bonds, since he was in bonds when he wrote this Epistle, but that he was snatched out of the present danger which was then feared. Gerh. in loc. ex Estio.  

Speeds Chron. l. 6. c. 9 ex Matthew Parker. Archbishop of Caut.  Vers. 21. Linus] This is that Linus, who was after Bishop of Rome, as Eusebius thinketh l. 3. c. 2. Claudia) an English (or rather British) woman went to Rome, converted by Paul, married a Roman Gentleman, who for his parts was called Pudens as here, but before called Rufus. It was thought she sent the Gospel first into England.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to TITUS  

CHAP. I  

Hujus Epistolae, quam ad Titum, suum ex genti●itate discipulum, scripsit apostolus, idem serè argumentum est cum duabus ad Timotheum, prae●ertim cum priore. Nam sicut Timotheum Asiae minore praesecerat, ita Titum Cretae celeberimae & amplissimae insulae, quae nunc vulgo Candia vocatur. Erat itaquo uterque de iis quae ad regimen Eccliasticum pertinerent, etiam per literas instruendus. Quod autem multo breviùs ad Titum scribat, quam ad Timotheum, ea ratio reddi potest, quia Titus ut aetate provectior, ita & Ecclesiastic rebus gerendis erat exercitatior: Timotheus autem junior, atque recentior; ideóque pluribus informandus. Estius.  THis Epistle is by the learned, called Epitome Paulinarum Epistolarum, an Abridgement of all Paul's Epistles, it is fraught with such variety of precepts fitted to all sorts, sexes, ages and conditions of men, as whatsoever he hath in all his Epistles more largely handled, he seemeth summarily to have reduced the same into this one.  
This Epistle containeth three parts, 1. The salutation in the four first verses. 2. The narration or proposition of the matter of it, from the 5. vers of the first Chapter, unto the end of the eleventh of the third Chapter. 3. The conclusion, containing some private business enjoined Titus: and the ordinary salutation of the Apostle.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ante tempora saecularia. Non ab aeterno, sed ante multa saecula. Grotius.  Vers. 2. Promised before the world began] Or rather from the beginning of ages, viz. in that famous promise of the blessed seed, Gen. 3.  
Estius 
* Quia promittentes constituunt dare quod promittunt; hinc apostolus abusus est vocabulo promissionis, pro de creto seu praedestinatione: ut sit sensus, Deum ab aeterno praeordinasse, & constituisse dare electis vitam aeternam. Estius.  and à Lapide interpret promised by purposed; he saith the same here (saith à Lapide) that he doth 2 Tim. 1.9. God promised, that is decreed to promise before the world began; and in due time hath made the promise manifest in the word preached. Doctor Taylor.  
It seems somewhat harsh to interpret the word promised, by decreed to promise: and therefore it is better 
a M. Ball of the Covenant. Vide Mede in 14. Apoc. v. 6.  to refer it to the promise made from the beginning of the world.  
This promise was made to Christ (say some 
* Mr. Goodwin on 6. john 37. Vide Hieron. & Bezam. in loc ) A promise is more than a purpose. A purpose may be in ones self, as Ephes. 1.9. but a promise is made to another.  
Vers. 5. Set in order] Supereorrigeres, so Jerome translates it, noting the emphasis of the preposition added; whatsoever is corrected is imperfect; and some things were corrected by me before, yet not fully redressed; those things therefore which are wanting to perfection, do thou proceed to correct, and set in order.  
The word properly signifies a continual and instant straighning of things which grow crooked in the Church. Doctor Taylor.  
And ordain Elders in every City 
* 
In singulis civitatibus, sive oppidatim; haec enim insula quondam dicta est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd centum habuerit oppida.  
Vrbibus inclytae centum Creta ideo dicta à Craiis Hecatompolis olim. Mantuanus.  ] Jdest, per singulas civitates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 14.23. in every Church. Estius.  
Vers. 6. Unruly children] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a metaphor taken from untamed headstrong beasts, that will not be brought under the yoke. 

Obstruere prorsus intendit haereticorum ora, qui nuptias damnant. Chrysost.  
The Apostle would by the society of marriage and Priesthood stop the mouths of Heretics that condemned marriage.   The word therefore is fitly translated unruly, and is answerable to the Hebrew phrase given to disobedient children, viz. sons of Belial, Deut. 13.13. Hieron absque jugo, sons without yoke.  
Vers. 7. For a Bishop must be blameless] Since the Apostle prosecuting the same argument useth the name of Bishop and Presbyter indifferently in the same sense (as Jerome and Calvin in loc. observe) thence some infer that there is no difference between them. By the name Bishop he meaneth those whom before he called Elders; 
Locus hic abunde docet, nullum esse Episcopi & Presbyteri discrimen, quia nunc secundo nomine promiscuè apellat quos prius vocavit Presbyteros. Calvinus. vide B●zam.  and throughout the New Testament it is indifferently given to all teaching Elders, that is, Pastors and Ministers; and so is here to be taken. A title 
* Dr. Tailor in loc. I conceive it to be as clear as if it were written with a Sun beam, that Presbyter and Bishop are to the Apostles one and the same thing, no inequality or difference of Office, power or degree betwixt the one and the other, but a mere identity in all. It is true Jerome saith, Quid facit exceptâ ordinatione Episcopus quod non facit Presbyter? but in the same place he proves from Scripture that Episcopus and Presbyter are one and the same; and therefore when he appropriates ordination to the Bishop, he speaks of the degenerated custom of his time. Mr. henderson's answer to the King's papers. See the Divines answer to the King's Papers at Newport.  well known in the Apostles days in the Tongue then commonly used, to betoken a painful Office, and a diligent labour; borrowed from such as are set in the Watchtowers of Cities or Camps, to espy, and by a loud voice, or sound of a Trumpet, or otherwise by a Bell or Warning-piece, to discover and signify the approaching of the enemy: for such were properly called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bishops, or Watchmen. It is attributed to the Pastors and Teachers of the Church; not only the great Pastor and Archbishop of our souls, 1 Pet. 5.4. and the Apostles, Acts 1.20. but the other Pastors and Teachers. And the word must be thus needs generally taken in the New Testament, as appears Phil. 1.1. where the Apostle writeth to many Bishops in one City, Philippi. and Acts 20.28. speaketh to many Bishops in one City of Ephesus.  
Not selfwilled] One that pleaseth himself in his own mind and will; will have his own way. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex origine est sibi placens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explicante in magnis moralibus Aristotele. Latini veteres quidam hoc loco protervum vertunt. Grotius.   
Vers. 8. A lover of good men] Or good things. Estius would have it rather referred to persons, because so it agrees better with the words going before. Hospital but to good men, Quasi diceret Apostolus, amatorem hospitum sed honorum. See Beza. These two are never to be abstracted one from another; for good men are to be loved for their goodness; and whosoever loveth goodness, loveth good men; yet of these two the context seemeth to favour the latter, a lover of good men; for the Apostle would have the Minister harbourous to good men. Dr. Taylour.  
Vers. 10. Especially they of the circumcision] That is, the Jews, 
Vide Bezam. Jerome on the fourth of Galatians saith, Paul knew secular Learning, though not perfectly, as this place and that in the 17 of the Acts, out of Aratus, and that 1 Cor. 15.33. out of Menander, show. vide illum. in loc.  as Rom. 3 30. Col. 4.11. for Crete had many of the dispersed Jews; see Acts 2. The Apostle (saith Dr. Taylor) meaneth not so much the people of the Jewish Nation, as the Jewish Teachers, the teachers of circumcision, such as are mentioned Acts 15.5.  
Vers. 12. One of themselves, even a Prophet of their own] Epimenides, a Greek Poet, who was esteemed as a Prophet by the Cretians, 
Vocat proprium eorum Prophetam, vel quia omnes Prophetae vates dicuntur, vel quia descripsit vitia naturaliv gentis suae, quod perinde est ac posteriorum vitia praedicere, quia vitia nativa parentum ferè in posteros derivantur; nisi dicere velimus Prophetam appellatum, quia scripsit librum de oraculis, & à Cretensibus habitus tanquam Propheta teste Laertio. Immò & Cicero, l. 1. de divin. Epimenidem illorum catalogo adseribit, qui per furorem sunt vaticinati. Menochius de Republica Hebraeorum. l. 3. c. 14.  to whom also they sacrificed after his death; therefore called so ironically by Paul, say some. But since Poets are sometimes called by the Grecians Prophets (as among the Latins Vates is so used) Calvin takes it here only for a Teacher. He also hence notes, that they are superstitious which dare take nothing out of profane Writers. Estius dislikes that he should be called a Prophet here, because he was a Poet; as if Paul spoke after the manner of the Heathens, which were wont to call their Peophets Vates, because they thought them to be acted by some Deity; for elsewhere (saith he) viz. Acts 17. he calls them Poets; 
He is so called because he was indeed a Prophet and did divine and answer of events to come; some of whose answers and Oracles are yet extant, and recorded in Authors; besides that some of the Heathens confess that he was the chief of those who by fury prophesied of things to come. Dr. Taylor.  but rather Paul calls Epimen●des a Prophet (saith he) because he wrote of Oracles, and professed a knowledge of secret matters. See à Lapide.  
The Cretians are always liars] They were so given to lying, that they occasioned a Proverb among the Heathens, 
Apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur pro mentiri, & Cretizas' adversus Cretenses de en dicimus qui mendaciter agit subdoleque, contra hominem subdolum & vasrum. Rainold. de lib. Apoc. praelect. 134. Scultetus in loc. vide Erasm. Adagia.  We may lie with the Cretians, that is, lie with the liars.  
Slow-bellies] A proverbial speech of such as are greedy, and given to their bellies. So the Syriack interprets it.  
Vers. 13. This witness is true] Although Epimenides was a Cretian, that is, a liar; because he spoke against himself, not for himself, and against his own Nation, so that his testimony against them was more to be esteemed then Xenophons', or Plato's speaking for them.  
Wherefore rebuke them sharply] Or refute them. Non est increpa, sed argue, hoc est refelle. Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly, or precisely, or to the quick. He alludes to Surgeons who cut away the dead flesh which festereth corruption in wounds. So Estius, Dr Taylor, and others.  
That they may be sound in the faith] Not the virtue or gift of faith whereby we believe, but the doctrine of faith, that which we do believe; that is, the doctrine of the Gospel; 
Dr. Taylor.  so it is taken Gal. 1.22. It is here opposed to Jewish fables and commandments of men in the next Verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vers. 14. Which turn away from the truth] In the word Turn away is a metaphor, the speech being borrowed from those who turn away their bodies from the things they dislike; 
Dr. Taylor.  and here translated to signify an inward loathing and dislike of the truth.  
Vers. 15. Unto the pure all things are pure] That is, all things in their own nature indifferent. 
Quorum est pura & mens & conscientia rebus adiaphoris minimè polluntur. Lex Mosis ponit discrimen ciborum, ut alii quidem sint puri & liciti, alii verò impuri & illiciti. Sed hoc discrimen sustulit lex Christi, qui omnia sine delectu piis concessit 1 Tim. 4.4. Drus. Prov. Class. 1. l. 5.  See 1 Cor. 6.4. & 10.13. Rom. 14.20. all such things are free now to be used in good conscience without scruple, by means of our Christian liberty.   

CHAP. II.  
Vers. 3. NOt given to much wine] So given as to be a servant, slave, or vassal to it; Non multo vino servientes. 
Quasi dicat, à vino in servitutem redactus & quasi mancipium ebrietatis.  Vulg. He hath expressed it significantly; for it is a sevitude and base condition for the senses of a man to be possessed with Wine, and not to be his own man, but a slave to Wine.  
Vers. 10. Nor purloining] The Greek word signifies to detain any thing to one's own self that belongs not to him, 
Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decerpere ac furtim detrahere, cum totam rem tollere non ausi, quod servi solent. Sicut Ananias Act. 5.2. Espencaeus.  and to put it apart to his own use, as Ananias and Sapphira did, Acts 5.6. where the word is likewise used. This vice in times past was so common among servants that the Poets use the word fures for servi.  Quid Domini facient audent cum talia fures? Virgil. Eglog. 3. 
Vers. 12. We should live soberly, righteously, and godly in this present world] In these words he concludes our whole duty: live soberly, toward ourselves; righteously toward our Neighbours, and godly toward God.  
Haec tria perpetuò meditare adverbia Pauli.  
Haec tria sint vitae regula sancta tuae.  
Vers. 14. Who gave himself for us] His soul, body, life; it shows the willingness of his death.  
Redeem us] Redeem by a price, ransom, and procure us a complete pardon; us, Jews and Gentiles.  
Purify] By his word and Spirit, by the application of the doctrine of Christ and his grace. 1. The word doth this by way of example, while it sets out to us the holiness of Christ. 2. By way of argument, that we should not show ourselves so unkind to him, as sin against him.  
Vers. 15. Rebuke with all authority] That is, with a derived ministerial authority; Christ preached, as having authority in and from himself. Matth. 7.29.  
Let no man despise thee] He should not suffer any to contemn him. Paul doth not speak here to Titus as he did to Timothy, Let no man despise thy youth; 
1 Tim. 4.12. Id est, talem te exhibe tum vita tum verbo, qui contemni à nemine possis. Espencaeus.  whence it is collected that Titus was elder than Timothy. The Greek word here rendered despise is not the same with that in Timothy.   

CHAP. III.  
Vers. 5. BY the washing of regeneration, and renewing of the holy Ghost] The Spirit of God alludes to the practice of all civil people at the birth of a child; they first wash it from its natural uncleanness: 
16. Ezek. 4.6.9.  so the Spirit of God cleanseth us from our spiritual pollution. Baptism is sacramentally the laver of regeneration; not by the work wrought, but by the grace of God's Spirit by which we are justified, 1 Pet. 3.21.  
Vers. 9 But avoid foolish questions and genealogies] Such genealogies as are not in the word, 
Cajetan. Stultas quaestiones vocat quae carent rationabili causa quaerendi, quaeque nihil adserunt aedificationis. Estius. judaei à parva aetate vernacula sui sermonis vocabula penitissimis sensibus imbiberunt, & ab exordio Adam usque ad extremum Zorobabel, omnium generationes ita memoriter velociterque percurrunt, ut eos suum putes referre nomen. Hieron. in loc. vide Espencaeum.  which gender questions that the Scripture doth not end and determine.  
Foolish questions] That is, unnecessary, idle, of no moment, of no good use to edification, neither in faith nor love, in conscience nor manners. 
Dr. Taylor.  And genealogies] here is condemned all that recounting of kindred and pedigree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp, and vainglory. The Jewish Teachers would be much and often in extolling of their Tribes and kindred.  
Vers. 10. A man that is an Heretic, after the first and second admonition reject] Or avoid; not as Erasmus 
* Quem Papistae Erat mus quia ulcera eorum rodit, per convitium nominant. Vide Bezam.  too truly, but bitterly scoffs the Romish practice, Devita, id est, De vita tolle; but reject in an authoritative or judicatory way; not a mere negative act of refraining company, but a positive act of censure is here meant. Graviter quasi censoria correctione reprimendi sunt. Calvinus.  
Vers. 11. Is subverted] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is as much as if he had said, He is an house subverted 
* Cottons Bloody Tenet.  or turned upside down, or inside outward, 
Metaphora sumpta est ab aedificio, quod non modo aliqua parte collapsum est, sed funditus dirutum, ut instaurationi non sit locus. Calvinus. Estius idem ferè habet.  as a house turned off from the foundation.  
As a ship 
a Mr. Vines.  turns up her keel; this Greek word is used Deut. 32.20. a people turned upside down; or subverted.  
Hath the fairest side outward; the word is a Metaphor drawn 
b Mr. Cranford on 2 Tim. 2.17.  from foul Linen, as Favorinus, the foul side turned inward; as if he should have said, such a man, what ever shows he makes, is a naughty man.  
Being condemned of himself] It is but one word in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Experience convinceth that most Heretics think themselves in the right; 
Thorndikes Discourse of the Right of the Church in a Christian State: Ch. 1. Vide Estium.  so far they are from condemning themselves, in their consciences. But they condemn themselves, by cutting off themselves from the Church, which other sinners are condemned to by the Church. 
Fornicator, adulter, ho●acida, per sacerdotes de Ecclesia propelluntur. Haeretici autem in semet ipsos sententiam ferunt, suo arbitrio de Ecclesia recedentes: quae recessio, propriae conscientiae videtur esse damnatio. Hieron. in loc.   
Vers. 14. And let ours also learn to maintain good works] The words are, let them learn to be eminent in good works above others. 
Dr. Fulke. See Cartwrights preface to the New Testament.  The Vulgar hath it, curent bonis operibus praeesse. The Rhemists brag that their Translation (which hath it, to show forth good works) is the better. We translate it also to excel, and the Greek signifies all three indifferently.  
THese Postscrips in the end of Paul's second Epistle to Timothy, and of that to Titus, (as learned Beza hath well observed) were not found in the most ancient Greek copies; 

They are not in the most ancient Parchment Manuscript Greek Copy of the Bible, which Mr. Patrick Young hath to publish.  
Subscriptiones illae Apostolicae non sunt: & idcirco neque in Syro, neque in omnibus Graecis exemplaribus leguntur, sed aliquot post saeculis ex Graecorum scholiis videntur adjectae: ne dicam, quod haec ad Titum subscriptio Epistolae ipsi repugnat, quando dicit, Nicopoli scr●ptam Epistolam, cum Paulus. c. 3.12. Titum accersat Nicopolim. Scultetus. Certum est subscriptiones Epistolarum numericas ortum traxisse à piis Christianis quibus vel Epistolae ab Apostolis fuerunt inscriptae, vel qui earundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habuerunt. Tertullianus enim libro de praescriptionibus adversus Haereses post libri medium testatur, suo adhuc tempore, quod in tertium à Christo nato seculum incidit, Authenticas Apostolotum Epistolas fuisse recitatas, sonantes vocem, & repraesentantes faciem uniuscujusque. Waltheri Centuria Miscel. Theol.   nor yet in the Vulgar Latin translation, no not to this day; these additions were made some hundred of years after the Apostles. In Ieromes time they were not extant, as the translation that goes in his name can testify, which hath no such Postscript. Our former and ancient English Translations, though they have them, yet they are but in a small Character different from the Text, as no part of it. See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the several Epistles.    

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to PHILEMON.  
IT is a very Rhetorical 
* Plena roboris & lacertorum est tota Epistola, & singulis ejus verbis mirifica quaedam argumentandi vis latet recondita. Scultetus.  Epistle. Philemon to whom this Epistle is written was Paul's Disciple, a man famous among the Colossians, whose house Theodoret witnesseth was at Colosse unto his time. Gaius was the Church's host, he the Church's friend. His private piety (saith Scultetus) is especially worthy of praise, that he had as it were a certain Church in his house.  
Philemon, which signifieth à lover, is a fit name for a Master; and Onesimus, which signifieth profitable, V. 11. is a fit title for a servant.  
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, 
Fenner.  that is, full favour of God; peace, that is, by a Synecdoche of the special for the general, all prosperity both of soul and body. 2. By the form, from God the Father, and from Christ.  
Vers. 7. The Bowels 
* 
Hoc idioma Apostolicum est, ut semper viscera vocet, volens plenam mentis ostendere charitatem.  
Hieron. in loc. Si me habes pro amico, ac proinde rerum tuarum participe. Grotius.  ] This word is thrice used in this Epistle; that is, by an excessive Metaphor, the inward affections of the Saints.  
Are refreshed] A Metaphor drawn from the rest of the body wearied with travel, or tired and over pressed with some burden; and sweetly applied to the rest of the affections toiled and turmoiled with grief, and ready to sink under the burden of some grievous affliction.  
Vers. 17. If thou count me therefore a partner] The words in the original are, if thou have me a fellow or partaker, that is one in common with thee, as we are wont to say if you love me do such a thing; yea it hath a show of an obtestation, q.d. Per amicitiam nostram te oro ut illum sucipias. Estius.   

ANNOTATIONS UPON THE Epistle to the HEBREWS.  

CHAP. I. 

Epistola Apostoli ad Hebraeos sacrosancta est & nihil nisi Deum spirat. Nescio equidem an post Evangelium Johannis ullus novi Testamenti liber, in quo plus prosundae reconditaeque sit Theologiae. Cunaeus d● Repub. Heb. l. 3. c. 7.  
See Gal. 1.12. Doctor Fulkes answer to Martin.  
Vide Grotium.    
THe diversity of the stile and inscription of this Epistle, and manner of reasoning, makes some doubt of the writer thereof; and also some thing in the Epistle, shows it was not written by Paul, as in the beginning of the second Chapter. The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himself, which seems to agree with the profession of Luke in the beginning of his Gospel. An ancient Greek Copy (whereof Beza speaks) leaves out the name of Paul in the Title; and also divers Printed Books. Hierome in Catalogo Scriptorum Ecclesiasticorum, after he hath recited all the Epistles of Paul, at length he cometh to this Epistle: but the Epistle (saith he) which is called unto the Hebrews, is not thought to be his, for the difference of stile and speech, but either written by Barnabas as Tertullian saith, or Luke as some think, or Clement.  
But I have in my Treatise of Divinity, proved this Epistle to be canonical, written in Greek, and probably to be Paul's also.  
This Epistle is as it were the Harmony, both of the Old and New Testament; it shows how Christ was prefigured in the one, and exhibited in the other. It is the only key to the types of the ceremonial Law, which hold forth the Priesthood of Christ.  
The Apostle writes to the Hebrews, not to fall away from Christianity to Judaisme, for the persecutions which the Jews their natives brought upon them, which is the full scope of this Epistle. 

Thorndike of the Right of the Church in a Christian State. c. 1.  
Nullus est ex sacris libris qui de Christi sacerdotio tam luculenter disserat, ●nici quod morte sua abtulit sacrificij vim dignitatemque tam magnificè extollat, de caeremoniarum tam usu quam abrogatione uberiùs tractet: qui denique plenius explicet Christum esse finem legis. Calvinus.    
The Apostles main scope in this Epistle to the Hebrews, is to set forth the nature, and exalt the excellency of Christ's Priesthood.  
Vers. 1. God who at sundry times and in divers manners, spoke in times passed unto the Fathers by the Prophets, etc.] The excellency of the Gospel above the Law is set down in these three points, 1. God spoke unto the faithful, under the Old Testament, by Moses and the Prophets, worthy servants, yet servants; now the Son is much better than a servant, vers. 4. 2. Whereas the body of the Old Testament was long in compiling, 
Bishop Smith.  much about a 1000 years from Moses to Malachi; and God spoke unto the Fathers, by starts and fits; one while raising up one Prophet, another while another; now sending them one parcel of Prophecy or story, than another: when Christ came all was brought to perfection in one age: the Apostles and Evangelists were alive some of them, when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners, of utterance and manifestation, but the delivering of the Gospel was in a more simple manner, either by the tongues or pens of them that held an uniform kind of teaching.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at sundry times] So we translate it, or by sundry parts by piecemeal, the word will bear both, 
Plurifariam, id est, pluribus tempo●ibus tempo●e Abrahami, Isaaci, Jacobi: temporibus Mosis, Josuae, judicum: temporibus Davidis, Salomonis & Prophetarum: ac postremò temporibus Danielis, Aggaei, Zachariae, Malachiae. Grotius.  and both are consonant to the circumstances of the Text. It signifies Multiparti●è saith Ribera, By many parts, now a part of his will, and then a part further. Dickson.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in divers manners] Or in divers forms, or similitudes, but the former is the better, in divers manners of utterance and manifestation, sometimes in dark words, sometimes plainly and familiarly, or sometimes by lively voice, sometime by vision, or dream, or inspiration, or Vrim and Thummim, by signs from heaven.  

Tam veterem quòm novum mundum per silium factum esse intelligit. Pareus.  Verse 2. By whom also he made the worlds] There is another world besides this, see 12. Matth. 32.11. Heb. 3. Or else it is so called for the variety of times and ages, and sorts of the creatures, one succeeding another.  
Vers. 3. The brightness of his glory, and the express image of his person] The latter words are an exposition of the former; 
Mr. Mede.  Image expounding brightness; and person or substance glory.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the thing which hath brightness in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that which receiveth his brightness from another. Re●ercussus divinae Majestatis, qualis est solis in nube qui decitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grotius.  The Greek word signifies somewhat more than brightness, even such a brightness, as hath a lustre cast upon it, from some other thing; a fit word to express the everlasting generation of Christ. The similitude is borrowed from the Sunbeams.  
The express Image] A comparison from the seal of a Ring, the form of which is imprinted in the Wax.  
Purged our sins] Some make it a Physic Metaphor, but rather be alludes to the law of purging sin by sacrifice.  
Vers. 9 Therefore God even thy God ba●h anointed thee, with the Oil of gladness, above thy fellows] This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbins interpret it of the Messiah, 
Judas per excellentiam Redemptor n●ster d●ctus est Hebraicè Meschiach. sive Messias, graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latinè Vnctus. à Lapide. Vnctus fuit Christus supra nos omnes, quia si●e mensura, nos autem ad certam quisque portionem, prout singulis ipse distribuit. Deinde nostrâ causâ Vnctus fuit, ut hauriamus omnes ex ejus plenitudine. Quare ipse Christus: nos ab eo Christiani, quasi rivuli à sonte. Calvinus.  who as mediator had a fullness of all graces. According to his divine nature, he had an infinite fullness of grace in his person; according to his humane nature, he had a fullness of habitual grace: Mary had a fullness of grace; and Barnabas was full of the Holy Ghost. The fullness of grace in Christ, is p●enitudo generum & graduum, a fullness of kinds and degrees; the Saints have fundamental graces, as faith, repentance and the like; yet they may want joy, p●ace, assurance; but Christ had a fullness of all kinds of graces. Esay 11.2.2. They have but their measure of grace; Christ had a fullness of grace for degrees, john 3.34. He had all graces in the most eminent degree, the spirit of God rested upon him, Esay 11.2. See Esay 42.1. The oil wherewith Christ was anointed, is called the oil of gladness, because the sweet savour of it gladdeth the hearts of all his Members; that is all true Christians, which are his fellows, and partners in the annoyting; he was Christ as they Christians. That word in Psal. 45.7. translated above may signify more than thy fellows, prae consortibus tuis, so Tremellius; that is saith Mr. Perkins] Christ's manhood was filled with the gifts and graces of God, both in measure, number, and degree, above all men and Angels. Or, for his fellows, pro consortibus suis, so some read it; Christ received not the spirit for himself, but for his people, John 1.16.  
Vers. 14. Are they not all ministering Spirit, & c?] He doth not so much ask, as plainly affirm; for the Hebrews use an interrogation, when they would the more confirm a thing.   

CHAP. II.  
Vers. 1. Lest at any time we should let th●m slip] That is coldly translated, lest we slow. Saint Paul had been a Babe (saith 
* Broughtons' Epistle to the Nobility of England. Sic Lament. 4.9. fluxerunt, id est conciderunt. Et hic ne cadamus vertunt Syrus & Arabs, nec aliter hic sumpsit Chrysostomus & Graecialij. Sic quae intereunt aquae effluenti comparantur, Job. 20.27. Grotius.  Broughton) if he had thought that all Jerusalem's Rabbins could forget upon what principles he disputed; 
Ne dilabamur ut aqua quae inutiliter effluit: quae similitudo exprimitur, 2 Sam. 15.8. Psal. 58.8. Grot●us. Est Metaphorae, quam alij sumptam putant à vase perfluente, 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.  or thought that if the Rabbins had embraced the rules and principles, they could soon forget them. Here Arabiques translate elegantly Na●kitu we fall, the Syriaque Nabed we perish. Saint Paul's Metaphor was taken from Jeremy. Lam. 4.9. They that are slain with the Sword, are better than they that are slain with hunger: which flowed, as pierced by wanting the fruit of the field. Lest we leak it out, like water put into a Colander, or riven dish; some think it to be a Metaphor from paper that doth not bear Ink well, à Charta Bibula quae scripturam bene nos continet. See Pareus.  
Vers. 2. If the word spoken by Angels was steadfast, etc.] The meaning is briefly this, if every transgression of the Law was severely punished, how shall we escape, if we do but neglect the Gospel? See Estius.  
Verse 3. If we neglect] Greek disregard, not care for it.  
So great Salvation 
* Intelligit doctrinam Christi quae tantae, id est, long majoris salutis, ac foelicitatis promissiones continet, quam lex vetus continebat. Estius. ] That is the means of it. So he calls the doctrine of the Gospel, Metaleptically from the effect (saith Pareus) because faith in the Gospel brings to us eternal Salvation. For the Gospel is the power of God to salvation, to every believer.  
Vers. 9 Should taste death for every man] Or every thing or creature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omni. Quod utrum accipiendum sit ut neutrius generis, pro omni re seu creatura; an ut masculini pro omni homine, non liquet. ●t neutrum acceperunt Origenes, Ambrose & Theodoretus; ut Masculinum Chrysostomus, ac caeteri ferè omnes. Quod & Syrus interpres sua versione expressit, addens, homine. Estius vide plura ibid.  who all these be the context 
* Doctor Tailor on Titus.  showeth. 1 Sons that must be led unto glory, v. 10. 2. Christ's brethren, v. 11. 3. Such Children as are given of God unto Christ. v. 13. See Pareus.  
Some Protestant Divines urge this Scripture to show that Christ died for all, though not equally for judas, as for Peter. Some distinguish thus, they say Christ is sufficiens remedium, there is virtue enough in Christ, but not sufficiens medium, because besides the work of Christ, there is required faith to apply it, Mark 16.16.  
By tasting death he means die. see Matth. 6.28. John 8.52. Whencesoever the Metaphor is taken, whether from those which drink poison, or rather from the taste of those things which are bitter and unpleasing.  
Vers. 14. Destroy him that had the power of death] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That he might make Satan unprofitable, idle, and fruitless, as the word is used, Luke 13.7. Rom. 3.3. The Devil hath the power of death in a double respect, 
He hath not imperium Principis, he cannot take men to death when he will, but Carnificis. à Lapide.  1. As he hath the power over sin, 2 Tim. 2. ult. 2. As an executioner, Luke 12.20. job. 33.23.  
Vers. 15. And deliver them, who through fear of death, were all their life time subject to bandage] Every unregenerate man is subject to the fear of death. 1. Because all the comforts of this life forsake him then. 2. All his parts and accomplishments shall be taken away. 3. His hopes die. 4. His conscience shall then be awake, this is the worm. 5. Must go to God to give an account, whom he hath no interest in. 6. All offers of grace shall be at an end Vide Grotium.  
Vers. 16. For verily be took not on him the nature of Angels] The word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
He taketh not hold of Angels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Platonem & altos est solemniter vindicare. Hic autem ex superioribus intelligendum est vindicare sive asserere in libertatem manu injectâ. Sic somitut. Luc. 23.26. Act. 23.19. Sic infra 8.9. solent autem manu apprehendi qui è servitute aut vinculis educuntur. Grotius. Verbum Graecum non simpliciter assumere aut accipere significat, sed apprehendere, vindicare, manum injicere in rem aliquam; vindicantur autem qui in libertatem asseruntur. Estius.  signifies properly to take a man with thy hand, either to lead him some whether, or to uphold him thereby to help him. See Matth. 14.13. Mark 8.23. and Luke 9.47. and 14.4. Hence figuratively it is translated, to signify succouring, or helping. For when we would help one from falling, or sinking under some burden, or would raise him being fallen, than we put our hand to him, and take hold of him.   

CHAP. III.  
Vers. 1. PArtakers of the heavenly calling] It is so called not so much for that the Author, 
See Phil. 3.14.  means and manner are heavenly, but because the State whereto we are brought is heavenly and glorious. Doctor Sclater.  
Consider the Apostle and High Priest of our profession Christ jesus] The Greek word signifies magno studio mentem in rem intendere. 
Quia ad supercaelestia n●s ducit, non ad terrenam possessionem ut lex Mosis. Grotius. 4. Ephes. 11.  To show that Christ hath the eminency of the chief offices in the Old and New Testament, these words are used. The High Priest was the highest office in the Old Testament, and Apostle in the New. He calls him here the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is the chief of the Apostles.  
Our profession] That is of the Gospel which we profess, because he is the Author and Doctor of the same. 
Perkins. Quidam sic exponunt: Quem nos apostolum & pontificem confitemur. Alij sidei seu doctrinae, quam nos profitemur. Quae est Graecorum interpretatio eademque germanior. Estius.   
Vers. 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house] Not in giving as full and exact directions for all particulars, concerning the worship of God, 
Because in the least thing that was done about the making of God's house, he precisely followed the direction that God had given him, as it is expressly noted of him, Exodus 40.16.19.21.23.25.27.29.32. Hildersham on 51. Psal.  and government of the Church of the New Testament, as Moses did in his time for the Church of the Old Testament; for there is not such a particular and exact form of worship or Church government drawn, as we see in the Law, but herein stands Christ's faithfulness, that he hath as fully revealed unto us the doctrine of the Gospel, as Moses did that of the Law; and that he hath faithfully performed, and fulfilled all the types of himself, and all the things signified by Moses ceremonies, as Moses hath faithfully and distinctly set them down. See Pareus.  

Gloriatio de spe vitae & gloriae aeternae certò ob tinendae. Pareus. Intelligitur spes illa laeta, nempe vitae aeternae sub illis legibus sub quibus à Christo promissa est. Grotius. Vide Estium.  Vers. 6. The rejoicing of the hope] That is the doctrine of the Gospel, whereby these are dispensed and confirmed.  
Vers. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God] He shows five degrees of Apostasy: the first is, consenting unto sin, being deceived with the temptation of it. The second is, hardness, of heart upon many practices of sin. Thirdly, 
Mr. Perkins.  the heart being hardened becomes unbelieving, and calls the truth of the Gospel into question. Fourthly, by unbelief it becomes evil, having a base conceit of the Gospel. Fifthly, this evil heart brings a man to Apostasy, and falling from God, which is the extinguishing of the light of the Gospel.  
An evil heart is a great evil, First, from the nature of it, 1. it is an inward evil; a seizes on the most principal part of man, the soul; 3. an inveterate evil, we brought it with us into the world; 4. an insensible evil. 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 man unfit to live or die.  
Verse 13. Exhort one another while it is called to day] When you commit a sin, you think if you stay a week, a fortnight, or a month, you shall come in as well as at the first; no, saith the Apostle, while it is to day come in, do it presently, 
Dr. Preston.  for sin will deceive you, it will harden your heart before you be aware.  
Through the deceitfulness of sin] That is, deceitful sin, an hyppalage, Prov. 14.8. Ephes. 4.22. Rom. 7.11. 1. It hath its original from the subtle Serpent Satan the grand Impostor. 2. It is the cause of all the deceit, guile, and falsehood that is in this world, Psal. 54.20, 21. Acts 13.10. 3. Sin is in its own nature deceitful, 
Familiar scriptures est, ut peccatum, seu concupiscentia dicatur homines seducere, decipere, abstrahere & allicere, ut Rom. 7. Dan. 13. Jacob. 1. Id autem dicitur per quandam Prosopopeiam, quatenus homo tentatione aliqua, velut suasione sollicitus & inductus, peccato consentit, quasi ab ipso peccato persuasui. Fit autem miro modo, ut dum cor emollitur delectatione peccati, paulatim obdurescat adversus praecepta Dei. Estius.  every error in opinion and evil in practice proceeds from deceit; the mind is deluded in the first with a show of truth, and the will in the second with the appearance of goodness. Rather to believe then practice; the Apostles proper meaning is, the deceitfulness of sin in matter of believing.  
Vers. 14. If we hold the beginning of our confidence steadfast to the end] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first act of faith, whereby we began to subsist in Christ. 
Vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de imperperfectione nostra nos monet: ut quotidie proficere studeamus; vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dubitationem Papisticam excludit, certitudinem salutis nobis confirmat. Conditio adjecta studium perseverantiae in nobis excitat. Paraeus.   
Vers. 17. Whose carcases fell in the wilderness] The Vulgar renders it cadavera. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies members. The Syriack hath rendered it ossa bones. 
Vide Estium.  Because those unbelievers lie prostrate in the wilderness, therefore a great multitude of their bones lie dispersed in the wilderness.   

CHAP. IU.  
Vers. 2. BUt the word preached did not profit them] Profiting may be taken here for the truth of grace, or for growth in grace; men cannot grow in grace that have no grace; 
John 5.25.  but the word worketh true faith on that person which came to it without any true grace or faith at all.  
Not being mixed with faith in them that heard it] The word signifies as if we should say, such a potion did not good, because they had not such an ingredient. 
See Dickson.  An exceeding strong, drink not tempered and qualified profits not nature; so those great promises, so much exceeding opinion and expectation of reason, not being mixed with faith, did not profit them.  
He compares the heart to a vessel, in which there must be both the word and faith; these two must be mingled together, and then it will be a word of power, life, and salvation. 
Perkins. Fides hîc comparatur partibus humani corporis per quae fit digestio, & cibus in succum vertitur. Ita Lucas medicus ex arte medica voces sumperit. Grotius.   
Vers. 9 There remaineth therefore a rest to the people of God] A Sabbatisme, as Calvin and Beza render it. 
In this Chapter is mentioned a threefold rest: 1. In Heaven, Vers. 1. 2 A rest of Canaan, Ver. 5, 8. 3 The rest of the h●ly Sabbath. Ver, 9  That is, the keeping of the day of rest, (though it be commonly rendered rest) he forbears to use the same Greek word for rest, which he used both before and after. Estius and others take it here for a celestial rest, and bring the next Verse to confirm their opinion. See Rev. 14.13.  
Vers. 12. For the word of God is quick] Or living; 1. Formally in its own nature, in that it abides for ever, 
Id est, Age's perpetuò ut ea quae vivunt. Convenit hoc verbo Dei, sed praecipuè Evangelico. Psal. 105.9. & 107.20. & 147.15, 16. & 40.8. & 55.2. 1 Pet. 1.22.23, 24.  in regard of the sense 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 instrument to beget the new life of grace in us, james 1.18. john 17 17. the savour of life. 2. It increaseth spiritual life, 1 Pet. 2. 3. It directs and teacheth us the way to eternal life, john 5.  
Piercing even to the dividing asunder of s●ule and spirit] That is, the whole man. It worketh not only upon the inferior faculties, which are less pure, but upon the purest and most supreme part of the soul; for the word pierceth as far as the eye of the Auth●r of it, to whom all things are naked and open.  

Grotius.  And of the joints and marrow] By the joints he means the minimums, the least things; and by the marrow the intima, the most secret and inward things.  
A discerner of the thoughts and intents of the heart] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Critic 
* Direbantur critici nomine etiam à Latinis usurpato, homines acris judicii, qui de libris, aut versibus, aut aliis aliorum operibus censere poterant, ac discenere quid probum; quid reprob●m, item quid genuinum, quid verò spurium ac supposititium. Quales in censendis Homeri versibus, Aristarchus & Aristophanes Grammatici memorantur. Estius. , a curious Judge, and observer.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered thoughts, are properly the secret and inward workings of passions and affections: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intents, are the secret and first workings of men's understandings and apprehensions.  
Vers. 13. Neither is there any creature that is not manifest in his sight] Neither is there any creature which is not manifest in the sight thereof; so some read it, and the Greek will very well bear it, viz. of the word, and understanding by creature such thoughts intents and notions as are framed in the heart, which may be termed the creatures of the heart. 
Heron. See Dikes deceitfulness of the heart. p. 10.  This interpretation holds good correspondence with the Greek, the scope of the place, and the Analogy of faith.  
But all things are naked and opened unto the eyes of him with whom we have to do] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as when the skin is pulled off; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened, as the entrails of a Sacrifice cut down the back.  
He useth a metaphor taken from a sheep whose skin is taken off, and he hanged up by the neck with his back toward the wall, 
A speech borrowed from the Priests under the Law, who when they killed the beast, all things that were within the beast were laid naked before the Priest, and he saw what was sound and what corrupted. Weemes.  and all his entrails laid bare, and exposed to open view. He alludes to the Anatomising of a creature (say some) wherein men are cautious to find out every little Vein or Muscle, though they be never so close. They are naked, therefore God sees their outside; and opened, dissected, quartered, and cleft asunder through the backbone, so that he sees their inside also. Opened is more than naked; naked is that which is not clothed, or covered: opened is that whose inwards are discovered and made conspicuous.  

That is, not able to sympathise with, or pained with our infirmities.  Vers. 15. Cannot be touched with the feeling of our infirmities] The original word is purely Greek, as there are many in this book; it is used also 10.34. and no where else.  
Was in all points tempted like as we are, yet without sin] That is, say some, was never temped to sin, as Matth. 15.38. but the Apostle here comforts the people of God against sinful temptations, Christ was tempted to sin, but not into sin.  
Vers. 16. Let us go] Because our Mediator is God, as in Changed 1. he is able to reconcile God to us, and procure grace for us. 2. Man, Heb. 2.14. and our high Priest, Vers. 14.  
Come boldly] So as to speak all our mind. 
The word signifies to speak all, or speak with hope and confidence.   
Us] Generally all Christians; in the Law only the High Priest might come, and that once a year; we may now come at any time when we have need.  
Unto the Throne of grace] The Cherubims or Mercy-seat was a Type of the Throne of grace.  
That we may obtain mercy] viz. From God, by our High Priest, and Intercessor.  
Find grace] In the original, receive grace; not to earn, purchase or deserve it.   

CHAP. V.  
Vers. 2. WHo can have compassion on the ignorant] The word signifies to apportion his compassion, or to compassionate them as much as they need. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarat indolem quae ad commiserationem sit prona, quanta opus est. Beza. Qui quantum satis est miserari possit. Id. ib.   
Vers. 6. Thou art a Priest for ever after the Order of Melchizedec] Melchizedek signifieth a King of righteousness, and Salem signifieth peace. Heb. 7.2, 3. Christ was a King of righteousness and peace.  
Vers. 7. Who in the days of his flesh] That is, when having our weak and frail nature he lived with us here, for so the word flesh is to be taken; 
Beza. vide Grotium.  lest any should think that he put off his flesh.  
When he had offered up prayers and supplications] The first word is nomen generis, the second signifies something more, most submissive prayers. 
Preces generale nomen est, supplicationes autem supplicum preces sunt, cum qui orat objicit se ad pedes, aut genu tangit ejus quem erat. Significatur ergo magnus affectus, & humilitas Christi precantis. Estius.   
And was heard in that he feared] And yet we see the Cup did not pass from him, 
Perkins. Preston.  because he was strengthened to bear it.  
First, Christ did not ask deliverance from death absolutely, 
Mr. Ball. Est contracta locutio, frequens & Hebraeis & Graecis. Sensus est in hoc exauditus fuit ut ab isto metu liberaretur. Grotius.  but adding this condition, if it be thy will O Father.  
Secondly, he was not delivered from suffering, but had strength and power given him, whereby his manhood was made able to bear the heavy burden of God's indignation.  
Vers. 8. Yet learned he obedience by the things which he suffered] That is, he showed obedience more then, then before. Not as if Christ were to go to school to learn; 
Mr. Hildersham. Alludit ad Proverbium Graecum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quales sententiae & cum simili 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt ferme in linguis omnibus; sensus est, expertus est in tantis tentationibus quam sit arduum Deo obedire. Grotius.  or as if by certain acts he were to fit himself for obedience; he did not learn that which he knew not before, but did that which he did not before; he than was put to the trial of his obedience.  
Vers. 9 And being made perfect] His perfection was declared, and his Mediatorship accomplished in the things that he suffered.  
He became the author of eternal salvation unto all them that obey him] This is to be understood both of the obedience of faith, which is the principal, john 6.29. and also of our new obedience. B. Down. of Justification. l. 7. c. 7.  
Vers. 11. And hard to be uttered] To be interpreted; Greek, to be fitted in the utterance or expression of them to your capacities.  
Seeing ye are dull of bearing] Or rather slow, or slothful, according to the Greek; that is, averse from taking pains, that you may be able to hear with understanding. There is a twofold dulness in the people in hearing; 1. Some are dull in the letter, so the high way ground. 2. To the Spiritual sense.  
Vers. 14. But strong meat belongeth to them that are of full age] To those that are perfect; so it ought to be translated, and so it is in the original.  
Even those who by reason of use] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an habitual use or long custom. 
Dr. Preston.  The old translation by reason of custom, 
Propter habitum. Beza.  and the new by reason of use; but neither is so full as the original, by reason of habit.  
Have their senses exercised to discern both good and evil] The word properly signifies such an exercise as Wrestlers or such as contend for victory do use, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Reddidit, sensus exercitatos. Sed Graecum propriè significat organa sensuum ut sunt oculi, aures. In nominibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est elegans paranomasia. Comprehendit autem nomine boni & mali etiam verum & falsum in doctrina Christiana. Gerh. in loc.  which is with all their might and strength, being trained up unto it by long exercise.  
That is, he that hath this true wisdom, he hath such a distinguishing faculty, that as the taste discerns of meat, or as a man that is accustomed to taste Wine can easily discern between good and bad; so, by a certain wisdom that is unfused into him, he is able to discern between good and evil, even as the senses do (for that is the scope of the place) between colour and colour, taste and taste; there is an ability in the perfect to discern between good and evil.   

CHAP. VI  
Vers. 2. OF the doctrine of Baptisms] Among the principles of Christian Religion that were first taught unto the Christians of those times, 
See my Prolegomena to my Treatise of Divinity for the opening of these two first verses. Vide Bezam & Grotium. Baptismi tantùm mentio fit, coena Domini omissa. Quod ideo factum existimatur, quia ut ex multorum veterum scriptis liquet, catechumenis olim doctrina de caena hac non proponebatur. Imò neque cum peragenda illa esset, interest permittebantur ut illius actionem spectarent. Zepperus de Sacramentis.  the doctrine of Baptisms is one; that is, the doctrine of the Sacraments; figuratively putting one for both; and perhaps the plural number is used because it hath a double washing and not a single; even the outward washing of the outward, and an inward washing of the inward man. Calvin thinks he means the solemn rites, or set days of baptising.  
Vers. 4. For it is impossible for those which were once enlightened] That is, say some, very difficult; as it is impossible but that scandals should come, and so they would take it in that place, to deceive if it were possible the elect; but the reason given why they cannot be restored, because of their crucifying of Christ again, argueth an impossibility, not indeed of itself, but by the just judgement of God upon them. All who hold falling from grace bring this place as a main support of the cause, and therefore understand this of the truly godly; but the Orthodox answer, If these were godly, it was only an hypothesis propounded, this condition puts nothing in being; it is only propounded conditionally, and by way of admonition, which is an effectual means of keeping them from falling. 2. They deny these to be truly godly, they were only close hypocrites.  
Enlightened] Have been baptised. So Heb. 10.32. the Syriack, Arabic, and Aethiopick render it; and so some of the Greek Fathers expound this word, because adulti were not baptised till they had been catechised, 
Quod Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive illuminati, hoc Syrus vertit baptizati, & Justinus Martyr Apolog. 2. atque alii baptisma vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Itaque omnes pene veteres hinc probant baptismum posse iterari: ut Ambrose, Epiphanius, Hieronymus, Augustinus, 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.  and sufficiently instructed in the faith; rather inwardly enlightened in the mind, had a great measure of illumination in the mysteries of the Gospel; men cannot sin against the Holy Ghost without a measure of illumination.  
And have tasted of the heavenly gift] or Supercelestial gift. It is one thing to drink or eat, saith Gregory, another to taste, Matth. 27.34. men may taste that which they spit out again; jonathan did, but taste the Honey.  
The heavenly gift] That is, Christ, who is called the gift of God, john 4.10. See john 6.38, 50.  
And were made partakers of the Holy Ghost] That is, the common gifts of it. Calvin. 
A Hypocrite may have a disposition to sanctification, have it in fieri not in facto esse.  Pareus. That is something they have so like sanctification, that both themselves and others may think them truly sanctified.  
Vers. 5. And have tasted the good word of God] Received it with some love and delight; called good word, because it only revealeth Christ, who procureth all good unto all believers. Vide Bezam.  
And the powers of the world to come 
* Some understand the gift of miracles in the Gospell-time, which is the world to come, in respect of the Jewish pedagogy; rather the wonderful works of the life to come, as glorification and salvation. A hypocrite may apprehend some excellency of the resurrection, conceive the manner of the day of judgement. ] Some interpret it of the world under the days of the Gospel, they may have a taste of the Gospell-ordinances, and privileges. Most refer it to the world to come; God lets in a glimpse of heaven, 34. Numb. 16, 17. or a flash of hell upon the conscience.  
Vers. 6. If they shall fall away] Altogether, totally, Prolapsi, id est, prorsus lapsi. Anselm. Not at universalem ab Evangelio defectionem. Calvin. This place must be compared with Heb. 10. and so it is to be understood of a wilful malicious Apostasy, not from any temptation, but out of mere hatred to the truth; so that this place makes nothing for the Novatians which denied repentance to them that sinned after Baptism. See Grotius.  
To renew them again to repentance] If ever they come to repent, they must be reduced to that former estate, though that be not enough; that is, to have knowledge and light of mind only, it must be in a more powerful way.  
Vers. 7. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth blessing from God] All is an allegory; the earth is man, jer. 22.29. The rain God's word, Deut. 32.2 Amos 7 16. 
The word is usually in Scripture compared to rain, Deut. 32.2. and that in three respects, 1. The rain for its birth is heavenly, it comes down from heaven, and waters the earth, saith the Psalmist; so the word Heb. 12.25. 2. Free; the rain is freely dispensed, Amos 4.7. So is the Lord in the dispensation of the word, 3. When it comes, it comes with a Commission, Esay 55.10. So the word.  The Herbs are graces, and the blessing is a sweet retribution and accumulation of mercy.  
Blessing from God] Either incrementum, increase of those graces they have already received (to them that have more shall be given) or maturitatem, when fruits cease growing in bigness, they grow in ripensse; their graces shall increase both in regard of greatness and ripeness.  
Vers. 10. To forget your work and labour of love] That is, those duties which out of love to him we perform with labour and striving. 
Mr. Hildersham.   
Vers. 11. To the full assurance of hope] Hope hath an eye to the good of the promise (as faith to the truth of it) the assurance of hope is, that we shall certainly receive that good.  
Vers. 13. Because he could swear by no greater, he swore by himself] q. d. If there had been a greater God, he would have sworn by him.  
Vers. 17. The heirs of promise] That is not only such to whom the promises belong, but such as claim their inheritance by adoption and promise. 
Doctor Taylor.   
Vers. 18. To lay hold upon the hope set before us] The Greek word rendered to lay hold, doth not signify quomodocunque tenere, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Estius. Gerh.  sed ita tenere & complecti ut non patiaris tibi eripi, to hold any way, but so to hold and embrace a thing, that thou sufferest it not to be taken from thee.   

CHAP. VII.  
Vers. 1. FOr this Melchisedek King of Salem etc.] There is nothing spoken of Melchisedek but in Genesis, 
Gen. 14.  Psal. 110. and in the 5. Chapter of the Hebrews and this.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non ratione generationis sed ratione commemorationis, quia Scriptura de eo sic loquitur, ut nec patris nec matris ejus ullam saciat ment●onem. Gerh. in loc. Non quod tale quod de eo exstet, qui & patrem & matrem & majores habuit, qui & ipse postremò obiit ut coeteri, sed quod nihil de ipsis exprimatur. Heinsius. Vide Grotium. origen saith Melchisedek was an Angel, Jerome consutes that opinion, and saith he was Sem, of whose mind are Epiphanius, Marlorate.  Vers. 3. Without Father▪ without Mother, without d●scent] This is not spoken simply, and absolutely, but by a figure; 1. Because the Scripture mentioneth not who were his Parents, no more doth it johs, or the three children's. 2. Because he being a type of Christ, hath eternity ascribed unto him by reason of Christ, who as he is man hath no Father; and as he is God hath no Mother; and as he is the eternal God, hath no beginning of days. Robert's of Tithes.  
Some think that this Melchisedek was Sem the ●ldest Son of Noah; for he was living when Jsaac was 50 years old; and therefore almost all the days of Abraham. He was without beginning in the new world, for he was born in the old; and without end in the old world, because he continued in the new after the flood.  
Constans veterum Hebrae●rum opinio est Melchisedek fuisse Sem filium Noe. Ribera.  
Some Heretics said he was the Holy Ghost 
* Vide Cunaeum de republica Hebr. l. 3. c. 3.  or an Angel.  

Nettles answer to the Jewish part of Mr. Seldens History of Tithes. Vide Alardi Epiphyll. Philolog. c. 7. Graecum propriè significat ex spoliis sive exuviis ab hoste detractis, quomodo etiam Graecorum scholia interpretantur. Gerh in loc. Vide Estium.  Vers. 4. Unto whom even the Patriarch Abraham gave the tenth of the spoils] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the chief parts, or top of the heap.  

