Annotations Upon the New Testament

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 Fathers house ] He calls Heaven, which is the kingdom of glory and eternal blessedness, the house of his Father, to which Christ by his dea • h 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, Psal. 39.13. Heb. 13.14.

Vers. 6. I am the way, the truth, 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 origin & 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, and greater works then 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, Act. 5.15.

Vers. 16. Comforter ] Or Advocate, one that pleadeth the cause of another, 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, accompanied with vision, which depends on the life of Christ, therefore it is meant of a Spiritual life; he gives it, continues 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.

You in me and I in you ] We are said to be in him, because being engraffed 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. 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, Isaiah 54.13. And our Savior 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 deer for, or mine for kind; the same tranquility 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, both in the gift and manner of giving.

Vers. 28. My Father is greater than I ] The Arians objected this place to prove Christ a secondary God. The Orthodox Fathers said this ought to be referred to his human nature; but Calvin dislikes this answer. Hic (inquit ill) 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.

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; 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 the 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.

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 communion, 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 God's will.

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.

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 color for their sin, as in the next words. Vide Piscat.

But now they have no cloak for their sin ] That is, no color of plea, nothing to pretend by way of excuse. The Greek word 〈 in non-Latin alphabet 〉 which is also used, 1 Thes. 2.5. signifieth a fair show, pretence, or color, 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, 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, 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, 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. Rationall, when a man's reason is non-plust, 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, 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 judgment ] That Christ hath erected a judicatory in the conscience. Oracles are ceased, Satan in part is cast down. 2. Makes men submit to his judgment, 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 judgment 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 judgment by the Evangelical commands.

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 God's will unto them, and assure their hearts, that the same is true.

He shall not speak of himself ] Hence the Arians blasphemously inferred (as Jerome witnesseth) that the Holy Ghost was inferior to the Father and Son, they said the Father only was true God, our Savior 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 judgment. Beda.

Vers. 20. Weep and lament ] 〈 in non-Latin alphabet 〉 you would be inwardly dejected, 〈 in non-Latin alphabet 〉 and outwardly declare it. These words are not only meant of his Disciples, but of all believers, 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.

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.

Vers. 33. Be of good cheer ] The word signifies boldness, implying that our confidence in God causeth holdnesse 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.

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. Cyril. Gustus vitae aeternae, the taste of eternal life. Brenz.

That they might know ] That is, believe in.

Thee the only true God ] Hence the Arians 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 God's. 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 Savior prayed for those only that his Father had given him, and for those whom hereafter he should give unto him. v. 20. And that with exclusion from the world, as here, and for their sakes he sanctified 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, Cyril, 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 honor 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. 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; now this sanctifying of himself was unto his death and passion by the unanimous consent of all the Fathers, as Maldonado 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. He chose rather to be taken in the place of prayer than of supper, and in the night, 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 honor of the Priesthood, 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, 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 Agustine 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 honorable Citizen of Jerusalem : what if it was he at whose house Jesus supped, 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) spake only of a certain kind of punishment, viz. as crucifying, with which they would have Christ suffer 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 verse. 28. So Bellarmine saith many of the fathers interpret those words. Those things which follow favor 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 & Barabbas 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 favor, John 19.13.

Vers. 39. But ye have a custom, that I should release unto you one at the Passover ] Some say they used this custom in remembrance of Jonathan's 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 Passover a malefactor was to be set free, not an innocent condemned.

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.

Vers. 5. Behold the man ] That is, if there be any mercy yet in you look on him, set him free.

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 Judea 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 whipt, as fitting him for the Cross; (for the guilty persons that were to die were wont first to be whipt) yet hoping by his cruel whipping to appease the Jews, 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 favor this exposition. The best copies & Johns own autograph (which the Author of the Constantinopolitane Chronicle saith, was kept in the Church of the Ephesians to his time) have 〈 in non-Latin alphabet 〉 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. de cruce c. 3. So that without doubt the two thieves Christ's companions bore their Crosses, yet Christ should have been spared. For since only lusty thieves were wont to be crucified, they were able to carry such a burden, but Christ being cruelly whipt and hardly used otherways, sunk under the burden. Brugensis.

