Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	faith_n	life_n	1,074	5	4.4282	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45436	A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.	Hammond, Henry, 1605-1660.	1659 (1659)	Wing H573B; ESTC R28692	3,063,581	1,056

down the true notion of the word in this place thus But if he that should live by his faith shall cowardly withdraw himself from the publick worship of Christ v. 25. as Ignatius faith they did which had received the infusions of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyrn they abstain from the Eucharist and from prayer that is publick assemblies and exhorts them to mend that fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Polyc. Let there be more frequent assemblies and so again ad Ephes if they withdraw from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patient magnanimous encounter of afflictions v. 32. from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confident profession of the truth v. 35. in expectation of the future reward from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and doing the will of God v. 36. and from the faith v. 38. Whereby we depend securely on the promises of Christ with confidence that they shall be performed to us If faith the Author the just the Christian prove thus pusillanimous hang back from this performance of his duty if by afflictions he be disheartned and terrified Gods soul hath no pleasure in him he is utterly rejected and disliked by God And thus v. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towardise is directly set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul or life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction or loosing of it V. 39. Saving of the soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies acquiring purchasing getting possessing So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing of glory 2 Thess 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing or acquiring of salvation 1 Thess 5. 9. But Phavorinus who hath that notion of it gives us also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving delivering and so being here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul or life it seems most probably to signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possesse the soul Luk. 21. 19. which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul here so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessing is purchasing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve the life Mar. 8. 35. Luk. 9. 24. See Note on Eph. 2. d. 1 Pet. 2. c. CHAP. XI 1. NOW Faith is the note a substance of things hoped for the evidence of things not seen Paraphrase 1. And that you may know to what your being Christians and your professing the faith of Christ obligeth you in this matter you may consider what Faith is a confident dependence on God for the performance of his promise a being convinced of the truth of those things of which we have no ocular or sensible demonstration 2. For by it the Elders obtained a good report Paraphrase 2. And that you may not look on this faith as a new and a strange thing ye may through all times see the examples of it among pious men which may excite you to the practice and exercise of it at this time now you have so much need of it ch 10. 36. For indeed ye may observe that this was it by which the Antients or Fathers of the Old Testament received a testimony of Gods approbation of and respect unto them 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were note b not made of things which do appear Paraphrase 3. One act of faith it is by which we rightly apprehend the omnipotent power of God in creating the whole world heaven and earth meerly by a word saying Let there be light c. and there was light and so by the same act of faith we see God can and doth produce effects quite distant from the ordinary course of nature for so all this visible world was framed not out of things conspicuous to our eyes as now a man of a man a tree from a kernel c. but by the meer command of God out of nothing or out of the earth which is described as an invisible Chaos of confusion Gen. 1. 2. And then why may we not believe God's promise in the like manner at this time that he is able to bring you deliverance out of your present persecutions upon your continuing constant unto him by those ways that are least discernible to you meerly by acts of his own power and wisdom 4. By fai●h Abel offered unto God a more excellent sacrifice then Cain by which he obtained witnesse that he was righteous God testifying of his gifts and by it he being dead yet speaketh Paraphrase 4. Another act of faith it was appliable also to your present purpose which was discernible in Abel who offered to God the firstlings and the fat Gen. 4. 4. that is the best and fairest that he had in all his flock whereas Cain did not proportionably but only brought of the fruit of the ground without any choice of the best an offering to God v. 3. This Abel certainly did upon a belief of Gods essence and attributes and a consequent love of him willing to give him that which is most precious and parallel to that is the faithful constant Christian now that will lay down his life for Christs sake suffer any thing part with all that is most precious and from this faith it was that God pronounced him a righteous person and expressed his approbation of his sacrifice and from this it was that God said of him that his blood cried from the ground when he was dead intimating that he had then a life with God who was able to speak to him see Philo li. Pejorem insidiari meliori and that God would avenge his blood and the blood of all such upon their persecutors 5. By faith Enoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Paraphrase 5. By faith Enoch did that which was acceptable in the sight of God and was rewarded by God by being translated to heaven in stead of dying And that signifies that they that walk and persevere in the ways of God when they goe out of this world they are never the worse for it they are removed to a place of endlesse blisse 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Paraphrase 6. And this acceptation of God was a proof that he had faith for otherwise his actions could not have been acceptable to God for without believing the power and wisdome and justice of God 't is impossible to doe any thing that can please God or be rewarded by him For he that undertakes the service or worship of God in any kind must believe that he is God and that he

thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉

opposed and persecuted by men they shall be own'd and crown'd by God as his Martyrs or Confessors 11. Blessed are ye when note e men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Paraphrase 11. When ye shall be reviled and persecuted and have all kind of evil reports calumniously raised against you because you are professors of the faith of Christ ●this was the condition of Martyrs and Confessors in the Christian Church when Christianity it self was persecuted as ver 10. of all that constantly adhere to any part of Christian duty and are not by any temptations of persecution c. moved out of it 12. Rejoyce ye and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Paraphrase 12. Exult or leap for joy for God will reward upon you not only your integrity and your patience but their multiplied revilings and slanders with a multiplied recompense in another world For thus were the Prophets before you dealt with those that came with commissions immediately from God with whom if ye communicate in doing well and suffering patiently ye shall proportionably partake of reward with them 13. Ye are the salt of the earth but if the salt note f have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden under foot of men Paraphrase 13. You disciples all sorts of true Christians see note a. are the men that by your doctrine and exemplary piety and charity are to keep the whole land the whole world from putrefying But if your lives grow unsavoury or noysome what meanes is there imaginable to repair or recover you None certainly And then are ye unsavoury Christians the most unprofitable refuse creatures in the world and so shall be accounted of Mark 9. 50. Luke 14. 34. and dealt with accordingly 14. Ye are the light of the world A city that is set on a hill cannot be hid Paraphrase 14. As a city set upon an high illustrious place is seen by all that travail neer it and by them enquired after what it is so the Christian Church which is a most conspicuous society in respect of the difference of their lives from other men cannot chuse but be taken notice of by the rest of the world and either attract them by their good or discourage and deterre them by their evil examples Isa 60. 11. Phil. 2. 15. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house Paraphrase 15. It is my design in you in the doctrine which ye are to preach and the exemplary lives which you are to live to set up a torch or eminent luminary like the sun in the firmament for all the world to be enlightned by it and directed in the actions of their lives Now ye know 't is not mens meaning when they light a candle to put it under that which will cover and shut up the light of it but to set it up at the best advantage so that it may dispense its light most freely to all that are within reach of it And so must ye diffuse your doctrine and examples to all the heathen world whose ignorance and sins render them answerable to the dark parts of the house which yet the candle when it comes to them doth illuminate 16. Let your light so shine before men that they may see your good works and glorifie your father which is in heaven Paraphrase 16. Honest honourable commendable actions such as are not practised by other men 17. Think not that I am come to destroy the note g law and the prophets I am not come to destroy but note h to fulfill Paraphrase 17. To take any thing from the Law and the Prophets i. e. the rule of duties toward God and man in force among the Jews to loose mankind from the obligations that formerly lay upon them v. 18 19. and note f. to permit much lesse to cause any one morall command to be evacuated but to repair and make up whatsoever is any way wanting to restore whatsoever hath been taken from it by false interpretations of those which have striven to evacuate some parts of it to require more explicitly what was obscure before and where there is any need to encrease and adde unto the Law 18. For verily I say unto you Till heaven and earth passe one note i jot or one title shall in no wise passe from the law till all be fulfilled Paraphrase 18. Till the world be destroyed and all things come to an end no one least particle shall depart from the Law or be taken away or loose its force or obligation 19. Whosoever therefore shall break one of these least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall be called great in the kingdome of heaven Paraphrase 19. By his practise and doctrine evacuate any one of the least commands of the Law or which I shall now deliver to you he shall be the least see note on c. 8. k. i. e. be despised and rejected by God in the day of judgement which is called Gods Kingdome 2 Tim. 4. 1. Mat. 25. 1. or he shall be cast out of the Church be thought unworthy of having his name retained in the catalogue of Christians here or Saints hereafter as among the Jews he that did teach and do contrary to the determination of the Consistory i. e. who being a Doctor of the Law did teach any thing to be lawful which the determination of the Consistory made to be unlawful he was look'd upon as a rebellious Elder and was by law to be put to death But whosoever shall himself practise and teach others to practise all not neglecting the very least of them shall be rewarded in an eminent manner here and at the day of judgement shall be a principal Christian here and Saint hereafter advanced to the dignity of judging others and to the glory attending it in heaven 20. For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven Paraphrase 20. Shall abound more above the ordinary practise of men then the actions or righteousnesse of the Scribes and Pharisees abounds 21. note k Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Paraphrase 21. Delivered by Moses in the Law to the Jews that they should commit no murther and that he that did so should be lyable to be tryed for his life pleadable in the lesser Sanhedrim the house of twenty three men who had