Decimas accepit ab Ab●aham. Beza. Edecumavit Abrahamum. Grotius. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac simplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & actiuè usurpatur, pro eo quod est decimas dare, & passive pro eo, quod est decimas accipere. Gerh. in loc.  Vers. 6. Received tithes of Abraham] In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in plain English is, he tithed Abraham; and took them of him as his due.  

Barlow Bishop of Roch. on 20. of Act. 28.  Vers. 7. And without all contradiction, the less is blessed of the better] Taking it for the benediction, which is authoritate not devotione; for the subject may bless the Prince, and man blesseth God in hearty devotion, but the blessing of authority comes from the greater.  
Vers. 22. By so much was jesus made a surety of a better Testament] Christ was the surety of the first Covenant to pay the debt; of the second Covenant, to perform the duty.  
A better Testament] Not in substance, but in the manner of revealing.  
Vers. 24. An unchangeable Priesthood] It signifieth such a Priesthood which cannot pass from him to any other, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi dicas in transibile, quod ad alium transire non potest. Estius.  as the Priesthood of Aaron did Perkins.  
Vers. 25. Wherefore he is able also to save them to the uttermost] In the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the uttermost of time, at all times, and for ever; it must be referred to the perfection or fullness of time, 
To all ends and purposes perfectly. Beza. Perpetually or for ever; so Tremel Grynaeus. In a ternum, Syrus. in perpetuum, vulg. ad plenum, Erasmus. ad perfectum, Stapulensis. quod Graeca vox propriè significat. Gerh. in loc.  and not of his saving; that is, continually and perpetually, as the latter words of the verse show.  
Seeing he ever liveth to make intercession for them] Superintercede, as the Greek may signify.  
Vers. 26. For such an High Priest became us] It was a just and decent thing that our High Priest should be such a one.   

CHAP. VIII.  
Vers. 4. FOr if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law] That is, as in the times of the old Testament, if the Priest had only offered a sacrifice, and not gone into the holy of holies with the blood thereof, sprinkling the mercy seat, praying and interceding that it might be accepted for the sins of the people, 
Mr. Bridge on 2 Heb. 17.  the Priest had not done that work of the Priest, and so he had not been a complete Priest; so if Christ had only offered up himself here a sacrifice, and had not gone into heaven, the holy of holies, and carried the power and virtue of his death thither, to pray and intercede for us, he had not done the work of the great High Priest.  
Vers. 5. Was admonished of God] One word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifies to answer as God doth men by oracles, Heb. 11.7. and 12.25. So 2 Matth. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being warned of God, as it should have been expressed there.  
Vers. 6. He is the mediator of a better Covenant, 
Ibi vetus & novum Testamentum non accipitur pro libris veteris & novi Testamenti sed pro foedere operum & foedere Evangelico. Et meliores promissiones dicuntur quibus promittebatur vita aeterna sub conditione fidei, quam Deus in suis praestituturas erat, iis quibus cadem quidem promittebatur vita, sed sub iis conditionibus quibus homines erant impares; etsi tamen non inutiliter proponerentur, ut suae imbecillitatis co victi ad Dei miserecordiam confugerent, eujus promissiones in Christo venturo apprehenderunt Patres, qui sub lege constituti ad Christi justitiam se converterunt. Rivetus. Isag. See Cartwright on 11. Rom. 4. and on 7. v. Vide Cam. Myroth; Evang.  which was established upon better Promises] The promises of the new Covenant are said to be better in four respects, 1. All the promises of the Law were conditional, this do and thou shalt live; those of the Gospel are absolute, of grace, as well as to grace. 2. This Covenant promiseth higher things; here God promiseth himself, his Son, his spirit, a higher righteousness, and a higher Sonship. 3. Because of their stability, those of the old Covenant were swallowed up in the curse; these are the sure mercies of David. 4. They are all promised upon our interest in Christ, 2 Cor. 1.20. This makes the promises sweet, because they lead us to Christ, the Fountain of them.  
Vers. 7. For if that first Covenant had been faultless] That manner of administration of the Covenant of Grace, may be said to be faulty two ways, 1. As imperfect, dispensed in shadows; their dwelling in the land of Canaan was to them a type of heaven. 2. As it did not make the person perfect, conveyed not grace. See 10. verse.  
Vers. 9 And I regarded them not] Greek, I did not care for them.  
Vers. 10. For this is the Covenant that I will make with the house of Israel, after those days saith the Lord, I will put my law into their mind, &c] In this verse the Apostle sets down the Covenant of grace: That expression of writing the Law in the heart shows, 1. That the Law is not in any man's heart by nature; there is not a principle, and rule of conformity within, Rom. 7.9. 2. The Spirit of God makes use of the Law, to put a suitable disposition into the heart, to what the Law requireth. 3. In Conversion, the Lord puts the whole Law into the heart; 
Sumpta est Metaphora à membranis aut tabulis in quibus aut super quibus aliquid scribitur. Estius.  there is a conformity to the Law in all things. 4. The Lord so puts it there that he writes it; by which expression he signifies, that it shall for ever ever abide there. It is an allusion (saith Estius) unto the two Tables of the Law. They were first written by the finger of God, and then put into the Ark; so God first writes the Law in our hearts, and then puts it in our minds.  
Vers. 11. And they shall not teach every man his neighbour] The teaching of men shall not be laid aside, but they must not depend on it; 
He gives them sound and saving knowledge.  the teaching of God shall make it effectual to them. See Estius.  
All God's people, little and great, weak and strong, shall know him; by knowing is not meant a bare apprehension, and notion of his being and nature, but a knowledge of acquaintance, a knowing him to be one's God reconciled to him in Christ, 
See 2 Cor. 4.6.  so Host 2.20.  
Vers. 12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more] Here are two things, 1. There conciliation of God with his people, I will be merciful to their unrighteousness, He will be merciful, or propitious, appeased, and pacified toward them, 
The Scripture in propounding Gospel privileges, sometimes useth these three words, as Exod. 34.5. sometimes two. as Jer. 31.34. sometimes but one, as jer. 33.8. See jer. 31.33. and 32.38.39.40. (Where the Covenant is originally recorded) that God himself doth all.  which hath respect to the ransom, and satisfaction of Christ. 2. He will pardon them completely; here are three words, unrighteousness. sins, and iniquities, to show that he will forgive all kinds, and degrees of their sins, 1. The number of words implies the number of sins. 2. Some of these words are of a higher nature; God will pardon the most heinous sins; God himself undertakes all in the Covenant of Grace, as we may see in the 10, 11. and this 12. v. He will put his Law into our mind, he will be to us a God, he will teach us, and pardon our sins; Christ is the Mediator and surety of this Covenant, he undertakes with God, that we shall be his people; and with us, that God shall be our God. He had three Offices to make good this; all employed in these three verses Vers. 12. I will be merciful, Or pacified, by that propitiation the High Priest shall make, there is his Priestly office, v. 11. He teacheth his Church outwardly by his word, inwardly by his spirit; there is his prophetical office, v. 10. He saith he will put his Laws in their minds, there is his Kingly office; he is as King to see that we shall be obedient to God.   

CHAP. IX.  
Vers. 4. WHerein or in which was the golden Pot that had Manna, and Aaron's Rod that budded, and the Tables of the Covenant] He saith that there were three things laid up in the Ark, the Pot of Manna, Aaron's Rod, and the Tables of the Covenant. 
Vide Menoch. de Repub. Heb. l. 5. c. 2.  They conceit it well, that say the Ark is the Church, the Tables the word, the Manna the Sacraments, and the Rod the discipline.  
Ob. 1 Kings 8, 9 and 2 Chron. 5.10. It is said, there was nothing in the Ark, (save the two Tables of Stone) Paul saith besides these there was Aaron's Rod, and the golden Pot having Manna.  
Sol. 1. Which here hath relation (say 
* Ribera, junius in Parallel. l. 3. Vide Crotium in loc. See Weems his Christian Synagogue, p. 89.  some) to the remote antecedent, which Tabernacle, not Ark. Pareus saith this is a forced construction. 2. Others 
* Estius. Gerh. à Lapide in loc. Facilia est hu●● locorum conciliatio: urnam & urgam Aaron Devi jusse at coram Testimonio repait. Quate probabile est, in arca simul cum tabulis fuisse inclusas. Quum autem templum extructum est, tunc ordine singula digeruntur. Calv●nus.  say that they were not included in the body of the Ark, but conveniently placed about it; this seems most probable; for may be interpreted not only in, but with, near, about, as judges 18.12. Luke 9.31. and 13.33. and so it may be rendered, with, or about which, Pareus gives this answer. God Commanded the two Tables to be placed in the Ark, Exodus 25.21. Deut. 10.5. He commanded the Pot of Manna to be kept before the Ark of the Testimony, and there Aaron is said to have put it, v. 34. Also he commanded Aaron's green Rod to be laid before the Ark for a Sign to the Rebels, Numb. 17.10. And it is unquestionable that these three were kept in or near the Ark, as long as the Tabernacle continued. But the Temple being built by Solomon, only the Tables are said to have been kept in the Ark; the other things being fitly disposed in the holy place. ●he Apostle therefore having respect to the first disposition, which was in the Tabernacle, before the Temple was built, relates nothing strange from the History.  
Vers. 7. But into the second went the High Priest alone once every year, not without blood which be offered for himself▪ and the errors of the people] The High Priest only once a year, 
Quanquam dicitur summus sacerdos semel intrasse, id intelligendum quod uno tantum die intraverit, non quod non aliquoties exicrit & rursus intrarit. Vide Levit. 16.14, 15. Primùm caim intrare eum oportuit batilli inferendi causa: deinde suffitús: deinde sanguinis vitula: primum, deinde & hirciul. Itaque quater illo die eum intrasse ait Moses Rotzi recte. Grotius.  viz. on the day of expiation, might enter into the Sanctum Sanctorum; and that not without incense, and precious sacrifices. See Levit. 16.2.29.33. That by this means, both the High Priest and people might be struck with a reverence of the place, and God dwelling there, saith 
* De Republica Hebraeorum l. 3. c. 7. Vide Cunaeum de Repub. Heb. l. 2. c. 4.  Menochius. This blood here mentioned, was a type of the blood of Christ, wherewith the Church is to be cleansed, as the High Priest himself was a type of Christ, saith Eslius.  
Vers. 10. And carnal Ordinances] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Mr. Hildersham.  
Until the time of reformation] Greek, the time of correction; that is, the time of Christ's revealing, 
Tempus correctionis] alludit ad vaticinium Jeremiae 31.37. Novum enim testamentum veteri instar correctionis successit. Calvinus.  who was the body of all those shadows.  
Vers. 14. Through the eternal Spirit] That is, the divine power of his Godhead. 
Passus est Christus ut homo, sed ut mors illa nobis salvifica esset, proveniebat ex efficacia Spiritûs. Ideo Spiritum vocat aeternum, ut sciamus, reconciliationem, cujus est effector, aeternam esse. Calvinus. vide Bezam.   
Purge your conscience] That is, free you, 1. from the guilt and punishment of sins; the guilt of sin lies heavy on the conscience. 2. the dominion of sin, to serve it in the lusts thereof.  
From dead works] Sin's are called dead works. 1. Works, because the soul is busy about sin, as a man about his work. So Eph 5.11. 1 john 3.8. 2 Dead, 
Mortua opera intellige vel quae mortem generant, vel quae fructus sunt mortis. Nam cum animae vita sit nostra cum Deo coniunctio, qui alienati sunt per peccatum verè censentur mortui. Calvinus.  partly to make the comparison more complete; they were ceremonially dead by touching dead carcases, so inwardly by sin; and as a dead carcase is loathsome and odious, so sin, Ezek. 36.31.2 In respect of the effects, they bring forth death, Rom. 6.21. they leave a sentence of death upon the conscience till the virtue of Christ's blood be applied.  
To serve the living God] Here is the end of their purging; we are not washed by Christ that we should defile ourselves again; but our purity must serve to God's glory, and nothing can come from us which will be acceptable to God, until we be purged with the blood of Christ; and it is an elegant between dead works and the living God.  
Vers. 23. With better Sacrifices than these] Then those of the old Testament; not in substance, but in manner of exhibiting. 
Potiores victimas pro victima, quia tantùm una est: sed propter antithesim plurali numero liberè abusus est. Calvinus.  Christ was then slain only in types and figures; in the new Testament there is a real and personal offering up of Christ himself. Bulkley on the Covenant.  
Vers. 24. Now to appear in the presence of God] Verbum forense, an expression borrowed from the custom of humane courts: 
Perstat in similitudine. Name & summus sacerdos dicitus apud Deum apparere, ubi stat apud Arcam. Sic Christus apparet coram solio majestatis ut nostras res Deo commendet, supra 7.25. Grotius.  for in them when the plaintiff or Defendant is called, their Attorney appeareth in their behalf, 1 john 1.2. The levitical Priest was wont to appear before God in the people's name; he was but a figure; in Christ is the solid truth and full effect of the figure.  
Vers. 27. And as it is appointed to men once to die] It is a general Law given for men to die; if it happen to any otherwise, as to Enoch and Elias, those are nothing, 
Statutum regulare est; illos autem non mori singulare est. Cajetanus in loc. Si quis objiciat his quosdam esse mortuos, at Lazarum & similes: expedita est solutio, Apostolum hic de ordinaria hominum conditione disputare, quin etiam ab hoc ordine eximantur quos subita immutatio corruptione exuet: quia non comprehendit nisi eos qui diu in pulvere corporum suorum redemptionem expectant. Calvinus.  saith Grotius, to so great a multitude of men dying; so ye may say for those that shall be found alive when Christ shall come to judgement.  
Once to die] The word once (say some) is not to be referred to die, as if there were some suspicion that man could die twice; but to appoint, it was once appointed, and that once shall stand.  
And after death the judgement] Some understand this of the particular judgement, the judgement which God passeth upon the soul immediately after death; but Estius interprets it of the general judgement.  
Vers. 28. To bear the sins] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bear, 
Vide Bezam.  although it properly signifies to lift or carry something from a lower place to an higher, or at least from one place to another, yet in this place it simply signifies to take away; so it is used Josh. 24.32. and 2 Sam 21.10. and Ezra 1.11. and Psal. 102.24. For things lifted up are first taken away from the place where they were before: and things taken or carried away from a man must first be raised and lifted up.  
He shall appear the second time without sin unto salvation] Christ comes but twice corporally, once to merit salvation, 
Dr. Taylor.  and again to perfect it.   

CHAP. X.  
Vers. 1. FOr the Law having a shadow of good things to come] It was not so much as an Image, 
Similitudinem hanc mutuatus est ab arte pictoria. Calvinus. Vide Pareum.  a shadow is not so much as an Image, but an Image is not so much as the thing itself; it was not an Image but a shadow. Burrh. Jacob's seed. Some think that the metaphor of the shadow is taken from painting; Painters are wont with choke or a coal to delineate that thing which they propound to themselves to express, which rude picture is called a shadow or adumbration, for the obscure representation: then with their Pencil they bring on the lively colours, that it may be a distinct and express likeness of a thing, which is properly called an Image.  
Vers. 2. Should have no more conscience of sins] Not that they will make no conscience of running into sin, as many Libertines do, that is not the meaning; but conscience will be able to lay no more sin to their charge.  
Vers. 5. Sacrifice and offering thou wouldst not, but a body hast thou prepared me] That is, 
Dr. Taylor.  now after the coming of Christ; (but a body) That in this body I might offer that expiatory sacrifice of which all the other were but shadows.  
A body hast thou fitted me, Psal. 40.6. it is mine ears hast thou opened; but here so for illustration: Christ's obedience began at his ear, but his whole body was obedient when he offered himself upon the Crosse. 
Weemes.   
Vers. 7. In the Volume of thy Book it is written of me] Interpreters inquire whither David, Psal. 40.7. and the Apostle here, 
Nam ad hunc usque diem non habent Judaei in Synagogis alium legis librum quam longa per gamena volutum de Dieu. Vide Bezam & Grotium. Pentaeteuchus etiamnum hodiè à Judaeis dicitur semperque dictus est Sepher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liber, non libri. Caput accipitur pro volumine, liber pro Pentateucho. Olympia & Evangelia unâ serie absque sectionibus scripta erant. Alardi Epiphyll. Phylol. c. 9 vide plura ib. Libri nomine Legem intelligi, quae regulam sanctè vivendi omnibus Dei filiis praescribit, absurdum non est. Quanquam mihi genuina magis videtur haec expositio, ut dicat se in eorum catalogo censeri qui se Deo praebent obsequentes, Calvinus. Vide Cunaeum de Repub. Heb. l. 3. c. 1.  had respect to Christ; or where it is so written: they agree in this, that the Pentateuch is meant; for scarce any other books of Scripture were written in David's time but it, unless job. The Pentateuch then was one book, and the text in the Bible was not so distinguished as it is now. Pareus saith, in the whole Volume of the Bible there are many Oracles extant concerning Christ, in which his obedience toward his father is described, especially in 52 and 53 chapters of Esay.  
Vers. 10. By the which we are sanctified] Sanctifying here is not taken strictly for the change of our image; but rather largely for all the benefits of Christ, reconciliation, adoption, justification, and salvation itself. So Pareus and others.  
Vers. 19 Having therefore, brethren, boldness to enter into the Holiest by the blood of jesus] There is nothing that can make a man die and go to God with true boldness and expectation of a better life, but only faith in the blood of Christ.  
Into the Holiest] That is, Heaven, say some, whereof the Holy of Holies in the Temple was a figure or type. Others think that he means a clear manifestation of the way to glory, under the Gospel. See 1 john ult.  
Vers. 20. By a new and living way which he hath consecrated for us] 1. A new way; not the old, 
Vide Bezam.  by the covenant of works. 2. Living, enlivens the person, God will enable us to walk in it.  
Through the veil, that is to say his flesh] An allusion to the Temple, the veil or curtain did hide the glory of Sanctum Sanctorum, and withal ministered an entrance into it for the High Priest.  
Vers. 22. Let us draw near with a true heart in full assurance of faith] Here we have the true disposition of the soul in worship: 1. A true heart; he doth not say, sinless, but a true heart, 
Omni trepidatione & dubitatione de gratia deposita. Pareus.  without guile. 2. In full assurance of faith] That is, to be sure of acceptance of my person and service when I come into the presence of God. A settled and full persuasion to be accepted through Christ. The first absolutely necessary, this not so absolutely.  
Having our hearts sprinkled from an evil conscience] q. d. Otherwise your drawing near will be to no purpose; you shall but provoke the Lord in drawing near, except you be thus sprinkled, washed and purified. 
Dr. Preston. Abst●rsionem cordis à mala conscientia appellat, vel quum impetrata peccatorum venia puri censemur coram Deo, vel dum cor ab omnibus pravis affectibus purgatum, carnis stimulum non pungit. Ego licenter utrunque comprehendo. Calvinus.   
There is a twofold evil conscience: 1. That lives in some known sin; 2. that accuseth a man, and is unquiet.  
He alludes to the old rites, in which the Israelites being to come to the Tabernacle and worship of God, purged themselves with many washings; or to the Sacrament of Baptism, in which there is an external washing of the body; but men are purged from all sin inwardly by the blood and spirit of Christ.  
Some say he alludes to Numb. 9.9. the sprinkling water made of the ashes of the red Cow, wherewith the people were sprinkled.  
Vers. 26. For if we sin wilfully] This translation is better than the Genevah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri docent philosophica, quae nec violentiâ, nec ignorantiâ, sed spontaneo voluntatis motu fiunt. Ergo desectionem intelligit non violentiâ extortam à tyrannis, aut metu factam, aut ex ignorantia admissam sed voluntariè, hoc est, deliberata voluntate & consilio malitiosè commissam. Malitiam enim docent ea quae in similitudine sequuntur. Pareus.  which hath willingly. Seientes & volentes, wittingly and willingly, of set purpose. The word answereth to that of Moses, Numb. 15.30. Elatâ manu, with a high hand, a resolute wilfulness. See 1 Pet. 6.2. Mr. Bedford on joh. 1.16.  
Vers. 27. But a certain fearful looking for of judgement] There is a twofold receiving of judgement in this life: 1. One enjoined as a duty, 
Cruciatum malae conscientiae significat, quem sentiunt impii, qui suâ culpa in perpetuum se abdicatos esse norunt. Calvinus. Vide plura ibid.  1 Cor. 11 31. 2. another inflicted on him as a punishment, when conscience at last shows him his everlasting damnation, as it did to Spira say some.  
Vers. 29. Who hath trodden under foot the Son of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt, Matth. 7.6. & 5.13. contemn and despise Christ; 
Extremi contemptûs indicium est conculcare quempiam: Infandi autem est sceleris, id committere in filium Dei. Estius. Proculcans tanquam inultilem. 1 Sam 2.29. Grotius.  So Theophylact, Ambrose, and Primasius expound it: those things we despise and make no account of, we tread under foot. Dr. Benefield on Heb. 15.24.  
Wherewith he was sanctified] 1. Sacramentally, 2. putatively, 3. or at most by way of disposition. See Heb. 6.4, 5. Dr. Sclater. 
Erat sanctificatio apostatarum non interna, sed externa in professione fidei & participatione sacramentorum consistens. Erant sanctificati, hoc est à Judeis & paganis professione segregati, & pro veris Christianis habiti. Pareus.   
Vers. 33. Ye were made a gazingstock] Brought into the Theatre, so the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Metaphor taken from them (saith Ribera) who were sent into the Theatre, that is into the public sight of all the Citizens to fight with beasts, or with one another mutually, as the gladiatores, which all beheld with delight, and likewise observed diligently how they fought. The noun is used 1 Cor. 4 9 and rendered spectacle; the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Theatre  
Vers. 36. Ye may receive the promise] That is, the thing promised.  
Vers. 37. For yet a little while] The words in the Greek are a double diminutive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adhuc enim tantillum. Drus. in Parallel. Sac. Vide Bezam & Grotium.  a little little while to it. Though long for the time in itself, yet a little while as may be in respect of his desire, without the least delaying to come.  
He that shall come will come] For their deliverance. Perkins. The doubling of the phrase, veniens venit; 
Mr. Goodwin.  coming he will come, implies vehemency of desire to come and that his mind is always upon it; here is still a coming. The Hebrew phrase signifies an urgency, vehemency and intenseness of some act, as desiring I have desired. And as not content with these expressions of desire, he adds over and above all these, 
Id. ib.  and will not tarry: 
With this sweet promise Mr. Wheatly comforted himself a little before his death.  and all to signify the infinite ardency of his mind toward his elect here below.  
Vers. 38. Now the just shall live by faith] That is, shall sustain himself by expectation of the promises.  
But if any man draw back, my soul shall have no pleasure in him] That is, which for a time believe in God, 
Perkins.  and afterward pull back their feet, and go back from their faith.  

as 1 Thess. 5.20. Roger's on faith.  More is meant then spoken, after an Hebrew manner of speech; as though he should say, I abhor all those that fall away through unbelief.  
The word is a Military word, taken from Soldiers who recoil and leave their standing in whom the Captain delights not. Nor can we in our Christian fight by retiring and recoiling please our Captain; but the Martial law for such is in the Text, 
Dr. Taylor. Vers. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad animae acquisitionem, id est, ad salutem. Metaphora à negotiatione ducta, quâ quis vel acquirit ampliùs & lucratur, vel perdit quod habebat. Marc. 10.39. Gerh.  they withdraw themselves to perdition.   

CHAP. XI.  
THis Chapter is called the little Book of Martyrs, containing the Acts and Monuments of the Church of God in the days of old.  
Vers. 1. Now faith is the substance of things hoped for, the evidence of things not seen] The substance] The meaning is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which gives a substantial being to the things of eternal life. Burrh.  that though there are many things promised by God, which men do not presently enjoy, but only hope for, because as yet they are not: yet faith doth after a sort give a subsistence or being unto them. Perkins.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè quidem convictionem significat, sed quia solida demum est ea convictio quae fit per demonstrationem, hinc est quod etiam demonstrationem significat. Capellus in loc. vide Grotium.  The evidence] Or convincing demonstration. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the demonstration that convinceth the soul throughly of the certainty and truth of such things as by reason and natural parts are not seen. That is, by believing a man doth make a thing as it were visible, being otherwise invisible and absent. Mr. Burrh. Perkins.  
Vers. 4. By faith Abel offered unto God a more excellent Sacrifice than Cain] 1. Quia hostia copiosior, 
Incipit apostolus ab Abel, Adamo praetermisso, quod de eo postquam peccaverit, nihil eximium Moses narret. Estius.  because he offered a double Sacrifice, himself and his Lamb; but Cain only offered his Corn. 2. Quia excellentior, it was better chosen, because of the fattest and best of the flock; Cain carelessly took that came first to his hand of the fruit, and no more. 3. Quia ex fide, by faith he offered it. B. Andrews.  
God testifying of his gifts] Gen. 4.4. it is said that God had a respect unto him and to his offerings; meaning by some visible approbation, whether fire from 
* See Gen. 15.17. Levit. 9.23.24. Judg. 6.21. 1 King. 8. to 12. 1 King. 18.38, 39 1 Chro. 21.26. Finches Old Testament or the Promise, and others.  Heaven or something else; 
Igne coelitus demisso ut Levit. 9.24. Vide Grotium.  for Cain discerned it, and the Apostle here doth so interpret it. This visible and outward testimony which God gave signified the inward testimony of the Spirit testifying to our spirits that we and all we do is acceptable unto God in Christ, Rome 8.16.  
Some of the Rabbins relate (as Paulus Fagius observes in his Annotations on the Chaldee Paraphrase) that a face of a Lion was seen in the Heavenly fire inflaming the Sacrifices; which (if it be true) did probably shadow out the Lion of the Tribe of judah, Revel. 5.5. of whom all the Sacrifices of the Old Testament were Types.  
Vers. 5. For before his translation he had this testimony, that he pleased God] Dicente Scriptura; 
One saith, quale hoc testimonium non liquet, the Scripture expresseth not what this testimony was.  Haymo saith this testimony was the testimony of Scripture, Gen. 5.24. but the testimony of Moses was after his translation, therefore it was the testimony of his conscience which bare witness within that he pleased God. Mr. Fenner.  
He pleased God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word, which signifieth he gave God content, or kept God's favour and good will.  
Vers. 6. Without faith it is impossible to please God] I must do all duties out of a principle of faith; and not of reason only, or an enlightened conscience. Three rules to know this, 1. Such a one hath an eye always to the promise, as well as to the precept; he looks to the Law as his rule, and to the Gospel for his power. 2. He looks not unto the duty, but on Christ for acceptation. Exod. 28.38. Rev. 83. 3. He is not discouraged for want of a present income in duty 2 Cor. 5.7.  
For he that cometh to God, 
Bishop Down of Justification l. 6. c. 10.  must believe that he is] To come unto Christ is to believe in him, john 6.35.37.44. And if that be the meaning of the Holy Ghost in this place, then to come unto God, is to believe in him by special faith; otherwise the Apostle should enunciate idem per idem. And then the meaning is this, he that would believe that God is his God; and that he will be gracious unto him, must first believe that God is, and that he is a rewarder of them that seek him, or the word come in this place may be expounded by seeking. He that will come unto God, that is, he that will seek God, must believe that God is, and that he is a rewarder of them that seek him.  
Vers. 7. Of things not seen as yet] That is, God's mercy in his deliverance, and the destruction of the old world.  
Verse, 10. For he looked for a City which hath foundations] That is, 
Doctor Reynolds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad artificium & excellentiam operis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad opus ipsum refertur. Zanchius.  a City which was built upon the immutable stability of God's oath, and promise of heaven, a periphrasis. Whose builder. The Greek is Artificer, God hath manifested great art in making the third heaven; he bestowed skill and wisdom on it.  
Vers. 11. Because she judged him faithful who had promised] That is, she knew that whatsoever God had promised, he would faithfully perform.  
Vers. 13. Confessed that they were strangers and pilgrims on the earth] Strangers are a people absent from their own Country; 
Non agitur ibi propriè de gloria Coelesti; intelliguntur tum promissiones de possessione terrae Canaan, quam Patriarchae nondum occupaverant, tum & maximè promissio de adventu Messiae. Rivetus.  Pilgrims are strangers that have not any abiding where they are; Paul hath reference to the place, Gen. 23.4. See 47. Gen. 9  
On the earth] Theophylact, and Oecumenius following chrysostom say that not only Canaan, or Palestina is understood, but the whole earth.  
Vers. 17. Offered up Isaac] Either because he presented him unto God upon the Altar, which was an offering of him up, 
Pergit trium patriarcharum commendure fidem. Idque facit per singulos, in Abraham autem immoratur, quod ille totius generis Hebraeorum princeps esset, ac fidei virtute coeteros antecelleret. Estius. Vide Bezam in loc.  or rather because he had fully purposed to have perfected the offering by his son's death, had not God himself interposed from heaven to restrain him.  
Vers. 19 Accounting] Or reasoning, Ratiocinatus, Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, ratione apud se subducta, cum secum perpendisset, considerasset, ratiocinatus esset, suaque ratione conclusisset. Estius. The argument that prevailed with him, was that which follows.  
From whence also he received him in a figure] That is say Erasmus, and others, 
In imagine quadam resurrectionis, quia qui immolationi addictus erat & postea liberatus videtur tanquam revixisse, haec est Calvini expositio longè omnium optima. Scalig. Vide Bezam & Grotium. Abraham non aliter filium suum recepit, quam si illi ex morte restitutus esset in novamvitam. Calvinus. Vide Estium & à Lapide.  in the type of the resurrection, viz. Of Christ, whose humane nature like a Ram, was truly slain; and after raised again by the power of the Deity, and freed from death as Isaac.  
Pareus interprets it thus, non secut atque si Deus eum ex mortuis suscitasset, as if God had raised him up from the dead. The nearness of death wherein Isaac was, was a similitude of death.  
Vers. 21. And worshipped leaning upon the top of his staff] Lifting up his body to do reverence unto God, thereby testifying his humility, faith, and hope. 
Perkins on Rev. Vide Bezam Cartwrightum & Grotium.   
Vers. 25. Then to enjoy the pleasures of sin for a season] Greek, then to have the momentany fruition of sin; so Chrysostom, Theophylact, and Oecumenius read it. Honours, pleasures, delights are called the pleasures of sin, not because they are so in themselves, but because they are occasions and instruments of sin; and are seldom had, or held without some sin or other. 
Doctor Taylor.   
Vers. 26. For he had respect unto] The Greek word signifies, to look up in admiration curiously; which is translated in Latin suspicere.  
The recompense of the reward] That is, to the blessing promised to Abraham.  
Vers. 35. Others were tortured] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sympanizatì sunt. Their bodies were racked out as a Drum. 
Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum est ex nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quatenus eo significatur non instrumentum quod pulsatur, sed quo pulsatur, viz. Eustis, sive sustuarium, quo carnifices pulsabant corpora reorum per machinam tractoriam distenta. Gerh.  What they suffered hath exercised all our Grammarians, Philologers, 
* Doctor Donne. Vide Bezam, Grotium, et Estium,  and Antiquaries that have enquired into the racks, and tortures of those times; we translate it roundly, they were tortured. Saint Paul's word implies a torture of that kind, that their bodies were extended, and racked as upon a Drum, and then beaten with staves; what the torture intended in that word was, we know not. The Lxx use this word 1 Sam. 29.13. See my Greek Gritica.  

Dan. 3.16, 17. Doctor Gouge.  Not accepting deliverance] From death, viz. On persecutors terms, and conditions, cum nollent recipere conditionem oblatae redemptionis. Estius. See more there.  
That they might obtain a better resurrection] It is usual in Scripture, sometimes to put a comparative for a positive, or superlative, that is, a good, or the best resurrection, if we take it comparatively it is meant of a better resurrection than the persecutors offered them; 
Vide Estium.  they were at their enemy's disposal, and as dead men; but if they would have turned from the faith, they should have been restored to life; therefore it is elegantly called a resurrection, 
We say such a one is risen from the grave. The Heathens jeered the Christians, and told them they needed not to care for their lives, since they should rise again; will you (said they) redicurae parcero vitae?  because they were as dead men being in their power; yet they hoped to obtain a better resurrection, viz. From an inflicted death, to eternal life.  

See Jones. Circuierunt in melotis] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem melote est ovills pellis cum suo vellere, qualibus pellibus induos saepe videmus Romae circumjectae regionis rusticos habitatores, ac praesertim pastors. Vide 4. Reg. 1.8. Matth. 3.4. Menoch de Repub. Heb. l. 6. c. 5.  Vers. 37. Were tempted] Beza saith it is much this should come in after the recital of most sharp Capital punishments, and which he mentions also after; and the Syriack interpreter hath it not. Beza therefore would rather have it read were burned. But the word tempted, may well be retained; when they saw they could do no good with violence, they made them great promises, and tried whether they could prevail that way, as appears in the martyrology.  

Burrh. Jac. Seed.  Vers. 38. Of whom the world was not worthy] They have that excellency, as the world is not worthy to enjoy them, they are not worthy of their presence, that they should so much as live amongst them; they are rather fit to be set as Stars in heaven, and be before the Lord in his glory.  

Vide Bezam.  Vers. 39 They received not the promises] viz. In their real exhibition.  
Vers. 40. That they without us should not be made perfect] Not that they were not taken to heaven, but before Christ they had not that perfect State in heaven, which now we and they are presently possessed of. For they expected in heaven their Redeemer, 
Bayne.  even as souls now expect the resurrection of the body.   

CHAP. XII.  
Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses] The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion: 
Haec conclusio est quasi epilogus proximi capitis: ubi demonstrat quorsum recitaverit illum Sanctorum 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: sed ubi ingens est turba, acriores stimulos addere nobis debet. Praeteria dicit, nos densitate illa vel copia circundari, ut quocunque oculos vertamus, flatim occurrant multa fidei exempla. Calvinus. Nubes Ebraicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur à densitate, igitur nubes testium, id est, densitas, frequentia, multitudo. Drusius. Metaphora est ducta ab avibus magna multitudine volantibus quae all● suis praetervolantes umbram instar nubis faciunt. Esai 60.8. Capel. Spic. Vide Bezam & Grotium.  for as the cloud did guide the Israelites through the wilderness to the Land of Canaan: so the faithful now are to be guided to the heavenly Canaan, by the examples of good men. Perkins.  
In their life and conversation they witnessed by word and deed to God's Church. 2. In their death many of them witnessed by their blood. 3. Hereafter they shall witness for, or against us. Doctor Taylor.  
Let us lay aside every weight] That presseth down, that is, all earthly affections, and what ever may hinder us in our spiritual course. See Beza.  
And the sin which doth so easily beset 
* Respicit forte locum Lam. 1.14. ubi peccata comparantur jugo loris implicantibus hominem ac saepe dejicientibus. Grotius.  us] The similitude (saith Deodate) seems to be taken from such long and large garments, as were wont to be laid off in races, to be so much the freer. The Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is nomen compos●ium signifying well, that is, easily besetting.  
And let us run with Patience the race that is set before us] This race is the course itself wherein we strive by running; for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife-race, whereby is signified all kind of strife in this manner, whether it be by running, wrestling, 
Currere certamen est currendo certare. Certamen hoc cursorum, illud est quod sibi propositum habet ac suscepit omnis Christianus, quando renunciavit vitae veteri, & professus est novam. Estius.  hurling, or any other way, but here he speaks of running. To run the race, is to strive by running, he means especially the false of our faith. 1 Tim. 6.12. See 2 Tim. 4.7. Vide Grotium.  
Vers. 2. Looking unto jesus the Author and finisher of our faith] Faith here is taken for all grace, it is a complete work at first as Christ is the author of it; but he is the finisher also that is, upholds and maintains it.  
Vers. 4. Striving against sin] That is, as interpreters of good note 
* Piscat. & alij. Est in Graeco elegans verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est eorum qui totis virbibus in agone certant, ut vincant adversarium. Ribera in loc. In agone contrà certantes ut intelligamus nos esse debere peccati antagonistas, id est, adversarios, semper intentos ad vincendum & expugnandum peccatum: quomodo peccatum ex adverso semper vigilat in perniciem nostram. Estius. Vide Cornel. à Lapide.  observe, either against the wickedness of the enemies of the Gospel, which by cruel and bloody courses strive to force men from the faith, or against sin, that is, against sinners, v. 3. Or against sin in yourselves.  
Vers. 5. My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him] The Greek word translated Despise Imports the littling or thinking of them little; do not little, or slight the chastenings of God in thy thoughts, nor do not think thy afflictions so great, that thou must needs sink and faint under them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arguo, ad verba refertur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigo ad ferulam parvorum. Aret.   
Rebuke is chiefly referred unto words, and chasten is chiefly referred unto the Rod, and sharpness of discipline.  
Vers. 7. God dealeth with you as sons] That is, he comes to you in the cross, not as a Judge and revenger, but as a kind and loving Father. Perkins.  
Vers. 11. Afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby] That is, 
Perkins. Pro exercitatis est verbum elegans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd de ils dicitur qui nudi exercebantur ad palaestram, unde & gymnasia dicta sunt loca in quibus athletae exercebantur. Ribera & à Lapide in loc.  afflictions and chastisements which seize upon God's Children, do leave after them amendment of life, as the needle passeth through the cloth, and leaveth the thread behind it.  
The Greek word translated exercised, is properly spoken of them qui nudi exercentur in palaestra, and it is translated to all kinds of more vehement exercise. chrysostom and Theophylact urge this Metaphor, and say correction is called an exercise, because it makes the faithful as certain champions more strong, and invincible in patience.  
Vers. 13. Lest that which is lame be turned out of the way] The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est luxari vel diverti à justo acetabulo ac commissura ossium. Gerh. Claudicationem vocat, cum homines in religione alternant, nec sincerè Deo se addicunt. Calvinus. Idem habet Pareus.  which may be taken in two senses; either for the luxation, or sprayning of some Member, or joint necessary for walking, which being dislocated takes away all use of walking, or else for straying from the way, which to most Interpreters seems most probable.  
Vers. 15. Looking diligently, lest any man fail of the grace of God] He means not only to make us careful for our own particular, 
Doctor Sclater.  but watchful over others, as the reason annexed imports: lest thereby many be defiled.  
Trouble your] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Graecum proprie significat obturbet, interturbet. Estius. Gerh. profaneness lies in two things, 1. In a low esteem of spiritual services. Amo. 8.5. Prosanus quasi procul à sano loco sacro. 2. In a low esteem of spiritual privileges.  The Greek word doth properly signify to trouble; and hinder a man's rest; it is used only here.  
Or profane person as Esau] This example may serve to expound what he means by profane. The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicity; wicked Esau not considering this despised it. So God hath appointed his Ordinances to be means of grace and life to men; when they do not know and believe this, and receive it by them, they are profane.  

Non immediatè reprobatio refertur ad rejectionem à gratia salutari & gloria aeterna, sed ad repulsam quam passus est Esau, quia quod petebat ab Isaaco, non potuit impetrare. Rivetus.  Vers. 17. He was rejected] viz. By his Father, Gen. 27.35.37.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not to obtain that which we will.  
For he found no place of repentance, though he sought it carefully with Tears] viz. In his Father, not in himself, that is for all his crying he could not move his Father to change his mind, and repent himself of his blessing jacob; so Beza, Estius, Mr. Perkins, and others expound it. See Gen. 27.34.38. Pareus, and à Lapide, would have the relative it referred not to repentance, but to blessing.  

Torquet interpretes quòd Mosi haec verba Apostolus tribuit, quae ausquam legimus Mosem protulisse; verum solutio non evit difficilis, si consideremus Mosem nomine populi sic locutum, cujus mandata quasi internuntius ad Deum referebat. Fuit igitur haec communis totius populi querimonia. sed Mose● in l●citor, qui fuit veluti commene os omnium. Calvinus. Quid locutus fuerit Moses Exod. 19 Non exprimitur. Collicere h●nc est eum his vocibus trepulationem suam testarum fuisse: Deum consolatione eum erexisse; unde verò Apostolus accepit? vel ex traditione: vel quod magis. videtur ex revelatione singulari: qua Moses Historiam creationis à Deo acc●pit. Trepidatio autem Mosis, argumento fuit, ipsum quoque peccatorem esse, licet propheta summus esset; metus enim ex peccato est. Pareus. vide Cornel. à Lapide.  Vers. 21. I exceedingly fear and quake] Those words are not to be found in all the Books of the Old Testament. Perkins. See Exodus 19.19.  
Verses 22, 23, 24. But ye are come unto Mount Zion, and unto the City of the living God] The Apostle in a heap of words, 
The faithful are made fellows of Angels, and of all the perfect souls departed since the beginning of the world, and of Christ himself. Doctor Fulke.  amplifies the high dignity of every one effectually called. Not that we have now full fruition of the glorious Deity, but first the use of Scripture is to speak of things that shall be, in the present time, or time past, to signify certainty of accomplishment in time prefixed. 2. We have present title thereto, Gal. 4.1.2. 3. We are united with God in Christ, and Made one body with the whole Church Triumphant and Militant. Doctor Sclater.  
Vers. 23. The spirits of just men made perfect] They are said to be perfect in respect of grace, though not of glory, till the body be there also. Quia carnis infirmitatibu● non sunt amplius obnoxii, deposita ipsa carne. Calvinus.  
Verse 24. And to the blood of sprinkling,] It is so called in allusion to the Passeover, where the blood of the Paschall Lamb was sprinkled on the posts of the door to save the house from the stroke of the revenging Angel. 
Quidam volunt alludi ad sanguinem agni paschalis, quo Israelitae jubebantur aspergere posts & superliminaria aedium, Exod. 12.7. Sed rectius dicitur respectum haberi ad aspersionem sanguinis foederalis quae describitur. Exod. 24. v. 8. Confer Heb. 9.18: Gerh. Sanguis Abel testimonium est divinae justitiae adversus Gainum: sanguis Christi realissimum est testimonium divinae misericordiae erga miseros peccatores. Sanguis Abel loquitur de terra & efflagitat vindictam. Gen. 4.10. Matth. 23.35. Sanguis Christi de coelo quasi loquitur reconciliationem cum Deo, pacem & vitam. Glassius. vide Grotium.  Mr. Hildersham.  
That is, that blood which is sprinkled and applied to us, pleads and cries for mercy unto God for us.  
That speaks better things then that of Abel] See Gen. 4.10. That cried for vengeance, this for pardon of sins.  
Vers. 25. See that ye refuse not him that speaketh] See that ye shift not him off that speaketh; some say it hath reference to the 19 verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, deprecari, v. 19 repellere, recusure, repud●are ut hoc loco. Pareus.  
Vers. 26. Yet once more I shake not the earth only, but also Heaven] The civil State, and Ecclesiastical to, say some. Pareus saith by Heaven and earth he understands both the frame itself of Heaven and earth, and the inhabitants of both, Angels and men.  
Verse 27. The removing] Mutatio, Tremel. Translatio, Erasm. Ar. Mont. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a common fault among translators, that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof: They understanding that the things here said to be shaken were the Jewish Ordinances, translated their disposition a Removal, and the truth is they were removed, but the world signifieth no such thing. As its natural importance from its rise and composition is otherwise, so neither in Scripture nor any profane Author doth it ever signify properly a removal. Translation or changing is the only native, genuine import of it. Removal is of the matter; Translation of the form only, Heb. 11.5. we render it translation and change, Heb. 7.12.   

CHAP. XIII.  
BIsh. Andrews calls this Chapter the Chapter of Remembrances, or the Remembrancers chapter. 
Ver. 3, 7, & 16.   
Vers. 2. Be not forgetful to entertain strangers] See Rom. 1.13. 1 Tim. 3.2. & 5.10. 1 Pet. 4.9. The study of this virtue was then very necessary, 
Respicit Apostolus ad consuetudinem istorum temporum, quando non erant, uti hodie apud nos & alias Gentes Europae, hospitia publica aut tabernae mercenariae. Vide Gen. 18. & 19 & 24. Jud. 19 & alibi Job 31.32. Respicit quoque Apostolus ad statum istius temporis quo haec scribebat, quando propter persecutiones cogebantur fideles huc illuc fugere ac peregrinari. Laurentius in 1 Pet. 4.9.  when there were no public Inns, and the godly were often banished, lest they should either want entertainment, or else go to Infidels.  
For thereby some have entertained Angels unawares] As Abraham and Lot, Genes. 18.13. & 19 2.  
Vers. 3. Remember them which suffer adversity] The Greek word is a general word which may be extended to all kinds of afflictions; or if it be restrained, it commonly signifies those that are sick or suffer bodily pains.  
As being yourselves in the body] q d. because you are fellow-members with them in the same mystical body (as Calvin interprets it;) Or, (as Luther) seeing yourselves are yet in the body, you yourselves are exposed to the like sufferings, and therefore should Christianly remember them. Quod cuiquam, cuivis accidere potest. Hodie mihi ●ras tibi. Pareus likes this best. See Beza.  
Vers. 4. Marriage is honourable in all] Not, let marriage be honourable (as the Papists say,) but marriage is honourable; the latter part of the sentence being affirmative, showeth that the Apostle meant to speak affirmatively in the former also. I follow Pareus who would have it so meant, rather than Gerh. 
* Res eodem redit, sive assertiuè accipiatur honorabile est conjugium, sive praeceptiuè, conjugium debet esse honorabile. Gerh. Vide Bezam. Quum dicit in omnibus, intelligo nullum esse ordinem qui à conjungio prohibeatur. Calvinus. chrysostom, Theodoret, Theophylact, Oecumenius, do all prove out of this place the permission and lawfulness of marriage to all men. Vide Grotium.  who thinks both readings come to one.  
In all] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, in all men And this is the true and proper translating of the words, for amongst all is not so fit; that may be honourable amongst all, which all are not so capable of, as the ministry. And when it is said in all, it is meant (saith Pareus) in all those who by the Laws may honestly contract. See jones in loc.  
Vers. 5. Let your conversation be without covetousness] The word for conversation in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which either signifies a custom and manner, or the means and way of getting our livelihood. 
Vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamvis modum plerumque significat, non tamen modum qui rei imponitur, ne immoderata sit, ut intellexit Cajetanus; Graecè imperitus; sed modum, id est, agendi rationem aut rei qualitatem. Caeterùm constat etiam pro more, & pro moribus, usurpari non sine elegantia, apud authores Graecos, Platonem & alios. Nec dubium quin ea significatio, quam & alii omnes retinent, huic loco sit optissima. Estius.  Both these senses come to one; both our manner and our means of getting our livelihood must be free from all covetousness, or love of Silver, as the Greek word signifieth. See Luke 12.15. Ephes. 5.3. Col. 3 5. 1 Cor. 3.10. 1 Tim. 6.10.  
And be content with such things as ye have] Contensi praesentibus, so Beza; be content with things present. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis vocantur ea b●na, quae adsunt. Estius.  The Hebrews had been plundered of all when the Apostle spoke this, Ch. 10.34. Though they had nothing they must be content; so was Paul, Phil. 4.11, 12, 13.  
For he hath said, I will never leave thee nor forsake thee] There are five Negatives in the Greek to assure God's people that he will never forsake them. 
Ipse viz. Dominus. Cur enim Christianis non liceat quod Pythagoreis omnes concesserunt. Beza.   
It may be rendered according to the Greek, I will not not leave thee, neither will I not not forsake thee.  
Vers. 7. Remember them which have the rule over you, who have spoken unto you the Word of God] As if he should say, 
The Apostle requires this duty three times in this Chapter. See the 17 and 24 verses.  so far forth as they brought you the warrant of God's Word for that they held and practised, have them in reverend remembrance. Hildersham.  
Whose faith follow] q. d. Follow them not in every thing, but follow their faith, which we know is only founded upon God's Word.  
Considering] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, signifying an iterated and formerly intermitted consideration: quasi diceret reconsiderantes, as it were signifying that they had ceased from consideration of this kind. Estius and Gerhard in loc.  
Vers. 8. jesus Christ the same yesterday, and to day, and for ever] Yesterday, that is, the time passed before his coming in the flesh. 
Idem est, id est, sibi similis, sicut dicimus rex Jupiter omnibus idem. Grotius.  Today, while in the flesh; and for ever, that is, after. The same afore time, in time, and after time.  
Vers. 9 Be not carried about with divers and strange doctrines] Ephes. 4.14. Be not carried about with every wind of doctrine, (where the same Greek word is used) brings light to this place. 
Vide Pareum in loc.  The original word signifies rashly to be moved, and to wander hither and thither; which happens to those that have nothing fixed in their mind to follow.  
For it is a good thing that the heart be established with grace, not with meats] A good thing; that is, better, or best; positive put for the comparative, or superlative: food doth establish the heart someway, it refreshes it, Gen. 48.5. But the lasting comfort and establishment of the heart is by grace. 
Vulg. optimum est.  That is, with grace wrought in the heart, or with the doctrine of grace, for he opposeth grace to meats, about which questions were then started; and by meats he understands by a Synecdoche the whole body of the Ceremonial Law, which is opposed to the Gospel, or the doctrine of grace; as if he had said, Do not think to settle yourselves by the Ceremonial Law, one part whereof consisted in the choice and distinction of meats, which have not profited them that have been occupied therein; they have gotten no establishment by them, but grace will do it.  
Vers. 15, 16, By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his Name. But to do good and communicate, forget not, etc.] By the Sacrifice of praise he means the Eucharist, 
Thorndikes Discourse of the Rights of the Church in a Christian State. ch. 4.  as it is called usually in the ancient Liturgies and writings of the Fathers. For to this purpose is the whole dispute of the place, that in the Sacrament Christians communicate in the Sacrifice of Christ crucified, (which the Jews can have no right to) instead of all the Sacrifices of the Law. And therefore by doing good and communicating, he means the oblations of the faithful, out of which at the beginning the poor and the rich lived in common at the assemblies of the Church.  
Vers. 17. Obey them that have the rule over you, and submit yourselves] The Apostle useth two words to set forth the duty of the people to their Pastors, obey and submit, 
Obey them preaching, submit to them punishing.  there being two sorts of things which they ought to come under, their Sermons and their censures.  
Vers. 18. They watch for your souls as they that must give an account, that they may do it with joy, and not with grief] The dreadfulness of these words did strike a great terror into Chrysostom's heart, 
L. 3. the Sacord.  though he himself preached many times every day.    

ANNOTATIONS UPON THE Epistle of JAMES.  