In Hebrew Golgotha, ] the Hebrew is Gulgoleth, wherefore the word is rather Syriac; 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 mothers sister, Mary the wife of Cleophas, and Mary Magdalene. ] Her standing declared her constancy and trust in God; we have the Virgin full of grace, Mary 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.

Vers. 28. Our Savior knowing that all things were now accomplished ] Our Savior 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 Savior 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 Reede, Mat. 27.48. Mark 15.36.

The Hyssop stalk was put into a reed or hollow Cane, or else in those countries the Hyssop did arise to that bigness that the stalk thereof might well be called a Cane or Reede, as the tree of Mustardseed with the Jews is far greater and taller than it is with us.

Vers. 30. Finished ] That is, the Prophesies of him saith Augustine, and Chrysostom saith his Pilgrimage and the wrath of God: now the Jewish Law and Sacrifice was at an end. Jansen.

Gave up the Ghost ] Emisit non amisit. Ambrose.

Vers. 31. That their legs might be broken ]

Vers. 34. Pierced his side ] Their malice died not with his death. The Syriac Paraphrase saith, He pierced his Ribbe, 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 filme 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.

Many think (saith Grotius ) that he hath respect here to the Law concerning the Paschal Lamb, but he rather conceives that that place Psalm 34.21. is aimed at, where God's special care for a godly man is described.

CHAP. XX.

Verse. 1. COmmeth Mary Magdalene early ] With her companions, which Matthew, Mark and Luke name; 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.

Vers. 4. The other Disciple did outrunne Peter ] As younger, and so more nimble. John out-ran Peter, Love is swifter, but Zeal in Peter is bolder to look into the Sepulcher. See verse 6.

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. ] 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 Agustine.

Vers. 18. Mary Magdalene came and told the Disciples that she had seen the Lord, ] A Female Evangelist.

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. 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 Sepulcher in rising from the grave. The Scripture is evident that our Savior 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 Jerome.

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 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 Fathers will, so were they sent by Christ to reveal the Fathers will, partly in making things more fully known, which were before but darkly shadowed, and partly in foretelling things to come, they all being Evangelical Prophets. In regard of this manner of sending them they were above the Angels themselves. See Ephes. 3.10. Perkins on Jude.

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, 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 Savior 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 ; 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, Isaiah 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.

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.

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 Soldiours spear.

Vers. 29. Blessed are they that have not seen, but heard, and yet have believed.

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. Girt his fishers Coat unto him ] He was not altogether naked before, but had put off his outward Garment.

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.

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 it self, this also increased the Miracle.

Vers. 14. This is now the third time that Jesus shown himself to his Disciples ] It may be understood of the day when our Savior appeared, not of the particular appearances. This was the third day wherein he shown 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.

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 then these ] Than thy nets, than thy fish, than thy friends, that are here about thee. Mr Hildersham.

Lambes ] Peter must not feed his sheep only but his lambes also, and first his lambes, for the increase of the whole flock dependeth on the towardness of the lambes, 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, Feede my sheep ] would gather Peters supremacy over the Church in all the world, but then 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 lambes with his hook. Mr Perkins.

Feede ] By doctrine, life, discipline.

Vers. 17. Thou knowest that I love thee ] That my love is true and sincere. 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; 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 wouldest not ] That is, in malam crucem. Grotius.

Vers. 19. This spake he, signifying by what death he should glorify God ] viz. By a violent and cruel death; a magnificent description of martyrdom, 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, and that hath been the ground of a vulgar, but senseless error, viz. that John the Evangelist is yet alive. Agustine (tract in John ) saith that the place where he was buried bubleth 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.

CHAPTER. I.

L Vke calleth his History the Acts of the Apostles, though it be specially of their sufferings because even their passions were actions, 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 things which are necessary to be known for salvation, as Chrysostom, Cyril, and Augustine 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 ; 〈 in non-Latin alphabet 〉 est communi mensa utor, ab 〈 in non-Latin alphabet 〉 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.