future in a Christian though not absolutely all care or provision for the present necessities of life or the prudent managing of store and possessions when God gives such Every day as it comes requiring that duty from us to preserve that life in our selves and those that belong unto us which God hath bestowed on us Annotations on Chap. VI. V. 1. Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch or observe carefully saith Phavorinus and may possibly here be so there being no necessity that the construction should run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed that you doe not but as probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to doe it or that thou doe it not c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors and because Saint Matthew useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places a little diversly from the rest of the writers of the New Testament those generally joyning unto it a Dative case but Saint Matthew leaving it out and understanding it therefore 't is possible it may be so here also and so the reading will be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look that you doe not but understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your selves that you doe not c. So when Saint Matthew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 16. and 11. 12. take heed of the leaven Saint Luke reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed to your selves of the leaven c. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our English word Almes is form'd that is any act of pity or mercy especially of liberality to them which want for which some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse which as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the translation of the Old Testament used promiscuously for it according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forementioned Note on c. 1. g. so doth it signifie this Charity to be an act of duty and righteousnesse required of all Jewes and Christians and not to be omitted by them which are able without sin Ib. Be seen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a beholding or looking on as is on a stage or Theatre for men that act parts or strive for masteries whose reward consists only in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. the applause and praises and approbation of the Spectators which appears to be the meaning of the word here by the concurrence of all the circumstances 1. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward twice used immediately v. 1 3. By being thus lookt on they have their reward as in those spectacula or prizes 't is wont to be where the conquerour hath no other acquisition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reputation of the victory with a crown of leaves of no kind of value to expresse and testifie it Then 2 ly to this I suppose referrs the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2 the sounding of the Trumpet before him a solemnity with which the stage-players and gladiators were brought into the Theatre and by which the company were call'd together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they use the trumpet calling the multitudes with it saith Phavorinus and this use of it among the Jewes to call the people together is oft mentioned by Moses This might yet 3 ly be farther probable by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that signifies those Actors or stage-players primarily and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English but that this word in the New Testament is in ordinary use for hypocrites as we now speak and not for personators or Actors But then 4 ly these were wont to have their trumpet sound in the Marketplace and places of concourse which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not sacred Assemblies or Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the streets places where men are wont ordinarily to passe and where to meet as Hefychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the sounding of the trumpet may most probably be a means of calling together all men that dwell in that place or neighbourhood V. 5. Standing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly referre to that particular posture of standing which was usuall in Prayer as among the ancient Christians so among the Jewes before them whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statio is reckon'd by them as one of the seven names of Prayer So Manahem speaks of Abrahams standing i. e. saith he praying before the Lord and thence is the proverbiall speech of Rabbi Judah in Musarim without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station the world could not subsist And besides the posture of standing might be more convenient for their turne of being more and farther seen by men But the truth is both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew belong promiscuously not to standing only but to every or any posture of the body So Mat. 16. 20. some of those that stand i. e. that are here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies esse to be or adesse to be present and so Jo. 12. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that stood i. e. were present in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit is used for any posture or without relation to any no more than simply to abide as Lu. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry in the city and so in this very matter Mar. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you stand praying that is when you pray So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand that is to be placed situate to be yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stood that is he sat to take it quite off from the notation of standing So saith S. Chrysostome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. in Job it stood as firmly as if it were bound which the Learned translator renders rightly firmiter in tuto situm est it was placed firmly and so the Latine sto as well as existo is often used as a Verb substantive only to sustein a Participle without reference to any posture Ib. Synagogues That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not what we call in English Synagogues by them meaning places set apart for divine service but any place of publick concourse will be very probable in these places following Besides the two in this place v. 2. 5. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Fear ye not therefore ye are of more value then many sparrows Paraphrase 31. This is full ground of all confidence and courage to you your lives are dearly valued by God and will not by him be negligently or prodigally wasted 32. Whosoever therefore shall confesse me before men him will I confesse also before my Father which is in heaven Paraphrase 32. shall courageously preach my doctrine when the preaching of it is persecuted and when any particular duty taught by me and required by me to be performed by all Christians is so opposed by the world that the practising it then may bring the utmost hazard upon him shall then constantly adhere to that precept and so confesse and honour me how dear soever it cost him I will be sure to own and honour and stick to him declare those performances of his to his honour before my Father in heaven from whom he shall have the acclamation and reward of a good servant 33. But whosoever shall deny me before men him will I also deny before my Father which is in heaven Paraphrase 33. renounce the faith of Christ or obedience to him in time of danger he must expect to be renounced by me 34. Think not that I am come to send peace on earth I came not to send peace but a sword Paraphrase 34. Doe not deceive your selves with an imagination as if the effect or design of my coming into the world were to secure unto the Christian profession a perpetual enjoyment of worldly quiet and prosperity upon earth when all the malice of wicked men and devils are set against it but rather reckon before hand of persecution as your portion and expect that your perseverance and constancy in this profession may and very often will bring great outward calamities upon you for a season even unto the killing of some of you 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter-in-law against her mother-in-law Paraphrase 35. The farre more generall effect of my doctrine will be or upon the publishing my doctrine will ensue all manner of contention quarrels and variance betwixt the dearest and nearest friends either about acknowledging the truth of it or adhering to it in time of danger 36. And a mans foes shall be they of his own houshold Paraphrase 36. And the nearer men are to others in kindred c. the more bitter will their hatred be against them as against blasphemers c. upon their receiving my doctrine especially when it comes to be persecuted 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Paraphrase 37. And he that preferres the advantages which he can and is like to receive from his parents or any that are dearest to him before those he expects from me or that values their kindnesse or good opinion more then mine is no fit person for my service no way qualified to be a disciple for me for it is certain all such worldly interests will ever be soliciting against me 38. And he that taketh not his crosse and followeth after me is not worthy of me Paraphrase 38. Nay I must plainly tell you that he that doth not provide for the utmost that can come that is not content to suffer death it self and therein to doe what I doe before him rather then doe any thing contrary to Christian duty is not competently qualified to be a disciple of mine 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it Paraphrase 39. This comfort mean while ye have that as be that useth any way of compliance with the persecutors and so escapes their malice and saves his life shall gain little by this but be involved in the destruction which awaits them so on the other side he that shall hazard the utmost that he may stick close to me shall be likely to fare best even in this world For thus I foretell you it will be some to comply with the persecuting Jewes and to escape their persecutions will renounce Christianity and feign themselves zealous Jewes and so when the destruction falls upon the Jewes as it certainly shall most heavily they shall be involv'd in that destruction and that is all they shall get by that compliance and pusillanimity Whereas at the same time they that comply not and so venture all that the Jewes malice can doe against them shall by the destruction of their persecutors be rescued from that danger and live to see a peaceable profession of Christianity or if they doe not have the losse of a short temporary life rewarded with an eternal 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Paraphrase 40. And therefore both to arme you against this great errror and to satisfie one objection more which will be apt to rise in your hearts viz. that if Christian doctrine will be so persecuted you have reason to expect that it will be look'd on strangely by all others and that no body will dare to receive you into their houses I now tell you that how great soever your persecutions are and how dangerous a thing soever to professe to be a follower of Christ yet shall no man have reason to fear the entertaining of you for the same protection that waits over you v. 39. and the same reward that attends you v. 32. shall also await those that are thus kind as to receive you It shall be as if they had entertained not only Angels but Christ and God himself they shall be farre the safer not in more danger for such guests according to that saying so ordinary among the Jewes that every mans Apostle is as himself See note on John 20. b. what is done to ones proxy is interpreted as done unto himself 41. He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Paraphrase 41. He that entertaineth see note on 1 Tim. 1. c. a Prophet in the name of him that sent him one Prophet coming in the name of another Prophet as Elizaeus in the name of Elias and the Apostles in the name of Christ or in that one consideration because he is a Prophet or he that doth support and enable a prophet to doe his work that sent him he shall receive the same reward that he should if himself had been sent to prophecy gain thereby an interest in his work and so in the reward due to it yea the same that he should have had if he had received him that sent him even Christ and God which sent Christ See v. 40. And so likewise he that entertains any holy man sent by another to plant holinesse among men shall