CHAP. I.  
THese seven Epistles written by james, Peter, john and jude, have unfit Titles prefixed before them in that they are called sometimes Canonical, especially in the Latin Church; 
That the Epistles to the Hebrews, of james, the second of Peter, the second and third of john, and jude, (though doubted of for a time) are Canonical, I have proved in my Treatise of Divinity. Jerome saith of james, Peter, john and jude, that they are breves pariter & longae; breves in verbis, longae in sententiis. Epist. Fam. l. 2. Epist. 1. That they are both short and long too; short in words, long in substance. Epistolae Canonicae dicuntur quia Canon's, id est, regulas ac praecepta continent instituendae vitae Christianae. Estius. Vide Bezam.  and sometime Catholic, chiefly of the Greek Church: neither of which were ever given them by any Apostle or Apostolic Writer. Yet though this Title cannot be defended, it may be excused and tolerated as a Title of distinction, to distinguish them from the other Epistles. Also they may have this Title Canonical set before them, not because they were of greater authority than other Writings, but to show that they ought to be esteemed of and embraced as divine, howsoever in former times they were unjustly suspected. The second inscription is as unfit as the former, therefore the Rhemists unjustly blame us for leaving out the Title Catholic in our authorized English Bibles; for it is well known that that Title is not given by the Holy Ghost, but by the Scholiast who took it from Eusebius.  
The Epistle of james is especially paraenetical, exciting the faithful to constancy under the cross, and to proficiency in a Christian life.  
Vers. 1. james] There were two of this name, Matth. 10.2, 3. He that was the Penman of this Epistle was james the less, Mark 15.40. the Lords brother, Gal. 1.19. a pillar in the Church, Gal. 2.9.  
Vers. 2. Count it all joy when ye fall into divers temptations] Count it, implying that man in his choicest deliberation ought to do so. The other words are emphatical. He saith not be quiet alone, but be joyful; not with a little joy, but with exceeding great joy; all joy, an Hebraisme, full 
* Omne, id est, totum, perfectum, plenum, summum. à Lapide. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim reddita, est circumcadere. Brochmand. in loc. After he brings in the example of joh, who did not suffer for Religion.  perfection; when ye fall into] or, fall among, so it is translated Luke 10.30. when divers temptations as it were encompass and begird us, so that no hope of escaping seems left; into divers temptations] not some, but divers; that is, any kind of affliction, whether for Religion, or not; and not small afflictions, but trials and temptations, such afflictions as have in them a certain fierceness to show what is in us. If ye cannot rejoice in the sense of affliction, yet you may in the use of it, because it maketh to the trial of your faith and increase of your grace. Dr. Tailor on Titus.  
Vers. 4. But let patience have her perfect work] Patience is perfect, 1. when it puts forth perfect acts. 
Patientiam habere debet opus perfectum tripliciter. Primò perfectum in se, putà in sertitudine & continuatione tolerentiae usque ad finem crucis & vitae. Secundò perfectum in fine, ut scilicet patiat●● pro Christi fide, justitia, aut virtute. Tertiò perfectum in comitatu innocentiaec ●t●rarumque virtutum. à Lapide.  2. when it continues in those acts. There are five acts of patience in Scripture: 1. An universal resignation of ourselves unto Gods will as to the rule of goodness, 2 Sam. 25. 2. A silent submission; patience keeps under all risings of the heart, Levit. 10.3. My soul keeps silence unto God, saith David. 3. An acceptation of the punishment, Levit. 26.41. looking on it as proceeding from mercy, a father's hand, and done in measure. 4. It makes the soul cheerful under the burden, as in the second verse of this Chapter. 5. It makes a man thankful, job 1. ult. Secondly, patience must continue, if the burden 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies two things not to sink in their courage, for they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor shrink from their burden, for they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. Lake.  continue. See vers. 12. and james 5.11. There are two motives here: 1. By this means you shall be perfect; grace perfects the man, and the perfect work of every grace perfects the grace; acts intent habits. 2. Wanting nothing] The Greek word signifies possessing your whole portion.  
Vers. 5. If any of you lack wisdom] That is, to suffer, to carry a man's self in affliction. If here is not of one doubting, but opposing it as a thing certain; q.d. if any want wisdom, as you certainly all want, behold I show you how to get it.  
And upbraideth not] Hitteth none in the teeth; either with present defects, or former failings.  
Vers. 6. But let him ask in faith] That is, affiance; as the other word wavering 
* Dicuntus illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ment & cord fluctuant, dubii quid statreant, quò inclinent, ubi pedem sigant. Hanc enim esse genuinam verbi significationem, videre est Act. 10. v. 20. & 11. v. 12. & Rom. 4.20. Brochmand. in loc.  shows; for he that wavereth is like an arm of the Sea, driven with the wind; And tossed] He is off and on, to day he will ask, to morrow he will not.  
Vers. 8. A double minded man] Not one that pretends one thing, and intends another (though the word be sometime so taken) but when the mind is divided between two objects, 
See Jam. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus anim●● quasi divisus est, partim Deo confidens, partim diffideus. Vorstius. Vide Bezam.  that it knoweth not which to choose, but stands as one in bivio, that hath two ways before him, and knows not whither to go, this way or that way. Dr. Preston.  
Unstable] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a man that stands upon one leg, wavereth and is unsteady, and easily overturned.  
Vers. 9 Let the brother of low degree rejoice in that be is exalted] viz. In Christ to be equal with the greatest Prince in the world; 
Frater] id est Christianus; omnes enim Christiani fratres sunt. à Lapide.  yea to be above him if he be out of Christ. Dike on Philemon.  
Vers. 10. But the rich in that he is made low] Even in this, that in Christ he hath made equal with himself the meanest, not in his outward pre-eminence over them.  
Vers. 12. He shall receive the Crown of life] That Crown of life, that is, eternal life as a Crown; 
Piscat.  as there was a Crown to him that overcame in their exercises among the Grecians.  
The word Crown representeth unto us, 1. The perpetuity of that life, for a Crown hath neither beginning nor ending; therefore it is called an immarcessible immortal Crown. 2. Plenty, because as the Crown compasseth on every side, 
B. Lake.  so there is nothing wanting in this life. 3. The dignity, eternal life is a Coronation-day.  
Which the Lord hath promised to them that love him] Such promises there are Matth. 10.22. & 19.28, 29. john 16.22. 
See Esay 64.4.   
Vers. 13. For God cannot be tempted] Greek, is impenetrable, no sin can pierce him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Vers. 14. When he is drawn away of his own lust] The whole corruption of the heart, or original sin, is called lust, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est extra viam rapere, à recto tramite tractusuo abducere. Brochmand in loc.  because it principally shows itself in those lusts.  
And enticed] as a fish 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegans metaphora est, sumpta à p●scibus, qui ex hamo falluntur. Vorstius.  that is drawn aside into the deep water, and after caught by the bait.  
Vers. 14, 15.  
By five degrees the lusts of the heart rise unto a reign and regiment in the heart of every wicked man. 
Metaphora desumpta est à meretrice quae imprudentem adolescentem abstulit à parentibus, sive à recto tramite & ad se veluti esca allicit, deinde ex congressu ejus concipit & parit. Ludovic. de Dieu in loc.   
First, Lust tempteth, and that two ways. 1. By withdrawing the mind from God. 2. By enticing and entangling the mind with some delight of sin. Secondly, lust conceiveth when it causeth the will to consent, 
Perkins on Judas.  and resolve upon the wickedness thought upon. Thirdly, it bringeth forth, when it forceth a man to put in execution the things consented unto, and resolved upon. Fourthly, it perfecteth the birth of sin, urging a man to add sin unto sin, until he come unto a custom, which is ripeness and perfection in sinning. Fifthly, it bringeth forth death, that is, everlasting vengeance and destruction. In all which he alludeth unto the beginning, proceedings, and end of man: who after he is passed his full strength, decays again and dieth.  
Vers. 17. Every good gift] Temporal and smaller; and every perfect gift] Spiritual and greater blessings of grace and glory; is from above, 
A good thought is gratia infusa; a good word is gratia effusa, & a good deed is gratia diffusa, say the Schoolmen.  and cometh down from the father of lights, with whom is no variableness, neither shadow of turning] God is here compared to the Sun, and is therefore called the Father 
* Pater luminum, non luminis; omnis luminis elementaris, aetherei, Spiritualis & Caelestis. Pareus. Vide Cornel. à Lap.  of lights, but yet is preferred before it, because it hath sometimes clouds cast over it, and sometimes is in eclipse; but there is no change, or shadow of change with him. All these words are astronomical; God is compared to the Sun, and his light is much perfecter. The Sun hath its parallaxes, in the East it looks one way, in the South and West another way, and his turnings, yearly departures from us, which we call Solstices. God neither riseth nor sets, nor departs, but is always near to those that call upon him.  
That we should be a kind of first-fruits of his ●reatures] The Saints are called the first-fruits of the creatures. 1. The first-fruits are the choicest fruits, 
Selecti & Deoconsecrati. See 18. Num. 12, 29, & 32 Verses.  Mich. 7.12. 2. They were dedicated to God.  
Vers. 19 Quick to hear] This implies a readiness to the duty, and of the spirit to close with the mind of God. Therefore Philosophers say we have two ears, and but one tongue; and ears open but the tongue hedged in with teeth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non modò celerem & velocem, sed & ingenio acri praeditum significat. Brochmand. in loc.   
Slow to speak] That is, not to presume of our own gifts, thinking ourselves better able to teach others then to be taught by them.  
Vers. 20. For the wrath of man worketh not the righteousness of God] As if he had said, in time of wrathful anger thou canst do nothing that is good and pleasing to God.  
Vers. 21. Wherefore lay apart all filthiness, and superfluity of naughtiness] That is, cut off as much as in you lieth, 
Mr. Perkins.  all corruptions both of heart and life.  
Filthiness] This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only here, and properly signifies the filthiness adhering to the body; but translated to the mind, it signifies covetousness, as sordes in Latin; but here, any kind of sin. Estius, Cornel à Lapide. Vide Grotium.  
Superfluity of naughtiness] Excrementum malitiae, Beza. All kind of evil thoughts and affections more than needs; all naughtiness is supersfluous; but he means such naughtiness as doth abound, doth superfluere float at top.  
Engrafted word] Because it should abide in our hearts like a science 
Mr. Perkins.  in the stock, and never be removed, but there grow and fructify unto life eternal.  

Mr. Hildersham.  Because as the science of a good fruit that is grafted into a Crabtree stock will change the nature of the juice and sap of it; so the Word is able to change our natures quite.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paralogizantes vos ipsos, id est, captiosis quibusdam ratjunculis ex scripturae vel aliunde petitis vosmetipsos illaqueantes atque fallentes, sophistarum more. Estius. Vide Cornel. à Lapide.  Vers. 22. Deceiving your own selves] Putting paralogismes, fallacies, and tricks on themselves. Hearers of the word shall be blessed: we are hearers of the Word, therefore we shall be blessed.  
Vers. 23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a Glass] The Law is speculum peccati, a man may see his spots there; speculum justitiae, it declares to a man, 1. his primitive righteousness; 2. the perfect holiness, and perfection of Christ's active obedience, Rom. 8.2. 3. The duty he ought to perform, and the rule he should walk by. 4. Our perfection in the life to come.  
Vers. 25. Whose looketh] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to look upon a thing by bending the neck and body. See Luke 24.12. john 20.5. 1 Pet. 1.12. By this one word therefore is commended to us, both singular humility and intent study in contemplating of Christ propounded in the Gospel. See Cornelius à Lapide.  
The perfect Law of liberty] The moral Law is called the law of liberty 
* Quia tum demum liber homo est, ubi legis divinae jugum suscipit, Deoque in lege praecipienti libenter paret. Lud. de Dieu in loc.  in opposition to the Ceremonial law, and the bondage thereof.  
Vers. 27. Pure Religion and undefiled before God, and the Father] This is the way and means to declare pure Religion.  
Is this, to visit the fatherless and widows in their affliction] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here visit is an emphatical word, for it includes both a benevolous affection, and benefits which proceed from thence, Luke 7.16. Heb. 2.6. in Herodian it is used of Physicians which visit the sick and take diligent care of them.  
The fatherless and widows] That is, all that are miserable; but these are named as being forsaken of all, and more miserable than other afflicted persons.  
And to keep themselves unspotted of the world] That is, forbears the practice of those sins which all the world runs after. Therefore in baptism heretofore they renounced all the pomp of the world and were clothed with a white garment, and warned to keep it white, 
Rev. 14.5.  and to present it before Christ the Judge in the last day.   

CHAP. II.  

Varii variè haec exponunt, sed pauci remacu attingunt. à Lapide. Perkins cases of conscience.  Vers. 1. MY brethren, have not the faith of our Lord jesus Christ the Lord of glory, with respect of persons] We are not forbidden to honour rich men; but the Apostles meaning is, to reprove those who prefer riches before piety; when rich men are honoured being ungodly, and godly men are despised and rejected because they are poor.  
Vers. 2, 3. For if there come unto your assembly a man with a Gold Ring, in goodly apparel, and there come in also a poor man in vile raiment. And ye have respect to him that weareth the gay clothing, etc. 
Vide Estium & Brochmand. in loc. See Luk. 15.22. & 23.11. ] Richardo and mighty men were wont in times past (saith à Lapide) to wear a Gold Ring, both to seal their Letters, for ornament, and to cheer their hearts; whence they wore it on the next to the little finger of the left hand, because there goes an artery from that finger to the heart, saith Gellius 
* Lib. 10. c. 10.  With the Romans heretofore only Senators 
a Exploratissimum est aurei annuli usum apud antiquos, insigne fuisse Nobilitatis, ut etiam apud Romanos hujus annuli gestatio equitum ordinem distinguebat à plebe; qua de re videri potest Plinius l. 33. c. 1. Tiraquellus in notis ad Alexandrum ab Alexandro, lib. 2. c. 29. Sigonius l. 2. c. 3. de jure Romanorum. Menochius de Republica Hebraeorum. l. 6. c. 7. & in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ineleganter fecit nomen composiaum ad instar aliorum quae in Graeco erant recepta. Annulus aureus, non minus apud veteres Hebraeos quam apud alias gentes gestamen honoratorum ac ditiorum. Gen. 38.18, 25. & 41.42. Esai. 3.19. Grotius.  and Knights did wear Rings. White apparel as well as Gold rings (saith à Lapide) was in times past an Ensign of dignity; at Rome it was the garment of those that did ambire magistratus, who were thence called candidati. Yet it is not necessary (as Menochius de Repub. Heb. l. 6. c. 7. shows against Baronius) to interpret it white apparel; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly fulgentem or splendentem, gorgeous shining; there is an article in the Greek that shining garment; we translate it gorgeous, Luke 23.11. The white colour indeed hath more splendour and light then other colours. Here it is taken for precious or excellent, and is opposed to vile.  
He means in their thoughts they scorned a godly man because poor, in comparison of a wicked man that was rich; for such are otherwise in a civil way to be preferred.  
Vers. 4. And are become judges of evil thoughts] That is, judges ill affected, carrying in them perverse and crooked thoughts, and judging in respect of persons.  
Vers. 5. Hath not God chosen the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est quivis pauper, sed qui mendicissimus est, quod ait Cicero. Nam est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidè oberro mendicans. Brochmand. in loc:  poor of this world] God usually elects the poor; that is, the lower sort of men; he speaks it not exclusively to the rich; but most of those that are chosen are poor, or of an inferior rank. See 1 Cor. 1.26.  
Vers. 6. D●e not rich men oppress you?] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wickedly to abuse one's power, tyrannically to oppress others; in which sense it is used in Xenophon, and Acts 10.38.  
Vers. 8. If ye fulfil the Royal Law] That is, a commanding Sovereign Law. à Lapide gives divers expositions. It is interpreted three ways; Lyra expounds it the Law given by God the King of Kings; so the Syriack reads it, the Law of God. 2. Others expound it, that which excels in its kind, so the ordinary and interlineall Gloss. 3. Others 
* Proverbialis, locutio, ut via● regiam dicimus quae diverticula non habet: quiae lex sine ulla personarum acceptione omnibus patet, nec cuiquam adulatur. de Dieu. Vide Calvinum, & Brochmand. in loc.  say it is to be taken as the King's way, that which is plain and without any turning, or which is common to all.  
Vers. 10. For whosoever shall keep the whole Law] outwardly and in show; and yet offend 
* Metaphora ab iis qui inter ambulandum aut currendum ad obstaculum aliquod offendunt, ac pedem impingunt. Piscat.  in one point] wittingly; and giving himself liberty to break any one Commandment. Is guilty of all] That is, 1. either he breaks the chain of duties, and so breaks all, the Law being copulative; or, 2. with the same disposition of heart is qualified to break them all; every one sin contains virtually all sin in it.  
Vers. 12. By the Law of liberty] The law is so called because it freely accuseth without respect of persons, 
Mr. Ball.  Rom. 3.20. & 11.30. and is not a bondage or burden to the regenerate, but kept of them freely, willingly, and of indulgence.  
Vers. 13. And mercy rejoiceth against judgement] The Greek word rendered rejoiceth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is emphatical. Paul useth it Rom. 11.18. and James here, 
Vide Brochmand. in 3. Jac. 5. Radix est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cervix.  & 3.14. It signifies to glory against one, to insult over one, and to lift up the neck and head as if a thing were well done.  
Vers. 14. What doth it profit my brethren, though a man say he hath faith, and have not works? can faith save him?] The Apostle speaks not of a true justifying faith, but of faith professed only, or of the profession of faith. If a man say he hath faith] If a man professeth himself to believe; and have not works] That is, a conversation answerable in some measure to his profession: can that faith of his, which is in profession only, save him, or justify him? No by no means; This affirmative Interrogation is a most emphatical Negation.  
Vers. 19 Thou believest that there is one God: the Devils also believe and tremble] The Devils believe the general Articles of the faith: but the Apostle instanceth in that, either because it is the distinction of a carnal believer from a Pagan; 
Hunc articulum adfert pro exemplo, vel quòd in eo maximè Judaei differrent à Paganis vel quia in symbolo fidei nostrae primus est. Estius.  or because it is the first article of our faith. The Devils acknowledge four articles of our faith, Matth. 8.29. 1 They acknowledge God, 2. Christ, 3. the day of judgement, 4. that they shall be tormented then.  
Tremble] They quiver and shake, as when men's teeth chatter in their head in extreme cold. The Greek word signifies properly the roaring of the Sea: From thence (saith Eustathius) it is translated to the hideous clashing of Armour in the battle. The word seemeth to imply an extreme fear, which causeth not only trembling, 
Premenda est emphasis verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nam Graeci significaturi metum vehementissimum, eumque subitaneum, quo quis corripitur, usurpare solent verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nam hoc sensu inventes hanc vocem apud Plutarchum & alios: quò etiam ducit radix vocis. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est fremitus & horror maris ac stuctuum. Brochmand.  but also a roaring and shrieking out. Mark 6.49. Acts 16.29.  
Vers. 21. Was not Abraham our Father justified by works?] See V. 25. That is, their faith was by their works justified, 
See Mr. Pemble of justification. And Down of justification. l. 7. c. 8. Vide Bezam. See Mr. Hildersham on 51. Psal. Sect. 6. c. 1. p. 193, 195. & 215, 216.  and declared to be a true and living, not a false and dead faith; yea, themselves were thereby justified and declared to be true believers indeed, truly righteous before God, and not so in show and profession only.  
It is not meant of the justification of his person before God, 
* Perkins and Dr. Taylor on Titus. Nec hoc intelligit Jacobus de causa justificationis, sed de ejus declaratione & manifestatione, nec de causa perfectionis fidei, sed testimonio perfectionis illius, cui tamen testimonio & manifestationi tribuitur rei efficientia, usitata in Scriptura loquendi formula, quâ res dicuntur fieri cum manifestantur. Rivetus. Vid Dilherri electa l. 3. c 24.  but of the faith of his person before men. The true meaning is, Abraham was justified by works; that is, he testified by his works that he was by faith justified in the sight of God.  
The Papists add unto the Text, 1. a false gloss, by works of the Law. 2. A false distinction, saying that they justify as causes.  
Vers. 22. Seest thou how faith wrought with his works] Faith professed, as vers. 24. did cooperate either to or with his works; that is, either faith with other graces did cooperate to the bringing forth of his works, or else it cooperated with his works; not to justify him before God, but to manifest and approve his righteousness.  
And by works was faith made perfect] Not that works do perfect faith; but faith whilst it brings forth good works doth manifest how perfect it is, as 2 Cor. 12.9. See Beza.  
Vers. 26. For as the body without the Spirit is dead, so faith without works is dead also] Either the Apostle james speaketh of the habit of faith, or of the profession of it. If of the habit, 
R. Down. of justificat. l. 7. c. 8.  than the comparison standeth thus: As the body of man without the spirit, that is, without breath (which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath; in which sense it is called the spirit of the mouth, and spirit of the nostrils) I say, as the body without breath is dead, so that faith that is without works, which are as it were the breathing of a lively faith, is judged to be dead. If by faith we understand faith professed, or the profession of faith: as elsewhere in this Chapter, and Act. 14.22. Rom. 1.8. than we may understand the similitude thus: as the the body of man without the spirit, that is, the soul, is dead: so is the profession of faith without a godly life. 
Apoc. 3.1.    

CHAP. III.  
Vers. 1. MY brethren, be not many Masters] Or teachers; multi Doctores. Beza. Let not private persons take upon them to become instructers of others. So Mr. Perkins, rather censurers. 
Ego magistros intelligo, non qui publico munere funguntu● in Ecclesia: sed qui jus sibi censorum in alios usurpant. Tales enim reprehensores, quasi magistri morum haberi volune. Atque haec loqintio tam Graecis quam Latinis est usitata, Magistros vocare qui superciliosè in alios animadvertunt. Calvinu●.  Dr. Hall in his Paraphrase takes it in both senses; My brethren do not ambitiously affect the title of the Authors, and leaders of factions, drawing Disciples after you; neither be ye rigid and uncharitable censurers of others. See à Lapide.  
Knowing that we shall receive the greater condemnation] That is, 
Matth. 7.1. Rom. 2.1.  by censuring and judging of others we shall receive the greater judgement.  
Vers. 2. For in many things we offend all] The Apostle puts himself into the 
* Yet he was worthily called James the just.  number, and speaketh it of those that were sanctified, at least in his esteem, and in the judgement of charity.  
We offend all] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur, impingimus, we stumble all: A Metaphor from Travellers walking on stony or slippery ground. The Apostle speaks not of the singular individual acts, but of the divers sorts of sin.  Quandoque bonus dormitat Homerus. 
And settleth on fire the whole course, or wheel of nature] He compares the course of man's life with a wheel. Calvin. That is, the whole man, 
Perinde est, sive rotam sive curriculum vertas, prout accentum mutaveris; intelligit enim Apostolus metaphoricè, totum vitae nostrae tempus. Vorstius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvinus, Beza, Vulg. Rotam potius quam curriculum aut circumvolutionem dicere malui, quod Jacobus sic mihi videtur alludere ad rapiditatem circumdotae rotae, suo motu flammam concipientis. Beza.  a man's own tongue fires himself and all others: like the Sun, (when it is out of order and course) sets all on fire.  
And is set on fire of Hell] That is, the hell of thy nature, say some; by the Devil, saith Estius, so called by a Metonymy.  
Vers. 8. But the tongue can no man tame] This is wilder than the wildest beast.  
Vers. 15. Devilish] Or full of Devils. The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & denotat plenitudinem. Because fleshly wisdom aims at Satan's end, viz. to keep a man in an unregenerate estate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satanica apud Arabem. Haec mundi sapientia vocatur diabolica, tum quia diabolum imitatur, tum quia a diabolo suggeritur & aspiratur. Porrò alludit jacobus ad etymon daemonum: daemons enim dicuntur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, scientes, & his antiqui cribuebant scientiarum & artium bumanarum inventionem; sed propriè ipsi primi anctores & inventores sunt sapientiae mundanae quae docet se suaque attollere, alios deprimere à Lapide.   
The wisdom which is proper to Devils; or (as Piscator will have it) which is inspired by Devils or evil spirits.  
Vers. 16. Confusion] The Vulgar renders it inconstancy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vi vocis est tumultuatio, agitatio inquietudo, res quae nescit stare certo loco. Brochmand.  and so it sometimes signifies. Calvin and Erasmus pertubation; some tumult; tumulinatio. Beza. others otherwise.  
Vers. 17. Without hypocrisy] Great censurers are commonly great hypocrites.   

CHAP. IU.  
Vers. 1. FRom whence come wars?] Not by the Sword, or Armies; but their tongue and heart wars by reason of the difference of affections. Chap. 3.14. & 4.5.11. The Greek word properly signifies quarrels in which much blood is shed; and fightings] or brawlings; is is rendered strifes, 2 Tim. 2.23. Among you] being brethren, and scattered brethren. james 1.1. Come they no● ben●, even of your lusts] That is the root, the Devil may increase them. The Greek word may be translated pleasures or delights. We must understand lusts in general, all kind of lusts. That war in your Members] 1. Bello externo, 
1 Pet. 2.11.  when the whole carnal part fights against the whole Spiritual part, Rom. 7.23. Gal. 5.17.2. Bello civili & interno, when one lust wars against another, as in carnal men.  
Vers. 3. Because ye ask amiss] Neither suitably to God's mind, nor agreeably to his end.  
Vers. 4. Ye adulerers and adulteresses] because of the running out of the heart to any creature 
* Adulteros appellat metaphoricè; tum quia voluptatum fecerat mentionem quarum immodicus appetitus adulteros facit; tum quia à Deo fornicatur, atque adulteratio, quisquis amorem quem Deo debet, ad mundum transfert. Estius.  inordinately.  
Know ye not] This word hath an Emphasis and pricks sharply; as if he should say, what are you so ignorant, or do you not consider?  
The friendship of the world is enmity with God] both actively and passively; for it both makes us hate God, and it makes God hate us.  
Vers. 6. But he gives more grace] That is, the Scriptures offer grace and ability to do more than nature can; so some 
* Weemes. Vide Bezam. ; rather (as Calvin) to overcome our lusts, and bring them into order.  
God resisteth the proud] Sets himself in battle array against him, as the Greek word emphatically signifies. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarcho & aliis ex adverso stare instructâ acie. Brochand. in loc.   
Vers. 7. Submit yourselves wholly to God] The Greek word translated submit is very 
* Propriè significans inferiorem obsequenter parere ordini à superiere constituto. Brochmand. in loc.  emphatical; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is, place under, subcolleco. See Rom. 13.1. Ephes. 5.22.  
Vers. 8. Draw nigh to God] We have been enemies to God, far off from him; now we must approach to him, and seek to recover his favour.  
Cleanse your hands ye sinners] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in general any sinner, in opposition to a righteous man; Rom. 5.19. In special it signifies a wicked man, one of a flagitious life; a sinner 
* Qui sunt publici & perditi pececatores, at qui peccandi artem exercent. Brochm.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 7.37. See Matth. 9.10, 11. & 26.45.  
Cleanse and purify] An allusion to legal uncleanness, and the purifying of them. Before an unclean person might draw near to God, he must be purified from his uncleanness.  
Hands and heart] The outward and inward man, being filthy and unclean, must be purified from corruption of heart and life.  
Ye double-minded] As chap. 1.8. such as have a double divided heart.  
Vers. 9 Be afflicted and mourn, and weep, let your laughter be turned to mourning, and your joy to heaviness] A man must so seriously consider of his wretchedness, 
Affligitevosmetipsos jejuniis, lugubrem habitum induite, saccum, & cilicia, ut poenitentes Christiani solebant. Haec enim vi●●st istius vocis, ut videre est Gen. 37.23. 2 Sam. 13.37. fletus solet plerumque jungi cum jejunio. ut 1 Sam. 7.11. & 12.22. Grotius.  till he be made sad by it, and till it do even press sighs and tears from him; and if his heart refuse to be broken at first, he must give himself to this sadness, and put from him all matter of laughter and mirth, and make it his only business to mourn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here afflicted, is he which is troubled with the burden of calamities, as the etymology of the word shows.  
Heaviness] Such a heaviness 
* Emphasis est in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua utitur Apostolus. Nam propriè significat dimissionem vultûs sive è marore, sive pudore, sive utraque re ortam. Brochmand. in loc. Vide plura ibid.  as may be seen by the casting down of the countenance, as the word importeth. See Beza and Grotius.  
Vers. 10. Humble yourselves in the sight of the Lord] That is, present your humble supplications unto God for pardon of your sinfulness, and for help against it by his Spirit, and the blood of his Son. He humbleth himself in God's sight, that doth from his heart confess his own wickedness, and acknowledging himself to be base and vile, and to deserve all punishment, yet takes boldness to supplicate for pardon and help in Christ's name, and for God's mercy sake in him.  
And he shall lift you up] That is, help you out of sin and misery.  
Vers. 12. There is one Law giver] This shows, 1. That Christ is he which gives Laws to his people. 2. That he alone gives Laws to them.  
Vers. 17. To him it is sin] That is, sin with a witness, by an excellency; sin not to be excused by any plea or colour. 
Peccatum gravius ac majus alludit ad Luc. 12.47. Estius. See John 9.41.    

CHAP. V.  
Vers. 1. Weep and howl] Or, weep bowling; fleet ejulantes. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated howl, some say, is proper to Wolves. Plutarch and Aristotle say it is proper to Frogs. In Homer and Demosthenes it signifies horrendum clamare, to cry horribly, or to cry with a certain howling. The Scripture useth this word to declare great sorrow, as we may see Micah 1.8. jer. 4.8. joel. 1.10, 13. This threatening seems to be taken out of Luke 6.24.  
Vers. 2. Your riches are corrupted] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX. Interpreters jer. 22.19. of stink exhaling from a carcase.  
Vers. 4. Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, 
See Mal. 3.5.  crieth] There are four enormous crimes which in Scripture are said to cry to Heaven: 1. Voluntary murder, Gen. 4.10. 2. The sin of Sodom, 
Four crying-sinnes.  Gen. 18.20. 3. The defrauding of the labourer's wages, as here. 4. The oppression of the poor, Exod. 1.23.  
Clamitat in coelum vox sanguinis, & Sodomorum,  
Vox oppressorum, & merces detenta laborum.  
The Lord of Sabaoth] Of Hosts, not Sabbath, 
Vide Bezam & Grotium.  so Rom. 9.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox corrupta ex Hebraeo Zebaoth, quod exercitus significat in plurali Vorstius.  
Vers. 5. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts as in the day of slaughter] The Apostle useth two very emphatical words, and one elegant expression, to set out the riot of those rich men. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to live delicately and luxuriously. The Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Gen. 2. by the Septuagint interpreters, to note those delights which Adam enjoyed in Paradise. 
See 2 Pet. 2.13.  The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to pass one life luxuriously in pleasures. It is used also 1 Tim. 5 6. The third expression is, Ye have nourished your hearts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est instar agnorum petulanter exultare & lascivire. Hic metaphoricè ad delicatam & lascivam istorum vitam refertur. Vorstius.  as in the day of slaughter, or Sacrifice. The Apostle points his finger (saith Piscator) to those solemn Feasts in which Eucharistical Sacrifices were plentifully slain, and when they fared daintily, Prov. 7.14. Esay 2.14. Vorstius hath almost the same.  
Vers. 11. Behold, we count them happy which endure] either till God come in judgement, or for your deliverance.  
The Lord is very pitiful] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum viscerum, of many bowels, of tender compassion.  
Vers. 12. But above all things my brethren swear not] Why above all things? Idolatry and superstition are as heinous: but 1 This is a sin of that slippery member, the tongue; 2. grown now through general use familiar, custom hath made it habitual; 
Dr. Sclater. Quia Judaei valde proni erant ad juramenta, nec facile evelli ea consuetudo potuit, ideo Christianos monet seriò Jacobus, ut meminerint ejus praecepti quod Christus dedit, Matth. 5.33, 34, 35, 36, 37. Quae autem valde caveri volumus, ea dicere solemus cavenda ante emnia. Grotius.  the propension thereto was greater, therefore is this emphatical caution given. He had spoken of patience before in adversity, and now he wisheth them above all things not to swear; meaning, if they be crossed, they should above all things take heed they do not break forth to unadvised oaths.  
But let your yea be yea, and nay nay] Whatsoever we affirm in common speech, we should truly aver with a simple affirmation: and what we deny, deny it with a simple negation. Pareus.  
Vers. 13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalms] He doth not leave it as arbitrary, he may pray or choose; he must, there is the necessity of a precept laid upon him. As he hath reason to pray then because of his own need, so he hath encouragement to pray then, because he may have stronger hopes to speed. The Greek words are more significant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered afflicted, is to be greatly afflicted and vexed with evils. The word translated merry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his right mind; noting that all true mirth must come from the right frame of the mind.  

Dike.  Let him sing Psalms] viz. of thanksgiving, as the opposition shows.  
Verse 14. And let them pray over him] This phrase is emphatical, for being present with the sick man it moves us the more in our prayers; so Christ did over Lazarus, and Elishah over the widow's son.  
Anointing him with Oil in the Name of the Lord] That anointing of the body was a ceremony used by the Apostles and others, 
Ex instituto Christi Marci 6.13. nempe quia oleum apud Hebraeos Divinam gratiam significabat: ut & manum impositio, quae & ipsa circa aegrotos adhiberi solebat. Marc. 16.18. Act. 28.8. Omnia autem ista fiebant in nomine Christi. Marc. 16.17. Act. 3.16.19.13. Proculus Christianus S●verum Imperatorem per oleum aliquando curavit. Testis Tertullianus apud Scapulam. Grotius.  when they put in practice the miraculous gift of healing, which gift is now ceased. 2. That anointing had a promise that the party anointed should recover his health; but the persons thus anointed die without recovery. Mr. Perkins.  
This was an extraordinary thing communicated to those which had gifts of miracles used by them, 
Vide Chemnit. Harm. See Fulke on the Rhem. Test.  as an outward symbol and sign of the Spiritual healing; and so we deny not but it was an extraordinary temporary Sacrament; but now that miracles are ceased, still to retain the outward sign is a vain superstitious imitation, although St. james his Oil and the Popish Ointment do much differ.  
Vers. 15. Save the sick] That is, restore to health.  
Vers. 16. Confess your faults one to another] This Commandment binds as well the Priest to make confession to us, as any of us to the Priest, so say Cajetan and Scotus. The confession of faults which the Apostle here speaks of, is to be made, 1. in time of sickness. 2. In the private house. 3. One to another. The Apostle would not be so preposterous as to require a man first to receive that Unction which they say is not to be received before confession, 
Mutuò quod de pastore ac ove non potest intelligi. Vnde S. Augustinus id refert ad eos qui se mutuò offendorunt. Riveti Cathol. orthod.  and then after to require confession. 2 Cajetan in loc. ingenuously confesseth that St. James speaks neither of Sacramental Unction no Confession; he would have the people mutually confess their faults one to another, that so they may mutually pray one for another.  
The effectual fervent prayer of a righteous man availeth much] There is but one word in the Original, 
M. Burthoughes.  the working prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but it is translated by two, effectual, fervent. It signifies such a working as notes the liveliest activity that can be.  
It signifieth effectual, or effectually working; and so both the Verb and the Participle, 
Rom. 7.5. 2 Cor. 1.6.4.12 Gal. 5.6. Ephes. 3.20. Col. 1.29. 1 Thess. 2.13. 2 Thess. 2.7. James 6.16. B. Down of justification, l. 4. c. 11.  which are used nine times at least in the New Testament, are or aught to be effectual; namely in itself, or effectual to work according to the twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or act, whereof the Philosophers and Schoolmen use to speak; to wit, the first, and the second.  
Vers. 17. Subject to like passions] or, same passions; it is but one word in the Greek, and used only here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est, similibus sive iisdem passionibus obnoxius. Vorstius.  and Acts 14.15. in both which places Beza renders it iisdem affectionibus obnoxius.  
And he prayed earnestly] Greek, and he prayed in prayer; that is, he prayed earnestly for the ingemination hath this force. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & precibus precatus est. Beza. Et oratione oravit. Vulg.     

ANNOTATIONS Upon the first Epistle general of PETER.  

CHAP. I.  
Verse 1. THE inscription shows that this Epistle was written to the strangers, dispersed through Pontus, 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 Jews scattered through the provinces in Asia, which is very evident (saith He) 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 Gospel.  
The purpose of the Apostle in this Epistle is to confirm 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 persuade them to all possible care of sincerity of life becoming the Gospel, and to constancy in trial. See 1 Pet. 5.12. and 2 Pet. 3.1.  
Vers. 2. Grace unto you and peace be multiplied] Or fulfilled. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat multiplicari, dilatari, incrementum largistimum capere, adimpleri, ut sic tum de multiplicatione in quantitate discretatum de augmento in quantitate continua accipiatur. Matth. 24.12. Act. 6.1. & 7. c. 7. v. 17. c. 9 v. 31. c. 12. v. 24. 2 Cor. 9.10. 2 Pet. 1.2. Ind quidam reddunt multiplicetur, quidam verò impleatur. Gerh.  See jude 2. Grace and peace are perfixed in the salutation before almost all Paul's Epistles, but this word fulfilled is here added.  
Vers. 3. Hath begotten us again unto a lively hope] It is called a lively hope, 
Spes viva pro spevitae capitur: quanquam videtur tacita esse antithesis inter spem, quae in regno Dei incorruptibili defixa est, & inter spes hominum fluxas ac evanidas. Calvinus.  1. Because it is active, it puts a man on lively endeavours, He that hath this hope purifieth himself. 2. Because it comforts and cheers up the soul, brings life into the Spirit. 3. Because it lives when a man dies. It is so called in opposition to the dying hopes of ungodly men, job. 11. ult. We who before were strangers and without hope, are now through the mercy of God by the ministry of the Gospel, regenerated, and so restored to the hope of an immortal inheritance.  
Vers. 4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you] It is not corruptible, nor perisheth as the riches of the world, 
Zanchius.  it cannot be defiled with abuse, nor fade with antiquity; and is laid up in Heaven. Col. 1.5.  
It fades not away, there is the unchangeableness: it is immortal, there is the eternity of it. 
Mr. Perkins.   
Undefiled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Epithet is used of Christ, Heb. 7.26. Of the marriage bed, Heb. 13.14. And of worship acceptable to God, james 1.27.  
That fadeth not away] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is the proper name of a Flower, which is still fresh and green. 
See 5.4.   


Ver●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat praesidijs muniri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim significat custodiam sive praesidium militate. Vtitur Apostolus peculiari verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, qui Custodim●ni non quomodocunque, sed vigilantissima cura; qualis est militum qui in excubijs collocantur ea parte qua metuitur hostilis irruptio. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 militare praesidium. est. Estius.  
The word is used metaphorically, Gal. 3.23. Kept] East, as under a strong Garrison. Praesidio tenebamur. Shut up is there added exegittically. Cities being kept with Garrisons against enemies are wont to be kept shut.   Vers. 5. Who are kept] Or as the original is, being a military word, safely kept, or guarded as with a strong Garrison. So it is rendered 2 Cor. 11.32.  
By the power of God through faith unto salvation] Two things are spoken of faith, the first is affirmed, viz. that faith preserveth a man to salvation through all hindrances either of inward temptations or outward crosses which the Devil or the world can lay in his way, the power of God preserveth, but through faith; the second is employed, therefore we must labour to keep that faith evermore with us which must keep us, and to preserve that which must preserve us to salvation. Mr. Perkins.  
Vers. 6. Greatly rejoice] There is a great emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifies to witness the inward joy of the heart, in the countenance, voice, and gestures, and therefore it is more than to rejoice. Christ joins these two together, Matth. 5.12. Rejoice and be exceeding glad, not only inwardly rejoice, but also in outward signs, witness the inward joy of your heart, They are joined together also, 1 Pet. 4.13. Rev. 19.7.  

Perkins.  Vers. 7. Though it be tried with fire] Men are cleansed by affliction from their corruption, as gold from the dross by the fire.  
Might be found unto praise and honour and glory] Praise consists in words, honour in external signs, glory in a good opinion, yet here they are taken for the same thing.  
Vers. 8. In whom though now ye see him not yet believing] As if he should say, you believe nevertheless assuredly in him, though you did never see him. He speaks to the Jews which were in dispersion, 
Hildersham.  many of which never saw Judaea.  

Metaphora à victoribus in stadio, qui potiti victoria post absolutum certamen de manu Agonothetae reportant bravium vel Coronam. Pareus.  Vers. 9 Receiving the end of your faith, even the salvation of your souls] Not only hereafter, but here while they were obeying God. Vide Estium & Gerhardum.  


In verbis compositis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magna est emphasis, exprimit tum ardeus desiderium tùm singulare studium Prophetarum in exquirenda salute per Messiam promissa in ipstus adventu clarissimè revelanda. Gerh. in loc. Vide Laurentium.  
Id est, accuratè, diligenter, solicitè, magna contentione & study perquisiverunt & perscrutati sunt. Comel à Lap. Salus pro conspicua manifestatione accipitur, quae nobis obtigit Christi adventu. Matth. 13.6. Calv.   Vers. 10. Of which salvation the Prophets have enquired, and searched diligently, who prophesied of the grace that should come unto you] Not that themselves had no consolation of that grace, which by the eye of prophecy they foresaw to light in abundance upon the Church of the New Testament, but because in comparison it came to us and was not accomplished unto them. Perkins.  

Hoc maximum Evangelij encomium est quod the saurum sapientiae continet, Angelis adhuc clausum & occultum. Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This word signifies prying into a thing overvailed and hidden from sight, to look as we say wishly at it as if we would look even through it. Vide Bezam & Gerhardum.  Vers. 12. Which things the Angels desire to look into] Stooping down to behold. The Cherubims were made with their eyes looking down to the mercy seat in the Holy of Holies. Exod. 25.18, 19, 20. Whereunto Peter here alludeth, when he saith, the Angels themselves desire with bowed heads to peep. They stoop down as it were; for the same word is used, john. 20.5. of the Disciple that came and stooped to look into that part of the Sepulchre where Jesus was laid.  
The Septuagint use it, Cant. 2.9. Gen. 26.8. 1 Chron. 15.29. Prov. 7.6.  


2 Kings. 4.29. job. 40.2. Luk. 12.3. See Ep. 6.14. Similitudo ex more vetusto sumpta, nam quum oblongas haberent vestes, neque iter facere, neque quicquam operis commodè suscipere poterant, nisi succincti. Vnde istae locutiones Accingere se ad opus & res gerendas. Ergo impedimenta tolli jubet, ut soluti ad Deum contendant. Calvinus in loc. Vide Gerhardum & Laurentium.  
Lumbos succingimus ad quatuor usus, primò aditer, secundò ad opus, tertio ad bolla, quartò ad ministerium. à Lapidè. Vide plura ibid.   Vers. 13. Wherhfore gird up the loins of your mind] Even as the Jews and eastern people at this day tuck up their long Garments to make them more expedite and free to a journey or business; so Christians journeying towards heaven, must take short their minds from earthly delights. Dr. Tailor on Titus. Vide Bezam.  
The main strength of the body is in the loins, therefore some say the strong purpose and resolutions of the soul are here meant  
At the revelation of jesus Christ] That is, when Christ is revealed, that is, gloriously at the last day, or when Christ revealeth himself by his word or Spirit now in this life. Some interpret it thus, Look for the glory that shall shortly be brought unto you, at the glorious appearing of Jesus Christ; others thus, 
See Calvin. & Bifield in loc  Trust on the present grace that now is brought unto you by Jesus Christ himself, revealing and opening the same. Both are good and agreeable to Scripture, and each hath the countenance of learned men; the latter is the better, 1. Because it more agreeth with the plainness of the words. 2. Grace is rarely (not twice that I know) put for glory. 3. Peter having mentioned the last end before, 
Estey.  v. 4, 5. It is most likely that here he should set down the way and means thereunto. 4. If the former should be meant, then must the Apostle say that here, which he had set down v. 7.5. The latter is fuller, a man may look for glory and have little grace, and we are to take Scripture in the largest meaning.  
Vers. 14. Not fashioning yourselves according to the former lusts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. as a player was framed and fashioned to the gesture and words either of drunkenness or adultery, when he played them on the Scaffold of the Theatre. 
H. Steph. in Thes.   
Vers. 19 As of a lamb] Christ is like a lamb, 1. For harmlessness. 2. For patience and silence in affliction, Esay 53.7. jer. 11.19. 3. For meekness and humility. 4. For sacrifice.  
Without blemish and without spot] That is, free from all sin, either actual, 
Significat hac similitudine in Christo nos habere quicquid veteribus sacrificijs adumbratum fuit, quanquam praecipuè alludit ad Agnum paschalem; atque hinc discendum est quid nobis prodest Legis lectio in hac parte. Calvinus. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod de Christo etiam usurpatur Heb. 9.14. quidam volunt esse originis Graecae deductum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est Culpare, sed rectius deducitur ab Hebraeo Mum quod etiam Syrus hoc loco utitur, quod propriè significat vitium aliquod corporis. Levit. 21.18. de Sacerdote. c. 2●. 20. de pecore, ab eo enim descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significans dedecus ac probrum, praesertim si à Poetis usurpetur. Gerh.  that is without blemish, or original, that is spotless saith Aquinas. By unspotted is meant right in the outward parts, by without blemish sound within. See Exodus 12.5. A lamb may be without blemish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which yet is not without spot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that therefore the most absolute and perfect purity of Christ prefigured in the lambs of the Old Testament that were to be sacrificed, might be better expressed, the Apostle calls him a lamb without blemish and without spot. See Eph. 5.27.  
Vers. 24, 25. These Verses hold out two things in a special manner. 1. The vanity of things Temporal. 2. The glory of things Spiritual and eternal. The vanity of carnal excellencies is set forth under an allegory.  
Vers. 24. For all flesh] Caro hominem denotat cum omnibus donis naturalibus. Luther. By flesh is meant all mankind, and all the creatures since the fall given for man's use, Gen. 6.13.  
Grass] This word is used three ways, 1. To note a multitude. joh. 5.25. 2. Glory, a flourishing estate. Psal. 72.16. 3. A fading of that glory. Psal. 90.6. and Psal. 103.15, 16.  
All flesh is grass] That is, all carnal excellencies of the outward and inward man have a flourishing estate, but they fade.  
Vers. 25. But the word of the Lord] Not that in the book but written in the heart turned to grace as the former ver. shows.   

CHAP. II.  
Vers. 1. WHerefore laying aside all malice and all guile, and hypocrisies, and envies, 
Metaphora est, vel ab oneribus quae humeris deponuntur, vel à vestimentis quae exuere ac deponere solemus. Laurentius.  ●nd evil speakings] There are five things we should lay aside, when we come into God's presence to hear his word, Malice, Guile, Hypocrisy, Envy, and evil speaking. 2. Note the extent of it, all Malice, all Guile, and all evil speaking. He saith Hypocrisies, and Envies, and evil speakings in the plural number, to note that we should not tolerate in ourselves any kind of these evils. Bifield.  
Vers. 2. As new borne babes desire the sincere milk of the word, that ye may grow thereby] The new man desires, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures accipitur tum pro infante adhuc in utero materno concluso, Luc. 1.41. tunc pro infante recens nato, Luc. 2.12. Act. 7.19. tum pro eo qui jam paulo adultior, 2 Tim. 3.15. hoc loco in secunda significatione accipi adjecta vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit. Gerh. in loc. The word may be said to be sincere, 1. In itself, because it is without error, sin, and there is no deceit in it at all, Pro. 8.7, 8. Psa. 19.8, 9 and because it hath no composition in it, but is the pure word of God, as it came from God himself at first. 2. In effect it makes men sincere, it both teacheth and worketh in the Godly a Spirit without guile. Psal. 19.8, 9 Bifield.  1. The milk of the word; when a Child is new borne nothing can give him content but milk, he desires, it as his livelihood, afterward he is more playful, and every small matter makes him neglect the breast; so the new Creature esteems the Word as his appointed food, he cannot live without it. 2. The sincere milk, unsophisticated, not compounded; the Child desires the mother's milk as it is of itself, without sugar; so the new Creature desires the word, for the Words sake, for its natural sweetness, & loves to hear the downright naked truth without any mixture; another man may desire to hear a Sermon for the neat composition, for the Learning that is showed in it, but not for the sincerity of it. 3. Therefore he desires it that he may grow thereby in saving goodness, Faith, Zeal, Mercy. Another man may desire the Word that he may get more knowledge. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered desire signifies a vehement desire of learning, which he compares with the earnest desire of the babe after the mother's milk, which comparison is certainly taken out of Psal. 131.2. that this Greek word signifies so may appear by Rom. 1.11. 2 Cor. 5.2. and 9.14. Phil. 1.8. and 2.16. where it is also used.  
Vers. 5. Ye also as lively stones] The godly are called lively stones, stones, because of their solidness, lively, because of their activeness.  
Vers. 6. Behold I lay in Zion a chief corner stone] Greek, ground stone, that is, Christ who is primus in fundamento, 
Quod aliqui in voce anguli subtilius philosophantur, quasi hoc ideo dictum sit, quod Christus Judaeos & Gentes, tanquam duos parietes diversos simul conjungat, non satis firmum est, contenti ergo simus simplici expositione, ideo sic vocari, quia aedificij pondus illo innititur. Calvinus.  Esay 28.16. 2. The glory of the building.  
The Pope, saith Bellarmine in his Preface to the Controversy de Romano Pontifice, but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ.  
Vers. 7. He is precious] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Honour, He is an honour; the more of Christ any one hath, the more he is honoured. Laurentius thinks the abstract is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour for honourable and precious.  
Vers. 9 That ye should show forth] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publicly to set forth, and so to excite others to glorify God. The LXX use it for Saphar to rehearse, to number orderly, Psal. 9.14. and 55.8. which word the Syriack useth here.  
Vers. 12. Shall behold] With a narrow circumspection; it is not only seeing but with a narrow circumspection. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penitius & perfectius inspicientes. Gerh.   
Vers. 13. Submit yourselves to every ordinance of man] It is not humane in regard of the Author, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat subordinari, ordine quodam subjici. Gerh. Ordinatio divina secundum substantiam, humana ratione subjecti, causae instrumentalis, finis.  it was not devised by man, but in regard of the end, because it was ordained of God for man as the proper subject, and for his profit as the proper end of it.  
Vers. 15. That with well-doing ye may put to silence the ignorance of foolish men] The Greek word translated well-doing is a participle of the present time, 
If ever we would effectually silence wicked men, we must be continually exercised in well-doing. Bifield. Vide Gerh. in loc.  and notes the continual custom of well-doing. Put to silence] Sometime this Greek word is translated to still a thing that is tumultuous and raging, and so the Sea was silenced, or made still, Mark. 9.39. Sometimes, to make speechless, or dumb, so Mat. 22.12. Sometimes, to confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, to muzzle, or tie up the mouth, so 1 Cor. 9.9. 1 Tim. 5.18. and so it signifies properly. The word here rendered, Foolish men, signifies properly, men without mind, or men that have not use of their understanding, and so are either natural fools, or mad men.  
Vers. 16. As free and not using your liberty for a cloak of maliciousness] Free in respect of our consciences, exempted from humane powers, 
Not a civil but a spiritual freedom is here meant, called Christian liberty. Bifield.  and yet as servants of God bound in conscience to obey him in obeying them, so far forth as he doth command us to obey them. B. Downames Sermon of Christian liberty.  
Cloak] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is no where else found in the whole new Testament but in this verse only, signifying properly any covering; 
Alludere mihi videtur Petrus ad veterem illum morem quo pileati incedebant servi recens manumissi. Beza.  as the covering of Badgers skins, Exod. 16.14. and 36.16. That which was spread over the Tabernacle is in the Septuagint translation so called. And it is very fitly translated a cloak (though it do not properly so signify) in respect of that notion wherein the word in our English tongue is commonly and proverbially used; to note some fair and colourable pretence, wherewith we disguise and conceal from the conusance of others the dishonesty and faultiness of our intentions in some things practised by us. john 15.22. 1 Thes. 2.5. Sanderson in loc.  
Of maliciousness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly rendered by malice or maliciousness. As these English words and the Latin word malitia whence these are borrowed; so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, is many times used to signify one special kind of sin, which is directly opposite to brotherly love and charity; 
Id. ib.  but here it is taken more largely for all manner of evil and naughtiness according to the adequate signification of the Greek and Latin adjectives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and malus, from whence the substantive used in the text is derived.  
Vers. 17. Honour all men] The Jews despised the Gentiles, Rom. 14.3. And among the very Jew's the rich despised the poor, james 2.3. The Apostle here applies a remedy to this disease; a parallel place we have, Rom. 12.10. Phil. 2.3.  
Love the brotherhood] Brotherhood is taken collectively for the whole multitude of brethren, as nobility for the whole society of noble men. 
Vorstius. Gerh.  The Apostle useth this word in the same signification, ch. 5. v. 9 Therefore the Syriac hath rightly rendered it, love your brethren.  
Vers. 18. Good, Gentle] A Masters goodness hath relation to justice, 
Dr Gouge.  his gentleness to equity.  
But also to the froward] Even where the servant may not obey, he must be subject. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgate reddidit discoli Graecam vocem alla voce Graeca exprimens, quod imperitis errandi occasionem praebuit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat obliquum, curvum. Luc. 3.5. metaphoricè eum qui est moribus pravis, animo corrupto & depravato. Act. 2.40. Phil. 2.15. Gerh.   
Vers. 21. Leaving us an example] The Greek word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatio à picturis vel paedagogis sumpta. Beza. Translatio sumpta à lapidibus viarum indicibus. Arias Montanus.  is a metaphor taken from Scriveners or Painters, and signifies properly a copy or pattern, 
Vsurpatur propriè de exemplari, quod praeceptores discipulis, pictores novirijs proponunt, ad quod in pingendis literis & imaginibus respiciant specimen artis suae exhibituri. Gerh. in loc.  or portraiture of a thing exactly drawn out. Bifield.  
Vers. 24. Who his own self bore our sins in his own body on the tree] The Apostle alludes to Esay 53. See Verses 4.6.11.12. 
Sicuti sub lege peccator ut reatu solveretur, victimam substituebat suo loco: ita Christus maledictionem peccatis nostris debit●m in se suscepit, ut e● coram Deo expiaret. Calvinus.  And he hath respect also to the saying of john Baptist, john 1.29. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself hath a great emphasis, whence the Prophet so often there repeats it, v. 4.5.7.11.12. Bore] In allusion to the Sacrifices. See Heb. 7.27. james 2.21. and 53. Esay 4.  
Our sins] That is punishments. The original word translated Tree] Signifies sometimes a staff, Matth. 26.47. sometimes a pair of stocks, 
Vide Bezam.  Act. 16.24. sometimes a tree growing, Rev. 2.11. usually wood, 1 Cor 3.12. here a Gallows made of wood. 
Bifield.   
By whose stripes ye were healed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole Testament hath not the like, 
That is, forgiven. Compare Mat. 13.15. with Mark 4.12. See Esay 5. Vide Bezam. Erasmus ita reddidit haec verba, Cujus ejusdem vibice sanati sumus.  two relatives at once in the original, as if I should say, cujus livore ejus sanati sumus, By whose stripes of his we are healed, the term here hath a double Synecdoche, one stripe for many, and stripes for his whole passion. Dr. Clerk.  
Estius thinks that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either added for emphasis, or (which is more probable saith He) it is an Hebraisme peculiar to the Hebrews as Psalm 73. and 104.  
Peter alludes (saith he) to the stripes that servants receive from their cruel Masters, therefore he returns to the second person ye are healed.   