Vers. 7. Jt 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 〈 in non-Latin alphabet 〉 season is sometime used for 〈 in non-Latin alphabet 〉 time, but not contrarily. 〈 in non-Latin alphabet 〉 properly is the space of time in general, as an age, year, month, day, hour; 〈 in non-Latin alphabet 〉 the opportunity of doing a thing.

Ver. 10. And while they looked steadfastly toward heaven. ] looked with fixed eyes like lovers.

Vers. 12. A Sabbath days journey ] One mile saith Tremellius on the Syriac Testament, about two miles say the Latins, 2000 Cubites say the Hebrews, which are rather to be believed See Weemes his Christian Synagogue p. 75. and Doctor Willet on Levite. 23. quest. 5. pag. 567.

A Sabbath days journey was 2000 Cubits which the Hebrews make a mile, as appears by their books. de Dien in loc.

Vers. 18. And falling headlong he burst asunder in the midst, and all his bowels gushed out ] The Greek word signifies thus much, that Judas fell down flat, and was rent in sunder in the midst with a marvelous huge noise. The Syriac, Ethiopic, 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 Squinancie.

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, 〈 in non-Latin alphabet 〉 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 render 〈 in non-Latin alphabet 〉 , with one mind, or heart. This Greek word is often used in the Acts. 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 〈 in non-Latin alphabet 〉 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, Fierie, 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 Apothegmes or wise sentences as the Greek signifies.

Vers. 5. Dwelling ] 〈 in non-Latin alphabet 〉 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 Passover, and Pentecost, and so had been continuing there some good time.

Vers. 6. Heard them speak in his own language ] that is, they spake to every man in his own language: not that the hearers heard that in divers languages which they spake 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.

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. J will pour out of my spirit upon all flesh ] Peter alleging that place out of Joel. 1.28. 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, 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, because the loosing 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.

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 Savior 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, in the cruellest 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, 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. ] Eighthly, their sincerity, and singleness of heart.

CHAP. III.

Vers. 2. BEautifull ] 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, 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 endeavor to mend it.

Be converted ] Return; for it is in the active in the Greek, blotted out ] of God's Book.

Dilher saith, it is a metaphor taken from a munificent Creditor, 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 Pen-knife: 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, as we see by their custom of washing the feet of their guests. Reynold. de lib. Apoc.

Vers. 21. Whom the heavens must receive ] It is questionable whether the Greek words should be resolved, 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 Hos. 1.11. p. 184.185.

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-privilege.

CHAP. IV.

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 accompt of honor 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, 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, how much he liked of the act of their devotion: and withal that God's showing himself to approve thereof was a special favor.

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.

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 ] Purloyning of the Price, 〈 in non-Latin alphabet 〉 , translate by stealing or purloining, for so the word signifies: our English: which renders it, 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 〈 in non-Latin alphabet 〉 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 ] 〈 in non-Latin alphabet 〉 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. 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, labor in vain, Prov. 21.30. It seems to be drawn from the fable of the Giants which were said to make war with the God's.

Vers. 41. Counted worthy to suffer shame for his name ] viz. From the grace of God so governing that matter.

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.

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, John. 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 then 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, 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 favor, 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. Intreat 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: 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 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 souls ] Moses saith that Jacob came into Egypt with seventy 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 then it was done. 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 〈 in non-Latin alphabet 〉 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 sons 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 Shechem ] Gen. 33.19. The father of Shechem, so it should be translated; so Mark 15.40. Mary the mother of James ; either 〈 in non-Latin alphabet 〉 should be rendered by and joined to the word 〈 in non-Latin alphabet 〉 , and so the sense is, that the Patriarchs were translated into Shechem by the Shechemites, and laid in Abraham's sepulcher which he bought for money, or 〈 in non-Latin alphabet 〉 to be understood, and then the meaning will be this, that some of the Patriarchs were laid in Abraham's sepulcher, some in the field that Jacob bought.

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 Fathers possession. 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 ought 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 Shechemites and Hittites is not therefore all one.

Vers. 26. Sirs ye are Brethren ] The words in the Greek are 〈 in non-Latin alphabet 〉 , 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 spake 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, 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 prophesy 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. The twelve minor Prophets were joined in one book, least by their littleness they should be scattered or perish.