them Paraphrase 2. And Jesus willing by an embleme or visible representation to satisfie this question of theirs as farre as was useful to them 3. And said Verily I say unto you except ye be converted and become as little children ye shall not enter into the kingdome of heaven Paraphrase 3. Unlesse you change your inclinations and desires and take your selves off from this vain ambitious expectation and pursuit of a carnall kingdome of Christ and of your receiving dignities and preheminencies in it you can never be true disciples of Christ this carnal ambition and projecting being so contrary to the Christian temper 4. Whosoever therefore shall humble himself as this little child the same is greatest in the kingdome of heaven Paraphrase 4. Two things therefore I shall teach you from this emblem first that the state of Christianity is such a state that he which is most lowly is most capable of eminence in it 5. And whoso shall receive one such little child in my name receiveth me Paraphrase 5. Secondly that all the lowlyest and meanest persons are so dearly valued by me that he that would do a grateful thing unto me cannot find any fitter way to doe it then by cherishing and treating kindly and tenderly any such mean lowly person especially if it be by shewing kindnesse and tendernesse to his soul endevouring to advance that in the wayes of godlinesse 6. But who so shall offend one of these little ones which beleive in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Paraphrase 6. Whereas on the other side he that shall gall discourage drive from me and the Christian practise any such meanest person that comes to me 't were for his advantage that the stone of a mill not such as women turn with the hand c. 24. 41. but so big that it is fain to be turned by an Asse were hung as a weight about his neck and he then cast into the sea sure to be hurried presently to the bottome of it 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Paraphrase 7. Upon this occasion I tell you before-hand that great-falling off and apostastising there will be amongst those that receive the faith great discouragements to obstruct the receiving of it many will be seduced from the right way which is a sad and wofull thing But though this be to be expected in respect of the wickednesse of some and seduciblenesse of others and though it be not imaginable that the word should by God be kept free from all such temptations to sin nay God hath thought fit to permit such for the tryal and exercise of Christians yet will this be little matter of excuse but rather of aggravation of their sin and wo that shall be instrumental to this end that shall be the authors of them 8. Wherefore if thy hand or foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into fire everlasting Paraphrase 8. And therefore I now forewarne you that if any that is nearest to you friend profit pleasure as dear to thee as a member or any part of thy self go about to discourage thee in thy Christian course to withdraw thee either in grosse from the Christian profession or more particularly from any act of duty to the contrary sin thou be sure to renounce it part with it Mat. 5. 29 30. It being so much more eligible and desirable for thee to attain eternal blisse having in thy life time been halt or maimed that is passing through some difficulties or austerities then by escaping those difficulties to run into sin and so to hazard everlasting fire 9. And if thine eye offend thee pluck it out and cast it from thee it is † better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Paraphrase 9. having here for some years lost the benefit of one of thine eyes 10. Take heed that ye despise not one of these little ones for I say unto you That in heaven their note a Angels doe alwayes behold the face of my father which is in heaven Paraphrase 10. it is a matter of great moment then worthy your saddest care that you doe not undervalue or neglect the good and advantage of any the meanest person to whose reformation or establishment ye are able to contribute any thing but especially that you take care least by neglecting to do what is in your power to doe toward the recalling or confirming or else by any other means though but occasionally ye prove the undoing of any my meanest servants for I tell you The Angels which are by God appointed to be their guardians on earth have yet their continual returnes and recourse to Gods glorious presence are neer and high in Gods favour alwayes having accesse to make requests or complaints in their behalfes and to receive commands from him concerning them and therefore these though little in their own and the worlds account are not yet to be slighted or despised by any or averted from their course of piety by that means 11. For the son of man is come to save that which was lost Paraphrase 11. For Christ that came to reduce those see note on c. 11. k. that are gone astray from the wayes of God must be thought to require the same of you to be most diligent and industrious to reduce the meanest person upon earth that is in a course of any danger of ruine to the soul 12. How think ye If a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountains and seeketh that which is gone astray 13. And if so be that he find it verily I say unto you He rejoyceth more of that sheep then of the ninety and nine which went not astray Paraphrase 12 13. For judge in reason I pray by this ordinary resemblance If an ordinary man on earth have a possession on which he sets any considerable value be it an hundred sheep and if one of them be strayed from the rest and that be discerned by him doth he not set so great a value on that one lost sheep as at the present to leave the whole number besides knowing them safe in the pasture or fold and goe and search diligently and solicitously for that one and upon the finding it is he not affected with more joy at the first sight of it then he is at the beholding his whole flock which had never run that hazard 14. Even so it is not the will of your father which is in heaven that one of these little ones should perish Paraphrase 14. And just