CHAP. III.  
Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Elegans metaphora à servis illis sumta, qui negotiantur cum pecunia heri sui, vide Mat. 25.14. Significatur id Christo veluti lucrum accedere, quum multi ad fidem adducuntur, atque ita regnum Christi amplificatur. Vorstius.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratam inspectionem & considerationem significat ut colligitur ex hujus Epistolae c. 2. ver. 12. qui locus huic nostro parallelus, neque alibi in Novo Testamento hoc verbum occurrit. Gerh. in loc.  Vers. 2. WHile they beheld your chaste conversation coupled with fear] Behold] The original word signifieth to observe and pry into a thing, to find out the secrets of it. Bifield.  
Fear] Meaning, not slavish fear of blows, but reverend fear of offending. See Ephes. 5.33.  
Vers. 3. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, 
Nehemiah Rogers. Vterque Apostolus excessum prohibet & quod praecipuum est commendat. Rivetus. As john 6.27. Vide Cartw. in Prov. 31.22. Some conceive that the Apostle doth simply and for ever forbid these things named, and all of like sort, and that for ever, which opinion (saith Bifield) is the opinion of almost all the Ancient and modern Writers. Docet quo praecipuè cultu & ornatu mulieres se viris commendare debeant, viz. interiore potius quam exteriote. Estius.  or of putting on of apparel] Neither Paul. 1 Tim. 2.9. Nor Peter here, do simply condemn ornaments, but the abuse of them, they being used by persons of mean condition. 2. The Church was then under grievous persecution. 3. The words are rather an admonition than a prohibition, he forbiddeth not the using of them, but admonisheth them that they would rather adorn the inside than the outside, and this evidently appears by the Antithesis that is used in both places, not saith Paul, but not saith Peter, desire more the adorning of the mind than the body.  
Vers. 6. Even as Sara obeyed Abraham] That is, constantly, and generally. He names her before others, 
Esay 51.20. Gen. 15.12.  because she being the mother of all the Faithful is worthy to be honoured and imitated by her Sex.  
Calling him Lord] Or Sir, an honourable title, not in speaking to him, or of him, before others, 
Mr Burroughes in his Irenicum would have it spoken to Abraham. There was but one good word (saith he) in Sarahs' speech to Abraham, she called him Lord, the speech otherwise was a speech of unbelief, yet the Holy Ghost speaking here of her, in reference to that speech, conceals all the evil in it, and mentions only the reverend title she gave to her husband, commending her for it. See Bifield.  by whom it might be told him again what she had said; but when she thought of him in her heart, even in her inward cogitations; so Mr Wheately, and Mr Fenner in his Order of Household Government so likewise interprets it. Calvin saith Peter means she was wont to call him so.  
Vers. 7. That your prayers be not hindered] Sinful walking in any relation hinders Prayer three ways: 1. It deads' our spirits, streightens our hearts, weakens our gifts for Prayer. 2. Hinders the effect, fruit, and success of Prayers. 3. It hinders us from the very act, it breeds a strangeness between our Souls and God.  
Vers. 8. Pitiful] The Greek word signifies rightly bowelled, or such as have true or right bowels; Quasi diceret, honorum viscerum. It is a word proper to the Scripture, and taken from the custom of the Hebrews, which use bowels for affections. One whose bowels are moved with the misery of others. There is the same Etymology almost of the Latin word misericordia.  
Vers. 18. That he might bring us to God] In reconciliation and communion.  
Put to death in the flesh, but quickened by the Spirit] When he died according to the humane nature, yet by the virtue of the divine nature, 
Rainold de lib. Apoc. See Rom. 1.4. Spiritu vivificatus, vel subjectiuè intelligitur, nimirum ut Christus dicatur vivificatus in sua parte, hoc est, Christi ea pars vivificata, quae spiritus dicitur: quemadmodum nos resurrecturi dicimur carne; nempe, quia caro ea est propriè quae resurgit à mortuis: vel efficaciter Christus vivificatus à spiritu, sive per spiritum, utrovis autem modo, evinci dico, absurdam esse hanc de animae descensu fabulam. Chamierus.  and by force of the Spirit he was raised from death.  
Verses 19, 20 These verses and the former should be thus translated (saith Broughton) Christ suffered, being made dead in the flesh, made alive by the Spirit; 
In his Epistle to the Nobility of England. Ipsa vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quintuplicem habet in scriptura notionem, 1. Significat generatim receptaculum, Apoc. 18.2.2. Propriè carcerem in quo detinentur ac custodiuntur captivi, Mat. 14.10.3. Vigiliam nocturnam, sive horas vigiliae nocturnae, Mat. 14.25. & 24.43.4. Custodiam militarem, Acts 12.10.5. Infernum seu gehennam, Mat. 5.25. atque hoc in loco. Laurentius.  in which Spirit he had gone and preached to them that now are spirits in prison: because they disobeyed when the time was: when the patience of God once waited in the days of Noe.  
The Papists urge this place for the limbus patrum, preached there to the Patriarcks. 
See Fulke on the Rhem. Test. Locus hic omnium pene interpretum judicio difficillimus. Estius. Petrus dicit, Christum per spiritum suum à quo fuit vivificatus, id est, per divinitatem suam Noachi tempore, nempe per os Sacrum hujus Patriarchae per spiritum Christi loquentis, praedicasse iis quorum spiritus jam sunt in carcere, id est, in ferno, non autem limbo, quia fuerunt increduli, cum Dei patientia eos expectaret in diebus Noachi. Rivetus in Cathol. Orthod. Tract. 2. quaest. 43. Vide Calvinum, & Bezam.  2. For Christ's descent into hell, but 1. Peter speaks of Noah's time, they hold it of all the Patriarcks. 2. He speaks not of the Fathers that were obedient, but of those that were disobedient. 3. Here he did not deliver them.  
The meaning is, He] That is, Christ. Went] That is, in the Ministry of Noah, preached in Noah's time to those that are now in hell. Spirits] That is, the souls departed; not men, but Spirits to keep an Analogy to the 18.  
2. This place speaketh not of triumphing, but of preaching; now there is no preaching in hell to convert.  
Vers. 21. But the answer of a good conscience] That is, the answer of a believing heart, acknowledging these sacraments to be seals and pledges of the righteousness of faith, and that inward baptism which indeed saveth. Dr Tailor on Titus.  
The Apostle alludes to the custom that was in the Primitive Church, those who were catechised were demanded of the Catechist thus, credisne, believest thou, abrenunciasne, dost thou not renounce the devil? And they answered abrenuncio, 
Weemes. Vide Bezam, & Estium.  I do renounce him.   

CHAP. IU.  
Ver. 3. Banquet] Compotationibus, drink, because as Lyra noteth there be other ways and means to drunkenness besides by wine. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum pot ando certatur & ad numerum bibitur. Estius.   
Vers. 4. 
* Metaphora est sumpra ab iis qui in ignota regione peregrinantur. Significat enim impios ista vitae m●●atione tanquam re peregrina & nova offendi: prove exporientia restatur. Vorstius. Phrasis etiam aliis linguis familiaris: ut Gallis. Ils se trouvent estranges. Laurentius. See 2 Thes. 2.2.  Wherein they think it strange that you run not with them to the same excess of riot] They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians, who are troubled with admiration at a new, unusual, or strange thing.  
Vers. 6. For, for this cause was the Gospel preached also to them that are dead] That is, unto those who are now dead, or were then dead when Peter wrote this, who then lived when the Gospel was preached unto them, as he saith in the fifth verse, according to that we have in our Creed, the quick and the dead, that is, those which before were dead, but then shall not be dead but living when they shall be judged.  
Vers. 7. But the end of all things is at hand] Not the end of the world, but of the Jewish Church and State. So Luke 21.9. 1 John 2.18.  
Be ye therefore sober and watch unto prayer] He doth not forbid zeal and fervency, but to have due respect to God and his will, to submit our will to the will of God, that is, to be sober in prayer.  
Vers. 11. If any man speak, let him speak as the oracles of God] Oracles] That is, the sacred writings the Scriptures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oratio elliptica est. Subaudienda enim sunt duo verba cognata, ut sensus sit, siquis loquitur, ut eloquia Dei loquatur. Vorstius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate to the manner of speaking as well as to the matter which is to be delivered.  as Rom. 3.2. So called, because God did inspire the Prophets to utter and write them. As if he had said, with that fear and reverence, with that preparation, with that judgement and discretion, with that zeal and affection, as it becometh the oracles of God to be spoken with. Mr Hildersham.  
Vers. 13. But rejoice in as much as ye are partakers of Christ's sufferings] They are called the sufferings of Christ, 1. In respect of the original, because they are for his name's sake. Matth. 5.11. 2. Because of his sharing in them, though not affectu patientis, yet compatientis, though not with a sense of pain as in his natural body, yet with a sense of pity. 3. In regard of the order and issue. Luke 24.26.  
Vers. 14. For the spirit of glory, and of God resteth upon you] In regard of their present glorious condition (by reason of the value and excellency of grace) to be preferred before worldly prosperity; 
He seems to allude to Esay 4.5. Mr Sarson. Vide Bezam.  and the Spirit of God] In that they are assured by divine revelation, and the comfortable influence of God's Spirit, that God will add a gracious event to their sufferings.  
Vers. 15. But let none of you suffer as a Murderer, or as a Thief, or as an evil doer] Turn not thiefs, 
See joh. 21.22.  nor so carry yourselves as thiefs.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tale hominum genus nullus elegantius descripserit quam Terentianus ille senex, his verbis, Tantúmne ab re tua ocij tibi, aliena, ut cures, eaque nihil quae ad re attinent?  A busybody in other men's matters] It is but one word in the original, and costs us a whole sentence; as Bishops in another's diocese, as pryers into other men's matters.  
Vers. 18. And if the righteous scarcely be saved] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about. Act. 14.18. and 27.7.  
Vers. 19 Wherefore let them suffer according to the will of God] These words note not only righteousness, that it must be a good cause we suffer for, but the spring whence suffering comes ex voluntate Dei, each circumstance.  
A faithful Creator] That is, God did not only make heaven and earth and so leave them, as Masons and Carpenters leave houses when they are built, but by his providence doth most wisely govern the same. 
Perkins.    

CHAP. V.  
Vers. 5. BEE clothed with humility] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Greek word comes of a primitive which signifieth a knot, 
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innodaram habere, estote intus ornati. Beza. Metaphora sumpta videtur à genere vestimenti in nodum constricti, quo servi utebantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocabant; sensus est, humilitatem animi indu●te, & instar vestis nodo astrictae vobis conjunctam retinete, ne uspiam excutiatur. Estius. Vide Gerhardum.  because humility ties the graces together that none of them be lost, quasi dicat arctè vobis astringite. Estius.  

B. Smith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est militare, ex adverso, quasi aciem instruere, praelio obsistere. Gerh.  For God resisteth the proud] Or (as the original speaketh more emphatically) seateth himself in battle array against him.  
Vers. 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time] This verse is an inference upon that which went before, thus, God is no way to be resisted, but to be sued unto for grace, this is done by humility, humble yourselves therefore; the Greek word is not so rightly rendered passively by the Vulgar, be ye humble, as by others, and our latter translation actively, 
Dr Prideaux.  humble yourselves.  
Vers. 7. Casting all your care upon him] All the care of the end is to be cast upon God, 
In omni cura nostra de rebus necessarijs, & curam nostram postulantibus, toti pendeamus à providentia Daei. Estius.  we are to be careful in the use of the means.  
Vers. 8. Be sober, be vigilant, because your adversary the Devil, as a roaring lion walketh about, seeking whom he may devour] Sobriety makes a man fit to watch; be sober in body, and watch with your minds.  
His name Devil, and that which he seeketh to devour, showeth his malice; the beast whereunto he is resembled Lion, showeth his power and craft; 
Dr Gouge.  and the attribute roaring, addeth terror thereunto: lastly his walking up and down shows his sedulity.  
Vers. 10. But the God of all grace] He is so called, 
Viz. auctor, conservator, promotor, perfector, remunerator. à Lap.  because he is the giver of all kinds, and of all degrees of grace; wherefore, it is added, he calls and perfects. Dr Sclater.  
Settle you] As a foundation is settled to be unmoveable. See Heb. 1.10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat fundare, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamentum. Matth. 7.25. Luc. 6.48. Col. 1.23. Gerh.     

ANNOTATIONS Upon the second Epistle of PETER.  

CHAP. I.  
IT is written to the same that the former Epistle was written to, ch. 3. v. 1. the principal argument of it is to take heed of false Prophets and teachers.  
Vers. 1. Have obtained] Obtained by lot, so the Greek, sortiti sunt, So Luke 1.9. Acts 1.17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non solum sortiri sive sortes ducere, joh. 19.24 sed etiam sorte aliquid accipere vel obtinere. Gerh. in loc.   
Like precious faith] See Eph. 4.5. Not that it is equal in all, but because all possess the same Christ with his righteousness, and the same salvation by faith.  
Through the righteousness of God, and our saviour Jesus Christ] The righteousness of Christ is called God's righteousness here, 2 Cor. 5.21. Rom. 1.17. and 3.21. and 10.3. Not because it is the righteousness of the Godhead, but of him that is God. This is an 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, 
B. Down. of justification. l. 4. c. 2.  but of God and our Saviour, as betokening one.  
Vers. 3. Called us to glory and virtue] Through the Temple of virtue we must pass on to glory.  

Naturae nomen hic non substantiam sed qualitatem designat. Calv. Vide Bezam. Non transformatione naturae humanae in divinam, sed participatione donorum, quibus conformes efficimur divinae naturae. Pareus.  Vers. 4. Partakers of the divine nature] Not of the substance of the Godhead as the Familists say, therefore they use those phrases Godded and Christed when they are converted, but the words following show the meaning, having escaped the corruption that is in the world through lust, they love and hate what they did not afore, the whole soul in the bent of it is carried to new objects. To be made partaker of the divine nature, notes two things,  
1. A fellowship with God in his holiness, the purity which is eminenter and infinitely in Gods most holy nature, is formaliter, or secundum modum creaturae, fashioned in us. 
Dr Reynolds.  2. A fellowship with God in his blessedness, viz. in the beatifical vision and brightness of glory.  

Totus hic Sermo B. Petri usque ad versum octavum Climaticus esi, sive scalaris, constans septem gradibus; quibus per octo virtutes jucundissimè progreditur. Estius. See Heb. 6.11.  Vers. 5. And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge] That is, see that every grace act in its season and order; he speaks not of the habits of Grace, (all graces are wrought together) but of the Acts.  

The Greek word signifieth to supply and further, to minister.  Add] The Greek word hath a greater emphasis taken from dancing round, as in dancing they took hands, so we must join hand to hand in these measures or graces. Led up the dance of the graces, as in the galliard every one takes his turn, in every season bring forth every grace.  
Faith] Is first mentioned, because it gives us the first hope and comfortable access to God, it is the Mother grace.  
By faith he means true religion and that gift of God, whereby we put our trust and confidence in God; by virtue, an honest and upright life shining in the virtues and works of the moral law. 
Mr Perkins in cases of conscience.  By knowledge he means a gift of God whereby a man may judge how to carry himself uprightly, or prudence a more full understanding of heavenly mysteries, and applying them to practice.  
Vers. 6. Temperance] By it is understood a gift of God, whereby we keep moderation of our natural appetites, especially about meat, drink and attire; by patience, a virtue whereby we moderate our sorrow in enduring affliction. Godliness] Is a virtue whereby we worship God in the duties of the first Table.  
Vers. 7. Brotherly kindesse] Is a virtue whereby we love the Church of God, and the members thereof. Charity] Or love, that virtue whereby we are well affected to all men, even to our enemies.  
Vers. 9 And cannot see far off] The Greek word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae vox deducta est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nictare connivere, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, oculus. Dicuntur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui non vident nisi quae oculis prope admoventur. Estius.  signifieth, him that naturally cannot see except he holdeth near his eyes, so Peter calleth such as cannot see heavenly things which are far off, poare-blind or sand-blind. Beza renders it nihil procul cernens.  
Vers. 10. Wherefore the rather brethren, give diligence to make your calling and election sure, for if ye do these things ye shall never fall] Which words contain 1. An exhortation to make our election sure; 
The Greek word translated give diligence, signifieth two things, 1. All possible haste & speed, so the verb & noun are used, Luk. 1.39. Mark. 6.25. so the LXX. use it commonly, Exod. 12.11. Deut. 16.3. Dan. 6.19.2. All manner of seriousness and intention in doing: 2 Cor. 8.7. 2 Pet. 3.14.  there is a double certainty, 1. Objecti, so it is sure with God, for with him both it and all things are unchangeable. 2. Subjecti, sure to ourselves, in our own hearts and consciences. Secondly, the means whereby to come to this assurance, that is, by doing the things before named in the 5.6. and 7. verses, to practise the virtues of the moral Law, there set down, to labour to grow in grace, and use diligence. First calling, from it thou mayst easily ascend to assurance of election.  
For if ye do these things ye shall never fall] That is, into scandalous sins, or fall utterly, ye shall not fall for ever, Greek.  
Vers. 12. But so an entrance shall be ministered unto you abundantly, 
Calvin refers this to the supplies of the Spirit of grace here. Luther refers it to the time of a man's death, a godly man which hath assurance shall go to heaven alacri animo ac plena fiducia. Some interpreters refer it to a man's state after death: Oecumenius to the day of judgement; Estius to the different rewards in Heaven.  into the everlasting kingdom of our Lord and Saviour jesus Christ] The Kingdom here mentioned is the kingdom of glory. 1. Because it is promised as a reward to one that hath made sure his calling. 2. Because it is styled an everlasting kingdom. It is called the kingdom of Christ; because it is given to Christ as a reward of his sufferings, and because the government of it is committed to him, Heb. 2.5. he hath entered into it, Luk. 14.19. He is the Ruler in this kingdom, Eph. 1.21. As conversion gives one an entrance into the kingdom of grace, so assurance gives one an entrance into the kingdom of glory. 1. Because it is not barely faith but light with it. 2. An earnest. 3. Affections are hereby laid up suitable to a glorious estate, rejoice with joy unspeakable and full of glory.  
It is an everlasting kingdom, because the union between the soul and him is everlasting; Christ is there medium visionis & fruitionis, as here he is medium reconciliationis & communionis.  
Vers. 14. That shortly I must put off this my tabernacle] In Greek it is, that the laying aside of this my tabernacle is quick.  
Vers. 15. I will endeavour that you may be able after my decease to have these things always in remembrance] These words (according to the Rhemists' Translation) their Jesuits Salmeron, Suarez, and Bellarmine, do judge excellent for their purpose, to prove that Peter after his departure would remember them: And this must needs be (say they) by praying for them. Not to stand upon their bad Latin, and worse English Translation, the true construction of the words is, that Peter promiseth (whilst he is in the way) that is, in this life, that they should have his Books, 
So Caj●tane. Petrus satagit ut etiam se mortuo recta d●ctrina mane at apud fideles, & ad posteros transmittatur. Estius.  (viz. his Epistles) which after his departure might put them in mind of such things.  
Vers. 16. Unto the power and coming] That is, the powerful coming of our Lord Jesus Christ. So Estius, and others.  
Vers. 19 We have a more sure word of Prophecy] Moore sure than Gods own voice in the Mount, of which he spoke before. Erasmus explains the Comparative by the Positive, more sure, that is sure. Beza and Piscator by the Superlative, most sure, or very sure.  
Until the day dawn, and the daystar arise in your hearts] Not (as some most falsely interpret it) till Christ come into your hearts, and then throw away the Scriptures; rather, till there be a more full gospel-light. So Estius, Gerhard and others.  
Vers. 20. No prophecy of Scripture is of any private Interpretation] Word for word, all prophecy is not of any private Interpretation, an Hebraisme, 

Potest quilibet Scripturam interpretari privata industria ut tamen non inducat privatam sensum, hoc est, sensum aliquem ex cerebro natum interpretantis, longè illa ableganda est à Scriptura, sive is interpres privatam personam gerat sive publicam nullo discrimine. Chamierus. Vide Bezam, & Cameronem.  
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.   for no prophecy is of any private Interpretation. So Rome 3.20. Stapleton saith, Interpretation is private, either Ratione personae, when the man is private, or ratione medij, when it is not taken out of the Context or circumstance, or ratione finis, when it is for a false end. Now a private Interpretation in regard of the person, if it be public in regard of the means, is not forbidden, for it is lawful for one man with Scripture toti resistere mundo, saith the gloss of the Canon Law; the meaning of the place is, that the Prophets were not Interpreters, or Messengers of their own private minds, but of the will of God, as the next verse shows.  
Vers. 21. But holy men of God spoke as they were moved] Or acti & impulsi, Esay 48.10. Heb. 13.7. Acts 28.25. Mic. 3.8. Nehem. 9.30. That is, they did not only utter their words by the Holy Ghosts immediate direction, but by the same direction did commit them to writing; for speaking is used for writing, 1 Kings 4.29.   

CHAP. II.  
Vers. 1. BUT there were false Prophets also among the people, even as there shall be false Teachers among you] Prophet's then, Teachers now; it is but a variation of the Language of the time, yet the new Testament calls false Teachers false Prophets, 1 john 4.1. One may be called a false Prophet, or Teacher in a twofold respect, 1. As he teacheth lies, 
Mr. Vines in loc.  or prophecies falsely. Ezek. 13.6. 2. As he teacheth without a Commission. jer. 14.14. and 23.22, 35. The Hebrew expresseth not a false Prophet in one word, but calls him a Prophet, the Greek (which hath the felicity of composition) doth.  
Who privily shall bring in damnable Heresies] Greek, Heresies of destruction, that is, destructive Heresies, 
Damnable is either restrictive to some Heresies, as implying that there are some Heresies which are not damnable, or descriptive as describing what Heresies are in suo genere, so it is taken here. Gerhard. in loc.  an Hebraisme, as Psal. 5.6. a man of bloods, that is a bloody man.  

Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam vocem Vulgatus aliquando vertit haeresim, ut Act. 5.17. & 17.5. & 34.14. & 1 Cor. 11.19. Aliquando sectam, ut Act. 24.5. & 26.5. & 28.22. Gal. 5.20. & in hoc loco. Derivatur haeresis, non ut quidam insulsè nimis dixerunt, à Latino haereo, est enim vox graeca, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est eligore. Laurentius.  Heresy was first taken in a good sense: it signifies Election, and was referred both to good and bad Sects. It seems to be taken from the Schools of Philosophers, wherein every one chose a Faction to which he fided. Heresies in the plural to point at a multitude.  
Even denying the Lord that bought them] The Socinian denies that men are bought by Christ, as if he were pointed at in this Text. See Laurentius.  

Perkins on jude, and Elton, see verse 20.  Object. How can Reprobates be said to be redeemed or bought by Christ?  
Answ. Not in God's decree, for than they had been saved, but in their own conceit and judgement, and also in the judgement of other men led by the rule of Charity.  
Vers. 3. With feigned words] Fine set words, forms of speech.  

Ad poenastartareas damnavit. Mede. Vide Gerhardum.  Vers. 4. But cast them down to hell] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read but only here.  
Vers. 5. But saved Noah the eighth person a preacher of righteousness] Erasmus reads it, the eighth preacher of righteousness, 
See 1 Pet. 3.20. Noah was the first in order of years and dignity of entrance into the Ark, yet he is called the eighth, in that he was one of them (as the Learned observe) qui octonarium numerum perficiebant, who made up the number of eight.  (person is not in the Greek) but Beza dislikes that reading, and gives a good reason against it. See Gerhard.  
Bringing the fioud upon the world of the ungodly] That is, the generation of sinful men who lived in the days of Noah.  
Vers. 8. Vexed his righteous soul] The word is a fine word implying two things: 1. The search and examination of a thing. 2. The racking and vexing a man upon the trial; so Let observed all the evils, he weighed them. 2. He racked his soul, and vexed himself with the consideration of them; 
Mr. Hooker. Vide Bezam.  the same word is used, Mat. 14.24. in the matter of a storm.  
Vers. 14. Having eyes full of Adultery] Greek, full of the Adulteress, the Apostle alludes to Mat. 5.28. the very eyes discover the mind adulterating. 
Plenos adul●erae. Inescant] Idest, quosis pisces hamo captant. Beza.   
Vers. 18. They allure] As the bait doth the fish, as the Greek word signifies. See Rom. 16.18.  
Vers. 19 Is he brought in bondage] Greek, made a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vers. 20. For if after they have escaped the pollution of the world] That is, such sins as worldly men are wont to be ordinarily defiled with, by being entangled, 
That is, gross sinning.  viz. in the like occasions of sin, and such sins as Satan had in the same set for them.  
Vers. 22. According to the true proverb] The first of a dog is a very ancient proverb used in Solomon's time, Prov. 26.11. whence some think Peter took it. 
Canis reversus ad vomitum.   
The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire] Though the sow be outwardly washed never so clean, 
Si canis hoc facit horret oculus tuus, tu quid eris oculis Dei. Aug. in Psa. 83. Dr Gouge. This similitude showeth that the beginning of the Chapter is understood of wicked men as swine washed outwardly, than they are as fair as a sheep, but backsliders have not their natures changed. Competunt haec proverbia in omnes quidem relapsos; sed pot●ssimum ac propriissimè in illos, qui semel ab hujus saeculi immunditiis abluti ac mundati, & sanctificati; iisdem sese ru●sus involvunt, ut olim, qui impurissimae sectae Gnosticorum sese adjungebant; nam pro luto sive coeno Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à quo nomen acceperunt Gnostici, ut Borboritae dicantur. Estius. Vide Cornel à Lap.  yet because her swinish nature is not altered, so soon as she cometh at mud, she besmeares herself again by wallowing in the mire; and a dog though being pained at his stomach, he vomits out that which paineth him, yet so soon as he hath ease, he licketh it up again. They are two proverbes used to the same purpose. Christ joins these two living creatures together, Matth. 6.7.   

CHAP. III.  
Vers. 3. SCoffers] Such as shall make children's play of all the terrors of the lord 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum simplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proriè significat lud● pueriliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veluti puer, sive puerorum more; Compositum autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde familiare est Evangelistis. Laurentius.  The Greek noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only here used, and v. 18. of the Epistle of Judas.  
Vers. 9 The Lord is not slack] That is, 

Tardus is dicitur qui occasionem pi●ritia effluere sinit, in Deo nihil simile, qui temporum rationem ad salutem nostram optimè attemperat. Calvinus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hackwell.   he sits not in heaven as one of the Idoll-gods, that regarded not what acts were kept here below, or laid not to heart men's carriages toward him.  
But is long suffering] Or patient, that is, he apprehends himself wronged, and is fully sensible of it.  
Not willing that any should perish] Of his. Calvin saith, he speaks here of his will revealed in the Gospel.  
But that all should come to repentance] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to withdraw, to go aside, and be private, to sequester ourselves to our repentance.  
Vers. 10. The heavens shall pass away with a great noise] Like the hissing of parchment riveled up with heat, for so signifies the original word.  
Vers. 11. What manner of persons] Even to admiration 
* Non simpliciter qualitatem significat rei vel personae sed cum emphasi quadam admirationis, ut Matth. 8.27. Marc. 13.1. Luc. 7.39. Estius. Vide Gerhardum in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In all holy conversation and godliness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctis conversationibus & pietalibus, vulg. in holy conversations and godlinesses; 
Numerus pluralis excellentiam & magnitudinem rei denotat.  when the Scripture would express a thing exactly it useth the plural number. Cant. 1.4. thy loves, and the God of our salvations. Ps. 68.20. The God from whom salvation comes in the most high & eminent way. Gen. 19.11. with blindnesses, coecitatibus Montanus. That is, with the greatest blindness.  
Vers. 12. Looking for and hasting unto the coming of the day of God] The one is a word of faith, the other of earnest desire. See 2. Tit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votis accelerantes. Steph. God hath appointed when the day of judgement shall be, but we may be said to haste unto it. 1. In our desires. 2. In our preparation.  

justitiam pro justis accipio, abstractum pro concreto. Aret. Vide De Prid. in loc.  Vers. 13. Wherein dwelleth righteousness] That is either perfect righteousness, or men perfectly righteous. Estius.  

Fulke on the Rhem. Testam. Locus hic evidens est adversus sectarios docentes Scripturam sacram ubique facilem esse & omnibus intellectu perviam. Estius. Loquitur de magnitudine rerum divinarum non obscuritate Scripturae. Res in Scriptures sunt difficiles non in se, sed propter nostram coecitatem. Deinde non loquitur de omnibus, sed tantum de quibusdam: qualia sunt oracula de futuris temporibus, de Antichristi adventu. Pareus.  Vers. 16. In which are some things hard to be understood] There are many things in the Scriptures hard to be understood, yet whatsoever is necessary to be known, is plainly set forth and easily to be understood, of them that will read diligently, mark attentively, pray heartily, and judge humbly. The Apostle would not by this he saith here, discourage or dissuade the people from reading and studying the Scriptures; For in the first Chapter he commended the faithful for their diligent attention unto the Scriptures of the Old Testament, which are more obscure in the chief mysteries of Salvation, than these of the New.  
Wrest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A metaphor from torments; lay them on the rack to make them speak otherwise than they meant. See Gerhard.  
Yet Paul exhorts Timothy, 1 Tim 4. and others, to read the Scriptures, even in the congregation. 1 Thes. 5.27. Col. 4.16.    

ANNOTATIONS Upon the first Epistle general of JOHN.  

CHAP. I.  
THIS Epistle is altogether worthy of the Spirit of that Disciple, which was loved by Christ. He is much before others in urging brotherly love. Calvin.  
He exhorteth the faithful, First, against Heretics, that they would preserve the true knowledge of Christ our Mediator God and man, the faith, and the whole doctrine which they had learned of the Apostles, and take heed of the doctrines of Heretics. Secondly against licentious men, that they would study to avoid sin, to keep the Law of God, and especially to perform the duties of brotherly love. Zanchie.  
Vers. 1. Which we have heard] He alludes both to the Sermons which he and the other Apostles heard with their own ears from the mouth of Christ, 
Beatus joannes Evangelista, cum Ephesi moraretur usque ad ul●jmam senectutem, & vix inter Discipulorum manus ad ecclesiam deferretur: nec posset in plura verba vocem contexere, nihil aliud per singulas solebat proferre collectas, nisi hoc, filioli diligite alterutrum. Tandem discipuli & fratres qui aderant taedio affecti, quod eadem semper qudirent, dixerunt: Magister qua●e semper hoc loqueris? Qui respondit dignam Ioanne sententiam: Quia praeceptum Domini est, & ● solum fiat. sufficit. Hieron in c. 6. Epist. ad Galat. Oculis vidisse non est pleonasmus sed major expressio amplificationis c●usa. Imo non contentus simplici aspectu, addit contemplati sumus. Calv.  and also to the testimony which the Father gave twice from heaven to Christ, the Apostles hearing, saying this is my beloved Son Zanchius which we have seen with our eyes] He alludes both to the Miracles wrought by Christ, and to the glory which in the holy mountain (as Peter calls it 2 Pet. 1.) Christ gave to john, james and Peter to see, and also to Christ's resurrection and visible ascension into the Heavens.  
Which we have looked upon] This is not a tautology, but this word signifies something more than the former, thoroughly to behold.  
And our hands have handled] He alludes to the familiar conversation which the Apostles had with Christ for about three years, 
Luc. 24.  and also to that touching when after the resurrection Christ offered himself to the Apostles that believed not in him to touch him.  
Of the word of life] Christ is life, essentialiter & causaliter. He is a living word, that is, life itself, and a quickening word, bringing life and salvation to men.  
Vers. 4. That your joy may be full] Our fellowship with God and Christ brings full joy. 1. Because he is a full good. 2. A perpetual good, Psal. 16. ult. 3. This union intitleth us always to this good.  
Vers. 5. God is light, 
Negatio contrarij auget vim affirmationis. 1 Reg. ●o. 1. Deut. 33.6. Prov. 30.11. 1 Sam. 1.11. job. 20.27. Id est purissima est lux. Vide Bezam. Haec loquendi form a valde est joanni familiaris, ut quod affirmavit, contraria negatione amplificet. Ergo sensus est Deum ejusmodi lucem esse, ut nullas tenebrat admittat. Calvinus.  and in him is no darkness at all] There are many properties of light, for which God is often in scripture compared to it, 1. nothing is purer than light, so God is most pure. 2. All things are conspicuous to the light, so to God. 3. Without light nothing can be seen, so without the beams of divine wisdom, no heavenly things can be known of us. 4. There is nothing more pleasant than the light, so nothing more happy than God. The main property of light is to expel darkness where it is, and enlighten the place, so God expels the darkness of ignorance and infidelity, and enlightens men with the true knowledge of himself. Zanchius.  
Vers. 7. We have fellowship one with another] God with us and we with him.  
And the blood of Jesus Christ his Son cleanseth us from all sin] Not hath cleansed, or will cleanse, but cleanseth, viz. daily, neither doth he say simply from sin, 
Zanchius.  but from all sin.  
Estius thinks it is not improbable that john saith this to meet with those heretics the Ebionites, who when they walked in darkness, did believe they should be cleansed from their sins by their frequent washings, though they acknowledged not the mystery of our redemption by Christ.  
Vers. 9 If we confess our sins] That is, truly, seriously, and from our heart repent before God. 
Vide Bezam.   
He is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness] As if he should say, God of his infinite mercy hath promised to all true penitents and confessors, that he will forgive and never remember their sins any more, he must stand to his promises, or else he should be unfaithful; and he is just, 
Dr Taylor.  he doth not say he is merciful, but just to forgive the sins of true believers, because they are satisfied for, and God's justice will not let him demand the same debt twice, of the Surety and of the debtor.   

CHAP. II.  
Vers. 1. MY little children] He shows that he delivered to us this doctrine concerning the study of avoiding sin, 
Vox est blandissimè monontis, quo & Christus ad discipulos suos usus fuit, Marci 10. & joan. 13. & Paulus ad Galatas cap. 4. Ipse verò Iohannes in hac Epistola frequentius utitur. Estius.  and observing the law of God out of a Fatherly affection.  
These things I write unto you that ye sin not] He teacheth that the study of holiness and innocence, is the first study which a Christian should perpectually labour in.  
If any man sin we have an Advocate with the Father] Advocate, The Greek word is translated Comforter, john 14.16. and 15.26. The word Advocate is a law-terme, quicunque adest alteri in causa officij gratia, saith the Civil Law.  
Vers. 2. He is the propitiation 
* Propitiatio actionem denotat, qua Deus ex irato judice propitius redditus hominibus in gratiam eos recipit, ut in novi foederis promissione. Heb. 8.12.  for our sins] That is, the propitiator by, a metalepsis. See Vorstius.  

Vsitatum est Hebraeis totum mundum dicere pro certa universitate quorundam de quibus in subjecta materia agitur. Ludou. de Dieu in loc.  But also for the sins of the whole world] That is, of all the faithful, mundus ex mundo, for he that is faithful speaks to the faithful, saith Ludovicus de Dieu. See Calvin and Beza.  
Vers. 3. And hereby we do know that we know him] That is, we believe in him, and apply him with all his benefits unto our souls. To know that we know, is to be assured that we know.  
If we keep his Commandments] The conscionable endeavour to frame our lives according to Gods will revealed in his word, is a most certain mark that we are true believers, and so the true Children of God and heirs of glory. They who have an upright desire, an unfeigned purpose, a sincere endeavour to walk in the obedience of all God's Commandments, are said to keep them.  
Vers. 4. He that saith, I know him, and keepeth not his Commandments, is a liar] Such a one is called a liar in a double respect, 
A liar] That is a hypocrite whose love is not sincere but feigned and counterfeit.  both in that he says he hath that knowledge he hath not, it not being true, and because also he denies that indeed which he affirms in word.  

Mandatum vetus & novum diverso respectu, vetus ratione substantiae praecepti, & rei traditae, novum ratione modi tradendi. Spanhem. Dub. Evang.  Vers. 7. An old Commandment] Because it had been long ago. The Gospel came from God, and is his eternal truth.  
Vers. 8. A new Commandment I write unto you] It is so called, because it was renewed by the Lord after it had been as it were antiquated and almost extinguished. 2. Because it was commanded to such men as were new or renewed. 3. Because it was an excellent Commandment.  
Vers. 12. I write unto you little children] A child is he in whom grace is weak, and corruption strong, not one particular virtue but the general body of the new man, as Nicodemus, 
Vide Bezam.  joseph of Arimathea, the Apostles themselves while Christ lived with them, because ye have known him that is from the beginning] That is, with a knowledge of acquaintance, whereby they conceived him to be their Father; such as little children have of their Fathers and Mothers.  

Senes se ut plurimum subducunt, quasi excesserint discendi aetatem: pueri, quasi nondum maturuerint, recusant audire: mediae aetatis homines, quoniam aliis studiis occupantur non adijciunt huc animum, ergo ne qui se eximant, Evangelium ad singulorum usus accomodat. Defignat autem tres aetates, quae magis recepta est hunae vitae partitio. Calvinus. Videmus quam diabolica sit tyrannis Popae quae minaciter ab evangelij doctrina aetates omnes arcet, quas Spiritus Dei tam studiosè provocat. Calv.  Vers. 13. Father's] Or old men are they in whom the body of corruption is weak, and the whole inward man strong, to which perfection all the people of God must aspire as all men do follow after old age. Abraham, Isaac and jacob and the Apostles were such toward the end of their days, and old Simeon and Anna the prophetess.  

Senibus competit notitia: & congruum est ut antiqui cognoscant antiquum dierum. Estius. What is more commendable in fullness of age, than fullness of knowledge? and what is more fit to be known of ancient men than the Ancient of days. Dr Hals Paraphrase.  He gives a reason suitable to old men, I write unto you Fathers, because ye have known him which was from the beginning. As if he had said, wisdom and knowledge are amongst old men, amongst the Fathers; I take it for granted, that you are knowing men, therefore I write unto you about these depths of knowledge. job. 12.12.  
I write unto you young men] A young man is he in whom the general body of grace is strong, but some one or other corruption, as anger, lust, worldliness is still strong, as jonah, Samson.  
Because you have overcome the wicked one] The strong Christian is of the winning side, his corruption decays, grows less and less, he falls less often, less grossly, with less delight, riseth sooner out of sin, humbleth himself sooner and more for it, and is made more wary, careful, and fearful.  
Vers. 14. I have written to ye young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one] Young men are called out to bear the heat of the day, because they are in their strength, and are chief Champions either for good or evil. 
Dr. Tailor on Titus.   
Vers. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life] Every Creature is an occasion to draw out lust, whatever you see or hear.  
Lust of the flesh] That is, to far deliciously every day, pleasures and delights. The lust of the eyes] The covetous and craving eye which can see nothing but it wisheth it. And the pride of life] Ambition, thirst after Preferments, State, Credit, Popularity, 
Dr. Tailor on Titus. The world's Trinity.  which three Mantuan hath expressed in an elegant distich.  
Ambitiosus honour, & opes, & foeda voluptas,  
Haec tria pro trino Numine mundus habet.  
Vers. 18. It is the last time] Greek, the last hour; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Novissima hora est. Vulg. We hold Antichrist to be the whole body of Heretics in the last Age of the world, who under the name and profession of Christ advance themselves against Christ. Bishop Down. of Anrich. l. 2. c. 1.  it refers not to the day of judgement and end of the world, but to the desolation of the Jewish Church and State; now that there are many Antichrists which teach Doctrines contrary to Christ.  
And as ye have heard that Antichrist shall come, even now there are many Antichrists] The word Antichrist is only used in the Epistles of John, and not elsewhere in the Scriptures. See ver. 22. and 4.3. and 2. Epist. 7. By which places it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify the head of the Antichristian body (which is not one singular man, but is continued in a succession of many) but also sometimes any Heretic that oppugneth the Natures or Offices of Christ: and sometimes the whole body or company of Heretics opposed unto Christ. For John affirmeth that those many Heretics and Deceivers of his time, are the Antichrist.  
Vers. 19 They went out from us] viz. 
* Ex ecclesia fidelium seu Christianorum per haeresin egressi sunt. Estius.  By embracing Antichristian Doctrines.  
But they were not of us] That is, 
Augustin.  even when they seemed to be among us they were not of us.  
He speaks of Ebion, Cerinthus, and such like Antichristian Heretics, who Apopostatizing from Christ and his truth departed from the Church. They were once in the Church in regard of outward profession, but never truly of the Church, for than they would have persevered.  
Vers. 20. But ye have an unction from the holy One, and ye know all things.] The Holy Ghost is compared to oil, his work in teaching us to anointing: 
Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnguentum porius quam unctio, oleum laetitiae, Heb. 1.9. Spiritus nimirum ille qui sancta dogmata magis magisque imprimit animo. Rom. 5.5, 8, 15, 16. Ephes. 1.13, 14. & 4.30. Grotius. Christus per eminentiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sanctus ille, Acts 3.14. Apoc. 3.7. Opponit autem spiritum Christi spiritui Antichristiano, ut qui ex adverso pugnent inter se. Grotius.  1. Because there is a refreshing in the teaching of the Holy Ghost, it makes us glad. 2. His teaching is oily, sweet, and soft. That is, ye have received from Christ the Holy Ghost the Comforter, and he hath taught and instructed you in all things which are necessary to the Salvation of your souls for you to know and be instructed in. Mr. Hild. on Psal. 51.  
Vers. 22. Who is a liar] A grand liar, or that liar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But he that denieth that jesus is the Christ: He is Antichrist that denyeth the Father and the Son] John here speaketh neither of the body of Antichrist in general (as elsewhere in his Epistles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used) nor of the head of the body in particular, who is most worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Antichrist, but of some other members of the body, that is, of those Antichrists or Heretics of the time, as Cerinthus, and others, who denied the Divinity of Christ; and denying the Son, did consequently also deny the Father, for he is the Father of the Son. That is, Those which worship the Father without the Son, as the Jews and Turks. 2. Those which do not believe that they are reconciled to the Father by the Son, as the Papists, those have not the Father neither. Pareus.  

Hildersham ubi supra.  Vers. 27. As the same anointing teacheth you of all things] That is, the Spirit of God teacheth you of all things that are necessary for you to know.  
And is truth and is no lie] This teaching of the Spirit is clear, certain.  
And even as it hath taught you, ye shall abide in him] As if he should say, ye shall abide in Christ, and in the profession of every truth of his, because ye have been taught by his holy Spirit.   

CHAP. III.  
Vers. 2. But we know, that when he shall appear, we shall be like him] Not alone, we know that he is ours, but we know that he will hold and keep us in that estate till he cause us to inherit eternal glory with him our Head.  
Vers. 3. And every man that hath this hope in him purifieth himself, even as he is pure] That is, he which hath hope to reign with Christ in heaven, useth the means whereby he may purify and keep himself from sin, 
Mr. Perkins and others.  that he may be in some measure pure as Christ is pure.  
Vers. 4. For sin] That is, every sin. Is a transgression of the Law] An anomy, irregularity or lawlessness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrinque appositus articulus declarat veram esse definitionem hanc in qua verè definitum & definitio reciprocantur. Beza in loc.  there is but one word in the Greek, yet it hath the force of two; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law; this is a precious definition (saith Beza) consisting but of one word, Peccatum est dictum, factum, concupitum contra aeternam legem. August. contra Faustum. l. 22. c. 27.  
Any want of conformity to the Law though in the habitual frame of a man's Spirit, or any practice swerving from it in thought, word, and deed, is a transgression of the Law.  
Vers. 6. Whosoever abideth in him sinneth not] This is not to be understood of particular sins, but of a course in a known sin. See 1 John 1.8.  
Vers. 8. He that committeth sin] That is, he whose Trade and course is in a way of sinning; two things show that one commits sin, 1. If he love sin, Majus est peccatum diligere quam facere. Aug. 2. If one lie in any sin unrepented of, Job 20.12, 13. Is of the Devil] That is, resembleth him as a Child doth his Father, and is ruled by his Spirit.  

Non dicit Peccavit, sed Peccat Nam in eo assiduè perseverat, sicut & ipsius filii. Beza. Rutherf. Trial and triumph of Faith. That is, sinneth not totally and finally. He sinneth not 1. Studiously, he purposeth not sin. 2. Willingly, viz. with his whole will and full consent. 3. Not affectionately, he loves not sin. 4. Not deadly, Or not unto death. Dr. Tailor. Vide Calvinum. He doth not sin as the wicked man doth, of whom he had spoken vers. 8. with the full sway of his soul. Hildersham on Psal. 51. Bellarmine saith, this is the hardest place in all the Scripture urged for perseverance.  For the devil sinneth] He not only saith he hath sinned, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he sinneth, or is sinning. From the beginning] See John 8.44. Diabolus statim a creatione mundi fuit apostata. Calvin.  
That he might destroy the works of the Devil] Greek unravel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word in Scripture is ascribed to the casting down of a house, Joh. 2.19. to the breaking of a ship, Acts 27.41. to the losing of any out of chains, Acts 22.30. Christ is opposed to Satan, he not only is free from sin himself, but came to destroy sin.  
Vers. 9 Whosoever is borne of God doth not commit sin] That is, give himself over to a voluntary serving of sin. The original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cannot sin as a work of iniquity, he cannot follow his sin as a workman follow his Trade. Compare ver. 8. with John 8.34.  
The reason is given, for his seed] The seed of God, the seed of grace, and regeneration, 1 Pet. 1.23. Perkins, Hildersham. That is, either the Spirit of God, whose virtue is a principal efficient, or the word whereby as an Instrument we are regenerate, and begotten to God. Dr. Taylor, Episc. Dau. de justitia actuali. Vide Piscat. & Vorstium in loc.  
Remaineth in him, and he cannot sin] (He cannot so fall as Apostates) because he is borne of God. Hilders. on Psal. 51. That is, saith Arminius, so long as the seed of God remaineth in him, but it may depart, but the Apostle gives this as a reason, why the Saints cannot fall away, because the Seed of God abideth in them, 
Quia verbum Dei, quod quasi semen est quo divina natura in nobis gignitur, in ipso vegetum existir. Verbum evangelij semen dicitur passim. Mar. 4.14. Mat. 13.19. 1 Pet. 1.23. Hoc verbo regignimur, Jacobi 1.18. Grotius. Seminis nomine significatur Spiritus Sanctus ab effectu, quod ejus vi & efficacia regeneremur spiritualiter, quemadmodum ex carne & semine generamur. Rainold. de lib. Apoc. Vide Bezam.  being regenerate it ever abideth in them, and therefore they cannot fall away.  
Vers. 10. Manifested] That is, evidently seen and known.  
Vers. 14. Because we l●ve the brethren] Here love is no cause of the change, but a sign and consequent thereof. 
Perkins.   
Our love is not the cause of justification, (or our translating from death to life) but a manifest sign and evidence whereby it is known that we are already justified, for so he saith, speaking in the time past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dr. Down. of Justificat. l. 6. cap. 12.  that we are already passed or translated from death to life. And to the like effect our Saviour speaketh, Luk. 7.47. as if he had said, hereby it appeareth, that many sins are forgiven her because she loved much.  
Vers. 17. Who so hath this world's good] Greek, the life of this world, there is a man's ability. And seeth his brother hath need] Here is his brother's necessity. The rule of love is my brother's necessity, and my own ability.  
And shutteth up] In Greek, locks as with a Key.   

CHAP. IU.  
Vers. 4. BEloved, believe not every Spirit] That is, yield no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit. Squire. 
Nomen spiritus metonymice accipio, pro eo qui spiritus dono sepraeditum esse jactat ad obeundum Prophetae munus. Calvinus. Spiritus nomine intelligit Prophetiam sive veram sive falsam, ut 1 Cor. 12. too & mox v. 6. Grotius.   
But try the Spirits] That is, 
Perkins. Magnam hic quidem diligentiam requirit, metaphora ducta à fabris metallicis, & trapezitis ac nummulariis, qui aurum argentumque ut habeant defaecatum à scoria qua nunquam prorsus vacatcum è terra effoditur, purgatumque à sordibus aeris atque aliorum omnium metallorum quibus permiscetur & adulteratur aliquando, quando moneta cuditur, igne aliisque rebus illud expurgant, ita verbum hoc à Xenophon●e & Scriptoribus Ethnicis & ab Apostolo Petro usurpatur. 1. Pet. 1.7. Rainold. de lib. Apoc. Tomo secundo, Praelect. 214.  those Doctrines which men pretending the gifts of the Spirit did teach, 1 Thes. 5.18. As Goldsmith's separate Gold and dross, and examine every piece of Gold by the Touchstone.  
Whether they are of God] As they are boasted to be, many run not sent by God, but stirred up by ambition, covetousness, or by the impulse of Satan. See Deut. 18.22. Ezek. 13.2. and 26.18.  
Because many false Prophets are gone out into the world) This Age as the Lord foretold (saith Grotius) is very fruitful of such Impostors. To go out into the world (saith he) is spoken both of good and evil Prophets, and signifieth to appear to the people, John 6.14. and 10.36. and 17.18. and 18.37. Ephes. 1.15.  
Vers. 8 For God is love] See verse 16. causally, not formally, say Schoolmen, He is the fountain of love, therefore this must needs flow from him where ever the knowledge of him comes.  
Verse, 12. If we love one another God dwelleth in us] The meaning is, that by this gracious love we do evidently demonstrate that God is in us.  
And his love is perfected in us] That is, either actively, that love whereby we love him, and that is perfected because it is demonstrated in the excellency of it, (as God's power is said to be perfected in man's weakness, because it is manifested so) or else that passive love whereby God loveth us, is abundantly declared perfect in that he worketh such a gracious inclination in us.  
Vers. 17. Herein is our love made perfect] The Familists (who hold that there is a perfection of love in the regenerate in this life) much urge this place, but by love here is not meant the love that is in us, or that we bear either to God or man: but rather Gods love to us, 
Hic Charitas Dei erga nos intelligenda est. Calvinus. Elton.  that is, true Believers, which is said to be perfect in us in regard of the effect and use of it. Compare it with verse 16. But admit that John speaks here of that love that is in us either toward God or men, he meaneth then such as is true, sound, and unfeigned, opposed to that which is hollow and hypocritical, so perfect is taken Es●y 38.3,  
Vers. 18. Perfect love casteth out fear] It doth not cast out the of fear offending God, but that whereby we question the favour of God.  
Vers. 20. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen] That is, He that cannot endure nor look on that little glimpse and ray of holiness which is in his brother, in one of the same infirmities and corruptions with himself, 
Mr. Reynolds.  will much less be able to abide the light of the Sun of righteousness, and the most orient, spotless, and vast holiness which is in him.   