Vers. 43. Yea, ye took up the tabernacle of Moloch, and the starr 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 ministry of the Prophets and Apostles, who spake 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 of Angels, who accompanied God their Sovereign Lord, when he declared the Law.

Vers. 54. Gnashed on them with their Teeth ] 〈 in non-Latin alphabet 〉 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 up is for ones help, plead ones 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 〈 in non-Latin alphabet 〉 . Paul is termed by another word, Act. 9.13. Besides he spent his youth among the Jews 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 ones charge, as remaineth firm and steadfast forever, never to be remitted. vide Bezam. Si Stephanus non or asset, ecclesia Paulum non habuisset. Agustine thought God ordained Stevens Prayer to be a means of Paul's conversion; see beginning of the next Chapter.

CHAP. VIII.

Vers. 18. HE offered them Money ] He would buy the Holy Ghost, because he meant to sell it.

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.

Vers. 27. A man of Ethiopia ]

Vers. 30. Vnderstandest 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, as Mr. Beza noteth; from Gaza to Azotus which was about thirty six miles.

CHAP. IX.

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 spake 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. Cajetan truly expounds it, the voice which they heard was Paul's not Christ's, see Calvin, and Doctor Reynolds on Psal. 110. pag. 381.

Vers. 15. For he is a chosen vessel unto me ] That is, to publish among them the doctrine or the Gospel 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.

Vers. 22. Proving ] 〈 in non-Latin alphabet 〉 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 everyone of them may perfectly agree with each other.

Vers. 37. Whom when they had washed, they laid her in an upper chamber ] The washings of the dead were usual with many Nations.

Vers. 40. Tabitha arise ] Tabitha is rather a Syriac then Hebrew name, which Luke rendered in Greek Dorcas ; both signifieth a Goat. 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; 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 Peters 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.

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. Neare friends ;] Or necessary friends; 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.

CHAP. XI.

Vers. 20. PReaching the Lord Jesus ] Lay-men may Preach upon occasion to Churches disordered, and to persons not yet gathered to any Church.

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; 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.

Vers 26. Christians ] After the manner of the Grecians which named the Scholars from their Masters, as Pythagoreans, Platauicks, Aristotelians, Epicureans: Before they were called Galileans, and Nazarens, as Soudas testifieth; the most honorable 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 Chaines, 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 ].

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 〈 in non-Latin alphabet 〉 signifieth him, who from his infancy was educated with another; as 2. Maccha. 9.29. So Plato, Plutarch, and others use it, and so the Syriac takes it here.

Vers. 2. As they Ministred to the Lord ] Baronius and Bellarmine translate it, they sacrificing. But Casaubone (who for Greek-learning, hath scarce had his equal in this our age) saith 〈 in non-Latin alphabet 〉 hath been used ecclesiastically, for whatsoever religious ministration (even for sole praying when there is no occasion of sacrifice) and he instanceth in the fathers mentioning the morning and evening 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 is not a sacrifice but a general word, and comprehends all Priestly and Levitical ministries; but it fell to Zacharias' 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 common-wealth. So doth Saint Paul call the civil magistrates by a name derived of this verb, or from whence this verb is derived 〈 in non-Latin alphabet 〉 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. or as some say 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.

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 Chapters is neither divinely inspired, nor very ancient if we except the •• alms, 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 denieth 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, to be begotten of his Father declarative, because then 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 verse. 36. He addeth that therein was verified the Prophesy 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 it self: so also the word 〈 in non-Latin alphabet 〉 whereby Luke expresseth the same is used by the Greek interpreters of the Old Testament, to signify not the corruption it self alone, 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.

Vers. 42. Preached to them the next Sabbath ] Gr. 〈 in non-Latin alphabet 〉 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.

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 Preacht; after his coming they were primi the first invited guests.

Vers. 48. As were ordained to eternal life ] The Syriac hath it positi put. He was ignorant (saith de Dieu ) of that which the Heretics of these days have dreamed, that by 〈 in non-Latin alphabet 〉 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, then they might know their destruction was at hand. So the Jews might know by the Apostles shaking off the dust of their feet, that there was no peace for them anymore, 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, as if he drunk in every point that he said.

Vers. 23. And when they had ordained them Elders ] The Greek word saith one, signifies to ordain by voices. The Grecians used in their Elections, 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 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, 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.

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, because of the cohabitation of the Jews, who were to be forborne 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; not the Councils 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 offense 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. 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.

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 humor when it is acting in a fit. Their dissention put them as it were into the fit of a fever.

CHAP. XVI.

Vers. 3. ANd took and circumcised him ] He was not circumcised; 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, 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. 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, 〈 in non-Latin alphabet 〉 , whence he is called Apollo Pythius, and Delphicus, from that famous place whose name also was Pytho. Beza.

Vers. 22. Rent off their clothes ] Of the Apostles, not their own. Erasmus saith the words may be taken either way; but Calvin, and Beza dislike that.

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, was more zealous and religious then the rich and stately City of Thess • l • nica.

Vers. 18 Encountred him ] The Greek word is taken from wars, as appears, Luk 12.31. so Polybius often useth it, whom Luke loves to follow, Grotius in loc.

What will this babbler say ] Seminiverbius, this sower of words say ; The Greek word signifies such a one as they that stood in the corn-markets and gathered up the corn that fell besi • es the sacks in emptying, as Casaubone observes: that is, 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 God's ] of strange or new devils or new gods (for the God's of the Gentiles were devils) and the word 〈 in non-Latin alphabet 〉 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 barbers shops, 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, as it were somewhat superstitious; the Athenians had teretes aures smooth ears; yea and the word it self hath an Euphemismus too: for 〈 in non-Latin alphabet 〉 , is one that fears the God's. They worshipped indeed devils, Moses called them so, so doth the Psalmist. Dr. Clerk.

Vers. 23. And beheld your devotions ] The Rhemists translate 〈 in non-Latin alphabet 〉 here Idols, according to the vulgar which renders it simulachra which is too narrow; 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 neighbor Countries would swear by him unknown at Athens ; some think they would not have their God's known lest enemies by Magicke should get them away, hence they chained their God's, 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 ] 〈 in non-Latin alphabet 〉 , That is, lightly passing over: God regarded not, as the old translation, 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, 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 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.

Vers. 12. Gallio ] So called from his milky whiteness.

Vers. 14. Lewdnesse ] The Greek word translated lewdness here doth elegantly set forth the disposition of a lewd man, 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? 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; for it cannot be supposed that these being now entered into Johns 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 Baptized ] That is, into what doctrine were ye initiated, and instructed? Unto John's Baptism ] into the 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 rebaptized, who were formerly Baptized by John.

It cannot be proved that any which were once Baptized by John were ever Baptized again. But the contrary may easily be gathered: for seeing our Savior Christ Baptized none himself; it will follow, that the Apostles were either not Baptized at all, or else Baptized only with Johns Baptism.

Vers. 4. John Baptized with the Baptism ] That is, taught the doctrine of Repentance.

Vers. 5. When they heard ] That is, by John's Ministry. Baptized into the name ] viz. By John, not by Paul.

Vers. 19. Curious arts ] That is Magic, as the Syriac and Arabic rightly render it, whence the proverb Ephesiae literae. fifty thousand pieces of Silver ] That is, 6250. pound Sterling. vide de Dieu.

Vers. 24 Silver shrines for Diana] Shrines or Temples, some say little houses or Caskets to put the idol in; others think the Temple Diana was engraven on their Coyne, 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 Cloake for error; but we must not follow a multitude to do evil.

Vers. 32. The Assembly ]

Vers. 33. And they drew Alexander out of the multitude ] the same Alexander (as it is thought) was after a persecutor of Paul, 2 Tim. 4.14.

Vers. 35. A worshipper ] Or the Temple Keeper.

CHAPTER. XX.

Vers. 4. SEcundus ]

Vers. 7. Upon the first day of the week ] This is a better Translation then 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 Hebraism. That day of meeting was proper to Christians, 1 Cor. 16.2. It is called the Lord's day, Rev. 1.10.