CHAM V.  
Vers. 1. EVery one that loveth him that begat] That is, God the Father.  
Loveth him also that is begotten of him] That is, all the faithful.  
Vers. 3. For this is the love of God, that we keep his Commandments, and his Commandments are not grievous] The Holy Ghost setteth down 2. notes whereby we may know that we love God: 
The meaning is, to him that loveth God, his Commandments are not grievous, but he delighteth in them according to the inward man.  1. That we keep his Commandments, Exod. 20.6. John 14.15. 2. That his Commandments are not grievous, for nihil difficile amanti, nothing is difficult to him that loveth. Gen. 29.20. a miosis, That is, pleasing, delightsome. The Rhemists' quarrel with this Translation, they translate it, And his Commandments are not heavy. Our English word grievous 
* Dr Fulke.  cometh of the Latin word grave, which is not only weighty, but also troublesome; it better answers the Greek and Latin than the word heavy, which is properly that which is of great weight.  
Vers. 4. And this is the victory that overcommeth the world, even our faith] Faith overcommeth the world two ways, 1. It discerneth a vacuity and emptiness in all terrene objects. 2. Because it uniteth to Christ, making the subject in which it is a member of him, and so a conqueror with him, John 16. ult.  
1. The world frowning, with the troubles, fears, and dangers of it; he that believes is above the world's frowning.  
2. Fawning, faith overcomes the world that it shall do us no hurt that way, Heb. 11.26.  
Vers. 6. This is he that came by water and blood] The Apostle alludes to the ancient Jewish rites, 
Water and blood issuing from Christ's side prefigured both these.  wherein there was a purification by water, which was to take away the filth of sin, and an expiation by blood, which was to take away the guilt; Christ came not only to justify, but to sanctify. See Calvin.  
Vers. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost] Three, 
Dr. Taylor. Multa sunt loca, in quibus Syrus cum Vulgato concinit: plurima tamen loca sunt alia, quae discrepant quam maximè; quae mediocris lectio suppeditat. E. g. locus luoulentissimus, 1 John 5.7. tres sunt qui testimonium dant in Coelo, etc. In Vulgato legitur, non autem in Syro. Fidem igitur & adsensum à nobis difficulter impetrant, qui, ad deprimendem Syri utilitatem, & ad excusandam suam ignorantiam, Syriacam Paraphrasin non nisi vulgatam versionem esse contendunt. Dilh. Eclog. Sac. Dictum 11.  1. In the true and real distinction of their Persons. 2. In their inward proprieties, as to beget, to be begotten, and to proceed. 3. In their several Offices one to another, as to send and to be sent.  
In heaven] That is, è Coelo, from heaven say some, as God the Father, and the Holy Ghost by cloven tongues, and Christ is the faithful and true witness; rather because their testimony is to witness the things done in heaven; there is the work of God upon us as Election. 2. A work of God in us as Conversion, Sanctification, 1 Phil. 6. The Father witnesseth by the Spirit, Matth. 16.17. compared with Rom. 8.17. 1 Cor. 12.3. The Son by blood, Justification, the doctrine of free grace in the Gospel, 1 Thes. 15. The Holy Ghost by water, sanctification. 
Rev. 2.17. Vide vorstium Dr Taylor.  He that doth righteousness is righteous, hence we know that we are translated from death to life, and these three are one] In nature and essence, one in power and will, and one in the act of producing all such actions, as without themselves any of them is said to perform.  
Vers. 8. And there are three that bear witness in earth, the spirit, and the water, and the blood] Baptism, 
Spirit] That is, by a metonymy, the heavenly doctrine delivered by the Spirit, water against the power of sin, blood against the guilt of sin, the blood of jesus Christ as sprinkled upon our consciences within us, as Heb. 12.24.  the Lords Supper, and the Ministry.  
The Spirit is mentioned in both, the end of a witness is to decide a controversy vers. 10. The spirit is said to be a witness in heaven and earth, in regard of the things that are witnessed, that our names are written in heaven, and that grace is wrought in our hearts. The Lord alludes to the manner of purging sin under the Law by blood and water, their sacrifices and washings must be blood for satisfaction, as well as water for sanctification. There was a double use of blood under the law for effusion and aspersion, it assures our interest in Christ's blood.  
Vers. 10. He that believeth not God hath made him a liar] Not by transmutation of God, he esteems his word and promises as false.  
Vers. 11. And this is the record] Or testimony, and this life is in his Son] there is a life of righteousness, holiness and comfort laid up in Christ.  
Vers. 12. And he that hath the Son hath life] Of justification, of Sanctification, of glory.  
Vers. 13. That ye may know, that ye have eternal life] If a man could not know both that he were in the state of grace, 
By eternal life here is meant the truth of grace, grace is called glory, 2. Cor. 3. ult. see ch. 3. of this Epistle. v. 14. John wrote this general Epistle to all the faithful, yea even to such amongst them as he calleth little children, 1 john 3.18. the weakest and meanest of all the faithful.  and that he should be maintained and kept in that estate for ever, he could not know that he had eternal life. Therefore a multitude of marks, signs, or discoveries of a believers Spiritual estate are plainly laid down in this Epistle more than in any other so short a piece of Scripture in the whole Bible.  
Vers. 14. If we ask any thing according to his will he heareth us] God heareth an enemy, but to hear with favour is here meant, and so we ordinarily say of a Favourite, that he hath the King's ear; and if a man be obstinate to a man's counsel, we say he would not hear though he gave the hearing. 
Mr Goodwin.   
Vers. 15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him] That is, 
Perkins.  if we can perceive and discern that God listeneth to our prayers, hereby we may assure ourselves that he grants our requests.  
Vers. 16. If any man see his brother sin a sin which is not unto death, 
Non hic inter veniale & mortale Peccatum distinguit Apostolus sicuti postea vulgo factum est: Prorsus enim insulsa est illa distinctio quae in Papatu obtinuit. Calvinus.  he shall ask] That is, which undoubtedly bringeth death, the sin against the Holy Ghost, for every other sin, we may pray for forgiveness of it to others.  
There is a sin unto death] By which he meaneth not, that there is a sin that deserveth death (for so every sin doth) but a sin, which whosoever falleth into, 
Mr Hildersham.  and committeth, he must needs die and perish everlastingly.  
Vers. 18. We know that whosoever is borne of God sinneth not] That is, 
Mr Hildersham and B. Down.  he sins not unto death, v. 16.  
And that wicked one toucheth him not] That is, tactu qualitativo, Cajetan. So as to leave an impression of his own devilish Spirit, 
Scilicet lethaliter. Calvinus, Vorstius.  as the needle is touched by the Loadstone.  
Vers. 21. Little children keep yourselves from idols] He biddeth them take heed not only of Idolatry as from the service, but of Idols themselves, that is, 
Tertull. Vide Bezam.  the very images or shows of them. For it is unworthy that the image of the living God should be made the image of an idol, and that being dead. At that time in which St. john wrote, 
The vulgar translator saith filioli custodite vosà simulacris, which is all one as if he should have said, ab imaginibus, children or babes keep yourselves from images, as we translate it, against which Martin excepteth, and it sore grieveth him that this sentence is written in the top of Church-dores, o● in the place where the Rood loft stood, as confronting and condemning the Crucifixes and Images that were wont to stand there. Dr Fulke against Martin.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally, therefore it may be translated an image generally, and seeing he speaketh of the unlawful use of images, it may also be translated an idol, as the word is now taken to signify.    

ANNOTATIONS Upon the second Epistle general of JOHN.  

CHAP. I.  
Verse 10. IF there come any unto you, and bring not this doctrine] viz. Of Christ, bring] By an ordinary hebraism, 
Dr Hall. Johannes loquitur de iis qui asserunt doctrinam alienam à verbo Dei, & Christo nos volunt abducere. Pareus.  opposeth it. Qui hanc Christi doctrinam aversatur & impugnat. Estius.  
Receive him not into your house, neither bid him God speed] viz. After admonition and good means used for his reclaiming. 
Dr Taylor.  Titus 3.10.  

Mr Perkins. Non sunt agnoscendi pro Fratribus, et vero prohibet omne commercium extra periculum Fidei, & casum scandali, quandiu adhuc spes aliqua est lucrifaciendi eos. Pareus.  It is to be understood of giving an outward approbation to false teachers, of special familiarity.  

Ex veris possunt nil nisi vera sequi.  Vers. 21. No lie] That is, no doctrinal lie, either about matters to be believed, or to be done, either concerning the mysteries of faith, or the rules of a holy life, is of the truth.    

ANNOTATIONS Upon the third Epistle of JOHN.  
CHAP. I.  
Vers. 2. THAT thou mayest prosper] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Jon●s in loc. Epistolae Joannis sunt tres numero quarum prima ad ecclesias integras conscripta est: reliquae verò duae, ad ecclesiae membra: & quidem vel plura ut secunda, vel unam ut tertia. Gomarus.  that thou mayest take a good way, go well, a metaphor from travellers. This word is used, Rom. 1.10. Where Paul prayeth that he may have a prosperous journey to the Romans, from thence it is translated to all prosperity whatsoever, 1 Cor. 16.2. We use to say in our common speech, how doth such a one go on, that is, how doth he prosper.  
Vers. 9 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi diceret à Jove nutritus seu à Jove institutus.  Diotrephes] He had a glorious name, it signifies nourished by God, but he was a bad man.  
Vers. 10. Prating against us] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A metaphor taken from overseething pots that send forth a some, or from overcharged stomaches that must needs belch. See Prov. 15.2.   

ANNOTATIONS Upon the Epistle of JUDAS.  

CHAP. I.  
THE penman or writer of this Epistle was Judas or Judas the son of Alphaeus, who was brother to James, and cousin to the Lord Jesus in the flesh. He was a rare and notable Apostle to beat down the Heretics 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 parallels divers verses in his Epistle and that Chapter.  
Vers. 3. Of the common salvation] In regard of the end and means 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 habit or grace of faith, and fides quae creditur, the doctrine of faith, the latter is chiefly here understood. 
De Trinit. l. 13. c. 20   
Vers. 4. Who were before of old] That is, from eternity which is elder than time.  

Prius vel antè scripti. Vide Piscat.  Ordained to this condemnation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enroled, billed, registered; or as it were written down by the name in a book. So a book is given to God, Psal. 139.16. Dan. 7.10.  

Vincula haec sunt spiritualia, puta vis divina eos detinens, atque obligatio & alligatio eorum per illam ad carcerem, gehennam & poenam aeternam. à Lapide.  Vers. 6. He hath reserved in everlasting chains] 1. Of God's justice. 2. Of his providence. There are two sorts of chains, 1. Those which torment the Devil, God's wrath and his own conscience. 2. Those which restrain him, his own finiteness and God's providence.  
Vers. 8. Likewise also these filthy dreamers] These surprised with dreams, the Greek word signifieth no more, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See 2 Pet. 2.10.14.  sopiti. Beza. Some applly it to nocturnal pollution, therefore our translation (say they) puts in the word filthy, others say, such as did pretend dreams and divine inspirations. Pareus approves of Epiphanius his opinion, who interprets it of the vanity of the thoughts.  
Defile the flesh] That is, are given to carnal sins. Pareus.  
Despise dominion] The Greek word rendered despise, signifieth to remove a thing from its place with some scorn and indignation. Dominion] That is, more than rulers, they despised not only Magistrates, but Magistracy itself.  
Speak evil of dignities] Blaspheme 
* Proterviam seductorum notat, qui quasvis dignitates convitiis in cessunt; nullum agnoscentes ordinem neque ecclesiasticum neque civilem. Quod fecerunt olim Nicolaitae, Gnostici, & alij. Pareus.  glories, Greek.  
Vers. 9 Yet Michael the Archangel, when contending with the Devil, he disputed about the body of Moses] It was the will of God that Moses body should be buried in a secret place unknown to any man, to prevent and avoid all occasions of superstition and Idolatry among the Jews, Deut. 34.5, 6. The Devil on the contrary would discover it, that so the Israelites might fall to idolatry before it; 
* Mr Perkins Fulke on Rhem. Test. Nicol. Lyra in Deut. 34.6. Et Epistolam Judae. Nomen proprium est Archangeli, compositum ex tribus vocibus Hebraeis, mi, Caph, el, quis sicut Deus. Reperitur autem Dan. 10. v. 13. & 12. v. 5. Apoc. 12. v. 7. Neque enim vera est eorum sententia, qui per Michaelem ipsum Christum designari volunt quum in 1 Thes. 4. v. 6. Christus ab Archangelo disertè distinguatur. Vorstius.  herein the Archangel resisted him, and strove with him for the performance of the will of God, and the maintenance of his true worship.  
This Michael was a created Angel not the Son of God, for the Devil could not contend against the second person of the Trinity in his person immediately, for than he had not clothed himself with the nature of man.  
Vers. 11. Woe unto them] This woe is a short particle, but of terrible signification, denouncing eternal punishment on whom it falls as a thunderbolt from heaven; it is vox non precantis sed prophetantis, the voice not of one praying but prophesying here, else the Apostle should seem to transgress his own instruction given in the 9 v.  
For they have gone in the way of Cain, and rangreedily after the error of Balaam] Those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excellently set forth the dominion of sin; gone in the way, an Hebrew phrase, that is, followed his course and life.  
The latter word signifieth to be poured out, that is, have given themselves over for lust's sake to follow the error of Balaam. 
Effusi sunt. Beza. Instar aquae diffluentis projecta est eorum intemperies. Calvinus.   
Vers. 12. Trees whose fruit withereth] Or trees withered in Autumn, 
Dr. Fulke. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arbores ema●cl●ae. Beza. arbores autumnales. Vulg. Vide Parcum.  when the fruit-harvest is, and so the Greek word importeth: or trees corrupting their own fruit.  
Vers. 14. Behold the Lord cometh with ten thousands of his saints] It should rather be rendered (saith Mr Mede 
* Mede on. Eccles. 5.1. Vide Estium, & Vorstium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est decies millenarius numerus, certus pro incerto. Stipatus scilicet innumeris legionibus Angelorum & sanctorum. à Lapide. ) with his holy myriads, or ten thousands, viz. of Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sanctis myriadibus ipsius. Christ himself witnesseth that the Angels shall come with him to judgement. Matth. 25.31. Pareus.  
Calvin saith, by these words he means both the Angels and Saints, for both shall attend his Throne when he comes to judge the world.  
Vers. 16. Great swelling words 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, tumida, excelsa, fastuosa, omnem modum fidemque excedentia. Syrus stupenda. à Lapide. ] They brag and boast.  
Having men's persons in admiration because of advantage] Bear great respect to them by whom they may get any thing, and that only for gains sake.  
Vers. 18. Who should walk after their own ungodly lusts] Greek, the lusts of ungodlinesses, 
Quosis diceret, desideria eorum sunt desideria impietatum, id est, rerum impiarum & implissima. à Lapide. Vide Pareum.  because in these the heart is turned away from God.  
Vers. 19 These be they who separate themselves, sensual, having not the Spirit] viz. ab ecclesia & coetu fidelium. à Lapide. Such who upon a pretended holiness thought they might give over the hearing of the word they were so good, they had immediate teaching; there is a lawful separation from unholy persons and things, 2 Cor. 6.17. but those separated from holy duties, as the words following show.  
Vers. 20. Building up yourselves on your most holy faith, praying in the Holy Ghost] As if he should say, the way to edify and build up yourselves is to pray in the Holy Ghost, 
Dr Preston. In Spiritu Sancto quatuor significat, Primò orationem veram esse donum Spiritus sancti, & sine eo neminem posse orare sicut oportet, ad obtinendam gratiam & salutem. Rom. 8.26. Secundo in oratione postulanda esse ea quae suggerit Spiritus sanctus, quaeque Spiritui sancto grata sunt. Tertiò orationem efficere hominem spiritualem. Quartò Spiritum sanctum dirigere orationem nostram ne noxia sed salutaria petamus & impetremus. Zach. 12.10. à Lapide.  that is, Spiritual prayer made through the power, assistance and strength of the Holy Ghost.  
Vers. 23. Hating even the garment spotted by the flesh] Abhor every thing that may carry a savour or suspicion of uncleanness. See Calvin. 
Impense edit, Dictum sumptum, ut apparetꝰ à mulieribus sanguine menstruo pollutis, quarum vestes etiam pollutae censebantur. Drus. Prov. Class. 2. l. 3. Vide Bezam.   
He alludes (saith à Lapide) first to the rite of the old law Levit. 15. in which whosoever touched the garments of those that were polluted with the leprosy, or other ways, were legally polluted. Secondly, to the profuse drunkenness and filthiness of the Gnostickes which sometimes defiled their garments.    

ANNOTATIONS UPON THE REVELATION.  

CHAP. I.  

Mihi tota Apocalypsis val è obscura vide tur, & talii, cujus explicatio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus proficere, quam in hoc obscurissimo vaticinio. Graserus.  DOmitian cast john the Evangelist into a furnace of scalding oil, but when he saw he came forth unhurt, he banished him into the Isle Pathmos, where he wrote this Revelation. Euseb. l. 3. c. 17.  

Verbum ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, revelationis, propriè scripturarum est, & à nullo sapien●um saeculi apud Graecos usurpatum. Hieron. in cap. 1. Epist. ad Galat. Apocalypsis idem est quod Revelatio, quo nomine utitur Paulus, 1 Cor. 14. & Galat. Ribeta  It is called according to the Greek Apocalyps, and according to the Latin Revelation; That is, a discovery or manifestation of things which before were hidden and secret, for the common good of the Church. The subject of it is twofold, 1. The present estate of the Church. 2. The future state of it; the things which are, and which shall be hereafter. Rev. 1.19. Fata impii, & fata Ecclesiae, saith Mr Mede.  
john in all the Revelations made to him, joineth thunder with the Revelation, as chap. 4.5. and 6.1. and 10.3. because God's Revelations made to the people were usually with thunder, Psal. 81.7. Exod. 19.16.  
Woman in this mystical Book signifies three things:  
1. Idols, 1. Because they are as enticing and alluring as wanton women. 2. Idolaters go a whoring after them as unclean persons after light women. ch. 14.4.  
2. The City of Rome, the seat of Antichrist, ch. 17.3. 1. Because in her outward pomp and glory she is opposed to the chaste spouse of Christ, whose glory is all within. 
Dr. Tailor on Rev. 12.  2 Because with her the great Kings of the earth have committed fornication, ch. 17. verse 2. 3. Because she is the mother of fornications, called the great whore, verse 1. of that Chapter.  
3. The true Church, the wife and spouse of Jesus Christ. So Rev. 12.1.  
All the Judgements in this Book are still upon Rome, either Rome Pagan, or Rome Christian, 
Mr. Cotton upon the Vials.  or Rome Antichristian; the one falls under the seven Seals, the other under the seven Trumpets, and the last under the seven Vials.  
The three first Chapters are most plain of all other parts of this Book; the main Contents of them are several Epistles sent by john to particular Churches.  
First, Why to these?  
1. Because the Gospel did hear eminently flourish.  

Mr Manton.  2. Because john was Precedent over them.  
Secondly, Why to the 7 Churches in Asia, since more were planted in that Country.  
1. Because of the prophetical perfection of this number, with which the Spirit of God is much delighted in this Prophecy; seven Stars, seven Spirits, seven Candlesticks, seven Lamps, seven Seals, seven Angels.  
2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches.  
3. These Epistles are directed to the several Angels 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 pass through their hands to the Church.  
Ephesus was so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying remission, or slacking, 
Languishing Ephesus.  that they may be put in mind of slacking or backsliding, wherewith the Spirit upbraideth this Church, Cham 2. ver. 4. Smyrna signifying lachrymam myrrhae, 
Smyrna was an old Town famous for one of the seven that claimed Homer the Poet to have been borne in them. These bee Smyrna, Phodos, Colophon, Salamis Chios, Argos, Athenae. Here Policarpus was Martyred. Broughtons' Require of Consent. She is called sweet-smelling Smyrna, that is, Myrrh, or she that is more delightful, than any pleasant and sweet spices, as is evident by that, that he reproveth no fault in her. Brightman.  the dropping or tears of myrrh, to put them in mind of the Cup of tears which this Angel was to drink, v. 10. Pergamus, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying beyond, or out of the bonds of marriage, to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage. Sardis, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying fleshly, because many in this Church were fleshly given, Chap. 3. vers. 4. Philadelphia 
* Whether it was so called from Ptolomeus Philadelphus; so entitled for his love to his brother, or in mockage for killing of him; he loved him at the first, but after contempt of his love he killed him; or from Attalus Philadelphus, or were built by the first, and argumented by the second. Broughtons' require of Consent.  signifying brotherly love, to put them in mind of this virtue eminent in many of this Church, therefore the Spirit rebuketh her openly for nothing, Ch. 3. ver. 10. Laodicea, quasi 
* Whether it was so called from Ptolomeus Philadelphus; so entitled for his love to his brother, or in mockage for killing of him; he loved him at the first, but after contempt of his love he killed him; or from Attalus Philadelphus, or were built by the first, and argumented by the second. Broughtons' require of Consent.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the righteousness or customs of the people, to put them in mind of the condition of the common sort in this Church, who were well conceited of themselves, Ch. 3. vers. 17. Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to run mad after, and to spend one's self, because they ran a whoring after jezebel, and spent their estates upon her, Chap. 2. vers. 20. Dr Featelie.  
Vers. 1. The Revelation of Jesus Christ] He doth not say, this is the Revelation of Jesus Christ; but after the manner of the Prophets, the vision of Esay, the word of the Lord which was to Hoseah, and after the manner of the Evangelists, the book of the generation of jesus Christ, Mat. 1. The beginning of the Gospel of jesus Christ, Mark 1. which Ellipsis is elegant.  
Vers. 3. Blessed is he that readeth, and they that bear the words of this prophecy] Where have you a blessing so solemnly proclaimed to the reading and hearing of any of the Books of God as to this Book? God would have us to inquire into these things though they seem to be above us. 
Mr. Bur.   
He changeth the number, he that readeth, and they that hear, because many more may hear than read, 
Alstedius.  only the Learned can do this for the time] Or rather the opportunity of time, tempus praestitutum, Beza, the time appointed, viz. by God, and therefore opportune, is at hand.  
Vers. 4. Which is, which was, and which is to come] In these words the Father is noted. To come.] That is, to judgement. 
Mr Perkins.   
And from the seven Spirits] That is, from the Holy Ghost, who is expressed in the plural number, not as though there were seven Holy Ghosts, 
Vide Bezam.  but because of the plenty, perfection, and variety of his gracious operations and influences. The number seven is rather taken than any other number, because it is a number implying perfection, and because he wrote to seven Churches in Asia, 
In Asia] Minori scilicet quae est pars Asiae Mojoris. Ad has septem scripsit, quia in illis diu docueerat. Alstedius.  and St. john speaks here of Father, Son, and Holy Ghost as he saw them in a vision, now he beheld the Holy Ghost in the form of seven lights in a vision.  
Verse 5. And from jesus Christ] He doth not observe the order of nature, or of the persons, but of better Doctrine, for the fitter progress of the history, for the Penmen of the Scripture set them in the last place, of whom they mean to speak most, as Mat. 1. He describes Christ at large from this ver. 5. to ver. 9 Who is the faithful witness] The Prophetical Office of Christ is intimated Esay 55.4. And the first begotten of the dead] Here is Christ's second Office, his Priesthood, the principal actions whereof stand in dying and rising again from the dead, and making intercession for us.  
And the Prince of the kings of the earth] Here is the third title given to Christ, wherein his Kingly Office is expressed.  
Vers. 9 And patience of jesus Christ] Three things argued Christ's patience, if we consider, 1. What he suffered, maledicta, malefacta, he drank of the brook in the way, Psal. 110. ult. 2. From whom, the vilest of men. 3. The freeness and voluntariness of his sufferings: He suffered not out of infirmity, quia resistere non posuit, but out of obedience, quia pati voluit.  

Euseb. l. 3. c. 21.  Was in the Isle that is called Patmos] Banished thither by Domitian, Euseb. l. 3. ch. 18. from whence he returned in the days of Nero, and died at Ephesus.  

Vide Bezam. Bifield. So the Lords day, as the Sacrament is called the Lords Supper, 1 Cor. 11.20. and the solemn Prayer, the Lords Prayer.  Vers. 10. I was in the Spirit on the Lord's day) Not by Creation, for so all days are his, nor by destination, for that intendeth a time yet to come; and so the day of general judgement is his, 1 Thes. 5.2. but by consecration, choice, and institution.  
And heard behind me a great voice, as of a Trumpet] That is, full of Majesty and power, 
Mos Hebraeorum erat, ut cum populus erat convocandus, ut rem magni momenti & omnibus utilem audiret, tuba ex edito loco personarent aut huccina, Host 5. & c. 8. Isay 58. Ribera.  which also God added unto it to further attention in john.  
Vers. 13. Clothed with a garment down to the foot, and girt about the paps with a golden girdle] Christ is here described in his Priestly Robes, 
Hic vestitus talaris est symbolum Sacerdotis, quia Sacerdotes V. T. ejusmodi vestibus induebantur. Geth. in loc. Vide Alstedium in loc. Cinctura est symbolum alacrita●is & promptitudinis in administrando Sacerdotio, in defendendis piis. Gerh.  john wrote the Revelation long after his ascension.  
His girding about the paps and breasts signifieth, that there is no defect or aberration in any motion or affection in our Saviour Christ, but every thought and inclination of his heart is kept in order by the fullness of the Spirit, Esay 11.5. Or it may show his readiness to help his people.  
Vers. 16. And be bad in his right hand seven stars] 1. In regard of his disposition of Ministers here and there at his pleasure. 2. Of his protection of them in their labours.  
Vers. 18. And have the keys of hell and of death] The phrase seems to be borrowed from great Commanders and Conquerors, who having won and entered any City, presently have the keys delivered to them in token of that authority which of right belongeth to them; 
That is, power over hell and death, Claves sunt symbolum potestatis. Solent victori ●radi Claves portarum urbis. Gerh.  it shows that Christ vanquished hell and death, and obtained full power over them. Dr Taylor.  
Vers. 20. The seven stars are the angels of the seven Churches] By the seven Angels to whom the seven Epistles are in general directed, Alcazar saith, the Bishops are meant, Pererius with some other Ancients think rather the people. 
Ministers are called Angels, viz. such as by whom he revealeth his good pleasure unto us. Angeli, id est, episcopi; pastors dicuntur illi stellae, quia debent lucere, & praelucere aliis, sanam dactriná, & sancta vita. Idem sunt stellae in dextrâ Christi; quia ab illo defend untur adversum hosies. Alstedius in loc.  St. Ambrose, Haymo, and Beda join both together, and this (saith Dr Prideaux) is the best approved of our reformed Interpreters, Fox, Fulke, Bullenger; for though the Inscriptions be to the Angels only, that is, the Pastors of those Churches, yet the Contents concern their flocks as near as themselves, ch. 1. vers. 11.   

CHAP. II.  
Vers. 1. UNto the angel) Expressed in the singular number, to note the union and combination in a body and society.  
He that holdeth] That is, Christ.  
The seven stars] By stars are here meant the Ministers of the Word.  
In his right hand] That is, strongly keeps them, to show 1. His affection. 2. His care and protection.  
The Stars 1. are heavenly bodies which shine with a borrowed light, so Ministers should shine as lights, but with a borrowed light. 2. Stars are in continual motion for the good of the world, so should the Ministers be for the good of the Church. 
Mr Arrowsmith.  3. They differ from one another in glory, 1 Cor. 15. There are Stars of the first, second, and third magnitude, so Ministers differ from Apostles, and among themselves.  
Vers. 4. Because thou hast left thy first love] Christ speaks not of the grace of Charity wholly, but of that degree and measure wherewith he had been formerly adorned; he commends him for two notable fruits of faith and love which he did still exercise, v. 2.3. patience and constancy.  
Vers. 5. And do the first works] That is use your former diligence  
And will remove thy candlestick out of his place] The Candlestick is the Church. 1. Rev. ult. That is, own them no more for a visible Church. It is spoken of those that are of the carnal seed and externally graffed in only.  
Vers. 10. Behold the Devil shall cast some of you into prison] That ye may be tried, and ye shall have tribulation ten days.] Though the Devil be malicious, 
His instruments, because like to him, as cruel, the Devil in Trajan say some.  yet he is bounded by God 
* Mr. Harris. It shall neither be so long a time as the Devil and wicked men would have it, for than they must never come out, nor so little a while as they themselves would have it, for than they would never come in, or stay but a while, but God will rule by determining the time for their good. Bifield. . 1. For persons, he shall cast only some of you into prison, he would all. 2. For quality, cast them into prison, not take away their lives. 3. For the end, Satan wils the undoing of God's people, but God their trial only. 4. The time that is set down, ten days and no longer, God reckons not only the years but days of our sufferings. 5. The event or wages.  
Ten days] That is, a long time ten in Scripture is numerus plenitudinis, thou hast changed my wages this ten times, saith jacob to Laban, and they have provoked me ten times, that is, often; or prophetical days, that is, ten years, so in Daniel; others take it indefinitely as Pareus, numerus certus pro incerto.  
Be thou faithful unto death, 
See 4.4.  and I will give thee a crown of life] The reward of life given to Saints in heaven, when they have striven as they ought to do and gotten the victory, is called a Crown, 2 Tim. 2.5. or a Garland, 

Dr Rainolds against Harr. p. 482.  
Aeterna faelicitas dicitur corona, Primò, quia datur certantibus & vincentibus. Alludit enim ad pugiles, athio●os, 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.   by allusion to a custom that was among the Grecians. For such as got the mastery in their games of wrestling, or running, or the like, were crowned with a garland in token of victory. See 1 Cor. 9.25. 1 Pet. 5.4.  
It is called the Crown of life, 1. to show that the Saints who laid down their life for Christ, did not lose it but change it for a better. 2. Because their glory and joy shall always live, 1 Pet. 1.4. 1 Cor. 9.25. 3. Because life includes delights, glory, wisdom, and all good, they come from this life.  
Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans] They thought 1. That wives ought to be common. 
Clemens Alexandrinus. storm. l. 3. Affirmat Nicolaum cum haberet uxorem liberali forma atque zelotypiae esset suspectus post Christi ascensionem, reprehensus ab Apostolis propter zelotypiam. Quo crimine ut so purgaret, dicitur produocisse uxorem in medium, atque ut doceret, se ab omni zelotypia alienum esse, permisisse, ut quicunque vellet, eam duceret, huic autem facto consentientem adjecit vocem, abutendum esse non ad scorcationem, imò potius concupiscentius carnis domandas esse carne. Quod sactum atque dictum Nicolai diaconi sine judicio accipientes, inquit Clemens Alexandrinus, atque impurè, qui ejus haeresin persequuntur, impudenter effuseque scortantur, atque docent licere cum alienis uxoribas commisceri atque carne abuti. Rainold de lib. Apoc. tomo secundo praelect. 109.  2. That it is lawful to eat of the sacrifices of the Gentiles. 3. That whoredom is lawful.  
Vers. 17. To him that overcometh will I give to eat of the hidden manna] Manna had 
Alludit ad concionem illam Domini quae scripta est joh. 6. Item ad●locum Davidis Psal. 105.40. Beza. Significat vitam aeternam, non Christum ut aliqui interpretantur, quae manna dicitur absconditum, quemadmodum Paulus dicit vitam nostram absconditam esse cum Christo. Col. 3.3. dicitur manna propter delitias beatitudinis.  dew under it and dew over it, 
Dr Rainolds on Host 14.5, 6, 7. uses.  as we may conjecture by comparing Exod. 16.12. with Numb. 11.9. Whereunto the Holy Ghost seemeth to allude, though it may likewise refer unto the pot of Manna which was kept in the Tabernacle. Exod. 16.32.33. Heb. 9.4. As our life is said to be hid with Christ, now he is in heaven. Col. 3.3.  
And will give him a white stone] White stones were in great use among the Romans, and served: 
De hoc calculo varii sunt doctorum 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.  

1. To declare the victor or conqueror in proving masteries.  
2. To acquit the accused in courts of justice. 
Mos erat antiquis niveis atrisque lapillis.  
His damnare reos, illis absolvere culpa.   
3. To deliver suffrages in the election of Magistrates.    
Upon all these senses this allegory toucheth. For this white stone is given in token of victory, vincenti dabo. 2. It is an evidence of our justification. 3. An assurance of our election to the kingdom of heaven.  
And in the stone a new name 
* Nomen dignitate praestans. Pareus. Signum & indicium novitatis vitae. junius. Absolutorium in extremo judicio juxta promissionem Evangelii, joh. 5.24. Brightm.  written, which no man knoweth saving he that receiveth it] Beza, Bullenger, Pererius and other Expositors generally concur upon filius Dei, which opinion they illustrate by other texts, viz. Rom. 8.15.16. and 1 john 3.1.  
The benefit of adoption is not known but by experience.  

Impostores blasphemias suas vocabant profunditates, profunda mysteria, & abstrusam sapientiam, long perfectiorem quam quae ab Apostolis praedicaretur, Christus concedit esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profunditates, sed Satanae, à malo Daemone ex Orco inspiratas, eoque aversandas & exterminandas procul. Pareus in loc. 1 Tim. 4.1.  Vers. 24. And which have not known the depths of Satan] That is, the dark opinions and false doctrines of seducers: These called their opinions depths or profundities, and the Holy Ghost addeth an epithet, depths of Satan. As if he had said, you call your opinions depths, and so they are, but they are such depths as Satan hath brought out of Hell, they are the whisper and hissings of that serpent, not the inspirations of God.  

A full enjoying of himself Cartw. Pareus. Dr Tailors meditations from the creation.  Vers. 28. And I will give him the morning star] That is, Christ. See Rev. 22.16. I will communicate myself wholly unto him, and make him conformable unto me in my glory.  
1. The morning star is the most bright and shining of all the stars in heaven, Christ in glory excelleth all men and Angels, as far as the morning star all the stars of heaven. 2. Pet. 1.19.  
2. It communicates all his light to the world, so Christ to believers all light of grace and glory.  
3. It dispelleth the night's darkness, so Christ the darkness of ignorance and errors wherein we were wrapped in the night of sin.  
4. It is anteambulo Solis, the sun's harbinger, and forerunner of perfect day, so Christ is a pledge of our perfect day and future glory.   

CHAP. III.  
Vers. 2. I Have not found thy ways perfect] The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy ways filled up, thou hast not filled up thy course in following me, not followed me fully. That is, when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object.  
Vers. 4. Thou hast a few names even in Sardis] That is, a few faithful and Saints, he alludes to Soldiers whose names are enroled by the Captain when they are admitted.  
Which have not defiled their garments] That is, 
2 Pet. 2.20.  have walked answerable to their holy calling by the Gospel, or profession.  
And they shall walk with me in white] Be partakers 
* Faciam gloriae meae consortes. Pareus. Alba vestis nitore maxime conspicuae gloriae erat insigne. v. 5. & 7.9. & 19.14. Pareus ib. Vestes albae symbolum. 1. perfectae sanctitatis ac puritatis. 2. dignitatis regiae & sacerdotalis. 3. laetitae. 4. triumphi adversus hosts. 5. glorìae. Confer. Apoc. 4. v. 4. cap. 6. v. 11. cap. 7. v. 13. Gerh. in loc.  with me in my glory. This was the habit in times passed of Nobles, saith Drusius, whence they are called canditati.  
For they are worthy] And what is it to be worthy but to merit, say some. By Christ's merits, obedience, righteousness, in him and for his sake they were counted worthy 
* Abbot against Bishop. Deus in Christo eos reddidit dignos gloria Coelesti. Luc. 20.35. Phil. 1.27. 2 Thes. 1.5.11. Gerh in loc. , and whatsoever worthiness God pronounceth of them for their works, it is by the gracious acceptation thereof in him; worthy, not dignitate sua, sed dignatione divina, they are worthy not absolutely, but compared to the other spoken of before.  
Vers. 5. He that overcometh, the same shall be clothed in white raiment] After the manner 
* Respicitur for●osse mos Judaeorum sacerdotalis. Lud. de Dieu. Vide D'espagne de la manducation du corps de Christ.  of the Priests among the Jews.  
Vers. 7. He that hath the key of David] The key of the house of David, that is the Church, Lukh 1.32. See Esay 22.22. 
1 Tim. 3.15.   
He openeth and no man shutteth; and shutteth, and no man openeth] That is, He worketh irresistably. 
Dr Tailor.   
Vers. 12. Him that overcometh, will I make a pillar in the Temple of my God] That is, 
Mayerus in Philol. Sac. Pareus. Vide Gerh.  in the Church Triumphant: pillars are both the firmament and ornament of Temples.  
And he shall go no more out] That is, he shall receive eternal and immutable glory.  
Vers. 14. The beginning of the creation of God] Taken out of Prov. 8.22. See Mat. 8.12.  
Vers. 16. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth] These words contain an allegory drawn from the nature of warm water, as Illyricus and Bullenger, or from meats, as Pererius, Ribera and à Lapide, which if they be hot or cold, the stomach may retain, but if lukewarm, it casts them up again.  
Vers. 18. I counsel thee to buy of me] That is wait on me in the way I convey grace. Gold] Some by this understand the word of God, 
That is, do as men do in buying of commodities. 1. See thy want of it by viewing thy own nakedness. 2. Esteem it in the just value of it. 3. Exchange all thy sins for this righteousness.  Psal. 12. and 119. others the graces of God's Spirit. 1 Pet. 1.7. Prov. 8. Gold is the most excellent of all metals and most esteemed, so are spiritual graces among Christians.  
And white raiment] Raiment, that is, the righteousness of Christ, graces in Christ suitable to our necessities; white, because it is a natural colour, 
Dr Tailor. walk with me in white.  therefore beyond all artificial, a colour of purity and ornament.  
And that the shame of thy nakedness do not appear] The Priests had linen breeches to cover their nakedness; Christ must cover the shame of our nakedness.  
And anoint thy eyes with eye salve, that thou mayest see] The Spirit of illumination.  
Vers. 19 I rebuke and chasten] We have no one English word capable of the whole contents of either of the words in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies to evict or convince, to give evidence of any thing or against any person, 
Dr Featelie.  to lay his sins open before him, so as he cannot but see them and be ashamed of them, as Heb. 11.1. Ephes. 5.11. Psal. 50.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise a word much more pregnant than chasten, and may be expressed better in one word, I nurture or I discipline, for the word implieth a●● well instruction as correction.  

Thronus regis apud Orientales amplus & latus est, lecticae instar, fulcris aliquantulum supra terram evectus ac tapetibus ornatus, adeo ut praeter sedem Regi propriam, alii quoque quos honore afficere cupit Rex in eodem throno sedes habere queant. Ludou. de Dieu. in loc.  Vers. 21. In his Throne] See john 17.24. Yet so as Christ the Head doth always excel.  
Vers. 22. He that hath an ear, let him hear what the Spirit saith unto the Churches] The promises which belong to the whole Church, are to be applied by every particular Saint.  
Verba sensus significant cum affectu & effectu, words of sense signify with affection and the effect, that is, let him attend unto and follow the admonitions of the Holy Ghost.   

CHAP. IU.  
Vers. 2. A Throne was set in heaven] That is, God's presence in his Church in Gospell-ordinances; 
Thronus, quem vidit in Coelo postitum, fuit is, de quo supra cap. 1.4. & cujus deinceps vicies octies in hac Apocalypsi fiet mentio, quia imperium & judicium Dei in omnia, quod hic thronus repraesentat, perpetuo vult nobis esse in conspectu. Pateus.  in allusion to the Holy of Holies, where God was present in the Mercy-seat. Esay 6.1. and Ezek. 43.2.  
Vers. 3. The three precious stones hold forth the three persons in the Trinity. A Jasper having (as they say) a white circle round about it representing 
a Cotton on 16. of Rev. Vide Brightm.  the eternity of the Father; A Sardine stone of a fleshy colour representing Jesus Christ who took our flesh upon him; An Emerald being of a green colour, refreshing the eyes of those that look upon it, representing the Spirit, who is (as the Rainbow) a token of 
b In this place and 10. ch. 1. v. there is a description of Christ's sitting in his throne, and mention made of the Rainbow, that we may acknowledge that the throne of Christ is compassed with mercy, and that he shows in his countenance when he manifests himself to his. The Rainbow is signum gratiae & foederis, God's covenant of grace and mercy toward his Church, is always fresh and green.  fair weather, and a comfortable refresher wheresoever he cometh. By that is signified (saith Gerhard) our reconciliation with God by Christ. Gen. 9.13. Rom. 5.20. See 10. ch. 1.  

Vide v. 6. & 5.8. Typus hic proponitur & totius ecclesiae, & sanctissimarum quae in ea quotidie funduntur precum & laudum, quae velut thymiamata per Christum Deo offerunturꝰ quatuor animalia praecones omnes & ministros verbi Dei notant. Hieron. August. Beda, Nam & homines sunt, c. 5.9. & inter thronum Dei & Seniores, quasi legati inter deum & opulum positi sunt, & Animalia sunt, id est vegeta & agilia, quia ad Dei mandata exequenda expeditos esse oportet: Alena oculis sunt ut hinc notetur eximia illa qua praeditos esse oportet perspicacia & populenta rerum divinarum intelligentia, quatuor sunt ut quatuor orbis plagas obire & verbo Dei illustrare possint. Crankanth. defence. eccles. Anglic. Vide Brightm. & Gerh.  Vers. 4. And round about the Throne were four and twenty seats, and upon the seats I saw four and twenty Elders sitting] He alludes both to the twelve patriarchs and twelve Apostles, which put together make up these four and twenty, by whom the whole Church under both Testaments is represented. Mr. Arrowsmith.  
Vers. 5. And out of the Throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the Throne] Here is a double benefit of the ordinances. 1. Dona protectionis against all the Church's enemies, thunderings, Amos 1.2.2. Dona sanctificationis, all qualifying and sanctifying gifts, for their variety said to be seven Spirits.  
Vers. 6. A sea of glass like unto Crystal] That is, saith Deut, the world transitory and brittle as glass, tumultuous and troublesome as the Sea. Quistorpius interprets it of Baptism.  

Mr Harris. See Brightman. All the ordinances of God ●ere so clear, as that you might see Christ's face in them as in a mirror of glass. 2 Cor. 3.18. Mr Cotton on the 16. of Rev.  God's ordinances in this book are set forth by name of a Sea of glass, 1. For largeness. 2. For steadfastness. 3. Clearness, as giving us a clear sight of God, in which respect they are also here compared to crystal.  
Four beasts full of eyes before and behind] Beasts is a barbarous translation, four wights, living Creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men full of knowledge, of Lion's courage, 
Sic oculata etiam erant Ezechielis animalia Oculio vigilantia & perspicacia Doctorum significatur. Oportet enim ceu Argos quosdam omni ex parte esse oculatissimos in ovibus pascendis, & curandis fidei suae Commissis, in Scriptures sacris scrutandis, in lupis à grege arcendis. Pareus.  of Ox's patience to sacrifice, of man's quiet and humanity, and Eagles high flight; Martyrs; Polycarpus was a Lion for courage, an Ox for patience, a man indeed for wit, an Eagle for high flight, proclaiming the Gospel. Broughtons' Require of Consent.  
By four several forms of beasts is meant (saith Pareus) the collection of the Church of Christ in the four quarters of the World, and divers Nations, People and Tongues.  
The Beasts represent the people, he alludes to the encamping of the People of Israel the wilderness round about the Tabernacle. 
Numb. 1.52. and thence to the end of the second Chap. Mr Mede.  The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutcheons. The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders.  
Vers. 8. And the four Beasts had each of them six wings about him, and they were full of eyes within] These Beasts are described full of eyes, having also six wings about, and those full of eyes within. So many eyes do set forth the multitude of sharp-sighted men, and full of knowledge of the mysteries of God; such as are in the Beasts, that is, the Church which the beasts do represent. The wings, signify agility, and alacrity, 
Mr Mede.  to put in execution the Commandments of God. The wings full of eyes zeal joined with knowledge and faith.  
Holy, holy, holy] Some original Copies have it 9 times over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerhard saith, 'tis better thrice 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc fuit Seraphinorum. jesa, c. 6.3. Ter sanctitatem Deo acclamant: sive S. Trinitatom in Deo innuentia, sive infinitam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterationem significantia. Est enim Deus ter sanctus, sanctissimus, sanctitas, & puritas ipsa, beatos angelos & homines sanctificans. Pareus  only as Esay 6.3.  
Vers. 11. Thou art worthy, O Lord, to receive glory and honour] For what, for his power as followeth, and power, that is, saith Piscator, potentiae laudem, the praise of power, which is as much as to say, he deserves to be glorified and honoured by the acknowledgement of his eternal power, for as much as he created all things out of nothing.   

CHAP V.  
Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book] That is, say some the Bible, others the Revelation; 
August. Hieron. Ambros. Orig. Hilar. Euseb. Beda, Hugo, exrecentioribut Primasius, Marlora●us; intelligunt V & N Testamentum Gerh. Liber hic est ipsa Apocalypsis. Pareus. In the right hand] Because all the secrets revealed in it come from the decree of God, and are ordered by his providence. Deut.  God's Counsels are resembled to a Book, for their certainty and stability; the Revelation hereby understood (say Pareus, à Lapide, and Dent) is a Book of God's eternal Decree concerning the Church and his enemies.  
Written within and on the back side] Because much was written. Ezek. 2.10.  
He speaketh (say Beza, Pareus, Brightman, à Lapide) according to the ancient manner of wrighting in long Parchments, which were afterwards rolled together about some round piece of wood, whence Books were called Volumes or Scrolls, and Christ is said to have unfolded and enwrapped the Book, Luke 4.17. The outside did commonly abide clean and unwritten, unless the inside were not able to contain the whole writing; for than they filled the outward part with Letters, which kind of writings were called backside writings.  Scriptus & in tergo needum finitus Orestes. Juven. satire 1. 
Sealed with seven Seales] to note the great secrecy, and several degrees of discovery of God's Counsels.  
Vers. 2. And I saw a strong Angel] That is, Gabriel (saith Gerhard) which name signifieth the power of God. Crying with a loud voice] Like a Crier. Who is worthy] That is, fit. To open the book] By which is understood a manifestation of the Decrees of God.  
Vers. 5. And one of the Elders] Without doubt (saith Gerhard) one of those who rose with Christ, and ascended into heaven, Mat. 27.52. It seems to be the Patriarch james (saith he) because from his Prophecy the name of Lion is given to Christ. Gen. 49.9  
Behold the Lion of the Tribe of judah, the root of David, hath prevailed to open the Book, and to lose the seven Seals thereof] john 1.18. Christ is able to make known these hidden secrets, 
Christus Leoni comparutur 1. Propter roboris excellentiam, 2. Propter heroicum animum. 3. Propter principatum, Leo rex animalium. 4. Propter vigilantiam. Gerh.  therefore he is called the Counsellor, Esay 9.5. of the Tribe of judah, because he was borne of this Kingly Tribe, Heb. 7.14. this Tribe had the figure of a Lion in its Ensign. Gen. 49.9.  
Vers. 6. In the midst of the Throne, and of the Beasts] That is, the middle between God and the Church triumphant, by which it is signified that the Lamb is the Mediator between God and men.  
And in the midst of the Elders stood a Lamb as it had been slain] Not Christ as God, but as a Lamb slain; 
Agnum repraesentare Christum non est dubium, modo vocabatur Leo ob dignitatem & potentiam, Leo enim rex animalium robore superant omnia; nunc agnus ob innocentiam & victimam. Jes. 53.7. Nec aliud duo agni quotidie mactati sub lege significabant, nisi Christi victimam jugiter efficacem. Joh. 1.29.36. 1. Pet. 1.19. Pareus.  the discovery of the secrets of God in his Word are the fruit of Christ slain and ascended. Stands, because 1. Prepared to perfect the work of Redemption. 2. To help. 3. To judge. 4. To intercede.  
Having seven horns, and seven eyes] The Lamb wanted neither power, Lament. 2.3: nor wisdom, Zach. 3.9. and 4.10. to open the seven Seals.  
Which are the seven Spirits of God sent forth into all the earth] This is taken out of Zach. 4.10. that is, the manifold graces of the Spirit which he gives unto his Church.  
Vers. 8. The four beasts] That is, all the Ministers of the Word.  
And four and twenty Elders] That is, the whole Church.  
Fell down before the Lamb, having every one of them Harps, and golden vials full of Odours, which are the Prayers of Saints] It is an allusion to the manner under the Law, wherein they had pots or vials for Incense, 
See Zac. 14.20. Cytharae sunt symbolum, 1. Laudis divina. 2. Gratiarum actionis. 3. Laetitiae. Psal. 33.2. & 149.3. Psalm. 150.3. Gerh.  Music of Harps and viols, that is, all kind of heavenly melody and harmony, such as the sweetest music may not be compared unto. Dr. Taylor.  

Christian's hearts are well figured out by golden vials vessels narrow beneath and wide upwards.  These golden Vials are their sincere hearts, these odours, glorious apprehensions, and fervent affections. As gold excels in purity, so Prayers proceeding from a pure heart are precious to God.  

Dr. Crakanthorpe against Spallatto. Rev. 8.4. Mr. Hildersham.  Their daily prayers and hymns of praises are noted by the Harp and Incense.  
The prayers of the Godly are called odours,  
1. In respect of themselves, because they yield a sweet savour and unspeakable comfort unto their own hearts, John 16.24. but chiefly in respect of the Lord, to him they are the sweetest odours, even such as themselves feel small delight in.  
Vers. 9 And they sung a new song] A song which should never wax old, which should be of perpetual use in the Church of God, 
Canticum novum dicitur pro eximium. Apoc. 14.3. Pareus.  whiles she receives perpetual blessings from God in Christ, Psal. 33.3. and 10.  
And hast redeemed us to God] That is, to God's favour, grace and glory.  
Vers. 11. Round about the throne] An expression according to the manner of the encamping of the People of God in the wilderness, 
See Dan. 7.10. Quia angeli astant coram throne Dei parati ad exequendum ejus mandata. Psal. 130.20. Dan. 7.10. Heb. 1.4.  Numb. 2. all about the Tabernacle, which had for their Ensigns four Beasts.   

CHAP. VI  
IN this Chapter the seals are against Pagane Rome, in the eighth Chapter the Trumpets are against Christian Rome, in the 16. Chapter the vials are poured on Rome Antichristian.  
Vers. 2. And I saw, and behold a white horse] This figureth the Virgin primitive Church upholding the purity of doctrine, and discipline of faith and works, 
Vide Pareum.  as appointed by the Apostles.  
And he that sat on him had a bow] Christ riding on his white horse hath a bow, 
See 19.11. See Psal. 45.6. Dr Sibbes. Ministers are called whit● horses, 1. Horses in that God useth them in his battles against sin, Satan, the world and wicked ones, and white for the purity of their doctrine and integrity of their lives.  and goeth forth conquering in the Ministry, that he may overcome either to conversion, or confusion, Rev. 19.11. The conquerors entered into Rome carried on a white horse, The doubling of the word (saith Pareus) designs his present and future victory.  
And a Crown was given to him] viz. Regal or rather triumphal.  
Vers. 4. There went out another horse that was red] This deciphers the Church now red with martyrdom, under the ten great persecutions raised up by Domitian, Trajane, Nero, Antonine, Decius, Dioclesian, Maxentius, Licinius, and other cruel tyrants, even until the times of Constantine the great.  
Vers. 5. Lo a black horse] This notes the estate of the Church now black and in an afflicted condition by Heretics which had mingled the truth of pure white doctrine with black darkness of heresies and errors.  
To this horse is attributed a balance to design exceeding great scarcity, when according to the curse of the Law, Levit. 26.26. men shall eat their bread by weight; 
By the balance is meant the Scripture faith Pareus, which Heretics pretend. See Lam. 4.8.  rather saith Pareus, a scarcity of the word, Amos 8.11. Mr Mede would have the matter of this seal to be, not famine or dearth of victual, but the administration and severity of Justice through the Roman Empire. The colour of the horse agrees (saith he) to the severity of justice, and the weights 
* Justice is painted with a pair of balances.  are a symbol of justice.  
Vers. 7. Come and see] That is, come that thou mayst see.  
Vers. 8. And behold a pale horse] Austen and Beda, apply it to the martyring of Saints, Bullenger and Forbes to plagues of death.  
Pale] The Greek word properly signifieth, Green as the gross; sometimes it is that dead colour of herbs that wax dry, whence it is sometimes put for paleness, 
Equus hic dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod significat viridem colorem, eum qui ad pallorem tendit cujusmodi hoc autumnali tempore arborum & vitium folia conspicimus quae deficiente succo nunc defluunt. Pareus.  which is the hue of any withering and fading thing, so Constance the Father of Constantine the Great was called Chlorus, because of his paleness, as Zonarus saith in the life of Dioclesian.  
And hell followed with him] Hell the page of death attends him where ever he goes among the wicked sort, therefore they are often coupled in this book, Death and Hell. Some understand by it the grave, when they are dead, they go to be buried; 
Vide Cornel à Lapide.  so some interpret that article in the Creed, he descended into hell, That is, abode in the state of the dead; but he speaks here (say some) of the wicked, and judgements to them, therefore it is meant of Hell.  
Brightman would rather have the Grave to be here meant, seeing many Saints (saith he) died among the rest, of whom it were wicked to think that they were devoured of the Hell of the damned.  
And with death] i.e. The Plague. The LXX use this word, Exod. 9.3.2. Sam. 24.13. It is called mortality by ecclesiastical writers, 
Vide Bezam, & Mede.  which now hath passed into many mother Tongues.  

Souls] i.e. The persons which were martyred. under the Altar] Because their martyrdom was a certain sacrifice. 2 Tim. 4.6. Phil. 2.11.  Vers. 9 I saw under the Altar the souls of them that were slain for the word of God, and for the testimony which they held] That is under Christ's protection and custody. Haymo, Aquinas, Beza, Pareus. Under the shadow of his wings, the phrase alluding to the Tabernacle which gave the offerings grace and acceptation  
Lying under the Altar] That is, (saith Mr Mede) upon the ground, at the foot of the Altar, like Sacrifices newly slain.  
Vers. 10. And they cried with a loud voice] This is not to be understood of the desire of blessed souls, or of any proper act of theirs, since it will not agree to their felicity; 
River.  but in the same manner that Abells' blood is said to cry, because their death being always fresh in God's fight, requires revenge from the divine justice, the Saints in the mean time remaining secure.  
That which the prophetical vision representeth is to be understood suitably to Christianity, and to the kingdom of God attained by it. Since therefore revenge is contrary to the principles of Christianity, 
Thorndikes right of the Church in a Christian state. ch. 5.  we cannot imagine, that blessed souls desire it, but the cry which they make, must be understood to be the provocation of God to vengeance, which their sufferings produce: So much more pertinently attributed to blessed souls, in as much as, being acquainted with God's counsels, they approve and rejoice in his Justice, and the advancement of his Church by the means of it.  
Vers. 11. And white robes were given unto every one of them] A clothing of Princes in their great solemnities of coronation and triumphs, 
White was ever the colour of joy, 2 Sam. 6.14. Stola Albae principium gloriae caelestis defiguant. Pareus.  says Eusebius; they were wont so to dignify servants at their manumissions with white apparel, in token of their new liberty and preferment. In the Primitive Church one of the 
* B. Lake. The whole Easter week Christians wore wh●te apparel, they were baptised then, and wore white after. The week some while after Easter was called Dominica in albis and Whitsuntide from white, See Mede.  Ceremonies of baptism was this, that the baptised person had a clean white garment put upon him, with these words, Take this white garment, and keep it unspotted until thou be presented before the Tribunal of Christ; the Church's meaning was, he should continue in that innocence which he received in baptism.  Fulgentes animas vestis quoque candida signat. 