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, then he had stayed at least a night longer, and so more then 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, 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. The other of Grotius, to perceive things future as present which interpretation, 1 Thes. 3.4. favors, a like speech of the same Paul. 3. Of Heinsius who saith that Paul was saddened 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 ones 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 Paschal Cantell. First intrinsically, Take heed to yourselves, ] For qui sibi nequam, cui bonus? Secondly, extrinsically, 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 wandering, 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, with God's blood, with God's 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, Isaiah 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 〈 in non-Latin alphabet 〉 is taken Luk 23.2. and Acts 13.8.10. The Nicolaitanes held that marriage was a mere human 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, it significantly expresseth their mutual affections.

Vers 3 Now when we had discovered Cyprus ] A Mariners term; they use this expression still when they would show that they see a place, which before was hid from them.

Vers. 13. For I am ready ] 〈 in non-Latin alphabet 〉 I have myself in readiness.

Vers. 20. Thousands ] 〈 in non-Latin alphabet 〉 ten thousand. Not all of the Church of Jerusalem, 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.

Was zealous towards God ] 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. ) 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, but by the decree of the people.

Vers. 28. With a great sum ] 〈 in non-Latin alphabet 〉 Because this sum was gathered head by head.

CHAPT. XXIII.

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

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 spake.

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 honor, is neither indeed a Judge, nor to be honored; but, to be esteemed an asse; Calvin saith it is an ironicall speech, and that the meaning is, ego, fratres, in hoc homine nihil agnoseo Sacerdotale. Brethren I acknowledge nothing belonging 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. Paralel. 1. Paralel. 98. Bezam. in loc.

Vers. 6. But when Paul perceived that the one part were Sadducees, and the other Pharisees ] Paul wanted not human 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 then shall everyone 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.

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 verse. 10. and 26.2.3.

Vers. 5. A pestilent fellow ] 〈 in non-Latin alphabet 〉 a pestilence; foolish Tertullus that mistook the antidote for the poison; the remedy for the disease! Doctor Hall.

A ring-leader ] 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; 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 judgment to come, Felix trembled ] Felix was deditus saevitiae & libidini ; righteousness hath reference to others, temperance to ourselves, judgment 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.

Vers. 23. With great Pomp ] The original words signify with great fantasy, 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. VNto 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, then 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, 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, and plainly show what repentance is.

Vers. 24. Much learning doth make thee mad ] Paul was learned not only in the 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.

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, 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; 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, 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 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 Ethiopic translation render it to be inflamed, as de Dieu observes.

CHAP. I.

O F 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 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 practice 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. Jerome 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, 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, 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 mothers 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. Levite. 18.18. Isaiah 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 Hebraism; 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 human nature of Jesus Christ; so likewise by these words, according to the Spirit, 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 style of the Hebrew. See Exod. 2.16.

Vers. 5. By whom we have received grace and Ap • stleship ] that is, the grace of Apostleship, by the figure called 〈 in non-Latin alphabet 〉 as 2.20: It is the Apostles style to define his Apos • leship by the name of grace, as after Chap. 12.3. & 15.1. 1 Cor. 15.10. Galat. 2.9. Ephes. 3.2, 8.

Vers 7. Grace to you, and peace from God the father, and our Lord Jesus Christ ] the grace of God is that whereby be undeservedly favors us; 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 everywhere; 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, 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 shown the extent of the Roman Empire, according to the style 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; which the Apostle elsewhere calls the faith of the elect, and the common faith ; and Peter stiles, 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 spake any Language but theirs; and consequently those which were unskillful 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, Isaiah 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 everyone that believeth ] the Gospel is offered unto all, but it only profiteth unto salvation those that believe; as a medicine is only effectual to those which receive it.

Vers. 17. The righeousnesse of God ] that whereby we stand just and righteous in the sight of God. It is so called, 1 Decretorie, 2 Revelatorie, 3 Meritorie, 4 Imputatorie, 5 Approbatorie. 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.

Vers. 18. The truth ] that is, those true opinions which in their judgments they had conceived of God, 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; 〈 in non-Latin alphabet 〉 may better be rendered discourses or reasonings; such as they made out of their principles, they had in their understanding.

Vers 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, verse. 24. that is, alone by themselves. So Beza and Theophylact understand it; that is, the first degree which is therefore unnatural, because thou destroyest that which nature gave thee for propagation. Then secondly, unclean love of boys, verse. 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 forever ] When the Hebrews make mention of the true God, they are wont to add Ha Baruch le gnolam. Benedictus sit ill in saecula. Let him be blessed forever.

Vers. 27. Burned ] 〈 in non-Latin alphabet 〉 , that word is emphatical, expressing those prodigious and monstrous lusts of the Gentiles, proceeding from the fire of evil concupiscence, and deserving and forewarning hell-fire.

Vers. 28. They did not like ] The word 〈 in non-Latin alphabet 〉 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 willfully 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, 〈 in non-Latin alphabet 〉 . 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 〈◊〉 • ranslated according to the etymon, troublesomnesse 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 〈 in non-Latin alphabet 〉 , that troublesome one.

Covetousness ] 〈 in non-Latin alphabet 〉 an inordinate desire of having more wealth then the Lord allots us.

Maliciousnesse ] that is comprehended under envy next following; 〈 in non-Latin alphabet 〉 may better be rendered mischievousness.

Envy, murder ] 〈 in non-Latin alphabet 〉 . As these words are alike in sound in the Greek, so the vices are alike; and one often follows the other. Estius. See 1 John 3.13.

Malignity ] 〈 in non-Latin alphabet 〉 , taking all things in the worser part.

Whisperers, backbiters ] A backbiter speaketh evil openly of another; the whisperer, privily. Theoph. The backbiter intends to separate friendship, the other to hurt ones fame.

Ver. 30. Haters of God ] with a hellish hatred; 〈 in non-Latin alphabet 〉 . 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.

Despightfull ] 〈 in non-Latin alphabet 〉 , 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 judgment of God ] The Greek word 〈 in non-Latin alphabet 〉 , translated here judgment, 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 it self 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 judgment, and to be delighted with them, is a high degree of ungodliness.

CHAP. II.

Vers. 5. TReasurest up wrath ] that is, punishments and judgments the effects of it; alludes to Job 36.13. the Greek word signifies to lay up for tomorrow.

Day of wrath ] that is, of judgment. See verse. 16.

Vers. 6. Render to every man according to his deeds ] The Papists infer merit of works from hence; but 1. the word 〈 in non-Latin alphabet 〉 to render, signifies not only a just retribution, but a gift of favor, 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 well-doing seek glory, honor, 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 〈 in non-Latin alphabet 〉 properly signifies compression, à 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 is properly a straightness of spirit; such as is wont to happen in diseases and terrors: Here it is taken metaphorically.

Upon every soul of man ] Here is a double Hebraism: 1. Every soul of man, is put for the soul of every man, as in Chap. 1.18. Against all ungodliness and un • ighteousnesse 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.

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, & ex ploras quae discrepant. Beza. Pareus. Acording to the former version some think 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.

Vers. 22. Thou that abhorrest idols, d • est thou commit sacrilege ] 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. CHiefely ] This word 〈 in non-Latin alphabet 〉 Erasmus taketh to signify the order of the Apostles speech, as before cap. 1.8. 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 effective ; 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 mayest 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 judgment.

Vers. 5. J 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 Judges Barre; 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: 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 sepulcher ] Throats like a sepulcher, sending out rotten, and unsavory communication, 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; 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 revilings.

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, and produce it to themselves and their neighbor.

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 phrase put for none.

No flesh ] Flesh by double figure 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; 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 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.

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 Termes; 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 implied 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 favor 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 v • ew 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 Levite. 16.17. Mr. Hildersham on Psal. 51.7. vide Bezam.

A Propitiation ] So we read it, but rather a Propitiatory: the same Greek word 〈 in non-Latin alphabet 〉 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. 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. IV.

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, 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, 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 semes to have effected it.

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, 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.

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 harbor with full sails.