Esay 13.10. Mede.  Vers. 12. And the Sun became black as sackcloth of hair, and the Moon became as blood] This is a circumlocution of the eclipse of these lights, wherein the Sun is wont to appear black, but the Moon reddish.   

CHAP. VII.  
Vers. 3. TIll we have sealed the servants of our God in their forebads] Amoris & singularis curae symbolum sigillum Glossius. 
See Ezek. 9.4.  Sealing was a sign of special care.  
Vers. 4. An hundred and forty and four thousand of all the tribes of the children of Israel] The people of Israel was no Church long afore; 
Quaerunt Papista ubi erat ecclesia ante Lutherum & quinam fuerint? Audiant Johannem, cum antichristus videbitur omnia pessundedisse, erunt tamen 144000. signatorum. Pareus.  the Gentile Church is called Israel, because they were graffed in instead of the Jews that were broken off.  

Cartwright in his Annotations on Rhem. Testament.  That a greater number of the Gentiles shall be saved than of the Jews, is truly gathered out of this place. But that the elect of the Jews are in a certain number, because their number is set down, and the other of the Gentiles is not, is more than the Scripture doth warrant; in the enumeration of the Tribes there is no respect had of order, to show that there is no regard had by God of carnal privileges in the matter of salvation.  
This aught to be taken for an indefinite number, as well as the 7000. which had not bowed the knee to Baal. The holy Ghost is not contented to have named the total ●um of them that were sealed in Israel, 
Despagne his new observations upon the Creed. p. 172.  but also divideth it into twelve times twelve thousand, distributed by equal portions among the twelve Tribes, every one of which is mentioned the one after the other, with the expression of its particular number: this showeth that the number of the Elect, and multitude of Believers, are measured by certain proportions which are known to him who is the Author.  
Vers. 5. Judah is first reckoned of all Leahs children, because our Lord sprang out of Judah, Gen. 49.10. Heb. 7.14. and Nephthali of all those of Rachel's side, because Christ dwelled at Capernaum belonging to that tribe, that Christ's prerogative (saith Mr Mede) might still excel.  
Vers. 7. He omits Dan 
* Dan praetermittitur, non quod Antichristus ex illa tribu naciturus esset, quod Scriptores Pontificii contendunt sine ullo fundamento; sed quia tribus illa à cultu Dei ad idola jam olim defecerat, & se cum gentibus permiscuerat, jud. 1.13. Vide Amos 8.14. Spanhem. Dub. Evang. parr prima. Dub. 4 Down of Antich. l. 2. c. 12. Mede & Pareus in loc. Ephraim is not spoken of neither as being with Dan a Ringleader of the Israelitish Apostasy (Jud. 17. c & 18.) but that the number of 12. notwithstanding may be filled, Levi is set for Dan, and the name of Joseph tacitly supplies Ephraim's. , and reckons up the tribe of Levi, not because Antichrist was to come of the Tribe of Dan, (as the Papists say) for which opinion those places, Gen. 49.17. and jer. 8.16. are quoted, rather (as Spanhemius, Mede, Downame and Pareu● say) because that was the first tribe which fell from the true worship of God to idolatry, and mingled themselves with the Gentiles: and for the same cause (as some think) the genealogy of that Tribe is omitted in the 1 Chron. 7.  
Vers. 9 Clothed with white Robes] In sign of their innocence and purity.  
And palms in their hands] In token of victory over the world, the flesh, 
Palmae erant antiquitus signae victoriae. The Palm here mentioned is the Date tree, and not that which we call palm. Cartw. on Rhem. Test.  and the Devil. For palms in ancient time were ensigns and badges of victory. Therefore palms were engraven in solomon's and ezekiel's Temple, as declaring victory to those that entered in, if they would contend stoutly for God and overcome.  
Vers. 14. These are they which came out of great tribulation] There is a double article in the Greek, out of that tribulation, that great one. Matth. 24.21.  
Have washed their robes, and made them white in the blood of the lamb] Pareus acutely notes that it is not here said, that the Saints do wash, 
Mir● haec 〈◊〉 est sangui●●● Christi non rubefacientis vel inquinantis, sed dealbantis ac mundantis. Gerh.  but have or had washed their garments, for there is no washing in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Many take whiteness for an emblem of cleanness or of glory, but blood defileth instead of cleansing, and taketh away whiteness in stead of giving it. Some Interpreters say well, that this passage alludeth to the habit of the Priests of the Law, who entered not into the Temple but in white robes, but it was not permitted the Priests to approach to the Altar, or to exercise any office in the Tabernacle, 
Despagne his new observations upon the Creed. 166.167.  till they were first sprinkled with blood, both they and their garments, Exod. 29.21. Levit. 8.30. As therefore the ancient Priests were consecrated by blood, and made capable to wear the Priestly habit in the house of God; so in the virtue of the blood of Christ, we are reinvested of the quality of Priests, represented by the white garment.  
Vers. 15. Therefore are they before the throne of God] Causal particles sometimes signify any argument or reason whatsoever. 
Alludit ad thronum Dei in templo, hoc enim mox nominabit, in eo enim Deus sedebat in sancto sanctorum super propitiatorium & Cherubin. à Lapide.  The rendering of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendering of the cause, though perhaps it is from the effect.  
And serve him day and night in his Temple] He alludes to the daily and nightly ministeries of the Levites, otherwise there is no night in Heaven. Day and Night, that is, 
Beza. Serviunt ei sine intermissione in Coelo, cujus typus fuit templum Hierosolymita●um. Heb. 9.24. Gerh  always, or the whole day; He mentions the night, because the Priests did watch the whole night by turns in the Temple, and did by course lay the parts of the continual sacrifice, viz. the evening Lamb, on the Altar, for this was burned all the night. See Levit. 6.9. à Lapide.  

Metaph. à matre filioli lachrymas ab stergente. Esai. 66.13. Ribera. Gerh. à Lapide. Alsted.  Vers. 17. And God shall wipe away all tears from their eyes] A metaphor from tender Mothers which deal so with their little ones. See 21.4.   

CHAP. VIII.  
Vers. 1. THere was silence in heaven about the space of half an hour] That is, peace 
Silentium est felicitas, seu respiratio ecclesiae à perturbationibus. Alstedius.  in the Church by Constantine.  
Half an hour] i.e. A little time.  
Vers. 3. And another Angel came and stood at the altar] That is, Christ the Angel of the Covenant, 
Vide Bezam. Heb. 13.15. & 7.24.25.  Mal. 3.5. so Augustine, Primasius. He offers our prayers. The Altar is himself, who sanctifieth our prayers, as the Altar doth the gift.  
Having a golden censer] i.e. His holy body.  

Sicut thymiama ex veriis aromatum generibus conficiebatur, ita Thymiama hoc quod Deo Christus obtulit, ex variis Sanctorum omnium orationibus velut variis aromatibus constatum erat; quae diversis modis, diversis linguis, diversis votis, à diversis imò omnibus Sanctis Deo fundebantur. Crakanth. Defence. eccles. Anglic. c. 56.  And there was given unto him much incense] See 4. verse, that is, Christ's intercession perfuming the prayers of the Saints, of which incense of old was a type; is it spoken of Christ after his ascension. See Heb. 9.24. 1 Pet. 2.5.  
Upon the golden Altar which was before the Throne] Under the law there was a brazen altar for the burnt offering, and a golden altar for incense; the incense came to God out of the Angel's hand, our prayers must be offered up to God by Christ our High Priest. Hereby is signified (saith Gerhard) that Christ as the only Priest of the New-Testament, doth execute his Priestly Office in heaven. Heb. 7.22.  

See Rom. 10.9, 10.2. Tim. 2.19.  Vers. 4. Which have not the seal of God in their foreheads] Profession of the Christian faith is the outward mark of a Christian.  
Vers. 7. The first Angel sounded] The Gospel was preached by the Apostles.  

Dr Tailor on 12. of Rev.  And there followed hail, and fire mingled with blood] That is, persecutions and perils, contradiction, exile and slaughter, by the stubborness of the Jews against them.  
And they were cast upon the Earth] The lowest part of Christians, being cold in Christianity, 
Mr Cotton.  they were hot in Emulation and contention.  

Dr Tailor on 12. of Rev. 4.  And the third part of the trees was burnt up] That is, the Apostles and excellent teachers of the Church, compared to fruitful and flourishing trees, for their greenness shadow and fruits, a great part of them were afflicted, slain, put to deadly torments, but not all, the dragon could scorch but a third part.  
And as it were a great Mountain] That is, the Roman Tyrants, so called for their height, 
Id ib.  power, and swelling pride.  
Burning with fire] That is, of fury and fierceness against Christian Religion.  
Was cast into the Sea] That is, many people of the world subject to the Roman power and Empire.  
And the third part of the Sea became blood] That is, many thousand Christians were oppressed and consumed with the fire of the burning mountain, but only a third part.  
Vers. 9 And the third part of the creatures died] That is, faithful Christians slaughtered and murdered. 
Id ib.   
And the third part of ships were destroyed] That is, the Churches whose Pastors are her Pilots, and these planted by the Apostles themselves, oppressed and subdued.  
Vers. 10. There fell a great star from heaven] That is, the Roman Bishop, for by stars are meant Teachers, fell from purity of doctrine.  
Burning like a Lamp] He seemeth to describe a blazing Star or comet, amongst which Lampadias' is one. Mr Mede.  
Vers. 11. And the name of the star is called wormwood] All interpreters grant this Star was some eminent person in authority, called wormwood, 
The Heresy of Arrius say some.  because princeps amaritudinum, a prince of bitterness.  
The third part of the waters became worm wood] Many were infected with the heresy of Arrius, Nestorius and Eutyches.  
Vers. 12. The third part of the Sun was smitten, and the third part of the Moon, and the third of the Stars] The Sun the Scriptures, the Moon the doctrine borrowed thence, the Stars the Ministers.  
The day] That is, the joy and comfort of the Church in enjoying her happy Sun.  
So that the third part of them was darkened: and the day shone not for a third part of it, and the night likewise] A grievous night of darkness, either of Idolatry and superstition, as some, or of persecution, as others, darkened and obscured the chief ornaments of the purer Church of Christ.   

CHAP. IX.  
Vers. 1. AND I saw a star fall from heaven unto the earth] i.e. The Pope, 
Under this Star both Mahomet and also the Pope of Rome is to be comprised. Brightm. Whitakerus de eccles. controvers. secundae, quaest. tertia, c. 3. Vide Pateum. & Deut.  not one man, but that person and that seat, that is, the whole series of all Anti-christian Popes, they casting away heavenly doctrine, embraced earthly and Heretical doctrines.  
And to him was given the key 
* Hoc est facultas expromendi & docendi Diabolicas opiniones. Erit ergo regnante Antichristo generalis quaedam eclipsis. Whitak. ubi supra. Vide Pareum.  of the bottomless pit.]  
Vers. 2. And there arose a smoke out of the pit as the smoke of a great furnace, and the sun and the air were darkened] As it were a certain cloud & night of errors; the sun and air are said to be darkened by this smoke, because this cloud of errors and superstitions was largely spread over all things. By the sun Aquinas understands the Doctors to whom it belongs to enlighten others, by the Air the Church spread far and largely, which borrows its light elsewhere from the Doctors. Dionysius Carthusianus understands by the Sun the prelate's, by the air the people.  
Vers. 3. And there came out of the smoke locusts upon the earth] Those orders and number of religious people, 
Whitaker-Deut.  viz. Friars and Monks which have been the followers and Patroness of errors.  
And unto them was given power, as the Scorpions of the earth have power] Scorpions are of the nature of Serpents; God usually expresseth all deceivers of his people by serpents, because the Devil deceived our first Parents by a Serpent. 
Brightman.  The Scorpion is one of the insecta, divided in the body, which hath five arms fork toothed. Of all creeping things that are poisonful, the sting thereof is most cruel and grievous, as Pliny speaketh. It is of a very angry nature, and there is a verb in the Greek tongue taken from a Scorpion, signifying to exasperate and to provoke like a Scorpion.  
Vers. 7. And the shapes of the locusts were like unto horses prepared unto battle, and on their heads were as it were Crowns like gold, and their faces were as the faces of men] M Mede saith, the Saracens and Turks invading the Roman Empire are called locusts for their multitude. See Judg. 7.12.  
Others say, that the Teachers of Popery are here resembled to Locusts, their faces were like men, their Doctrine in show hath no terror in it. 
They have Crowns of gold upon their heads, they prevail much, and have great reverence and authority where they come. Mr Hildersham. Vide. Pareum. Brightman would have both the Saracenes and the Monks and Friars here meant.  2. They have the hair of women, vers. 8. their Doctrine hath many enticements to allure men to the liking of it, and to provoke unto spiritual fornication.  
And their teeth were as the teeth of Lions] A symbol 1. Of cruelty, Joel. 1.6. 2. Of insatiable covetousness. Those which they cannot allure with their fair speeches, they terrify with threatenings, and the faggot.  

Mr Hildersham. The sting in the tail, the propagation of the Mahometan heresy, say some, the smoke of which in the beginning of the Chapter rose out of the bottomless pit; they first conquered the nations, then infected them.  Vers. 10. There were stings in their tails] Their Doctrine in the end will intolerably torment the Conscience of them that receive it.  
Vers. 11. And they had a King over them] The Pope over the Friars and Monks, who glories in the title of the Head of the Church. But none ever acknowledged Arrius, Luther, or Calvin for their King, though the Rhemists so interpret it. This Star, and this Angel of the bottomless pit, is a destroyer, as the Pope draws infinite number of souls to hell with him. Si Papa multa millia hominum mittat in infernum, nemo ei dicet Quid facis?  
Whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon] In both Languages the Destroyer, because a destroyer both unto the Jews and Gentiles. 
Both passively and actively, both destroyed and destroying, as Danaeus observeth, because he destroyeth many others, and at length is destroyed himself. 17.11. 1. Spiritually, 2 Thes. 2. 2. Corporally, Rev. 18.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat perdere & funditus evellere.  The Hebrew word signifieth destruction, a metonymy of the effect for the Destroyer. The Devil or the Pope, which you will saith Deut. Pareus, Brightman, and Forbes interpret it of the Devil.  
Vers. 18. By these three was the third part of men killed] In allusion to the Romans (say some) who conquered the third part of the world.   

CHAP. X.  
IOhn having before prophesied of many mischiefs to befall the Church by Antichrist and the Turks, both conspiring against it, in this Chapter he brings Christ in a vision for the comfort of the Church, thus described.  
Vers. 1. And I saw another mighty Angel] Protector of his Church, the Angel of the Covenant, our great Mediator. Come down from 
* 1. Per carni● assumptionem. joh. 6.28. Sic Psal. 72.6. Esa. 64.1. 2 Perverbi praedicationem. 3. Per auxilii exhibitionem. Ex. 3. v. 8. Esa. 41. v. 4. 4. Per poenarum inflictionem. Gen. 11. v. 5. c. 19 v. 24. Cum primis hic ad tertium membrum respectus habetur. Gerh.  heaven] To make himself better known, and nearer to his Church. Clothed with a cloud] Not only in our humane nature, clouding and vailing his Deity, but still obscured by the world. And a rainbow was upon his head] a sign of reconciliation, an assurance that he will remember his Covenant, Gen. 9.15. See ch. 4. v. 3. And his face was as it were the Sun] Shining as in his Transfiguration to his Church. And his feet as pillars] For strength. Of fire] To consume the enemies as chaff and stubble.  
Vers. 2. And he had in his right hand a little 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur diminutivum primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tertium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: proinde ac à Latino liber diminuitur libellus, indeque libellulus, & libellunculus, hoc ergo tertio diminutivo significatur hunc librum satis minutum fuisse & exiguum. Porro hic libellus est ille de quo cap. 5. v. 1. à Lapide.  book open] That is, the Bible saith Deut, the Revelation. Gerha●d.  
Christ opens it to the world, and holds it open, though Antichrist would shut up the truth, and did a long time.  
And he set his right hand upon the Sea, and his left foot on the Earth] To note the subjection of the Sea, and Earth, and all Creatures to him. Ponere pedem alicubi est possessionem & dominium sibi vendicare. Gerh.  

The word here rendered roaring doth properly signify the ●owing of Oxen and such beasts; Lions roaring is called by three other names in Greek. Brightman. Pareus.  Vers. 3. And cried with a loud voice, as when a Lion roareth] That is, manifests his wrath against the Tyrants, and Antichrist. Some say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Lions, but that difference is not perpetual, saith Gerhard.  
Vers. 5. And the Angel] That is, Christ the Angel of the Covenant.  
Lifted up his hand to heaven] According to the ancient solemn manner of those that swear. Therefore to lift up the hand is often put for to swear. Gen. 14.22. Numb. 14.30. Ezek. 20.5.  
Vers. 6. He swears that time or delay shall be no longer] Some think he speaks of time absolutely, no more time at all; rather time no more to the Roman Monarchy, 
No more to that effect, but that the ancient prophecies should be quite fulfilled. Thorndikes Review p. 172.  to Antichrist and the Devil.  
Vers. 7. The mystery of God should be finished] That is, (say some) God's secret in saving the Gentiles, Ephes. 3.6. and Jews, Rom. 11.25. viz. In the seventh Trumpet (saith Dr Taylor) an end shall be of the tyranny of Antichrist, and the Church shall obtain happy days.  
Vers. 9 Take it and eat it up] That is, Read it over earnestly, know it exactly; so Tully called Cato, Helluonem librorum, 
Ezek. 2.9. See Ezek. 3.1.  because he did greedily read them and could not be satisfied with reading.  
Vers. 10. And I ate it] That is, 
Perkins.  by study and meditation digested and settled it in his heart.  
Vers. 11. Thou must prophesy again before many People's, and Nations, and Tongues, and Kings] That is, before the time of fulfilling of all things, 
Mr Bur. on Host  this Book of the Revelation shall be made as clear as if John were come to Prophesy again before men.   

CHAP. XI.  
Vers. 1. ANd there was given me a reed like unto a rod, and the Angel stood, saying, Rise and measure the Temple of God] The reed here is the Word of God which is the most perfect rule of faith, and Ecclesiastical Discipline. The measuring of the Temple signifieth the measuring of the Church, 
Pareus. This setteth forth the Primitive state of the Christian Church exactly conformable to the rule of God's Word. Mr Mede.  as it appears by comparing this Prophecy with that Ezek. 40.41. to which he alludes.  
Vers. 2. For it is given unto the Gentiles] That is, men of Gentile-like profaneness, and iniquity, who had the keeping of the Church-Courts.  
And the holy City shall they tread under foot] Tread down, or tread it under foot. The original word may be rendered somewhat more mildly, 
Cottons bloody Tenet Walshed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcabunt, id est, conculcabunt, proterent affligendo scilicet & contemptui habendo. Alii malunt frequentabunt quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alsted. Vide Down Diatrib. de Antichristo part. 2da p. 608, 609, 638, etc.  it may express their walking upon it.  
Vers. 3. And I will give power unto my two witnesses] They are called witnesses, because they bear witness to truth and holiness, against all the errors and unholiness of Antichrist; so is Christ several times called the faithful witness by way of eminence, ch. 1. v. 5. and 3.14. because he bears witness to all truth, against all errors and impieties whatsoever. Two they are, partly for their paucity, 
Duos testes indefinitè successionem aliquorum assertorum doctrinae Evangelii adversus Antichristum intelligamus. Definitè tamen dicuntur duo, tum quia pauci erant, respectu locustarum qui orbem Christianum replebunt: tum quia duo ad firmandum testimonium in quovis judicio sufficiunt. Pareus.  and in allusion unto the Prophecy, Zach. 4.11. from whence the expression is taken. Some interpret these two of two men, and of the time of Antichrist, but who those two men were there is a threefold difference amongst them: 
* Dr Pride orat. de duobus testibus. Vide Pareum. By two witnesses is meant a few faithful Ministers which God will raise up here and there amidst the power of darkness in greatest strength of the Antichristian reign, the Apostle used the number of two, because the Law of God requireth so many witnesses for necessary trial of a matter in controversy. 2. He evidently alludeth unto Zach. 11.14. Cartw. on Rhem Test.   
1. Victorinus, interprets it of Jeremy and Elisha.  
2. Hilary, Catharinus, Gagnaeus with Jansenius, and Maldonate on Mat. 17. would have Moses and Eliah here meant.  
3. Ribera, Zuarez, Vegas, Pererius Bellarmine, Barradius, Malvenda, interpret it of Enoch and Eliah. Secondly, others would not have it restrained to Antichrists times of which some interpret it of Christ, and John the Baptist, some of Saint Francis, and Dominick. Thirdly, Others interpret it of all the Defenders of the truth, as Pannonius, or the faithful in all Ages, as Arius Montanus, and Zegerus.  

By the two witnesses, whether we understand the Scriptures in the two Testaments (as Austen) which are overcome in Popery, and their own traditions made equal, or rather set above them, or else the zealous and sincere professors of the Word of God, who both by their Doctrine and Conversation give witness unto the truth of it, it cometh all to one, for Antichrist is an enemy both to Scripture and Scripture men. Dr. Taylor. See him on 12. of Rev. p. 216.  There are two more famous opinions of the Orthodox concerning this matter, the first holds that the witnesses are the Old and New Testament, according to that John 5.39.2. That this notes the Preachers of the Word, for those are more fitly said to oppose themselves against the Beast, to be killed, not to be buried, to revive in their successors, to ascend by themselves to heaven. But those two opinions do fitly agree in one, since the testimony of these and the Testament is but one. Dr Prid. de duobus testibus.  
And they shall prophesy] That is, instruct the people in the good way.  
A thousand, two hundred, and threescore day's] In their several times and ages successively.  
Clothed in sackcloth] They mourn and sigh to see Antichristianisme so spread. 2. King. 6.30. Amos 8.10. Sackcloth is opposed to the splendour and luxury of Antichrist and his Followers.  
Vers. 4. These are the two olive trees] 1. The olive tree keeps its greenness, withers not in winter. 2. Is fertile.  
And the two Candlesticks] Hold out the light of it to others. See Zach. 11.14. and Exod. 25.31.  
Vers. 5. Fire proceedeth out of their mouth] 1. By their prayers. 2. By their prophesying. See Gerhard.  
Vers. 6. These have power to shut heaven that it rain not in the days of their prophecy, and have power over waters to turn them to blood] This is spoken in allusion to Elias and Moses; whereof the one by his prayer shut the heavens, the other by his rod turned the waters into blood. The faithful Ministers of the Gospel should not work such outward miracles as they did, 
●ent.  but they should be furnished with spiritual power, which is far greater.  

Mede. Cocceius in 2 Tim. 2.23. Qui exponit duos Testes Dei (verbum vet. & Novi Testamenti) dicit hoc nihil aliud esse, quam ver bum Dei in magno illo regno gentium ostentui quidem esse publicè, sed abnegata & non percepta illius vi ratque vitute pro cadavere ipsis esse; neque enim vivum & efficax esse in istit spiritualiter mortuis.  Vers. 7. And when they have finished their testimony] Come finituri sint, when they shall be about to finish their testimony, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated.  

Whether you understand it physicè, killing them as men, or Metaphoricè killing them as witnesses.  And kill them] Not a real, but a mystical kill; the Resurrection, ver. 11. is mystical, for of no resurrection, properly so called, do we read before the 20.5. of this Prophecy, therefore the kill is a throwing them from place out of Office, some civil death. Mr Mede.  
Vers. 8. And their dead bodies shall lie in the streets of the great City] That is, Rome so called, not so much for the quantity, as because she had been Queen of all other, as 17.18. Mede.  
Which spiritually is called Sodom, and Egypt] Rome is here for her pride and filthiness called Sodom, and for her Idolatry and cruelty Egypt, and also in this Book Babylon, because of its sorcery and witchcraft, as if the wickedness of them all were concentred in her.  
Where our Lord also was crucified] In respect of the place our Lord Jesus was crucified at Jerusalem, 
Deut:  but if we respect the power and authority that put him to death, he was crucified at Rome: For Christ was put to death by a Roman Judge, by Roman Laws, by Roman Authority, by a kind of death proper only to the Romans, and in a place which then was within the Roman Empire.  
Even in Rome itself Christ hath been crucified in his members, and he was not crucified within Jerusalem, 
Down. of Ant. l. 1. c: 2:  Heb. 13.12.  
Vers. 13. And the same hour was there a great Earthquake] A mystical (not a natural) Earthquake, when there are great stirs and commotions in Kingdoms and States, and by these the forms of government changed. Such earthquakes are those mentioned at the 8. ch. v. 5. & 16.18. and all along in this book.  
Vers. 15. The kingdoms of this world] That is, the principal State, power and persons governing in all the parts of the world, the main ruling power of States. World here is taken in opposition to some particular climate or Region, so it notes the whole universe. Some refer this to heaven, but it must have accomplishment on earth.  
Are become] That is, manifested to be the kingdoms of our Lord] Lord properly notes God the Father in the primitive acception of it, 
Mr Hues. Domininostri & Christi] Kaì exegericum est, pro Domini nostri, qui est Christus, sicut passim Apostolus, Deus & Pater, pro Deus, qui est Pater. Pareus.  so here. and of his Christ] Christ the name of God manifested in the flesh, signifies Anointed; That is, set apart to be the peculiar King, Priest, and Prophet of his people; here recorded emphatically, as Luke 2.29.  
And he shall reign for ever and ever] Greek, unto ages of ages, according to the Hebrew, unto generation and generation.  
Vers. 16. And the four and twenty Elders] That is, the Church, See 19.4. Which sat before God on their seats] Their sitting on seats notes two things, 1. Their rest. 2. Their quiet and peaceable estate. Bish. Cowper.  
Vers. 19 The ark] That is, the secret mysteries of God He persists in the allegory of the old Temple, in whose secret place was the Ark of the Covenant of God, seen by none but the High Priest once a year.   

CHAP. XII.  
THis twelfth Chapter sets forth clearly the State of the Church, 
Fata imperii & fata Ecclesiae.  as the sixth did that of the Empire.  
It hath six principal parts. 

1. A lively description of the true Church, v. 1, 2.  
2. A description of the Devil her chief and furious assailant, v. 3, 4, 5.  
3. The fierce battle between these two parties, v. 7.  
4. The victory of the Church and the Dragon's overthrow, v. 8, 9 
Dr Taylor.   
5. The triumph of the godly for that victory, v. 10, 11, 12.  
6. The fury of Satan renewing the assault, v. 13. to the end of the Chapter.    
Vers. 1. And there appeared a great wonder in heaven] By wonder or sign is meant a new vision; or an unusual type of a strange battle, and marvellously to be wondered at.  
By Heaven commonly in this Book is meant the true militant Church, and the members of it here upon earth, v. 4.  
Stars of heaven] Are Ministers of the Church, v. 12. rejoice ye heavens, that is, believers and members of the true Church on earth, so v. 3. & 7. 
Dr Taylor.   
A woman] The woman is the Church, resembled to a woman partly for her weakness, but chiefly because the Scripture sets it forth by the Spouse of Christ, 
Woman in this book signifieth three things 1. Idols, because they are as enticing and alluring as wanton women. 2. Idolaters go a whoring after them, as unclean persons after light women. 14.4.2. The City of Rome, the seat of Antichrist. 17.3. 1. Because in her outward pomp and glory she is opposed to the chaste spouse of Christ, whose glory is all with in. 2. Because with her the great Kings of the earth have committed fornication. 17.2.3. 3. The true Church, and so is the word taken here. Dr Taylor.  Cant. 4.10.  
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, and but one sun of righteousness in the Church, joh. 1.14. 1 Tim. 2.5. 2. Light, Rev. 1.16. 3. Purity. 4. Power and sufficiency. Secondly, Effects. 1. Illuminates. 2. Directs. 3. Refresheth. The righteousness of Christ is imputed to the Church. See Cant. 6 10.  
She is clothed with it. clothes serve for 1. Covering. 2. Shelter. 3. Ornament; so Christ's righteousness. and the Moon under her feet] The Moon signifieth either Temporary and Transitory things, as Dr. Tailer and others, it being both the cause and emblem of change; or the ceremonial rights, because the Jews festivals were ordered by the motions of the Moon, as Mr. Burrh. on Esay. 66.10. from Mr Mede. And up●n her head a crown of twelve stars] That is, The shining doctrine of the twelve Apostles.  
Under feet] For subjection, and contempt.  
Vers. 2. And she being with child, cried] Cried] Two ways, in her prayers to God. and her apologies to men, Mr. Arrowsmith.  

The Church hath 1. It's original from heaven 2. It's tendence is to heaven. Heb. 11.14.16. 3. The Church's conversation is in heaven. Phil. 3.20. 4. It is dependent upon heaven. james 1.17. Mr Arrowsmith.  Ver. 3. And there appeared another wonder in heaven, and behold a great red Dragon, etc.] Here we have a description of the Church's adversary, under the name and type of a Dragon.  
By the Dragon is meant, 1. The Devil, for so it is expounded v. 9 to be that old Serpent called the Devil and Satan.  

A forma in qua apparuit, & ab estutia atque officio, est enim omniumastutissimus, & omnium imptarum astutiarum auctor. Zanchius. Dr Tailor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Devil is called metaphorically a Serpent or Dragon.  
1. In allusion to that story, Gen. 3. Because under this form and representation he deceived mankind.  
2. For his poison and malice whereof he is full.  
3. For his exceeding strength and power to hurt and destroy.  
4. For his slighnesse, subtlety and craft, Gen. 3.1. See 9 v. of this Chapter. This his nature is couched in his name, draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acutè cernere, to see piercingly, for he is subtle, acute and quick sighted to discern a far off his prey, and advantage against us. The Greek word here used, translated red, is emphatical, noting him to be a fiery Dragon, fiery red, set on fire and all inflamed with an hellish flame of wrath and cruelty against the Church of God.  
2. By the Dragon is also meant the instruments of Satan's fury, jer. 51.34. Ezek. 29.3. Psal. 74.13.  
3. Some more special instruments, the Heathen persecuting Emperors of Rome.  

Dr Tailor.  Having seven heads] The head is the seat of prudence and policy: the number of seven heads notes the manifold subtleties of the Devil and his instruments. Others by seven heads understand the seven hills of Rome where the Dragon lived: or the seven kinds of governments in the Roman Monarchy. 
13. ch. 2.   
And ten horns] The Dragons power and strength is here called ten horns. Horn in Scripture is commonly taken metaphorically, 
Id ib. The Dragon employed the seven heads and ten horns, that is, the policy and strength of the Roman state especially to suppress the true religion, and overthrow the Church.  and signifies strength, might, power, kingdom, glory. The number ten is here taken indefinitely for all those Kings, Princes and Captains under them who banded themselves against the woman, which by the perfect number of ten, are noted to be exceeding many. See 13.1.  
And seven Crowns upon his heads] By which is meant the supremacy of the Roman Empire, subduing under it the Princes, Provinces, Nations, by innumerable victories, but especially prevailing against the Church, and primitive Christians, as so many Conquerors.  
Vers. 4. And his tail drew the third part of the Stars of heaven] Bianca Stars are meant the Ministers of the Gospel, 
Pro trahebat. Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod significat caudae ictibus devolvere, indéque mittere in terram, ut casu elidantur & occidantur. à Lapide.  because 1. They are set in their several stations (as the stars in their orbs) by God. 2. Because they give light to the Church by doctrine and holy example. Matth. 5.14. 3. They are eminent and in high place.  
Of heaven] Mystical; they were removed from their holy doctrine and heavenly hope.  
His tail] That is, the power and policy of the Devil.  
And the Dragon stood before the woman which was ready to be delivered] The Text hath reference both to the Serpents standing before Eve the woman, that is, the Mother of the world and Church, to seduce her; and to Pharaoh called the Dragon of Egypt, watching the destruction of the male children of the Church, so soon as the Mothers should be delivered of them. This standing before the woman implieth, 1. His readiness and nearness. 2. His instance and diligence.  
Vers. 5. And she brought forth a man child] Some understand it of Christ. See Psal. 2.9. and Rev. 2.27. and 19.15. Dr Tailor 
* In loc.  gives good reasons against this exposition. Others of Luther, many of 
* Brightman.  Constantine the great a godly Christian Emperor. Dr. Tailor understands by it not one singular person, but some potent Princes or special deliverers, whom God stirred up to succour and relieve the Church against those Tyrannical Romish Emperors and persecutors; 
Dr Tailor. ib.  By whom the Dragon was defeated and disappointed, whose aim was to devour all the seed of the woman, for these were  
1. Sons of the Church.  
2. A man child, stout, strong, valiant.  
3. Ruled over the Nations with a rod of Iron, viz. an unresistible power, and overruling the nations and Princes that were enemies to the Church.  
4. Was taken into the throne of God] That is, advanced into chief government for the refreshing and defence of the Church, and curbing the rage of those imperial Dragons.  
Vers. 6. And the woman fled into the wilderness] This verse is here inserted by the Spirit of God, by anticipation, it was done after, though it be here mentioned, 
Woman signifieth here a multitude, the Church militant.  it properly belongs to the 13. and 14. 
* Idem ubi supra.  verses. It seems to be an allusion unto Israel's flying into the wilderness from Pharaoh that red and bloody Dragon pursuing them even to destruction. The wilderness is nothing else but an afflicted and solitary condition of the woman, excluded from her former glory, forced now to hide her face from the world, and to live in poverty and exile, and in a private and solitary condition.  
Where there is a place prepared of God that they should feed her] Alluding to the feeding of the Church of the Jews in the wilderness. The word (They) standeth in relation to some persons spoken of before, viz. 11. ch. 2. The two witnesses shall feed her, for the time of both fitly agreeth.  
A thousand two hundred and threescore day's] By these days are meant so many years, 
Ezek. 4.5, 6.  for all things almost in the Revelation are expressed according to the manner of ancient Types. It is the same with times, time, and half a time. 14. v. and 42. months. 11.2.  
Vers. 7. And there was a battle in Heaven] That is, in the Church militant. Some special and notable part of that War which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it.  
Michael and his Angels fought against the Dragon, and the Dragon fought and his angels] This Michael is Christ, it is so expounded, v. 10. 2. This place is an allusion to Dan. 10.13. and 21.3. 3. The composition of the word of three Hebrew particles, Micael, 
Dr Tailor ubi supra.  who is like or equal to the Lord, that is only Christ, Phil. 2.6. 4. We read no where in Scripture of this name but Christ himself must be understood, jude 9 Which place alludes to Zach. 3.2.  
His angels are not only those which are Angels by nature and office, 
See josh. 5.5.14. & Rev. 9.11.  but also such persons and instruments as stand with them in the defence of Christian Religion, and in war with the Dragon both in ecclesiastical and political states, godly Princes and Rulers, and also godly Pastors, holy Martyrs, zealous professors, all to whom sometimes the name of Angel is ascribed in Scripture.  

1. Because they are all sent from him, on his errand.  
2. They are called his Angels by special propriety.  
3. Their whole service is due to him their Lord.   
The Dragon, the General, is the chief of Devils and head of wicked Angels, B●elzebub; his Angels are wicked spirits, & wicked men, they sight by open force & secret fraud.  
Vers. 8. But they prevailed not, neither was their place found any more in heaven] By heaven here the Church of God is meant, in which the Dragon sat and exercised his Tyranny. The phrase not to have his place is taken out of Dan. 2.35. The Dragons had no more place in the Church to domineer and tyrannize against the Saints, as they had done, but they are now conquered and expelled out of heaven. A general overthrow is not here properly meant, but a special victory of some special Dragons that rose up to waste the Church, because this is a prophecy after St john's time.  
Vers. 9 And the great Dragon was cast out, that old serpent called the Devil and Satan, 
Dr Tailor. Draco iste vocatur magnus, 1. Ob potentiam in impios, Eph. 2.2.2. Ob regni amplitudinem, ad quod pertinent omnes impii. Gerh.  which deceiveth the whole world] The Devil is a Serpent,  
1. Because he hid and covered himself in the serpent, in his first stratagem against our first Parents, Gen. 3.1.  
2. Because of his serpentine disposition in his poison and malice against Christ and all Christians, and in his winding by his sly flattery and subtlety, and in his accursed condition.  
2. An old Serpent.  
1. Because he is as old as the World, and at the beginning deprived our first Parents of their happiness.  
2. His malice is inveterate, as ancient as the world.  
3. Is grown wonderful cunning by experience.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Devil] So called for his crimination, accusation and calumination. He is that egregious caluminiator, whose incessant delight and practice is in accusing and calumniating.  
1. God to man of envy, injustice. Gen. 3.3.  
2. Man to God, joh. 1.  
Satan] So called for his hostility; he is an adversary,  
1. To God. 2. Good men. 3. Good actions.  
He seduceth or deceiveth the whole world] To seduce is to draw a man aside from the right way into some by-way; a metaphor taken from travellers; the Devil draws men from the true worship of God, to Idolatry and false worship of Idols and heathen Gods.  
He incessantly labours in this as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  participle of the present tense noteth, even a perpetual action of drawing men from the way of truth, to error and false Religion.  
The persons that are seduced are the whole world, alluding to his general seduction of all men in our first Parents, and also the general corrupting of true Religion in the days of Noah. 
Dr Taylor.  But by the whole world or earth are meant the reprobates or earthly minded men, who mind earthly things with contempt of heavenly.  
He was cast out] By the members of Christ.  
1. By casting out and resisting Paganism, Idolatry, Blasphemy, Impiety, and all Injustice.  
2. By the preaching and promulgation of the Gospel, which is like lightning, quick, piercing, 
Luke 10.18.  and irresistible.  
3. By open profession and maintenance of the faith and truth of the Gospel.  
Into the earth] 1. To manifest and clear the certainty of his overthrow, and the Church's victory; as Goliath was seen to be overthrown, when David threw him down to the ground.  
2. More specially, to show, who they be whom the Devil now tyrannizeth over, among reprobates, carnally, and earthly minded men.  
And his angels were cast out with him] That is, the power of all wicked persons (by whom the Devil putteth forth his power against the Church) was so broken as they could never prevail against the salvation of any member of the Church, 
Dr Taylor.  nor against the happy proceedings of the Christian Religion in the infancy of the Church.  
Vers. 10. And I heard a loud voice] The cheerful noise of innumerable Citizens of the Church militant, provoking themselves to sound forth the Majesty and praise of God, for his great mercy to his Church, and his great judgements against the Dragon and his Angels.  
In heaven] That is, the Church militant.  
Now is come salvation] That is, safety and external security of God's people by their deliverance from cruel tyrants, Ex. 14.13. Strength] That is, the mighty arm of God which bears up all things, 
Psal. 118.16.  and subdues all contrary things to his will and power.  
And the kingdom of our God] The kingdom of grace which the Dragon specially opposeth.  
And the power of his Christ] His Christ, 1. For distinction, other Kings were anointed and set up by men. 
Psal. 2.  2. For eminence. 3. For near relation.  
For the accuser of our brethren is cast down, which accused them before our God day and night] This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any kind of accuser, 
Weemes.  but such an accuser who accuseth before a King, here before the Lord.  
Night and day] Incessantly. See Zach. 3.3.  
Vers. 11. And they loved not their lives unto the death] That is, they slighted, contemned, yea, despised their lives, and rather exposed them to hazard and loss, than to be removed from their holy profession.  
Thus are they said not to love their lives, that love Christ and his truth more. 
Hoc est, sponte & imperterrito animo sese propter sanguinem agni morti & martyrio subjecerunt: seu ut Beza vertit, animae suae prodigi fuerunt usque ad mortem. Animam hoc est vitam diligere dicitur qui nihil habet hoc vita Charius. Contrà non diligere animam suam, qui non dubitat illam perticulis & morti ipsi objicere; si gloria Christi & necessitas ita flagitat. Glas. Grammat. Sac. l. 3. Tract. 3. Vide Bezam.   
Vers. 14. A time, times, and half a time] A finite number for an indefinite; So Dr. Taylor, Mede, and Brightman say; by time is meant a year, by times two years, 
Per tempus tempora & dimidium temporis intelliguntur anni tres cum dimidio. Gerh. Dan. 7.2. and 12.7.  by half a time, half a year, a year, two years and a half.  
Vers. 15. And the Serpent cast out of his mouth water as a flood] Multitudes of people which he stirreth up to persecute the Church. 
That is, the Arrian Heresy, see Pro. 28.15. Triplex flumen denoratur. 1. Tentationis, quae fit per blanditias, ampla promissa bonorum temporállum & voluntatum hujus saeculi. 2. Persecutionis. Psal. 65.8. Psal. 124.4, 5.3. Haeresium. Gerh.   
Vers. 17. With the remnant of her seed] This phrase is a metaphor taken from Tradesmen, who having cut out a whole piece of cloth, 
Rom. 9.29.  leave some small remnant or remainder; even so the true professors of the Gospel are but a small remainder of the whole piece and people of the world. Beside, it is but the remnant of her seed: As a little seed-corne is reserved out of a great heap for store, 
Dr. Taylor.  which is nothing to the whole Crop; so is the small number of true Believers, reserved by grace, to the whole field and crop of the world.   

CHAP. XIII.  
IF we compare this description of the Beast in this Chapter with that in the 17. we shall easily perceive that by both Beasts the Roman State is represented, but yet not of the same time. This designs old Rome, or the Roman State, 
Down Diat. de Antich. parte 14. l. 1. c. 5.  as it was especially under the heathen Emperors, although Antichrist be not excluded from that description. For the perfect Beast is propounded having seven heads, the last of which is Antichrist. The 17th. Chapter describes Rome as it was after.  
The first Beast representeth the persecuting Emperors, and is described in the beginning of the Chapter. The second Antichrist, and begins at ver. 11. and so forward to the end of the Chapter.  
Vers. 1. And I saw a Beast arise up out of the Sea, having seven heads, and ten horns, and upon his heads ten Crowns] Rise up] Signifieth to get strength, Dan 4.8. and 8.8. 
Quod Johannem hanc bestiam vidit è mari ascendere, eo significatur Romanum imperium ex multis populis confluentibus extitisse, Apoc. 17.15. & ad fastigium illud pervenisse. Gerhard.  Out of the Sea.] That is, of many and divers peoples which it had vanquished. Crowns for dignity, horns for power, and heads for subtlety. The seven Heads are seven Hills, and ten Horns are ten Governments. Mr Dod.  
The horns of the Beast are crowned and not his heads, because the Roman Empire hath always more prevailed by power than by policy, but the Dragon hath his heads crowned and not his horns, 
Deut.  therefore he hath always done more by policy & subtlety than by power and strength.  
Vers. 2. And the Dragon gave him his power] viz. That Dragon mentioned 12.3. the Devil 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, swiftness of moving. 
See 2 Thes. 2.9.   
Vers. 8. Whose names are not written in the Book of the life of the Lamb, slain from the foundation of the world] Some think this is not spoken of Election, since Christ as Mediator was elected, but of those which the Father gave to Christ in the Covenant before the world. 
He speaks (say they) of the eternal transactions between the Father and the Son. Si quis bene contulerit locum hujus libri. 17.8. inveniet trajectionem hic esse vocum, & ipsum librum dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab origine mundi, conscriptum scilicet, similitudine sumta à bene moratis civitatibus, ubi ab initio conditae urbis extant perpetua monumenta quae civium nomina continent. Merito autem hic liber ab eo nomen accepit qui ab aeterno erat destinatus ut omnium Sanctorum, inter quos eminent martyrs, caput esset. Vide Heb. 11.40. Grotius.   
Others refer this from the beginning of the world to the book of life (as Apoc. 17.8.) rather than to the Lamb slain, 
Causaub. of the Incarnation of Christ.  not as though there were any absurdity or incongruity in the speech (as Ribera) being so justifiable by the parrallell places of Scripture.  
Weemes, and other learned men say from the beginning (not from eternity) in reference to that promise, Gen. 3.15. the death of Christ being then published, 
Mr Ball on the Covenant. Nempe sacramentaliter sub sacrificiis & Agno Poschali. Wollebius. Vide Pareum. Per Agni librum intelligit constantissimam Domini de suis salvandis Sententiam, illustratam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perlibri Allegoriam ut ex praxi nostra in iis memoria tenendis, quae nolumus excidere; concludemus, Agnum illorum, quos in librum suum retulit, nunquam futurum esse oblitum. Dr. Prid. in orat. 4ta.  that is, slain as well then as now, not only in the Counsel and Decree of God whereby he is borne and slain in all times and places, nor only in regard of the eternal power, efficacy, and merit of his death; but also in respect of the heart of the Believer, whose faith makes that which is locally absent after a sort truly and really present. Mr Perkins.  
In regard of God's acceptation of it, for Belleevers, in the types and shadows of it, whereof the Ceremonial Law was full. Dr Tailor.  
Vers. 9 If any man have an ear let him hear] A solemn preface before some great matter, and diligently to be observed, Mat. 11.15. and 13.9.43. Mark. 4.9.27. and 7.16. and 8.18. Luk. 8.8. and 14.35. See afore Ch. 11.7.11.29. that is, let him hear with his ear, let the ear do its work and not be idle.  
Vers. 10. He that leadeth into captivity, shall go into captivity] Rome which had led captive the Christians, is become a Captive to the Goths and Vandals. For lead and go there is an elegant para nomasia in the Greek.  
He that killeth with the Sword must be killed with the Sword] Domitian which had slain so many Christians with the Sword, he also was slain by the sword, and 17 of his own Servants. So Grotius.  
Here is the patience and faith of the Saints] That is, by this the patience and faith of the Christians is confirmed, because they knew that God would revenge their injuries.  
Ver. 11. This Beast can be no other but the Pope of Rome who riseth out of the earth, that is, out of most base beginnings, and steppeth or riseth above the earth, and all earthly power; 
Servus servorum Dei, loquitur ut Draco, idem, ut Diabolus, Apoc. 12.9. hoc enim, sese effert super omnem qui dicitur Deus; quasi ipse totius mundi princeps esset. Episc. Down.  he hath horns like the Lamb, that is, professeth the meekness and innocency of Christ (which the Turk never did) but speaks like the Dragon, which is to be understood, partly of his blasphemous speeches which he doth utter, partly of the Doctrines of Devils which he doth teach, partly of those hellish Curses which he thundereth against the true professors of the faith, partly of those great promises, which like the Prince of the world, he maketh to those that do adore him. Down. of Ant. l. 1. c. 4.  
The Pope of Rome with his Clergy, for the Pope by himself and alone though he may be termed a false Prophet, yet he maketh not up the Beast, except his Clergy be joined with him, 
Mede.  since the Beast doth signify a company of men composed of a certain order of members.  
Vers. 12. Whose deadly wound was healed] All the Papists almost say, that Antichrist is understood by that Head which was wounded, who shall feign himself dead, 
Down. Diat. de Antichrist. l. 1. c. 5.  and shall rise again by the devil's help, And that they say is the common and received opinion of the Fathers.  
Vers. 13. He maketh fire come down from heaven on the earth] The Pope (say the Papists) doth not cause fire to come down from heaven, therefore he is not Antichrist. 
Receive the mark of the beast] That is, such as receive some indelible character of the Beast, as their Secular Regular priests, and all that receive religious orders from the Church of Rome, so 16.2.9. Cotton on Rev. 16. Such is the absurd perverseness of the Papists, that in other parts of Scripture which are simple and plain they do hunt after mystical and allegorical senses: but in this Book of the Revelation which is most mystical and allegorical, without all reason they insist in the literal sense; as in this Chapter they understand the mark of a real visible mark, and the image of a material Image animated and made to speak, and the fire of material fire brought down from heaven. Down. of Ant.  This cannot be taken literally, because the whole Chapter is mystical; it is an allusion unto 1 King. 18.24. that is, Antichrist shall make his false Religion appear to men to be the truth, as effectually, as if (like Elias) he should cause fire to come from heaven, for a confirmation of his Doctrine. Squire on 2d. of Thes.  
Mr. Mede saith, Excommunication is meant, which is (saith he) not unaptly resembled to fire from heaven, or lightning. For what is it in the name of God to deliver any one over to that eternal fire, other than to call for fire from heaven, especially since that punishment of the wicked proceeding from God, is often in this Book set forth by the Lake of fire and brimstone, or Asphaltites, where Sodom and Gomorrah were burned with fire reigned down from heaven.  
If that fire which Antichrist shall cause to descend from heaven be literally understood, it agreeth to the Pope, 
Down. of Ant. l. 1. c. 7. see more there.  because in divers Popisth miracles there hath been (as they say) fire brought down from heaven. But it is rather to be understood mystically, and allegorically, as well as other Prophecies of the Revelation. Descending of fire from heaven in Scripture signifieth three things. 1. God's approving of the Religion and Sacrifices of his Servants. 
Levit. 9.24. 1 Chro 21.26. 1 Chron. 7.1. john saith in the sight of men. Not that they have done so indeed, but only that they have made men believe so.  2. His sending down of the graces of the Spirit upon his children, Act. 2.3. 3. His vengeance executed from heaven upon his enemies. Antichrist doth by such signs and wonders confirm that Doctrine and Religion which he professeth, as though God answered him by fire from heaven, 1 Kings 18.38.  
Vers. 16, 17, 18. Some hold that the mark, the name of the Beast, 
Down. Diat. de Antony's part. 1. l. 6. c. 4. Every resolved papist hath the mark of the Beast, his name, and number of his name.  and the number of his name, is one and the same thing, and that the latter of all these is the exposition of the former. The mark of Antichrist is nothing else but the name of the former Beast containing the number of 666. therefore Rev. 14.9.11. & 20.4. He reckons not these three as distinct, but mentions the mark alone.  
Vers. 16. To receive a mark in their right hand, or in their foreheads] Gerhard saith, the mark in the right hand is an oath by which the Clergy is bound to the Pope, 
In the forehead] That is by outward profession, and in the right hand] that is, by operation, as the ordinary gloss expounds it. Subjection to the Pope, and acknowledgement of the See of Rome. See Down. of Ant. l. 1. c. 〈◊〉 the Pope's Vassals are named after him, even as Children bear the name of their Fathers, and must be called of the Pope, or Papa, Papists. The number of his name, that is, to live in subjection to the See of Rome and to profess themselves to be Romans.  and the mark in the foreheads notes the subjection of the Lay people to the Pope. Mede interprets mark his name, therefore it is said, the mark or name of the Beast, and in the Chapter following, the mark of his name. For he alludeth to the old custom, by which servants were wont to be marked with the names of their Masters, Soldiers the names of their commanders, the first especially in the forehead, the other in their hands. Therefore the followers of the Lamb also 14.1. that they may be contrary to the followers of the Beast, are written in their forehead with the names of the Lamb, and his Father; with the same meaning of the Type in both, to show who is the Lord, and for whom each Company fighteth: Those professing themselves servants of the Beast, and his Image, these of 〈◊〉 and his Father.  
Vers. 17. And that no man might buy or sell] That is, live among them, or enjoy the benefits of humane Society.  

Romana ececlsia unde Antichristus sit proditurus. de Dieu. Accommodatissimum 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.  Vers. 18. His number is six hundred threescore and six] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos, the Letters of which exactly express the number of 666. λ is 30. α 1 τ 300. ● 5. ι 10. ν 50. ● 70. ● 200. all joined together make up the aforesaid sum.  
Irenaeus (whose Master Polycarpus had been Saint John's Disciple) an ancient Father of the Church, mentions this word, as the name of the Beast, and affirmeth, that it was a common received opinion in his time, 
Saxonicè Marin Louther; Graecè David Chytraeus. Hebraicè Johannes Calvinus. uti & Beza Antitheos reddere hunc numerum 666 annotarunt Lindanus & Bellarminus. à Lap.  that the Beast should be so called. The name of the Beast is not the name of Antichrist properly, 
* Down. Diat. de Aut. part. 1. l. 6. c. 4.  but of the Roman or Latin State, the last Head of which is Antichrist, which yet hath not been observed by some learned men who have diligently considered this place. It is said to be the number of the name because the letters (of which the name consists) comprehend that number, for the Hebrews & Greeks use their letters for notes of numbers according to the order of the Alphabet.  
It is called the number of a man, either because men do number, or because it is obvious and usual as occurring more than once in Scripture, or because the name of the Beast containing this number is also the name of a man. 
Ezra 2.13. 1 Kings 10.14. Episc. Down. ubi supra.  It may be questioned, whether the number of the name be to be computed according to the Hebrew or Greek letters; if the name of the Beast be to be written in Greek letters, which is very probable, because the Revelation was written in Greek, than the name shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as was before expressed. 
Roman, or Latin.    

CHAP. XIV.  
Vers. 1. HAving his Father's name written in their heads] Admetus constantiam confessionis, for the constancy of their confession. 
See 9.4.   
Vers. 2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers, harping with their harps] The voice of the Lord is compared to many waters for its irresistible force and admirable noise, making men wonder; 
Forbes.  to thunder for its terror and power shaking all things, to a gentle sound of harps for the work of peace and joy in the conscience.  

Per hoc significatur celerrimus evangelii cursus. Gerh.  Vers. 6. And I saw another Angel fly in the midst of heaven] That is, another besides one of those fingers. For he made mention of no Angel before this, except we shall say, those Musicians were a Choir of Angels. Mede.  
The everlasting Gospel] Not in respect of the future, but of the time past, viz. that which was promised from the beginning of the world. 
Mede. Not that it was eternally preached, Rom. 16.25. but 1. Because it proceedeth from the eternal Counsel of God. 2. It containeth the words of eternal life. 3. It remaineth for all eternity. Dr Taylor on Time.  As the hills, paths, and desolations are said to be everlasting, or ancient, Esay 58.12. and 61.4. Jer. 6.16. and 18.16. Deut. 33.15. Gen. 49.26. Esay 54.47. So the Gospel that is from the beginning.  
It is called Eternal (saith Brightman) as if the Holy Ghost would of purpose meet with the offence of those times, when the truth that was restored should commonly be condemned for novelty.  
Vers. 8. And there followed another Angel, saying, Babylon is fallen, is fallen] After the Preaching of the everlasting Gospel, presently follow the fall of Babylon, that is, Rome. It is already accomplished in part: It is fallen, 〈◊〉 purity of Doctrine. 2. In the estimation which once it had. 3. In authority, but th●● Prophecy notes the certainty of her fall by an outward overthrow. 
Dr. Taylor.   
This commination is taken out of Esay 21.9. and Jer. 51.8. in which words the Prophets threaten the ruin of Babylon of the Chaldees, which had grievously oppressed the people of God with a 70 years' Captivity. This cannot be that Babylon. 1. Because that neither was, nor is, nor shall be the Seat of Antichrist, as this Babylon shall by the consent of all Interpreters, saith Pareus. 
Pareus. Toti quae praefidet orbi. Vide Down. Diat. de Ant. l. 1. c. 7.  2. This Babylon is that great City which in the time of John ruled over the Kings of the earth, Rev. 17.18. but then that Monarchy was with the Romans, not the Babylonians. Ribera ingeniously confesseth, that this Babylon is Rome, and the topography of this great City agrees to none more evidently than Rome, it is said to be seated on seven Mountains, 
* 17.9.  which agrees to no City more than to Rome, set by Romulus heretofore on seven hills.  
Besides, this Babylon is called the great City, and that emphatically with a double Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, urbs illo magna, that great City. It is manifest that Rome was commonly called the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the great City, 
Vrbem quam dicunt Romam. Rev. 17.18. Distinctionem quandam commenti sunt inter Paganem Romam & P●panam. Illam enim Babylonem esse facile concedunt, hanc autem negant. Down. de Ant. It must be Rome Christian as it appears from a double departure, 1 Of Babylon from the Church, Rev. 17.1. Apostasy is peculiar to Christians. Babylon is called a Whore. 2. Of the Church from Babylon, Rev. 18.3. the Temple of God is the seat of Antichrist, saith Paul.  and no City but that in Saint John's time ruled over the Kings of the Earth; all the shift the Jesuits have is, that Babylon was Rome ethnical under the Emperors, not Rome Christian under the Popes. But this is a poor shift, for Antichrist was not then come while Rome was ethnical. 2. It was Papal Rome that made all Nations drunk with the wine of the wrath of her fornication, and with whom all the Kings of the Earth committed fornication, and the people of God are commanded to go out of Rome Papal.  
Ver. 8. Because she had made all Nations drink of the wine of the wrath of her fornication] With the wine of the poison of her fornication, That is, besotted them with amorous potions being poisoned Wine. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath not the force of anger or wrath, but as it is used by the Seventy. Poison, That is, 
See Dan. 32.33. Job. 20.16. Deut. 32.24. Job. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet Hebraeo Chemah, Quod significat quandoque venenum, Psa. 58.5. Sed potest ufitata significatio vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineri. Dicitur vinum irae, quia Deus ex justa indignatiene tales seductiones & excaecationes permittit, ut concemptus Evangelii puniutur, 2 Thes. 2.10. Gerh. in loc.  they would have it equivalent to the Hebrew word Chemah, which one while signifieth anger, another while poison.  
Vers. 10. The same shall drink of the wine of the wrath of God, which is poured out without mixture] That notes summam poenae severitatem, a punishment next to hell, there is utter darkness, Philosophers say here non dantur purae tenebrae.  
Vers. 13. Blessed are the dead which die in the Lord] Beza renders it who die for the Lord, or for his sake; They die in the Lord which either suffer death for Christ, 
In the Lord.] That is, saith Mede for the Lord, as Ephes. 4.1. rather in the faith of Christ being incorporated into him, as Rom. 8.1. and 16 7. In Domino moriuntur, quicunque per fidem uniti & conjuncti Christo, in unum quasi corpus cum e● coalescunt. Rainold de lib. Apoc. praelect. 80. Moriuntur in Domino, id est, propter confessionem nominis ipsius, in vera fide in Christum, in vera Dei invocatione, Rom. 16.12. 1 Cor. 7.39. Gerh.  or end their life in firm faith in him, that suffer Martyrdom, or die any way in the state of grace. Ribera a great Jesuit, though he confess, that the common current of Expositors runs with the latter sense, yet is more earnest for the former, that Martyrs be meant specially, that (In) is put for (Propter) as oft in the old Testament, and sometimes in the New; he strives the more for that sense, because the other puts out Purgatory fire, for if all Believers die in Christ and are blessed, and that henceforth, then none are to be purged. Martyrs potissimum intelligi concedimus solos verò intelligi negamus, saith Gerhard in loc.  
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 Rainolds and Gerhard.  
That they may rest from their labours] That is, 1. Of a toilsome particular calling, Jer. 16.29. 2. Under afflictions from God, and persecutions from men. 3. Under sin their spiritual warfare. 4. Under temptation. 5. Desertion.  

Opera eorum, i.e. Merces operum, quae ex gratia datur. Gerh. Rainold. ubi supra.  And their works do follow them] Go with them, the words well weighed sound so, works are put metonymically for the wages and reward of their works, as 2 Cor. 5.10.  
That every one may receive the things in his body] That is, the rewards of those things he hath done, agreeably to that which he hath done, whether good or evil.  
Their works here are their eternal rewards, and that in four things. 1. In a consummation of grace. 2. In a perfect communion with the Lord Christ. 3. In a perfect fruition of God. 4. In the glorious employment that the soul shall have in heaven.   

CHAP. XV.  
IN this and the next Chapter is prophesied and declared the last ruin of the enemies of the Church, this Chapter is the preparation to it, and the next the execution of it.  
Vers. 2. And I saw as it were a Sea of glass mingled with fire] Some say this is a lively emblem of this 
* Pareus Ribera, à Lapide. Dum splendet stangitur. See Rev. 4.6.  world, whose glory is but glass, bright, yet brittle: and it is mingled with fire, which signifieth the consumption of the world; which as glass is melted with fire. 2 Pet. 3.12.  
Rather (saith Brightman) Gospell-ordinances, and the fire signifieth contention, Luke 22.45.  
Having the harps of God] That is, divine, most excellent and sweet, after the manner of the Hebrews, who say all those things are of God, which are chief and most excellent in their kind, as Gen. 23.6. Psal. 36.7. Or because God sendeth the joy of his Spirit into their hearts, 
Brightman.  wherewith they may be able to give God his due praises for this his notable kindness and goodness unto them.  
Vers. 3. And they sing the song of Moses the Servant of God and the song of the Lamb, saying, Great and marvellous are thy works, etc.] Which expressions are taken out of Exod. 15. and Psal. 111.2, 3. & 7. verses.  
Vers. 6. Clothed in pure and white linen, and having their breasts girded with golden girdles] The Angels are described to be clothed with pure and white linen, and to have their breasts girded with golden girdles, that is, all of them were clothed with the righteousness of Christ, (which is pure linen) both justifying and sanctifying them, the one imputed, 
Cotton.  the other inherent, and all of them were sincere professors of the truth of Christ, 
Zonae aureae denotant praeclara Spiritus sancti Charismata, quibus sunt instructi. Gerh. in loc.  their breasts girded with the golden girdles of truth.   

CHAP. XVI.  
Vers. 1. ANd I heard a great voice out of the temple] Great] That is, vehement & terrible, such a one as he heard, ch. 1. v. 10. & 6.1. & 11.12. Without doubt of the Lamb or of God sitting in the throne as the chief disposer of these punishments. Pareus.  
There is a two fold voice mentioned in this book. 1. From the throne, ch. 19 v. 5. that is, 
Brightman.  from God immediately. 2. From the Temple, as here, that is obtained by the prayers of the Saints.  

Bullinger and others think these vials import only temporal and bodily plagues, Brightman and some others will have them only Spiritual, but they are mixed. Cowper.  Go your ways and pour out the vials of the wrath of God upon the earth] The vials are vessels of large content, but of narrow mouths, they pour out slowly, but drench deeply, and distil effectually the wrath of God, they are vessels of full and just measure, as all these judgements are dispensed in weight and measure.  
Of the wrath of God] That argueth, that upon what subject soever these vials fell, the wrath 
* Cotton. As Antichrist rose by seven trumpets in the 8. Chapter; so he shall fall by seven vials, they shall be poured on the whore of Babylon, Papists and we agree in this, but differ in the other, who shall be the whore, we say the Church of Rome, and some of them also. Destruction comes upon all those that join with Rome, the earth, the common people, The S●●i ditionem Romanam, Rivers, those that carry abroad her trumperies, the Sun, the highest authority that holds on Rome.  of God fell together with them upon the same, therefore that is a dangerous interpretation, v. 8. to expound the Sun to be the Scriptures.  
Upon the earth] That is, the common sort of Catholics.  
Vers. 2. Them which worshipped his image] They which worshipped the Image of the Beast are such as are devoted to the Canons of Popish Churches, and receive them as articles of their faith, these are all afflicted with a noisome and grievous sore, by the pouring out of this first vial. For those who did pour it out were such as did convince them of the damnable estate of a Catholic, this was the common practice of the Martyrs of Jesus Christ in Q. M. Edw. the sixths, and H. the eights time, who discovered unto them, that all their Religion was but the worship of God after the devices of men, even will-worship, such as they were led unto by the man of sin; upon this discovery there fell a noisome and grievous sore upon their Catholic Priests, it is an allusion to Exod. 9.11.  
Vers. 3. And the second Angel poured out his vial upon the sea, 
Upon the confluxe of all sorts at Trent. Brightman. Pareus. Those deadly decrees are written wi●h the blood of Heretics. Cotton.  and it became as the blood of a dead man: and every living soul died in the sea] This verse describes the pouring out of the vial of the second Angel. He pours it on the sea, and it became as the blood of a dead man. The allusion is to a like plague upon Egypt, Exod, 7.20.21. The Sea of the Antichristian world is here meant, a distinct world from that heavenly State wherein other reformed Churches stand. The confluence of all their ordinances as they do administer the worship of God. The Sea is become blood] That is, this Religion of theirs is convinced and discovered to be such as holds forth a dead Christ, and dead ordinances to any spiritual life. And every thing living in that Sea died, that is, every soul that had no other life, but what was bred and fed in that Religion; & had no other Christian life but what he sucked and derived from that Religion, they all perished everlastingly. 
Chemnitius, junius, Chamier, Whitaker, Raynolds, Perkins and Ames.  The Angel who poured out this vial was those worthy servants of Christ which have written either against the Trent-councell or Bellarmine, that have convinced their doctrine and worship to be all polluted, and to be such, that if a man know, and practice, and believe no better, he cannot be saved.  
4, 5, 6, 7. Verses. These Rivers and fountains of water are generally conceived to be the Priests and Ministers of the Popish Church, who carry popish Religion up and down the Nations, as Fountains and Rivers do the Sea up and down the earth. It became blood as the Sea before, and carried but corrupt water which they received from the Sea. 2 Pet. 2.17. Blood] Not only in regard▪ that their waters themselves are blood, the doctrine and worship which they do hold forth to the people are corrupt as their Sea is (like the plague in Egypt, when their Waters and Rivers were turned to blood) but chiefly in regard of the punishment which they inflict on them, for so doing, which is a bloody death. To give a man blood to drink is to kill him, 
See 5.6, verses. Cotton. Vide Pareum.  as Tomyris of old said to King Cyrus. Thou hast been a bloodthirsty man, drink thou blood which thou hast thirsted. This Angel made the Priests to undergo a bloody death, to drink blood, and also made all that received and entertained them to drink blood too▪ and this was effectually accomplished by Q. Elizabeth (saith Mr Cotton) when in the 27. year of her reign, by the consent of the Parliament she made it a law, that if any Priest or Jesuit which had received orders from the Sea of Rome, or any authority from the Sea, should come into the Realm, and go about or practise to seduce any of the Queen's loyal subjects from their allegiance to the obedience of the Sea of Rome; or practice to draw them to that Religion, he should be judged of high Treason, and suffer as in case of a Traitor.  
Vers. 5. And I heard the Angel of the waters] This Angel of the waters was he or she that poured out this vial on these waters. 
Q. Eliz. with the consent of her Parliament, saith Mr Cotton.  He attributes not only righteousness to God in this, but immutability and constancy, which art, and waste, and shalt be always] Levit. 24.19.20, 21. Gen. 9.4, 5, 6.  

The word translated Altar signifieth properly an Altar for beasts that are slain, though sometimes it be put for the Altar of Incense. as 8.3. Which is also a sign of Christ's death in like manner.  Vers. 7. And I heard another out of the Altar say] That is, another Angel, a Minister and Messenger of God's justice. This phrase out of the Altar, in this book doth usually hold forth some under persecution, either going in or new come out of persecution, so it is expressed, Rev. 6.9. The Altar is Christ, and Christ suffering; and those under the Altar are they that suffered with Christ for the word of God, speaking of the primitive Christians in their first persecution. Here he saith not, they were under martyrdom, but they were come out from under the Altar, that holds forth (saith Mr Cotton) those Christians in the Low-Countries, who of a long time had been under persecution by Duke D' Alva, and other Spanish Princes. Duke D' Alva boasted of it, that he had put 36000. Huguenots and Protestants to death, for the testimony of Jesus, but they were rescued by the faithfulness of God, giving and blessing the courage of Queen Elizabeth, and now they are got from under the Altar.  
Vers. 8. And the fourth Angel poured out his vial upon the Sun] That is, the house of Austria say some; the highest authority that holds on Rome, say others.  
Vers. 9 And they repented not to give him glory] See v. 11. Babylon must needs be destroyed, because she shall never repent.  
Vers. 10. And the fifth Angel poured out his vial upon the fear of the beast] The seat of the Beast is generally taken for the City of Rome, 
That is his kingdom, as the following words explain, and the familiar phraseology of scripture doth evince. David's throne is put for his kingdom, and Satan's for his ch. 2. & 13. Forbes.  and it is confirmed from the like speech, Rev. 13.2. and therefore they gather from hence the ruin of Rome; rather the Pope's singular sole authority, and monarchial frame of Church-government, whereby he sitteth chief, and only Judge in ecclesiastical causes, in his own jurisdiction.  
And his kingdom was full of darkness] A Kingdom is a government wherein one doth reign.  

It is an allusion (say some) to the stratagem by which Cyrus made himself Master of Babylon, having cut the river and turned Euphrates into many little Channels.  Vers. 12. And the sixth Angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the Kings of the east might be prepared] The Christian Kings shall so far fall off from Rome, as that they shall dry up all her revenues, when they shall see and abhor the vanity of their Images and Temples, and monasteries, and the unprofitableness of their expenses, when they shall see the wickedness of their bloody inquisitions, the unnaturalness of all those murders of God's blessed servants, and their witcheries and sorceries; the horrible fornications and whoredoms of their Stews, then is the fountain of the Turkish maintenance cut off also, and a ready way made indeed for the Kings of the earth, that is the Jews, Exod. 19.6. Dan. 7.27.  

Out of their mouths, that is their commands 3. That is, Cardinal's Bishops and Jesuits. Jesuits are frogs, 1. Unclean. 2. Make a noise in the dark. 3. They arise out of putrefaction and live of it. 4. Are animalia amphibia, one while in the earth, another while in the water; so they seem lay-men and Priests. 5. As Pharoahs' frogs, they go into the King's bedchamber. These frogs by the common consent of Catholic expositors are the rabble of Popish Friars Priests and Jesuits. Mr Perkins. Animal impudens, obstreperum, loquax, coaxatione & garrulitate intolerabile. Vide Fenneri Theol. p. 229.  Vers. 13. And I saw three unclean spirits like frogs come out of the mouth of the Dragon, and out of the mouth of the false Prophet] False Prophets which pretended to speak by the Spirit of God, 1 john 4.1. They are spirits for nimbleness and activity, for impetuousness and strength, for close and cleanly conveyance; And Spirits of Devils, v. 14. That is, of a devilish nature, The Greek word shows their knowledge and learning, they are learned spirits, and yet Devils for their deceit and mischief. The Dragon is Satan acting Rome, the beast 
* There were four beasts in Ezekiell which persecuted the Church of the Jews, here is mention made, but of the Beast, because this hath as much cruelty as all the other. B. Vsher.  Rome Antichristian, the false Prophet the Pope.  
Vers. 14. Working miracles] 2 Thes. 2.9.  
Which go forth unto the Kings of the earth] That is, the earthly Religion.  
The whole world] That is, both Popish and pagan Princes.  
To gather them to the battle of that great day of God Almighty] That is not the last judgement (as some have thought) there will be no warning then, 
That is, to get a great battle against Christ and those Christian Princes that have been studious in the reformation of religion.  but every day of great execution is called a great day of God Almighty. See 19 ch. 17.  
Vers. 15. Behold I come as a Thief] Not in injustice or robbery, but suddenly, secretly and unexpectedly, yea and also violently and terribly as a Thief. See 3.3. Matth. 24.43. Luke 12.39. 1 Thes. 5.2.  
Blessed is he that watcheth and keepeth his garments] That is, He enjoys his own blessedness, and increaseth and establisheth it. Some understand the keeping of his garments of the imputed righteousness of Christ, so it is to hold fast fiduciam remission is; 
Brightm.  Others 
* Cotton.  interpret it of inherent righteousness, Rev. 19.8. Others of the glory of our profession, garments being given to cover our nakedness, Rev. 3.4. That walk unspotted.  
Lest he walk naked and they see his shame] He shall by this means prevent the discovery of his own shame and nakedness.  
Ver. 16. And he gathered them together into a place called in the Hebrew tongue, Armageddon] That is, they went forth to persuade them, and did prevail mightily with them. 
Vide Gerh. in loc. Because there at the universal slaughters of the beast the troops or bands shall be destroyed. For Arma signifieth destruction, Gedon or Geddon a troop, Army. Mede.  Armageddon signifieth the hill of Megiddon, for Mageddon & Megiddon are but different writings holding forth the same thing. Not that this battle shall be fought there, but it is so called because of the near resemblance of the battle fought in this field, unto those battles which were fought in Megiddon in old time. For it is usual in the Prophets of the New-Testament to allude unto things spoken of in the old. Here is an allusion to three notable battles fought in Megiddon, judg. 5.19. 2 Kings 23.29. 1 Sam. 31.28. It is spoken of in the Hebrew tongue, because this shall befall the Hebrew people. The sum is, that these Spirits went forth to gather those Popish and Heathen Princes together, into a place called in the Hebrew tongue 
* Cotton.  Armageddon, where the battle shall have the like success that it had of old, unto the destruction of Gods three enemies, the utter ruin of Antichrist, as of Saul, the settling of the kingdom of Christ upon David, unto the conversion of the Jews, who shall upon this occasion mourn bitterly over him, whom they have pierced. It is a mourning of compunction, whereby they (seeing in this battle that Christ is indeed the true Messias) shall mourn that they have been so long estranged from him.  
Ve. 17. The air] That is, the kingdom of Satan, Ephes. 2.2. See Brightman. Rather thus, the Lord will send forth such a bright and clear knowledge of his Christ and Church, and Saints, and holy things, which will prevail so far as to dispel all the mists of darkness in all the world.  
It is done] The mystery of iniquity is abolished, and the mystery of God is fulfilled.  
Vers. 18. And there were voices, and thunders and lightnings] The Lord will so terribly affright and amaze the Sons of men with the power of his holy word and will, as that it shall suddenly break forth all the world over.  
And there was a great earthquake] This imports agitations and changes, not terror only, it will shake out popery, and when by it the Popish air is smitten, the Lord also will shake all the world by it, and the time doth hasten.  
Vers. 19 And the great City] That is, Rome. See 17.18. & 18.20.  
Was divided into three parts] It will be divided into three factions, some will stick fast unto Popery; and others of the people of God that before durst not openly profess Religion, will now renounce Popery; the third part may be a neutral between both the other.  
And the Cities of the Nations fell] The Cities of the nations were they who did subject themselves to the popish government. 
See 11.   
To give unto thee the cup of the wine of the fierceness of his wrath] Cupid is a part or portion, Psal. 11.6. and 16.5. By a metaphor taken from Masters of feasts, 
Brightman.  who were wont to measure out to every one as much as he should drink. God's judgements are inflicted upon men in a just measure, and wine because they are pleasing to God, as men's sins to them.  
Vers. 20. And every Island fled away, and the mountains were not found] He speaketh of the Mountains and Islands of the Antichristian state. The Mountains are the places where they went a whoring after their Gods in old time, jer. 3.6. Islands places consecrated by Popish devotions, as Churchyards and the like.  
Vers. 21. And there fell upon men a great hail] It is an allusion to the hail storm in Egypt, whereof the effect was, that they sinned and hardened their hearts ye more. 
See 28. Esay 17.  This kind of hailstorm is such a plague of God upon men, as shall destroy all their lying refuges, and discover all the counterfeit Religions in the world.   

CHAP XVII.  
THe ninth and eighteenth verses are the key for the opening of this Prophecy, concerning the beast and the whore.  

Down. Diat. de Antich. l. 1. c: 5.  The Whore in this Chapter is Rome, the Beast the Roman State, the last head of the Roman State Antichrist.  
The name of the Beast is taken in this Chapter two ways, either for the whole body of the Beast, as v. 3. where the woman is said to sit on the Beast, in which sense the Beast is the same with many waters, 
Id. ib.  v. 1. viz. people, nations, languages, subject to the Roman Empire, or for the head which is Antichrist. See. 11, 12, 13, 17. verses.  
Vers. 3. And I saw a woman sit upon a scarlet coloured beast] First it is to be observed that St john here and 13.1. according to the example of the Prophet Daniel, Dan. 7.3. doth by the term of a beast import some earthly kingdom, state 
* Regnum aut Imperium Romanum.  and government, therefore named a beast to signify the same to be led wholly with beastly and carnal affection to these things that concern the flesh and savour of the flesh.  

Abbot against Bishop.  2. By a woman, a harlot, he noteth a City, which is the place and palace of such a state given to fornications, both spiritual by idolatry, and corporal by wantonness, which sitteth and hath advancement by the pre-eminence of that kingdom, state and government; thus the Angel plainly distinguisheth the woman and the beast, v. 7. Though sometimes they are used indifferently for the same, v. 1. Compared with 15. and 18. but there was no City that reigned over the Kings of the Earth, and over those many nations and people, but only the City of Rome; therefore she is here meant, v. 9 further confirms it. The City of Rome is famous for seven hills. Septimontium nominatur ab his septem montibus in quibus urbs sita est. 
Vrbs Septi. collis is its common Epithere.  Varro de lingua Latina l. 5.  

I heard one in Cambridge, wittily argue thus from the letters of Papa, P. Poculum. A. Aureum. P. Plenum. A. Abominationum, to which the respondent no less wittily replied. Profecto Domine hoc est literatissimum argumentum.  Ver. 4. Having a golden cup in her hand full of abominations] Pareus saith by this golden cup the golden titles of the Pope are meant, in which he hath hitherto drunk the wine of his fornication to the world, as Papa, Pater Patrum, Pater sanctissimus, Sanctitas, Christi vicarius, Petri successor, etc.  
Full of abominations, and filthiness of her fornication] Gold without, but poison within. He understands the wicked blasphemous Doctrines, and filthy sins, with which the Whore of Rome hath made drunk the Christian world.  

Vt summus olim Pontifex. Exod. 28.36. in frontali inscriptum gestabat titulum hunc Sanctitas Jehovae: Ita Romanus Pontifex in sua tiara, hoc ipsum nomen, mysterium. Down. Diat. de Ant. l. 1. c. 7. Vide Quistorpium. Alsted.  Vers. 5. And upon her forehead was a name written, Mystery] One saith, he saw a mystery engraven in the Pope's Mitre or Crown. It is called mystery, because Rome was raised in a mystery, that is, she got up to her height insensibly and cunningly.  
Babylon the great] Not long after the time of the foundation of the Church of Rome did Saint John write this Book of the Revelation, wherein he revealeth that the City of Rome is Babylon, according to the general consent of their own Jesuits and Divines.  

B. Mortons' appeal. ch. 4. Sect. 15. Babylon mystical here is the fear, or chief City of Antichrist, resembling the Assyrian Babylon in pride, idolatry, filthiness, and especially, in most cruel persecution of the Church of God Down. concerning Antichrist ch. 2. see more there.  Babylon Apocalyptica est Romana. Bellarmine, l. 3. de Pont. c. 12. & lib. 2. c. 2. Ribera & Vega in Apoc. 14. And not only Rome as it was ethnical in the days of the heathenish Emperors, but Rome Papal; see Rhemists on Apoc. 17.5. because say Ribera, and Viega, the Spirit warneth all that were in her to depart, 18.4. but there were then no faithful in the heathenish Rome, and they are commanded to come out of her for fear of being consumed with fire.  
Rome is termed Babylon in many resemblances, and one egg is not liker another. 
Dr. Taylor.  1. Babel was the great City that must rule over all Nations, Gen. 10.10. and Rome is the great City that must rule over all Cities and Churches. 2. At Babel was the first confusion of Tongues, Gen. 11.7. In and from Rome is the first confusion of Tongues, and of errors, one not understanding another in the Word or Sacraments, or other their Services. 3. At Babel was horrible superstition and wickedness in Priests and People, and thence it spread all abroad. Rome is a sink of superstition and filthiness, and all Nations have drunk of her Cup. 4. Babel held the Church in slavery seventy years; so the Church of Christ hath been oppressed a long time under the tyranny of the Romish Church. 5. Babel robbed and spoiled the Church of her Treasures, and the Temple of God, and horribly polluted it. Rome hath robbed the Church of the Word, Sacraments, the Offices of Christ, and most comfortable doctrine, the chief dowry and revenue that Christ her head gave her. 6. Babel most miserably entreated the Church, Psal. 137.1. so all is full of cruelty in the Roman Church.  
Vers. 5. The mother of Harlots, and abominations of the earth] Because she infecteth all Nations that adhere unto her with her Idolatries and superstitions. See ver. 2. 
Hoc est, inventrix, confirmatrix, propagatrix & propugnatrix quarumvis idolomaniarum, doctrinarum damnabilium. Glas. Rher. Sac.   
Vers. 6. And I saw the woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus] Papists say that blood was not shed in Rome but in Jerusalem where the Lord was crucified. Rev. 11.8.  
That place in the 11. ch. is not meant of Jerusalem, as Hierome saith, but may well be understood of Rome; Christ was crucified there, either because the authority whereby he was crucified was from the Roman Empire, or else because Christ in his members was and is there daily crucified, though locally in his own person he was crucified at Jerusalem. 
Perkins.   
Vers. 8. The beast that thou sawest, was, and is not, and shall ascend out of the bottomless pit] For the dark and deep school-learning, 
Symonds Pisgah Evangelica.  or profoundness of Satan which it teacheth, leaving the plain and easy Doctrine of the Scriptures.  
Vers. 9 The seven heads are seven mountains, on which the woman sitteth] The mountains are sufficiently known out of Poets and Histories. Neither could any more famous mark be brought to describe Rome, saith Grotius.  Septem urbs alta jugis, toti quae praesidet orbi. 
The City mounted on seven hills, overruling the whole world] The names of these hills are commonly known, and usually named in Roman Authors, viz. Palatinus, Capitolinus, Quirinalis, Caelius, Esquilinus, Viminalis, Aventinus.  
Vers. 10. And there are seven Kings] Claudius, Nero, Galba, Otho, Vitellius, Vespasian, Titus. So Grotius. Others interpret it of seven several Regiments, 
Down. Diat. de Ant. l. 1. c. 4. & alii.  or Heads of Government, to which the State of Rome was successively subject, that is to Kings, (which also were seven) Consuls, Decemvirs, Tribunes, Dictator's, Emperors, and Popes; of these five ceased before John's time, the sixth which was of Emperors was now, the seventh which was of Popes, was not yet.  
Vers. 11. The eighth head, which is also one of the seven, 
Down. of Ant. l. 1. c. 3.  is the Empire renewed by the Pope, and is said to be the Beast, which was and is not though it be, whereon the Whore of Babylon sitteth.  
Vers. 12. With the beast] or after the beast, as others read it, that is, Antichrist.  
Vers. 13. And shall give thei● power and strength unto the beast] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their natural power the power of arms, and their civil power, the power of authority.  
Vers. 14. And the Lamb shall overcome them] Not by destruction but conversion, he will make use of them after to overthrow Antichrist.  
Vers. 15. The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations] That very universality which the Romans are wont so much to brag of.  
Vers. 16. The ten Kings or Kingdoms of Europe, some reckon up to be these, England, 
I am persuaded that Popery shall never be established again in this Kingdom, because the everlasting Gospel shall spread still more and more through all the Kingdoms of Europe, as appeareth 14.6. otherwise how shall Rome fall? How shall the Jews ever be converted? Deut.  Scotland, Germany, France, Spain, Denmark, Sweveland, Poland, Russia, Hungary, that took part with Rome, and shall pull her down. They are compared to horns, because they were the strength and defence of the Roman Empire and Papacy.  
Vers. 17. And give their kingdom unto the Beast] That is, all the strength and warlike force, and the authority and Laws.  
Vers. 8. That great City, which reigneth over the Kings of the Earth] Rome was only that famous City, called therefore Vrbs by an excellency, and here with great Emphasis, that great City. Rome papal, that monarchy was then the only monarchy in the world.  

Mart. l. 12. Epig. 8. Down. of Antony's l. 1. c. 2.  Terrarum Dea Gentiumque Roma  
Cui par est nihil, & nihil secundum.  
By this title of great City thoughout the Apocalypse is meant Babylon or Rome, as appeareeth by conference of these places, Apoc. 14.8. and 16.19. and 18.10.16.18.19.21. but especially by this place here.   

CHAP. XVIII.  
Vers. 1. ANother angel] One of the heavenly host and all other instruments acted by him.  
Vers. 2. Babylon the great is fallen, is fallen] That is, Rome, and new Rome. See 14.8. and 17.5. 
As the Eastern, and Chaldeon Babylon did a long time oppress the Church of the Jews, so this Western and Italian Babylon hath kept under most miserable oppression and thraldom the Church of the Christians. Dr. Taylor.  See 18. ver. of this ch. Babylon called for its sorcery; the great] 1. From the greatness of their glory. 2. From the extent of their power and dominion.  
Is fallen, is fallen] The Lord speaks of it in praeterito, is fallen, after the manner of the Hebrews who put praeteritum pro futuro when they would show the certainty of a thing. Ezek. 7.4.5. & cum reduplicatione, is fallen, is fallen. Such repetition used in Scripture for a double end, to set forth, 1. The perfection of a thing done, Esay 26.3. Psal. 137.7. it notes an utter destruction. 2. The affection of the speaker. Psal. 22.1. 2 Sam. 18.33. Three things are intended by this speech, the certainty of the destruction of Babylon, and its utter destruction, and the joy and triumph of God's people at it.  
Vers. 3. For all nations have drunk of the wine of the wrath of her fornication) Therefore shall Babylon fall, because she hath corrupted Religion. And the Kings of the earth have committed fornication with her] She hath corrupted them, and they are her last refuge, 16.14. Magistracy is a stamp of God's image, therefore he is provoked to have it corrupted.  
Vers. 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues] Some interpret it of local departing, 
Aliquot electi delitescunt adhuc. Bright.  as Lot went out of Sodom, and the Text favours that interpretation.  
Come out in affection, in action, and in habitation, both by spiritual and bodily departure: Little Mice (they say) presaging the ruin of a house do fly out before hand. 
Dr Taylor.   
Vers. 5. For her sins have reached unto heaven] The words in the original are, her sins have followed, 
Brightman. Beza vertir. accumulata pervenerunt.  that is, her sins following one upon, and after another, knit together in a continued order, have by this means grown to such a heap, that they came up even unto heaven at length.  
Vers. 6. Reward her even as she rewarded you, and double unto her double according to her works] God doth not command here that Babylon should be twice punished for the same sin, that were not according to the rules of divine justice. Double here hath reference to Babylon's dealings with the Church; She did greatly afflict Zion, and now God would have Babylon to have double affliction to that; Babylon did unjustly in oppressing Zion, 
jer. 51.45.  Zion should do righteously in destroying Babylon.  
Vers. 8. She shall be utterly burnt with fire] See 17.16. Harlots by the Law of God were to be burnt with fire, Gen. 38.24. but Babylon, 17.1, 2, 5. is a Harlot. 2. By the law of retaliation, she must be consumed with fire, for she hath adjudged many of God's Saints to the fire.  
For strong is the Lord God who judgeth her] Babylon must needs fall when God himself opposeth her.  
Vers. 10. Alas, alas, that great City, Babylon] 1. Great in splendour and beauty, as set upon seven hills, for which she is famous in all the world. 2. Great in power and authority, the metropolitan of all the earth then. 
Dr Taylor. Toties hoc ingeminatun, ut gloriationem Romanistarum de magnitudine urbis & ecclesiae Romanae pudefaciat Prophe●ie. Pareus.   
They have little cause to boast of their Temporal felicity and greatness.  
Vers. 11, 12. The Merchants of the earth shall weep and mourn over her for no man buyeth her merchandise any more. The merchandise of gold and silver and precious stones, etc.] This cannot be understood literally, there shall be merchandizing after Rome's destruction, but that kind of merchandizing. Rome trades, 1. In the things of God, his doctrine, worship. 2. In the sins of men. 3. The souls of men. v. 13 Sets to sale the truths & ordinances of God, sins, and souls of men. It is well called nobile emporium rerum Spiritualium.  
Vers. 14. And the fruits that thy soul lusted after, 
Vide Bezam. Intelligit delicias secundarum mensarum, confectiones delicatas, quibus Romanus clerus etiam his terve in die se farciens, tamen jeiunat. Pareus.  are departed from thee] The Greek word signifieth autumn fruit, their second services, suckets, sweet meats and delicate confections.  
Vers. 21. And a mighty Angel took up a stone like a great millstone, and cast it into the Sea, saying, 
Lapis magnus suâ mole ruit, magno cum impetu; majori, si projiciatur; longè maximo, si projiciatur ab aliquo robusto & lacertoso. Alstedius.  Thus with violence shall that great City Babylon be thrown down] The Angel expresseth it by this sign. 1. To show the difficulty of putting down Babylon. 2. The violence of it. 3. The irrecoverableness of it.  
Vers. 22. And the voice of harpers and musicians, and of pipers and trumpeters, shall be heard no more at all in thee] See jer. 25.10. The Jews were wont to have music at their feasts, Isay 5.11.24. especially at marriages. See Luke 15.25. & v. 23. of this Chapter.  
Vers. 23. For thy Merchants were the great men of the earth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Princes of the earth, for their great riches. See 33. Deut. 19  
Vers. 24. And in her] That is, Babylon, now Rome.  
Was found the blood of Prophets] Namely of the New Testament, they were killed at Jerusalem. Ribera. They were not all killed within the precincts of the City of Rome, but all which for Religion's sake were put to death, by her authority or instigation were delivered to death. Rome's cruelty will cause her ruin.   

CHAP. XIX.  
Vers. 1. IN heaven] Not the Church, but the innumerable company of glorified ones in heaven say some; others interpret it of the Church, and say praise is given to God in the Church in the Hebrew tongue, because the Jews the Hebrew people, 
Mr Bulklie on the Covenant.  shall acknowledge the Lord Jesus with us.  
Vers. 2. For he hath judged the great whore] That is, Rome, called whore as before, because of her Apostatising from the truths of God and her former covenant; the great whore, because of her universal poisoning of the earth.  
Vers. 4. And the four and twenty Elders] That is, the Church; and the four beasts] That is, the Ministers.  
Vers. 8. For the fine linen is the righteousness of Saints] Righteousnesses Greek. This (say some) signifieth a double righteousness given unto us, 1. The righteousness of justification, whereby we are justified before God. 2. The righteousness of sanctification, by which we evidence our justification to men: Others 
* Downames Sum of Divinity. Vide Bezam & Pareum.  say it is an hebraism rather, by the plural righteousnesses noting the most absolute righteousness which we have in Christ; so the Hebrew word is used, Esay 45.24.  
Vers. 9 Blessed are they which are called unto the marriage supper of the Lamb] By this marriage-supper is meant the great general wedding feast in heaven after the resurrection, 
Soliti fuerunt veteres, quod etiam nunc faclitatur, sponsum honorificè deducere, illique cum celebrarentur nuptiae adesse & comitari, ut illa sociorum, amicorum, propinquorumque frequentia nuptiis dignitatem, hilaritatem conciliaret. Hos novi mariti comites sponsi filios appellat Christus Matth. 9.15. Hi socii nominatim eligebantur, & vocabantur ferè ab ipsis sponsis, ut sibi adessent, & conviviis etiam, aliisque hilaritatis significationibus, quae exhibebantur, interessent. judic. 14.11. Matth. 22.14. Menochius de Repub. Heb. l. 3. c. 21.  where the King of glory and the Angels are, where the Lamb's wife, v. 7, 8. and all shall meet, at which are all the creatures in their greatest glory.  
See thou do it not] The prohibition is much more emphatical in the original, see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vide ne scilicet adores. Ellipsis gravitatem facti denotat. Alsted.  there is an ellipsis of the word do or worship, saith Alsted.  
I am thy fellow servant, and of thy brethren that have the testimony of Jesus] This is the first reason against the worshipping of Angels, We are equal in office, Therefore thou owest not to me religious but social worship. The other reason follows, worship God, because to him alone religious worship is due as belonging to the first Table of the Decalogue.   

CHAP. XX.  
Vers. 1. AND I saw an Angel come down from heaven] See the 12. ch. 9 v. Our Lord Jesus Christ. 
Quadrant in Christumaptissimè sacri contextus omnes circumstantiae. Reverendissimus Episc. Vsserius de Christianarum ecclesiarum successione & statu. l. 1.  Primasius, Austen and others. The Angel of the Covenant, Mal. 3● john 3.13. He descends from heaven by his incarnation. Pareus. He hath the key of the bottomless pit, that is, the power of hell and death, which Christ ascribes to himself, 18.18. and binds Satan which is proper to Christ. Pareus.  
And a great chain in his hand] By which he bound the Devil; the modern Expositors interpret it the inevitable and binding power of the divine majesty, a long and strong chain to bind a most cruel enemy, 12.13.  
Vers. 2. And bound him a thousand years] That is, he should not stir up the lusts of men, 
Alii ante passionem Domini tempus ligationis Satanae inchoandum non existimant freti joh. 12.31.32. Quod quidem tum ad passionem Dominicam referri poterit, tum ad Evangelii quae illam subsecuta est, per orbem terrarum promulgationem, 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 non seduceret, sed ●ne in omnes simul gentes, uti erat solitus, perversas atque impias religiones induceret; neve ita potenter ut antea, tantoque cum successu in mundo grassaretur. Id. ubi supra. Vide Pareum.  to make war against the Saints of God. See 8, 9 verses. What he was hindered from when he was bound he attempted to do when loose.  

Id est, firmiter muniit, ne ullatenus pateret exitus. Nam mos erat Hebraeis & vicinis gentibus quando firmiter munitum & obseratum volebant ostium, ut ei sigillum apponerent. Sic Dan. 6.17. Matth. 27.62. Mede in Clau. Apoc.  And shut him up and set a seal upon him] That is, upon the door of the bottomless pit, lest he should break out before his time.  

A thousand years] Not a definite time as is meant in the beginning of the chapter, but an indefinite time, that is, for ever, as Psal. 84.10. a thousand years is a type of eternity.  Vers. 6. Blessed and holy is he that hath part in the first resurrection, and shall reign with him a thousand years] There are two common interpretations. Some understand the first resurrection from the death of sin, and a reigning in heaven a thousand years, they interpret eternity and a further degree of glory for such as are called forth to suffer. Secondly, others understand it literally, that then shall be a corporal resurrection of all the Martyrs to live with Christ a 1000 years. First, it cannot be a reigning with Christ in heaven, because it is something peculiar to those that are beheaded, a resurrection which follows that, they rise from sin before they die, besides the 9 and 10. verses show it cannot be meant of heaven. Secondly, it cannot be understood of the corporal resurrection, the dead in Christ rise first, yet so that all the rest shall be raised in the same moment. Resurrection is used commonly in Scripture to express a high degree of advancement after a low ebb of misery, Ezek. 37. Esay 26.19. Those that were beheaded shall live.  
Priests of God] That is, sanctified to offer spiritual service.  
Vers. 7. Satan shall be loosed out of his prison] Because the very acting of the power which he hath, is at the dispose of God. 
Id est, recipies priorem potestatem. Glos●a interlinearis.   
Uers. 8. Gog and Magog] There is scarce a darker passage than this about Gog and Magog, for we read them joined together only twice, once in the Old Testament, Ezek. 38. & 39 ch. and in this place. All the Schoolmen almost follow the Gloss and Prosper, who hold that by Gog, an hidden and secret enemy of the Church is meant, 
Dr Prid. in Orat. tertia.  by Magog an open enemy, therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church. 
Some expound it the Papists and Mahometans.  Pareus interprets Gog and Magog to be those four Angels bound at the great River Euphrates. ch. 9.14.  
Gog signifieth Asia minor, having that name from Gyges the King thereof. Magog is Hierapolis the chief seat of Idolatry in Syria, built by the Scythians, and from them hath that name. So that by the land of Magog we are to understand Syria, and by Gog, Asia minor. And for as much as the Princes and people of Syria and Asia minor, 
Plin. l. 5. c. 23.  were the most grievous enemies of the Jews, by whom they sustained the chiefest calamities after their return before the coming of Christ: therefore by an usual speech in the Jewish language, the mortal enemies of the Church, are called Gog and Magog. And in this sense John the Divine useth these names, Gog and Magog, 
Down. of Antich. l. 2. c. 16.  to signify the enemies of the Church, meaning not the same enemies whereof Ezechiel speaketh, but the like enemies of the Church, which should afflict the true Christians, as Gog and Magog afflicted the Jews.  
Vers. 10. And shall be tormented day and night for ever and ever] Ever hath no end, 
Pareus.  but here is a plurality for ever and ever.  
Vers. 11. And I saw a great white throne] A great throne] Because set for the great, that is, the universal judgement of the whole world; white] Shining with celestial light and majesty.  
The white colour in Scripture is used to represent purity and glory, 
Elton.  here it signifieth that the Judge shall give most just and uncorrupt judgement, and free from all spot of partiality.  
Vers. 12. And the books were opened] There are two books, 1. Of God's omniscience, in which all our speeches, deeds, thoughts, are registered. Psal. 139.15. Mal. 3.16. 
Alludes to Dan. 7.10.   
2. Of every man's conscience. Luke 16.9. Rom. 2.15.  
And the dead were judged] The Apostle here speaketh prophetically, and putteth the past time for the future, they were judged, that is, they shall be judged. 
Mr Fennet.   
Vers. 14. And death and hell were cast into the lake of fire] That is, the dominion of death found no where but in hell.   

CHAP. XXI.  
Vers. 1. AND I saw a new heaven and a new earth] The interpretation of this (saith Brightman) may be taken out of Heb. 12.26. Heaven in this part of the Revelation is put for the more pure Church, and the earth for the degenerating Citizens thereof.  
Vers. 2. New Jerusalem coming down from God] Saint john's new Jerusalem, and ezechiel's City 
* Quae omnia (de Novo Templo etc. à capite 40. usque ad finem libri) statum, formam, conditionem & fortunam ecclesiae Dei 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. Haffentefferus in Templum Ezech. sive in 9 postrema Prophetae capita.  and Temple, from 40. Chapter to the end (say some) are contemporary, and signify one and the same thing.  
Ob. john saith he looked for a temple and saw none. Sol. He means in comparison of the former manifestation they had of God, and those dark ways he had showed himself in, it should be as glorious as heaven itself, longè uberior manifestatio. Bright. No Temple in opposition to the Jewish Temple, but a Gospell-Temple. Mr. Bridge.  
Vers. 3. Behold the Tabernacle of God is with men, and he will dwell with them] A Tabernacle is movable, therefore (say some) this is not spoken of heaven. 2. Yet this glorious Church of Jews and Gentiles shall have ordinances.  
Vers. 4. And God shall wipe away all tears from their eyes] The meaning is, he takes from them all sorrow and crying, and pain, as the Spirit explicates himself. Dr Sclater.  
The phrase is taken out of Esay 25.8. and it is an allusion to the natural affection of Mothers, which are wont to please little children crying, and to wipe away their tears. Pareus. à Lapide.  
And there shall be no more death] Neither the first nor second.  

He doth not mean those which are ever fearful of their own estates, lest they have not faith, or be hypocrites, that shall be damned, though these fears being excessive and ill grounded are faults.  Vers. 8. But the fearful] Here is a catalogue of the damend crew, and the fearful are in the forefront, that is, those which are so afraid of bodily dangers and miseries, that they count it their best course to save themselves from such evil, by neglecting their duty.  
And unbelieving] Which give not credit to the word of God.  

Perkins.  Vers. 18. and 19 The State of this heavenly City is shadowed by precious stones, and gold, to signify as well the durableness as the excellency thereof.  
Vers. 22. For the Lord God Almighty, and the Lamb are the Temple of it] This cannot be understood of heaven. See 24. & 26. verses.  

See 22. c. 3.4. and Ezek. 48. ult.  Vers. 24. And the Kings of the earth do bring their glory and honour into it] To the Church, not when in heaven. Mr. Burrh on Host  
Vers. 26. And they shall bring the glory and honour of the nations into it] There shall be a more glorious presence of Christ (whether personal or what it will, 
See Mr. Burrh. on Phil. 4.11. 3d Sermon. p. 52  we determine not) among his people than ever yet was since the beginning of the world.   

CHAP. XXII.  
Vers. 2. AND yielded her fruit every month] Were the trees so created at first, that if sin had never entered in (which hath brought into the world thorns, briers, sweat of face, 
Brightman.  and difficulty of living) they would have flourished always laden with their fruits? This allusion here seems to intimate some such matter, and perhaps Christ would never have cursed the Figtree that was void of fruit, when the time of Figs was not come, unless it ought to have borne figs at all times by the first nature thereof. Mark 11.13.  
Vers. 4. And they shall see his face] Not that men shall have a beatifical vision of God here, but such a glorious discovery of the will of God, that it shall be a beatifical vision in comparison of what was before seen.  
Vers. 8. I fell down to worship before the feet of the Angel] See Rev. 19.10. 
Johannes semel admonitus iterum id non contendisset, nisi ex quadam tantum urbanitate prohibitum se credidisset. Lorinas in c. 10. Act. Apost. v. 25. Ejusdem opinionis est Viegas in. c. 19 Apoc. v. 10. & 22. v. 8. Verum verba Angeli pro urbana repulsa accipi nequeunt, sed pro necessaria prohibitione sunt intelligenda, inprimis si mandatum Adora Deum, & verba concisa Videne feceris, consideremus. Rivetus in Catholico orthodoxo.   
Vers. 12. To give every man according as his work shall be] Mark, he saith not to the work, or for the work, but to the worker, according to his works. Perkins.  
Vers. 15. And whosoever loveth and maketh a lie] Some apply it to hypocrisy, others to hankering after the old way of Idolatry.  
Vers. 16. The bright and Morning Star] That is, Christ, it is not unusual to call any eminent person by this name. See Esay 14.12.  
Vers. 17. And the Spirit and the Bride say, come] That is (say some) the Spirit in the Bride.   
FINIS.   

A Review of the whole work, consisting of emendations and Additions.  

MATTHEW. Chap. 2. verse 1, 2.  
THE Papists affirm three things of the wise men. 1. That they were Kings. 
Whitaker against Rainolds Trium Regum incipit pudere Papistas, si qui sunt paulò Cordatiores. Canus relinquit in medio, fuerintne verè reges an non fuerint: negans eos qui asserunt niti historiae quam nullam probatam habuerint, sed probabilibus tantum Coniecturis nonnullis. Chamier tomo secundo. l. 16. c. 1.  2. That they were three. 3. That their names were Gaspar, Melchior, and Baltasar. But there is no ground in the Scripture for any of these opinions.  
Matth. 3.11. Whose shoes I am not worthy to bear] Or unloose, as Mark 1.7. The Baptist saith, he is not worthy to lose or take away our Saviour's shoes, that is, to be his Disciple, for by Maimonie in the Title of learning the Law. ch. 5. we learn, that the Disciples of the Jews Doctors, were to do that service for their Masters. Mr. Thorndikes discourse of the right of the Church in a Christian State. ch. 2.  
Matth. 4.3. Since thou seest thyself to be forsaken of God, etc. Perkins there in the Margin should be set higher to the former note, and Calvin to that, though those words are no good sense, for how should he that is forsaken of God, be able to do such a Miracle. Rather thus, if thou hast such near relation to God, now that thou stand'st in need of bread and hast none at hand, command, etc.  
Matth. 5.18. jota] The Syriack hath Iod, and so it is likely (saith 
* In loc. p. 12. in the margin of my Annotations, there is joth pro jod.  Menochius) Christ said, as speaking to the Hebrews, amongst which Iod is the least of the letters: but the Greek interpreter put for it some thing like that it might be understood of the Grecians  
Matth. 6.2. Do not sound a trumpet before thee] Because those fasts were solemnised in the street with sound of trumpet. 
Quod in hypocritas dictum, qui plus spectatoris gloriola, quam ipsius benefacti conscientia, delectabantur. Elegantissimè verò Salvator respexit ad morem triumphatorum, Tragaedorum ac Comaedorum. In triumphatorum enim & histrionum ingressu, tubis canebatur ut omnes oculis & auribus attenderent. Name & hoc loco, quasi Tragaediam aut Comaediam aliquam Pharisaeorum, Christus inducit: &, observante Schotto, fabularum actores seu histriones qui personati, & cum larva prodibant, à Graecis dicti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dilh. elect. l. 1. c. 2.  Thorndikes discourse of the right of the Church in a christian State. ch. 4.  
Matth. 8.12. Gnashing] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shaking or chattering of the teeth, such as is in those which are taken with the fit of an ague. 
Menoch. in loc.   
Matth. 9.15. Can the children of the bride-Chamber mourn] By which he understands the Apostles, and alludes to the custom of their weddings; 
Filij Sponsi] Gracè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est autem Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conclave, seu thalamus nuptialis. Itaque significatur hac phrasi amici ac socij qui familiarius adhibentur, & qui ad ipsum thalamum sponsos deducunt. Hi autem socij nominatim eligebantur & vocabantur ferè ab ipsis sponsis ut sibi adessent, & Conviviis etiam alijsque hilaritatis significationibus quae exhibebantur, interessent. Vide judic. 14.11. Matth. 22.14. Apoc. 19.19. Menochius de Repub. Heb. l. 3. c. 21.  many were wont on the wedding day to attend on the bridegroom, and bring him home, that the frequency of friends and companions might add to the dignity and cheerfulness of the Marriage.  
Matth. 10.2. Instead of the Etymologies of some of the Names of the twelve Apostles there, take these as more genuine and proper from Caninius his loci Novi Testamenti. Philip Warlike who is delighted with horses. Bartholomew the son of Thalmai. Thomas a twin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, as the Evangelist interpets it: james a supplanter, Matthew the gift of God, in Greek Theodorus, that of Bartholomew there being a Greek name, Mark 3.16. (though some hold so) is not proper.  

Cunaeus de Repub. Heb. l. 3. c. 7.  Matth. 11.14. This is Elias which was for to come] Christ the best interpreter of Scripture, expounds here what is meant by Eliah, Mal. 4.5. viz. john Baptist, who is called there Eliah, for the great similitude that was between them. They had the same girdle and raiment. Eliah offended jesabel with his liberty of reproving; and john Baptist Herodias, both dwelled in the desert, both were inspired by God.  