Vers. 25. Was raised again for our justification ] Christ paid our debt when he died, and cancelled the bond on the Cross. But in his resurrection he received an acquittance, as it were a discharge was given then. 53 Isaiah. 8.

CHAPTER. V.

Vers. 1. BEeing justified by faith ] That is, Christ's righteousness made ours by faith.

Vers. 2. In hope of the glory God ] That is, that we shall partake one day of his glory.

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 licour infused into another; as hot water poured into Beer, changeth not only the color, 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 labor benefits many; or one that hath shown a great deal of goodness to us.

Vers. 8. Commendeth ] That is, maketh known.

Vers. 12. By one man ] That is, Adam, sin entered into the world, and death by sin ] Sin brought death into the world, either meritorie as it deserves wrath; or privative as it takes away the power of the Law to confer life, passed upon all men ] as the murraine 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.

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 eomparative, 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 Adams transgression ] There is a twofold interpretation of this place: 1 Some understand it of Infants which never committed actual sin, as Adam did. Others 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 offense, 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 Isaiah 9.6. He is called the gift of God by an excellency, John 4 10.

Hath abounded unto many ] 〈 in non-Latin alphabet 〉 , redundavit, was plentifully poured out; a metaphor from waters over-flowing.

Vers. 18 As by the offense of one judgment came upon all ] Judgment, reatus. Beza, Pareus, Calvin ; but the judgment 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 killing of sin; but also of thy burial with him, 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 baptized, and plunge them in the water; after which they put on new garments. Whence those manners of speaking used in Scripture, 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 ineffectual: for so the word signifieth.

Vers. 11. Reckon ye ] make account, conclude thus; so the same word is used, Rom. 3.28.

Vers. 12. Rain ] 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, 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: whereas they are rather patients then agents in a tyranny.

In the lusts thereof ] By lusts here are meant the flames and motions of lust, 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.

Vers. 14. For ye are not under the law ] As a Covenant, 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; as if they were cast into it as into a mould, and came forth bearing the stamp and figure of it.

Vers. 19. I speak after the manner of men ] So Beza, and we, I speak some human 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.

Vers 20 The servants of sin ] A servant hath two properties: 1 He is subject; the master is above him, orders 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. 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.

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 〈 in non-Latin alphabet 〉 , 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, &c. ] 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 Takes 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, &c. 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, 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, then 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, &c. ] 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. He was convinced in his judgment 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. verse. 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.

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, and go through stitch.

Vers. 19. For the good that I would do, I do not ] He speaketh of the inward endeavors of his heart.

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, 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 ] 〈 in non-Latin alphabet 〉 . It signifieth one taken with the point of a Spear or Sword; or with a bloody weapon: from 〈 in non-Latin alphabet 〉 , cuspis, mucro, & 〈 in non-Latin alphabet 〉 , captivus ; so is the word Luke 21.24. Because (as a Law) sin doth exercise power over all the faculties of the soul, 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 human 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 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 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 of the Spirit of life in Christ Jesus ] that is, the grace of holiness in the human 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 it self 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, verse. 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 human nature subject to passions and infirmities. The Manichees and Marcionites did wrest the Apostles words to signify that Christ had no true human flesh, but a similitude and likeness only: But Basil well answereth them, That this word, similitude, 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, 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 ] 〈 in non-Latin alphabet 〉 . The word signifieth the act of a carnal mind, comprehending thoughts, desire, discourse. Pareus well noteth, that he useth not the word 〈 in non-Latin alphabet 〉 , which signifieth prudence it self, least he should seem to have condemned that natural gift and faculty; but 〈 in non-Latin alphabet 〉 , which noteth the act rather and execution of that faculty: and he addeth to it 〈 in non-Latin alphabet 〉 , 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, noting a man drownd 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 forever; for the word noteth perpetuity. 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, and his own action is seen; when he is led by another, though he may act himself, the others action is more seen then his.

Vers. 15. The Spirit of bondage ] Not bondage to sin, but by it.

Whereby we cry Abba 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 intensenesse, and fervor 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, Syriac, and Greek, Abba Father.

Vers. 16. The Spirit it self beareth witness with our Spirit