Respondens jesus, id est, subiungens, vel fari or sus. Verbum enim Hebraicum hanah, non solum significat respondere interroganti, sed etiam usurpatur cum quis nulla praemissa interrogatione sermonem Exorditur. Menochius in loc.  Vers. 25. At that time jesus answered and said] Here and in other places of the Gospel it is said, that Jesus answered, where notwithstanding it appeareth not by any circumstance of Scripture, that any had spoke unto him: I take this term not for a bare Hebraisme, but indeed for a proposal relative to another. Now many which opened not their mouth in the presence of Jesus Christ; ceased not to speak in the presence of their heart, but their thoughts being known to him, he answered the subject of their thoughts, D' Espaigne of Popular errors, §. 4. c. 3.  
Vers. 28. Those words in my Annotations, p. 31. therefore not said take away but rest from the four first should be left out.  
Chap. 12. v. 43, 44. The Holy Ghost would teach these particulars. 1. Where ever Christ comes by the Gospel to a people, he finds the Devil dwelling in them. 2. His intention is to cast him out. 3. He is cast out in many. 4. He being thus cast out, the house is swept from many common corruptions, and adorned with many common graces. 5. The Devil will after try, whether they have indeed received Christ by faith. 6. Else the common gifts will rather encourage him. 7. When he returns again, he returns with seven worse Spirits, there will be more hope of a profane person, than one which hath such common works.  
Chap. 14. v. 6. But when Herod's birthday was kept] The ancients were wont with feasting to celebrate their birthday, which custom the Hebrews followed. Jerome on this place inveighes sharply against it: 
Gen. 40.20.  Nullum alium invenimus observasse diem natalis sui, nisi Herodem & Pharaonem: ut quorum erat par impietas, esset & una solennitas.  

There is a key of royalty or Supreme authority committed to Christ only. 2. A key of subordinate power, or charity, given to men.  Chap. 16. v. 19 Those words upon that place in the book, this is not Peter's key, but the Popes pick lock, should be out.  
An expression manifestly borrowed from Esay 22.23. Whence our Lord, Apoc. 3.7. is said to have the key of David, that is, of the house of David, whereby the Apostles under our Lord are made Stewards of the Church, as Eliakim of the Court, to admit and exclude whom he pleased. Mr Thorndike.  
Chap. 18.7. Let him be unto thee as a heathen and a Publican] Not as if the Heathens could be excommunicate the Synagogue, 
Eum vitabis ut vitantur ethnici & publicani. Alludit enim ad morem Judaeorum, qui à Consuetudine ethnicorum. & publicanorum, quos pro publicis peccatoribus habebant, abstinebant. Menochius in loc.  who never were of it, or as if the Jews than durst excommunicate Publicans and Gentiles, it was proper for our Lord to signify, how he would have Christians to use the excommunicate, there being no reason why he can be thought by these words to regulate the conversation of the Jews, in that estate, so long as the Law stood, but to give his Church rules to last till the world's end. Thorndikes discourse of the right of a Church in a Christian State. Chap. 1.  
Ve. 20. Where two or three are gathered together in my name, there am I in the midst of them By the rules of the Synagogue, under ten that are of years there is no congregation. Before that number of such as are come to years be present, they go not to prayers. But our Lord intending to free his Church of all rules that might abridge the privileges of it, 
Thornedikes Service of God at Religious assemblies. c 6.  knowing that occasions might fall out to diminish the number of his people that desired to assemble, assureth them of his presence in the midst of them, where the least number agree in the things which they desire at his hands.  
Chap. 21.19. Let no fruit grow on thee hence forward for ever] Let that which is thy fault be thy punishment, thou bearest no fruit at all; whereas the nature of thy kind is ever to have one fruit, one under another, always some though not in a full maturity, since therefore thou bearest no fruit at all, never mayst thou more bear any fruit. Dr Hals Paraphrase.  
The reason (say some) why Christ cursed the figtree though the time of bearing fruit was not come, seems this, that it made a glorious show with leaves, and promised much, yet performed nothing; and so it seems well to set forth the cursed condition of an hypocrite. I rather approve of this Interpretation than that first given in my Annotations, there being some just exceptions against it.  
Chap. 23. v. 4. That Exposition in my Annotations, Not Ceremonies, etc. may not seem so proper perhaps, because the Pharisees also thought to be justified by their works, and looked for Christ a temporal King. Beza saith, it is not to be understood of the corruptions of the word which men altogether ought to avoid, 
Vide Calvinum  but of that external exaction of the Law in which they are for the most part rigorous who are most indulgent to themselves.  
Matth. 25.1. Then shall the kingdom of heaven be likened unto ten Virgins, etc.] Ten Virgins, that is, many; See Gen. 31.41. 

Videntur hae virgines quae faces praeferebant sponsae sociae fuisse, quemadmodum etiam viris socii quidam nuptiarum eo tempore dari consueverant. Lampadum verò ac facularum nocturnarum opportuna in nuptiis mentio, non solùm quia ad dispellendas tenebras noctemque vincendam erant necessariae, sed etiam quia boni ominis fuisse videntur ac foecunditatem novae nuptae portendisse. Nemo enim nescit satis frequenti Scripturarum phrasi lucernae nomine filios significari, Psal. 131.17. 3 Reg. 11.30. 4 Reg. 18.19. Porro quod attinet ad vespertinum aut nocturnum tempus, video etiam apud Romanos eundem morem viguisse, ut sole deficiente, atque stellis jam micantibus sponsae deducerentur.  
Menoch. de Repub. Heb. l. 3. c. 21. Nuptiale convivium & sponsorum deductio intendentibus se tenebris fieri solita, que scilicet tempore illo aevo passim caenabant Id. ibid.   Virgin's] Having respect to the custom of that time, Virgins carrying Torches brought home the Bridegroom.  
Vers. 4. The foolish Virgins had only oil in their Lamps, an outward profession, but not in their Vessels, grace in their hearts.  
Vers. 9 Go ye rather to them that sell, and buy for yourselves] This is not a direction, but an exprobration.  
Vers. 34. Then shall the King say unto them on the right hand, Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world] Christ perhaps will not use that form of words, but his Sentence will be according to the tenor of them.  
1. We have a loving invitation, or calling of them to himself. Come] They were now at Christ's right hand, come nearer to me; they loved his appearing, and longed for it; Come Lord Jesus, thy Kingdom come; he calls them as a Husband his wife, come into my Chamber, my bosom.  
2. The title he gives them, ye blessed of my Father, That is, In relation to what they were in the world, this was their condition then, though themselves sometimes, and others perceived it not; blessed of my Father, not of the world; they began not to be blessed now, but appeared to be so.  
3. The assignation of the reward, receive the Kingdom prepared for you, Kingdom is the height of all worldly felicity, therefore glory is so called.  
Vers. 37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered and fed thee? or thirsty and gave thee drink, etc.] They shall not then make any such question; it is a Parable, and 1. God would have us know that what ever good or bad is done to the Saints, Christ counts as done to him. 2. The Saints at the last day will not look on any thing that they have done as worthy of Christ's taking notice of it.  
Mat. 27.46. Those words in my Annotations Christ spoke partly in the Syrian Language should be left out.   

MARK Chap. 1. Vers. 2.  
THose words in my Annotations, because the Testimonies of two Prophets follow, Malachy and Esay, should be left out.  
Mar. 3.6. And straightway took counsel with the Herodians against him] The Herodians were Sectaries or Heretics of the Jews which believed Herod the 〈◊〉 to be the Messiah, 
I● should be in very Annotations also 〈◊〉 Menochius de Republica Hebrae●rum l. 3. ●. 6. vide illium in Mat. 22.16.  or the Christ promised by the Prophets, because they saw the Sceptre in him to have departed from Judah, according to the Oracle, Gen. 49.10. Herod greedily ●●ard these flatterers, and favoured them, therefore he killed the Infants in 〈◊〉, that he might kill Christ, that none might be taken for the Messiah to himself.  
Mark. 5.5. And always night and day he was in the memories, and in the Torches] The Jews had their Sepulchers not in their Cities, but in the fields out of their Cities, like to Chambers which might receive many men. 
Menoc. in Mat. 9.28.  See Esay 65.4.  
Both their public and private Sepulchers were ordinarily out of the City, Josh. 24.30. we read that it was granted to their Kings, or some of their chief men, and such as had deserved well of the Commonwealth to have their Sepulchers within their Cities, 1 Kings 2.10. and 11.43. This custom they had to bury the dead out of their Cities, 
Menoch. de Repub. Heb. l. 8. c. 4.  left the air corrupted with the stench of their Carcases should hurt the living, and that their ghastly looks might be removed far from them. By the touching also of the Tombs & Carcases legal uncleanness was contracted, and therefore the Jews thought fit to remove the occasion of this by having their Sepulchers out of the City.  
Mark. 5.11. A great heard of Swine feeding] It is enquired whose Swine these were; Menochius saith it is most probable they were the Gentiles, for Jos●p●us l. 7. 〈◊〉 saith Gadara, 
De Repub. Heb. l. 7. c. 7. Greae multorum porcorum, quos vel Judaei contra praescriptum legis, vel incolae regionis illius Graecae religionis, alebant. Menoch. in Mar. 8.30.  is an Ethnic City in Religion. It is not likely (saith he) that the Magistrates of the Jews would suffer those of their own Nation to nourish herds of Swine, since these Creatures were condemned by their Law, and held to be unclean, Levit. 11.7. and it was not lawful to eat them. Neither doth that favour the contrary opinion (saith he) which is spoken of the prodigal Son, Luk. 15.15. that he fed swine, for that is a parabolical, not historical Narration, and if it were historical it would not make for it, for the Prodigal went into a far Country, that is, out of the limits of Judaea, where no law forbade them to have Swine, and there kept Swine.  
Chap. 9.49. For every one shall be salted with salt] viz. With the salt of tribulation, 
* Menoch de Repub. Heb. l. 2. c. 9 The vindication of the Presbyterial Government and Ministry. Estote acres in agendo, ita tamen ut pax non violetur. Menochius.  by which the Elect are proved, and with the salt of wisdom, with which they direct their actions and affections according to the rule of Gods Law.  
Vers. 50. Have salt in yourselves, and have peace one with another] By salt is meant (as Chemnitius, and others observe) sincere doctrine and Discipline, whereby the people of God are seasoned, and kept from the putrefaction of sin and error; this salt is so to be sprinkled, as that if it be possible, it may have peace joined with it.   

LUKE Chap. 1. ver. 1.  
Fully persuaded of, so it should be in my Annotations; so Esrey hath it. But though we say in Latin hoc mihi persuasum est, yet in English, not the thing, but the person is said to be persuaded. See Rom. 14.14.  
Chap. 2.4. Whence should be left out in my Annotations, and the words following run thus, Christ was called by the Jews a Galilean and Nazarite because he lived there. Mat. 2. ult.  
Chap. 2.8. Shepherd's abiding in the field, watching over their flock by night] That which Soldiers were wont to do in War by reason of Enemies, that Shepherds were wont to do by reason of wild beasts or thiefs, 
Menechius de Repub. Heb. l. 6. c. 13. & in loc. See my Annotations on Mat. 14.25.  watch in their turns. The night was divided according to their military Discipline into four watches, that the Soldiers which could not watch all the night, might watch the fourth part of it, that is three hours, and that some still might be ready to relieve those who were oppressed with labour or sleep. This space of three hours is called a watch, hence the Scripture often speaks of the first, second, third, or fourth watch.  
Ch. 3. v. 1. Herod being Tetrarch of Galilee] The word Tetrarch is a Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is properly so called who possesseth the fourth part of a Kingdom or other dominion, 
Menoch. de repub. Hebr. l. 1. c. 1. & in Matth. 14.1. Vide Plinium, l. 5. c. 18.  as Herod possessed the fourth part of the jewish kingdom, although it is sometimes simply taken, and Tetrarcha is the same with Toparcha, He that is Lord of some place or part of a Country; whether it be the fourth part, or a greater or lesser.  
Chap. 7. v. 22. To the poor the Gospel is preached] Some think that version is proper (though I have something the other way in my Annotations) because here is showed God's goodness in sending his Gospel the glad-tydings of salvation even to the poor, Heb. 4.2. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rightly rendered to us is the Gospel preached.  
Chap. 10. v. 31. And by chance there came down a certain priest that way] Some say 
Si fortunam di amus providentiam Dei, quatenus ejus rationobis incerta est; veritatem rei tenentes; nomen quoque retinere possumus Atque hanc loquendi libertatem scriptura nobis indulger. Epis. Down. in Rami Dialect. l. 1. c. 5. Vide plura ibid.  one may use the word fortune and chance and urge this place, and that Eccles. 9.11. for it, but Dr Taylor is against it, whom I should therefore in my book have set at the end of my note on this place, and not in the margin Austen in his retractations repented that he had so often used that wicked and execrable word fortune. Cum extremis duobus significandis adhibeantur fatum & fortuna: sicut rem detestantur toto animo Catholici; sic à vocabulis libenter abstinent. Chamier us. I dare not say (saith Mr Wheatly) it is a sin for one to say by good chance such a thing fell out, but unless when we name Chance, our intention be to denote Gods secret providence, and we do see and observe his hand in that thing which we say chanced, than I doubt not but that we are guilty of finise.  
Chap. 12. v. 35. Let your loins be girded about] viz. 
Menoch. de ●epub. Heb. l. 6. c. 4. & in loc.  That you may readily serve your Master, returning home, see v. 37. Christ did so, john 13▪ 4 Servants waited at Tables girt; that they might be more fit for service, left their long garments which they used should hinder their service.  
Chap. 23. v. 40. In stead of those words in my Annotations, it makes not for late penitents, read thus, this example is too much abused by those that put off their repentance, though true repentance be never too late. There is one example lest any should despair, and but one, left any should presume.  
Chap. 17. v. 10. When ye shall have done all those things which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do] This doth not assert a possibility of complete fulfilling the law (as some Popish expositors abuse the text) but Christ speaks it by way of concession Unprofitable, not in that sense that he is spoken of Matth. 25.30. these here do not hide their talents, but two ways, 1. Because if they had done all this they could not have obliged God, nor merited, because they should have done but their duty, we cannot make him a debtor by performing our duty. 2. You have not profited so much as you might have done.   

JOHN Chap. 1. Verse 1.  
MY Annotations on that should run thus, not only because he is the internal word, and after those words 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, etc. should be left out.  
Chap. 4. v. 46. A certain noble man] A certain Kingly man, Regius quidam. Calv. Beza. Vir Regius. Arabs. either of a Kingly stock, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Gr●ca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non regem aut regulum significat, sed regium, quod scilicet, vel in Regis Herodis aut alterius aula versaretur. Itaque Syrus habet servus regius, Vulgatus noster in textu Geaeco videtur legisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod regulum significat, Menochius de Repub. Heb. l. 1. c. 8. & in loc.  or one of Herod's courtiers and officers.   

ACTS. Chap. 2. Verse 3.  
AND there appeared, unto them cloven tongues, like as of fire, and it sat upon each of them] The Holy Ghost sat upon the Apostles in the form of a tongue, because he made the Apostles here preachers of the Gospel; the tongue is the instrument of preaching, 
Cornel à Lap.  by tongues therefore they received the gifts of tongues.  
By fiery tongues the efficacy of the Apostles preaching is signified.  
Vers. 44. And all that believed were together, and had all things common] Of the meaning of the first words were together, see Beza, Mr Lightfoot in loc. Calvin interprets it not of dwelling together in one place, but of being of one heart.  

See my Annotations on 4.32.  For the latter words, the Papists say this community is a kind of perfection, and thence lay a foundation for their Monasteries and Nunneries, the Libertines also in Germany and others abuse this place.  

Nimium sunt impudentes qui Platonis delirium secuti, Meum & Tuum tolli evangelica doctrina ex hominum societate volunt. Beza in loc. Est hoc singulare exemplum charitatis, atque ideo refertur à Luca, ut sciamus nostra abundantia sublevandam esse fratrum inopiam. Verum sana expositione indiget hic locus, propter fanaticos, qui bonorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingunt, qua omnis politia evertatur: quemadmodum hoc seculo tumultuati sunt Anabaptistae, quia nullam putabant esse ecclesiam, nisi in communem acervum congesta essent singulorum bona, ut inde promiscuè omnes sumenent. Calvinus. Vide plura ibid.  1. The property of things was distinct, though they had all things common in the use; they sold their lands, therefore they had a right to alienate them; they themselves gave to the necessities of the poor.  
2. There was no obligatory precept to bind professors to this. 5. Acts v. 4.  
3. There was no ordinance of the Apostles whereby men were bound to this community, many precepts rather contradict it. See 1 Cor. 16.2. 1 Tim. 5.8.  
4. If men had not a propriety in their goods, then stealing would be no sin under the Gospel. Ephes. 7.28.  
Chap. 3. v. 21. Whom the heaven must receive] It is doubtful (saith Cajetane) whether he means that Christ shall receive Heaven as a King his Kingdom, or heaven shall receive Christ, as a place receives the thing placed, both senses are true and agree to this place, but the latter is the more genume; the Syriac renders the words thus, quem oportet Caelo Capi.  
Chap. 4. v. 13. Ignorant men] Idiot's, so the Greek, and so Calvin. Beza, and the Vulgar render it.  

Mayor in Acta Idiota dicitur qui proprio tantum, natura lique idiomate seu lingua, & scientia contentus nescit studia literarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 en●m Gracè proprium significat. Menochius in loc.  The Apostles are so called, 1. In respect of their state and kind of life, they were private men, not set in any public office. 2. By reason of their doctrine, illiterate men. 3. By reason of their dignity and esteem, plebeians and of no account. 4. By reason of their popular dialect; but that they were not idiots in knowledge, Peter and john show v. 19 and 27.28.  
Chap. 6.15. Saw his face as it had been the face of an Angel] The face of an Angel signifies some excellent and heavenly thing in his countenance, viz. an Angelical shape and majesty. 
Cornel à Lap. Fancies angeli significat eximium quid, augustum, coeleste in vultu, quali specie, & majestate Angeli apparere solent. Menochius in loc.  God bestowed a new and wonderful splendour on Steven, and as it were the beams of a glorious body, such as he gave to Moses Exod. 34.1.  
Chap. 7.14. The wives of Jacob's Sons which came down with him into Egypt were but nine etc. those words I have in my Annotations out of Langus, but he had eleven brethren, and they all had wives for aught appears in Scripture.  
Vers. 16. Ibid. Those words the Father of Sichem, etc. to James are misplaced, they should follow the last words of that 16. v. Emor the father of Sichem, and therefore be set in the margin against the question and answer.  
Chap. 9 v. 31. Then had the Church's rest throughout all Judea, and Galilee and Samaria] Rest in the exercises of the worship of God, had none to vex oppose, or hinder them therein; a double effect follows this, and were edified. Every particular Church and member of the Church did grow and brought forth more fruit. The metaphor of a building agrees well, because the Church is the Temple and house of God. 1 Tim. 3. 15. And all the faithful also are Temples, 1 Cor. 3.16.2. Were multiplied, in number many came into the Church.  
Chap. 20. v. 10. And embracing him] Embrace him on every side. 
Complexus] Vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, circumplexus notat arctissimum circumquaque Pauli complexum, ut viscera sua compassionis, charitatis, & misericordiae in eum effundere velle videtetur. Cornel. à Lap.   
Chap. 23. v. 26. Unto the most excellent] Or most mighty, it was the title by which the Precedent was usually called. Menochius in loc.  
Chap. 24. v. 16. I exercise myself] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, me exerceo, laboro, fatigo, q. d. totus sum in hac re.  
Chap. 27. v. 34. For there shall not a hair fall from the head of any of you] This is a proverbial form of speaking, noting by an hyperbole, 
Walth. Cent. Miscell. Theol. 57  that they should not be hurt in the least thing, nor lose the basest things, such as are hairs of the head; so far should they be from losing their lives. The proverb is taken not only from the first of Sam. 14.45. 2 Sam. 14.3.11. 1 Kings 1.52. but also from the 21. Chapter of Luke. v. 18.   

ROMANS. Chap. 2. Vers. 15.  
THeir thoughts the mean while accusing or excusing one another] He means by turns, 
Cogitationibus sese mutuò accusantibus, aut etiam excusantibus. Beza inter se invicem cogitationum accusantium aut etiam defendentium. Vulg. In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae vox significat non qualescunque cogitationes, sed quae fiunt ratiocinando & disceptando, dum adhibito judicio rationis animus examinat aliquid, & de eo pronunciat sive verum sive falsum; bonum an malum. Menochius in loc.  conscience excuseth them, when their actions are conformable to the Law, and accuseth them, when not.  
Chap. 3.30. It is one God which shall justify the circumcision by faith] That is, the circumcised Jew, the abstract put for the concrete, so ch. 11. v. 3. the election, that is, the elect. The Hebrews 
See Ps. 12.12. Cant. 1.4. Esay 3.4. jer. 5.21.  when they would express a thing to the height, put the abstract for the concrete, the quality itself for the person.  
Chap. 8. v. 13. Do mortify the deeds of the body] That is sins, because, the body is the instrument of them for the most part.  
Ye shall live] He speaks to believers, it is meant of a life of comfort and abundant fruitfulness, live to purpose and do much service to God.  
Vers. 15. The Spirit of adoption, whereby we cry Abba Father] Abba 
* Hebraicè Ab, Chald. verò & Syriacè Abba, & terminatione Latina & Graeca, Abbas, idem est quod Pater. Menochius in Gal. 4.6.  is a Syriac word, and Father Greek, to show, that Jews and Gentiles agree in calling God Father. Abba was then used by Children, and Father is added, as if he had said, Father, Father, both words are used, because when we would please, we repeat the same words, as Matth. 7.22. or words of the same signification, as jehovah Adonai in the beginning of one of the Psalms.   

1 CORINTHIANS. Chap. 4. Vers. 3.  
But with me it is a very small thing] The smallest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro minimo est. Beza. Vulg.  
Chap. 6. v. 9 Nor effeminate, nor abusers of themselves with mankind] The first are properly those, which are called Catamites, qui turpia patiuntur, 
Scorta scilicet mascula. Menochius in loc. Vide Grotium.  those men which suffer filthiness to be acted upon them. The latter are those, qui eadem turpia peragunt, which act that filthiness on others.  
Chap. 11. v. 4. Every man praying or prophesying having his head covered, dishonoureth his head] The Apostle would have Christians to be far from the rites of Gentiles, their custom was to pray with their heads covered. 
Menoch. de Repub. Heb. l. 6. c. 7.    

2 CORINTHIANS. Chap. 4. Vers. 4.  
THe God of this world] That, is the Devil, he is not the Creator, upholder or possessor of the world, but the God thereof. 1. By unjust usurpation. 2. By busy operation, acting in every man of the world. 3. By a voluntary subjection, men yield themselves to him to be his slaves. 4. Because of that great universal dominion he hath over the world. He no sooner tempts, but we are ready to close with him.  
Chap. 5. v. 5. Who also hath given us the earnest of his spirit] Also this is cumulative and additional to what went before, given, that notes the freeness of the gift, he speaks of it as already given. The earnest of the spirit, that is (saith Menochius) the Spirit which is a pledge and earnest of future glory, not only so, but because it is the spirits office to give assurance to the soul.  
This gift of God, or work of the spirit is called an earnest in three respects. 1. An earnest is for confirmation of a promise or agreement, so here of God's faithfulness. 2. An earnest is somewhat of the same kind of that which is to be paid afterward, and therein differs from a pawn or pledge, which may be of another kind, so this gift is somewhat of that which we shall receive fully in heaven. 3. An earnest is but little of that which is to be paid.  

Deut. 25.5. Menochius de Republica Hebraeorum. l. 8. c. 2.  Chap. 11. v. 24. Of the Jews five times received I forty stripes save one] The Jews gave 39 stripes only either to signify their clemency in punishing less than the Law permitted, or to show themselves religious and studious of observing the Law, warily taking heed that they exposed not themselves to danger, by violating it, if they fulfilled the number of forty.   

EPHESIANS. Chap. 6. Vers. 17.  

Galeam salutaris, vel ut alij vertunt. Salvatoris, id est Salvatorem ipsum assumite progalea. Menochius in loc. & de Repub. Heb. l. 2. c. 5. Vide Bezam.  THe helmet of salvation] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the helmet of a Saviour, that is, take our Saviour for a helmet, viz. that being armed with his faith, doctrine, and instructions of life, you may not fear the fiery darts of the most wicked one.   

PHILIPPIANS. Chap. 2. Vers. 17.  

Menochius in loc. 2 Tim. 4.6. Ego enim jom delibor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, pro libamento offeror, & immolor, sanguinem meum quasi libamem Deo profundo, consecro, & sacrifico per martyrium. Menochius in loc.  AND if I be offered up] The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to be poured out as a drinke-offering, viz. his blood, for there were two parts of the sacrifices, viz. the sacrifice which was slain, and the drinke-offering as wine or oil, which was poured upon it. The Apostle alludes to this rite of the sacrifices.   

2 THESSALONIANS. Chap. 2. Vers. 8.  
WHom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming] There is a difference between those two words, consume, and destroy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are here in a special manner, distinguished. Illud est tractim imminuere, hoc funditus tollere. Fire consumes Wood, and the candle by feeding on it by little and little, water being poured on fire destroys it. Cocceus de Antichristo.   

1 TIMOTHY. Chap. 3. Vers. 6.  
HE fall into the condemnation of the Devil] Not that whereby the Devil condemns, but whereby he is condemned, as the destruction of the ungodly.   

2 TIMOTHY. Chap. 1. Vers. 7.  
THe Spirit of love and of a sound mind] Because it fills the soul with a sense of God's love, and so heals the conscience.   

TITUS. Chap. 1. Vers. 6.  
THe husband of one wife] The Apostle doth not command that a Bishop should necessarily have a wife, but that he have not two wives. Neither is here forbidden (as Justellus 
* Ad Codicem Canonum ecclesiae Vniversae p. 193.  hath rightly observed) Digamia aut polygamia successiva, as the popish 
* Estius, Cornel à Lap. Menochius.  Interpreters say, sed simultanea.   

HEBREWS. Chap. 2. Vers. 7.  
THou madest him a little lower than the Angels] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be referred to the thing, as if he should say, paululum quid, a little deal, and to the time, so it shall be the same with paulisper, a little while. If it be referred to the time, 
Menochius in loc. Vide Estium. Sanctus Thomas utramque expositionem admittit; ita quod paulominus referatur, & ad brevitatem durationis cum Chrysostomo, & ad quantitatem ret cum reliquis; & haec expositio Communior est. Ludovicus Tena.  he saith, that Christ for a short space of time was less than the Angels, viz. so long as he had his mortal body. But if it be referred to the thing, that is the dignity, the meaning is, in this thing only he was less than the Angels, that he could suffer and die.  
Chap. 3.11. So I swore in my wrath, they shall not enter into my rest. 
Quasi dicat, si ingredientur in terram promissam, in qua sedes quietas illis pollicitus sum, non Existimer verax. Menochius in loc. ] The decrees of God respect men's everlasting estate, his oath, his dealing and treating with men, that is, his Spirit shall no more strive with men.  
Chap. 7. v. 26. Holy, harmless, undefiled; 
Haec tria ita videntur distingui, ut sanctus respiciat Deum, Innocens proximum, impollutus seipsum. Menochius in loc.  separate from sinners] Here are four emphatical words. 1. Holy, either generally compriseth all goodness, or set apart of God. 2. Harmless, This hath relation to his outward carriage, Christ never did wrong to God or man, was free from actual sin. 3. Undefiled, this goes to the inward parts, he was free from corruption of nature, holy in his conception. 4. Separate from sinners. 
* Id est ab eorum vita & moribus longissime distants, & nihil cum illis habens common. Menochius.  All sorts of men are guilty of Adam's sin, but Christ was not, though he came from Adam, yet he came not by Adam.  
Chap. 9 v. 14. Purge your Conscience from dead works to serve the living God] Sinful works are called dead works, not only because they merit death, 
Dixit viventi, quoniam dixerat, ab operibus mortuis, quasi docens Deo vivo non placere opera mortua. Menochius in loc.  but because they come from a dead nature, to serve the living God, that is, we must serve God with liveliness, the Attributes of God are suited to the matters in hand.  
Chap. 11 v. 6. For he that cometh to God] Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Accedens ad Deum. Vulg. Heb. 10.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, veniens, est Christi periphrasis, sic appellatur. Matth. 11.3. & Apocal. 1.4. Menochius in loc.  He that is coming, that hath put himself on the way. See John 6.37.   

JAMES Chap. 2. Vers. 3.  

Sic ferè accidit, ut homo Cultu elegantiore nitidus, & auro gemmisque Collucens ad se rapiat oculos Circumstantium, & defixos teneat. Menochius. judicatur affectus hominum admirantium & aestimantium splendorem externum. Quod enim admiramur & magnifacimus, id intentè adspicimus, & cum reverentia atque veneratione respicimu● Brochmand in loc.  And if ye have respect to him] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies (saith Menochius) Cum affectu quodam benignè aspicere. To behold favourably with affection.   

1 PET. Chap. 5. verse 8.  
BEcause your adversary the Devil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he, qui in causa & lite nobis adversatur, so Menochius, and others. He that opposeth us in a suit, such a one is Satan, who strives with us about the salvation of our souls.  
Walketh about] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat, scilicet assiduè, & continuò. The Devil is that great Peripatetic. job 1.7.  
Chap. 5. v. 10. The God of all grace make you perfect, establish, strengthen, settle you.] The Apostle heaps up many words to show, that God preserves all graces, if it be weak, he protects it, he stablisheth it against opposition, gives new supplies of the spirit, and so excites and strengthens it, and keeps from wavering, settles us.   

2 PET. Chap. 1. verse 21.  
AS they were moved by the Holy Ghost] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried in the arms of the Holy Ghost.  
Chap. 2. v. 7. Vexed with the filthy conversation of the wicked] The Greek runs thus, oppressed under the conversation of the ungodly in wantonness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Verse 14. An heart exercised with covetous practices] Greek, exercised in covetousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not only with the practices, but principles.  
Chap. 3. v. 12. The Elements shall melt] Like mettle in a furnace, so the Greek word signifies.   

1 JOHN. Chap. 2. verse 20.  
But ye have a unction from the holy one, and ye know all things] By this unction He means the gifts and graces of the Spirit, the holy one, that is Christ. It is an allusion to the precious ointment in the Old Law, that was poured first on the head of the High Priest and so ran down.  
Chap. 3. v. 20. For if our heart condemn us, God is greater than our heart, and knoweth all things.] That is our conscience, David's heart smote him, condemn notes a decisive and final judgement concerning our State. God is greater two ways. 1 in point of judging, God is the Supreme, the heart the Deputy-Judge. 2 In witnessing, he knows all things, therefore our own hearts, Heb. 3.8. We are blind, God's witness is more impartial and severe.  

Accedendi, & ab ●llo postulata impetrandi. Menochius. Omnes tres personae SS. Trinitatis in Caelo, & de Caelo, tum Angelis, tum maximè hominibus testimonum perhibent Christo, quod solus ipse sit verus Messiae Deique filius. Menochius.  Verse 21. Beloved, if our hearts condemn us not] That is, reproach us not for the evil of our States, then have we confidence towards God] That is, we may have a holy liberty and confidence to approach into God's presence.  
Chap. 5. vers. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one] Three witnesses to the Godhead of Christ, the Father by audible voice in Christ's Baptism and transfiguration. Mat. 3.17. and 17.5. Christ bears witness of himself by his Doctrine and Miracles, Rom. 1.3. The Spirit by descending on Christ Mat. 3.11. and on the Apostles, Act. 2.3. So Menochius. In heaven, that is, they gave witness in a glorious manner, John 5.31. and these three are one, in essence, as the other three in testimony.  
Verse 8. And there are three that bear witness in earth, the Spirit, and the water, and the blood, and these three agree in one] Water and blood, holiness and satisfaction. He alludes to the ablution and oblation of the Old Law, and to the water and blood that came out of Christ's side, John 19.34.35. And these three agree in one; that is, to prove that we believe in Christ, and that he in whom we believe is the son of God.   

REVELATION. Chap. 1. vers. 1.  
THe Revelation of Jesus Christ] That is, received 
* Menochius. Joannes de Vado.  by Jesus Christ. When God in old time revealed his will to his Church two ways, viz. by vision or Dreams, Numb. 12.6. Job 7.14. the former manner, viz. vision is noted by the common name of Revelation. For all the things that follow in this book were revealed to John waking by visions, but not sleeping by dreams.  
There are two parts of this book of the Revelation; first, 
Jd. ibid.  a description of the present state of the Church, as it was then in the three first chapters. 2. a prophecy of the future State of the Church even to the end of the world, from the fourth chapter to the end of that book.  
Which must shortly come to pass] That is, which shall soon begin to be done, 
Menochius.  although they shall not soon end.  
By his Angel unto his servant John] Therefore the whole Trinity revealed this revelation to Christ according to his manhood, Christ to the Angel, the Angel to John, 
Menochius. Est haec prophetia à Deo data, à Christo Mediatore accepta, Angeli ministerio Joanni delata, à Joanne nobis annuntiata. Jonnes de Vado.  john to the Church.  
Verse 13. And in the midst of the seven Candlesticks] That is, of the Church, 
See v. 20.  it signifies that Christ is always present in the midst of the whole Catholic and every particular Church as he promised, Mat. 18.20. and 28.20. 
Joannes de Vado.   
Clothed with a garment down to the foot] Asdruball were the Priests under the Law, Exod. 28.4. therefore he signifies, that Christ is our Priest.  
And girt about the paps with a golden girdle] As the Priests were girt. Exod. 28.4. The meaning is, that Christ our High Priest stands ready, 
Id ib.  and is prepared to undergo what remains of the Priestly Office for us, that is to intercede with God for us, and to offer the incense of our prayers continually to the Father. See Revel. 15.6. and Dan. 10.5.  
Verse 20. The seven stars are the Angels of the seven Churches] That is, the Pastors or Bishops of the Churches, for Prophets in the Old Testament were called Angels, Esay 44.21. Hag. 1.13. and Priests also, Mal. 2.7. Esay 42.19. and in the New Testament, john is called an Angel, Mat. 11.10. and the Apostles of Christ, Luke 9.52.  
Chap. 2. v. 9 I know thy poverty] That is, in the world, outward poverty, because tribulation is joined with it, or if we interpret it of spiritual poverty, that is, 
Ad quam redactus es exspoliatione bonorum tuorum propter Christum. Heb. 11.34. Menochius.  thou hast not high thoughts of thyself in spiritual things.  
But thou art rich] in grace and holiness.  
Chap. 4. v. 7. And the first beast was like a Lion, etc.] These are the qualities of the Angels. The first is likened to a Lion, for his courage and power; the second to a Calf, for his servile ministry and unwearied labour; the third to a man, for his prudence; the fourth to an Eagle, for his swiftness in executing his Office. One of these living creatures was not like to a Lion, another to a man, the third to a Calf, the last to an Eagle; 
Joannes de Vado.  but every one of these four living creatures was endued with those four qualities, and that must be understood of each which is spoken of them all, viz. each of them had great power, diligence, wisdom and speed in executing the commandments of God Almighty.  
Chap. 5. v. 6. A Lamb] Christ John 1.29. who for his courage a little before was called a Lion; here for his sacrificing, meekness and innocence, is called a lamb.  
And seven eyes] These words may be expounded three ways; first, of the Holy Ghost, as the words following seem to intimate: secondly, of the infinite providence of God, as Zach. 3.9. and 4.10. Lastly, of the Angel's ministering to Christ, as Zach. 1.10, 11. Psal. 77.7. Heb. 1.6. This last interpretation Mr. Ford likes best.  
Chap. 9 v. 11. The Angel of the bottomless pit] The Devil, because he is condemned thither, reserved there, and seeks to draw men thither.  
Verse 14. Lose the four Angels] That is, the Saracens, Turks, and Tartars, for although these be three, yet they make four Kingdoms. Joannes de Vado.  
Chap. 10. v. 2. A little Book] A little little book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellulum, it is a diminutive of a diminutive. 
Intelligit quatuor precipuos angelos malos, qui quasi praesunt quatuor orbis partibus, ligati autem sunt, & divina potentia Coerciti, ne tantum noceant quantum vellent, & possent. Menochius.   
Chap. 11. v. 1. Measure the Temple of God and the Altar] The Temple signifies the Holy Catholic Church, 2 Cor. 6.16. Ephes. 2.19, 20, 21.22. 1 Tim. 3.5. Heb. 3.6. The Altar signifies the pure worship of God. 1 Cor. 9.13. and 10, 11. Heb. 7.13.  

Atrij nomine intelliguntur hypocritae, qui sanctitatem simulant quum sint impurissimi can●s. Joannes de Vado.  Verse 2. But the court which is without the Temple, etc.] It is an allusion (say some) to the manner of the worship of God among the Jews, an atrium judaeorum, & Gentium, where the Church of God promiscuously received all, then trodden down.  

Alludit hic Scriptura ad id, quod in Vet. Testamento scriptum est. Deut. 6.6.8. in manu, ut inter agendum respicias, in front, ut profitearis. Cocceus de Antichristo.  Chap. 13. v. 16. To receive a mark in their right hand or in their foreheads] Those that profess, approve and defend the Popish Religion, and the decrees of the Pope, they have received the mark of the Beast in their forehead, those which live according to the Antichristian decrees, and do what the Pope of Rome shall command; have received the mark of the Beast in their hand.  
To receive the mark of the Beast, is Legem vel ment sequi, vel lingua profiteri. Cocceus.  

Alludit tantum ad prophetiam Ezechielis cap. 38. & 39 Quemadmodum enim ecclesia gravissimè affligebatur per Gogum & Magogum post reditum è Babylone, & ante primum Christi adventum: ita diabolus Pontificios omnes in Europa & Turcas in Asia, quasi alteros Gogos & Magogos excitavit ab anno 1300. vel. 1320. contra ecclesiam, ut eam funditus perderet, si fieri posset, antequam Christus secundo veniat ad judicium Judaeorum. Joannes de Vado.  Chap. 20. v. 8. Gog and Magog] Jerome interprets Gog tectum & Magog de tecto, some Expositors therefore mistaking his meaning, interpret this place of the Pope and Turk, because the one is an open enemy, the other a secret one to Christ.    

September 14th 1649. Imprimatur, JOSEPH CARYL.  
FINIS.   

AN ALPHABETICAL TABLE Of the chief Heads contained in these ANNOTATIONS.  


A  
ABba Father 92, 217, 271 In the days of Abiathar the high Priest cleared 79, 80  
abraham's bosom, why the glory of Heaven so called 127  
Acts an History of 28 years 185  
what therein set forth ib.  
Doubts solved Acts 7. viz. 

Entreat them ill 400 years 190  
Threescore and fifteen souls 190  
Carried over into Sichem 190    
Acts 19.2, 3, 4, 5. cleared against the Anabaptists 199  
Accuser, why the Devil so called 598  
Outward Adorning, how condemned 558  
Satan an Adversary to whom 598  
Affliction cleanses from corruption 554  
The Church's Affliction called Christ's affliction 303  
And after three days rise again, cleared 86  
Agree with thine Adversary etc. expounded 13  
Amen 17  
Anathema Maranatha 255  
Angariation 14  
Angels how they ministered to Christ 9  
Matthew, Mark, 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 complete 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 Axe laid to the root of the Tree 7    


B  
Babe's in Christ, who 233  
To Baptise with the Holy Ghost and with fire, what 7, 8  
Baptism, what it is a sign of 213  
Christ's passion called Baptism, why 120  
Christ why Baptised 79  
Baptised for the dead what 253  
Baskets, whence the Jews had them in the Wilderness 147  
The reason of their constant carrying these ib.  
Beam in thy brother's eye, what 19  
Fought with Beasts 254  
This day I have Begotten thee 195  
Behold, ●he several exceptions thereof 33  
True Believer, who 568  
Bethany, what it signifies 55  
Why at Bethesda Christ cured only one 146  
and why he's bid to take up his bed and walk 147  
Bethlehem, what it signifies 4.100  
Two Bethlehems 100  
And thou Bethlehem etc. 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, solemnisation thereof lawful 39  
Blessing applied to God what it signifies 277  
Blessing applied to man what it signifies 277  
Blessings said to be spiritual, why ib.  
Spiritual 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  
CAjetans error 258  
A twofold call 231  
Came together Mat. 1.18. what it signifies 3  
It is easier for a Camel etc. 51, 52, 131  
The Word compared to a Candle 116  
Led Captivity captive 284  
Arguments against the immoderate cares of this world 17, 18  
Everlasting Chains 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 anointed, the word comprehends his Kingly,  
Priestly, and Prophetical Offices 2  
He is the anointed ib.  
The firstborn 4  
And I of Christ, opened 230  
To confess Christ, what 128  
We are Christ's, 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 coals 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.  
Commandment. the sixth interpreted 12  
Three degrees (besides actual murder) of the breach thereof ib.  
The punishment due to each degree ib.  
Commandment 7. interpreted 13  
First and great Commandment, which, why so called 60, 90  
The second, thou shall love thy Neighbour, etc. how like unto it 60  
Why the fifth Commandment 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 Cross 44, 45  
The preaching of the Cross, why so called 230  
To glory in the Cross 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  
WHy the Tribe of Dan Rev. 7. omitted 589  
Darkness over all the earth at Christ's death 138  
Not natural ib.  
What it denoted ib.  
Day divided into four quarters 53  
Daily bread, what 16  
why called ours ib.  
Ill translated supersubstantial ib.  
The Dead shall hear his voice 147  
Pains of Death Act. 2.24. signify not the torments of Hell 187  
Not lawful for us to put any man to Death 166  
We cannot satisfy for our own debts 49  
Who will render to every man according to his deeds Rom. 2.6. infers not merit of works 208  
Deity of Christ proved 561  
j- denial, what 44, 45 112  
Depths of Satan, what 582  
Destroy this Temple 144  
Devil called a Dragon, why 596  
The Devil bounded by God 581  
Why Christ suffered not the Devils to speak 79  
Diligence implies both speed and seriousness 562  
The Disciple known to the Highpriest, 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  
Reciprocal duties of Wives and Husbands 288, 306  
of Children and Parents 289, 707  
of Servants and Master's ib.  
The Spirit of God to dwell in us, what 217    


E  
THere will the Eagles be gathered together 128  
To eat Christ's flesh, and drink his blood, what 148  
The Elect may fall into fundamental errors, 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. etc. taken for the understanding 17  
A single eye, what ib.    


F  
FAith, what it signifies 226  
Faith preserveth a man to salvation 554  
One not saved by another's faith 197  
Faith overcomes the world 572  
Faith as a grain of Mustardseed, what 128  
Faith obtains more than 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 faithful 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 days and 40 nights, why 8  
My Father is greater than 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 fullness of the Holy Ghost 189  
Fullness in Christ 142  
The fullness of him that filleth all in all 280  
To finish one's 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  
Foolishness of preaching 231  
For implies not meritoriousness of works 110  
God only forgiveth sins 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 shows 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  
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  
Where two or three are gathered together etc. 49  
It makes not a general council ib.  
Nor that they cannot err ib.  
Several doubts in Christ's Genealogy according to Matthew cleared, as  
1. The son of David, the son Abraham; the words explained; why Christ so called, and why David promised before Abraham. 2  
2. All women in Christ's Genealogy 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. Why the Genealogy of Christ is drawn to Joseph, and not rather to Mary ib.  
6. From David until the carrying away into Babylon are 14 Generations ib.  
According to Luke  
Concerning Cainan 13  
Generation of vipers 102  
This Generation shall not pass 66  
The Father of Glory, why 279  
Gnashing of teeth 22  
God only 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 anointing, why 105  
Grecians Matth 15.22. who 41  
Grass, a threefold acception thereof 55  
He shall be called Great 97  
Greeks and Barbarians 206  
In whom is no guile 143    


H  
HAllowed what 15  
Hand of the Lord, what 99  
Hardness 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  
With 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  
Herod's 3. and their acts 4  
Why Elizabeth after conception hid herself 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 hours 53  
Hungry, who 99  
Never to hunger and thirst, what 145, 147  
An hypocrite described 60  
Hypocrites are as graves 117    


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, john 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 entered 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 only to those seven ib.  
why to the Angels of those Church's 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 hastened unto 565  
That day and hour not known of the Son 91  
How we are justified 210  
julian's scoff 11    


K  
THe Kingdom of Heaven is at hand 6  
The Gospel of the Kingdom 10, 79  
Children of the Kingdom 22  
Keys of the Kingdom 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 diversely 67  
The Disciples dreamt of a temporal 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 Hour of Judgement how 91    


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 fulfils the Law 226  
Under the Law threefold 272  
Law of the Spirit, of sin, of Death, what 216  
What going to Law forbidden 237  
Leaven of the pharisees, 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 darkness 142  
God compared to Light 567  
The Gospel 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 styled a new Commandment ib.  
Luke a companion of Paul 95  
when he wrote his Gospel's ib.  
savours of secular eloquence ib.  
Lunatics, who 10.47  
Lying wonders 316    


M  
A Malefactor delivered at the Feast, why 137  
Mammon, what 126  
Man's day, what 234  
Mark, Saint Peter's Disciple 78  
To receive the mark of the Beast 601.628.  
Marks of the Lord jesus, 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 Devil 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 neighbour ibid.  
Morning Star, why Christ so called 582  
To Morrow, what 18  
Mortify your earthly members, what 35  
Mote, what 19  
To sit in Moses chair, what 60.61  
And he opened his Mouth and taught them, explained 10, 11  
Multiplication of the Loaves and Fishes▪ where made 39.147  
The Mystery of God's will, why the Gospel so called 278    


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 Neighbour as thyself 114  
Nicodemus cometh to Christ by night 144  
Nicolaitans, their errors 581  
Number of the Beasts name 602    


O  
ALL Oaths not forbidden 13  
Old men, 1 John 2.13. who 568  
The Church compared to an Olive-tree, why 222  
Humane Ordinances, why so called 556  
must be submitted unto, and why ibid.  
The Holy Ghost compared to Oil, his work in teaching us; to anointing, why 569    


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 Sour expounded 33  
of the Marriage 57  
of the Prodigal 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 possess our ●ouls in Patience, what 134  
Christ's Patience 580  
Unto 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 Gospel 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 faithful witness, intimates his Prophetical 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, etc. 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 always, 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  
Public Prayer should be in a known tongue ibid.  
I Pray not for the world 164  
The Preaching of the Cross, why 230  
Christ sent me not to Baptise, but to Preach the Gospel's ib.  
Foolishness of Preaching 232  
To the Poor the Gospel is Preached, cleared 208  
to what Poor 209  
Why the cleansed Leper must show himself to the Priest 21  
Private interpretation of Scripture how forbidden 563  
Prophecy what 224.243  
Women Prophesying with their heads uncovered 242  
To Prophecy in Christ's name, what 20  
Prophets, what 20  
False Prophets, who 564  
A Prophet's 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, spiritual Songs 306  
Publicans, who 106.131  
Pure in heart, who 11  
Purgatory rejected 128  
Not proved by 1 Cor. 3.11. 233    


Q  
QUench not the spirit 312    


R  
RAbbi what it signifies 61.163  
Racha, what 12  
In Rama was a voice heard, etc. explained 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 deuce 225  
Repentance, what it is 203  
Reprove the world of sin, of Righteousness, of judgement 163  
All sorts of persons Reviled Christ 75  
Revelation what it signifieth 578  
Two parts of the Revelation 627  
Thunder joined 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  
Rich man who 51, 52.  
Riches how deceitful 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.  
Righteousness of God what 206  
Why so called 210  
Righteousness twofold, 

of the Law  
of Christ   197  
Upon this Rock, etc. 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  
THe Sabbath made for man two ways 80  
A Sabbath days journey, 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  
saducees, why so called 59 their opinions ib.  
Whether they rejected all Scripture save the Books of Moses ib.  
Saints compared to Eagles, why 128  
S 'tis. in Life eternal, shall mutually know each other 46  
Salted with fire, what 88  
The Disciples called the Salt of the earth, why 11  
God's word compared to Salt, Marg. 123  
The Angels Salutation expounded, and cleared from Popish depravation 97  
Sanctified throughout, when 313  
We cannot satisfy 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 Glass, 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 Christ's 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.  
God's Commandments improved therein 11, 12  
This Sermon set down, Mat. 5, 6, 7. and Luke 6.20.10. Why Christ went into a Mountain to Preach 10  
Serpent and its nature 27  
The Devil 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 Christ's right hand 580  
Seven Signs of godly sorrow 262  
Seven Churches what their names signify 579  
Seven Spirits ib.  
Christ the true Shepherd 153  
marks of a true Shepherd 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 Shoes I am not worthy to bear 7  
Sicut in Scripture taken three several ways 16  
Sign of the Son of man, what 65.66  
Signs before the destruction of jerusalem 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 Sat 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  
Believe not every Spirit, but try the spirits 571  
The Spirit compared to water 145  
What Star appeared to the wise men 5  
Christ the chief Corner Stone 556  
The godly lively Stones ib.  
God is able of these Stones, etc. 7  
Sun, Moon, and Stars darkened 591  
Sun, what 595  
Christ resembleth the Sun ib.  
Woman clothed with the Sun, what 595  
Our sufferings called Christ's sufferings, in what respects 560  
Superscription of the Cross, why in three Languages 137  
To support the weak, what 312  
Swear not at all expounded 13  
They that take the Sword, shall perish with the sword 72  
Synagouge what it signifies 9.15  
The use thereof 208    


T  
LEt their Table, be made a snare, what 221  
When Christ was driven forth to be Tempted 8  
Where he was Tempted ib.  
What weapons be used 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 days, 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 hour 93  
Mark and john reconciled 93.167  
Thirty pieces of silver, how much 70▪ 74  
A Thorn in the flesh, the messenger of satan, what 264  
Thorns are Lusts 37  
why so called ib.  
Christ hath the Throne of David, how 97  
Three hundred pence, how much 91  
Christ three days, and three nights in the grave 34  
Appeared cloven tongues like as fire, why 186  
Traditions unlawful, and why 40.41  
Christ's Transfiguration 46  
why manifested not to all ib.  
Why to Peter, James, and John ib.  
Moses, and Elias appeared, and why ib.  
As Travail upon a woman with Child, what it denotes 313  
Treasure in heaven, what 17  
The Trinity set forth by three precious stones 584  
Twelve tribes, what 52  
Christ chose twelve Apostles, and why 25    


U  
TO receive the grace of God in Vain, what 261  
The veil of the Temple rend; 76  
which veil, why 76  
Verily verily 144  
Vipers their properties 7  
Of the Virgins, wise and foolish 67  
Extreme Unction not proved from Mark 7.13.84  
Unity of Saints urged 283  
Until, & first born, no ground for Helvidius error 4  
Until in Scripture, taken for never 4  
Unworthily to eat and drink, what 246  
The Dead shall hear his voice 147  
All in the Graves shall hear his voice 147    


W  
Watch's of the night, how many, their continuance, names 40  
Of Pilat's washing his hands 74  
Three sorts of washing of hands amongst the Jews 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 signify 583  
Wine mingled with Myrrh, 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 witness in heaven, three on earth 572  
Wives must submit to their Husbands 288  
Wolves and their Nature 27  
Woman in the Revelation signifies Idols 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 do with thee 143  
Women have first notice of Christ's 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 darkness 226  
Their works follow them 64  
The Saints Gods Workmanship, why 281  
In all the world the Gospel 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 quenched. 87  
God only to be Worshipped 9  
God to be Worshipped in Spirit, and Truth 145  
Worthy taken in a double sense 31  
For they are Worthy, cleared 583  
What Christ Wrote on the ground, & wherefore 150    


Y  
YEa yea, Nay nay 14  
Youngmen, who. 1 John 2.14. 568    


Z  
Unto the blood of Zacharias the son of Barachias Mat. 23.35. What Zachary is there meant 62, 63, 117.   
Finis Tabulae.    

A CATALOGUE OF THE Greek words or phrases, which are opened in these ANNOTATIONS.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140.269  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 569  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45▪ 71  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.185  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 304   


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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 203  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 201  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 153  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 231.312  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 574  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585    


H  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258    


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 283  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15.142  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 281  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 561  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 212  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 290  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 290    


I  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Aor. 2 infin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 212  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12    


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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 299  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 189  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285    


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 559    


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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 entreat thee to excuse the misplacing of Marginal quotations sometimes, the false figuring of the page, and false pointing, and also to amend literal 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 etc. 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. righteousness 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 years as one day. p. 68 l. 15. minds. p. 70. l. 10. Sachar. l. 48. poem 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. Pastoral 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 etc. 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 fieriness. 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.