long as the Temple stood and the sacrifice continued were oft tempted to doubt which was the truer religion the Christian or that of the Jews So we find S. Paul pressing it Rom. 13. 11. knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great season this famous time foretold of wherein they were to be rescued from their persecutors and so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that was mention'd Mat. 10. 22. see note h. nearer then when they first believed or were converted to the faith And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day was nigh at hand and therefore they should keep close to all Christian practise so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks who to preserve their worldly tranquillity complied with the Jews and joyned with them in persecuting the Orthodox Christians v. 1. c. and the cries of the oppressed and persecuted that is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect crying here v. 4. he then comforts the believers v. 7. by this argument v. 8. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this coming of the Lord the very same that is here v. 8. was now close at hand and that explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge standing at the dore which shews that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in this verse avenge the sufferers the believers speedily The same argument is pressed by S. Peter who as S. James c. 1. 1. wrote to those of the dispersion that is to the converted Jews scattered in other nations upon their being persecuted out of Judaea 1 Pet. 4. 7. The end of all things that is of the Jewish sacrifices and all their legal ceremonies and the Temple and people is at hand though Mat. 24. 6. it was said that it is not yet So 1 Joh. 2. 18. It is the last houre and therefore it follows that as you have heard Mat. 24. 5. that many counterfeit Christs should come before that finall destruction of Jerusalem so saith he 't is now by which we know 't is the last hour So Heb. 10. 25. when men were so scandalized at the prevailing of the unbeleivers and persecuting of the Christian faith that they neglected their assembling together gave off their publick meetings he then rouzeth them to stirre up one another to the carefull performance of that neglected duty by their seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this day of vengeance so called Lu. 21. 22. upon that nation and people was now very neer at hand All which if when 't is then said to approach and to be at the doore it belonged to the day of judgment now after so many hundred years not yet come what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were this what a delaying of his coming and consequently what an objection against the truth of Christian religion As Mahomet having promised after his death he would presently return to life again and having not perform'd his promise in a thousand yeares is by us justly condemned for an Impostor See Mat. 24. 34. CHAP. XIX 1. AND Jesus entred and passed through Jericho 2. And behold there was a man named Zacchaeus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the prease because he was little of stature Paraphrase 3. And he was very desirous to see the person of Jesus having no farther designe or thought at the present but that ver 14. 4. And he ran before and climbed up into a sycomore tree to see him for he was to passe that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacchaeus make haste and come down for to day I must abide at thy house Paraphrase 5. I mean to be entertained by thee 6. And he made haste and came down and received him joyfully 7. And when they saw it they all murmured saying That he was gone to be guest with a man that is a sinner Paraphrase 7. entertained in an heathen's or Publican's house 8. And Zacchaeus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Paraphrase 8. And whilst Christ was there Zacchaeus made this speech unto him Sir half my wealth I bestow upon the poor and whomsoever I have defrauded see note on c. 3. c. or as a Publican exacted more from them then was due I will according to to the law for theeves make a fourfold restitution 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham Paraphrase 9. And Jesus said unto him This day repentance and so the Gospel and the mercies of the Gospel are come home to Zacchaeus as being a believer and so one though a Publican to whom the promises made to the seed of Abraham doe belong 10. For the son of man is come to seek and to save that which was lost Paraphrase 10. His being an heathen or Publican or a sinner in his former life doth not render him uncapable of receiving benefit from me but contrariwise gives him a capacity of it upon his repentance For this was the end of my coming to reduce sinners to repentance and to obtain mercy for such Mat. 18. 12. 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdome of God should immediately appear 12. He said therefore A certain noble man went into a farre countrey to receive for himself a kingdome and to return Paraphrase 11 12. And at this time or not long after being now not farre from Jerusalem the chief city of the Jewes and so the palace or royall city and upon occasion of their thinking that he would shortly take upon him a regall authority chap. 17. 20. and that that would be at Jerusalem he spake this parable unto them A certain man born heir to a kingdome took a great journey to take possession of it hereby intimating of himself that he was to suffer and rise and goe to heaven so to be installed in his kingdome and then to return again in an eminent manner to shew himself among his countrey-men where he was born and over whom he was to reign 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy untill I come Paraphrase 13. And having severall servants he gave each of them a stock of mony to traffick with in his absence commanding them to improve it to his best advantage that he might receive the benefit of it when he returned noting that the Apostles were after his departure to preach to the Jewes gain as many of them as they could goe through all their cities before Christ should thus come and shew

for it if he shall again return to that which he hath renounced and assert justification by that Law affirm that the observance of Mosaical rites is necessary to justification what doth he then but apostatize in some measure depart from his former profession in returning to Judaisme again 19. For I through the Law am dead to the Law that I might live unto God Paraphrase 19. We are all taught by the very Old Testament the Law and Prophets that we must seek farther then the Law viz. to Christ and so I have done and learned by the Law it self not to value it too much but to give over hope of justification or life by those legal performances that so I may find it in God through Christ in the New Covenant 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Paraphrase 20. Christ by his death hath abolished the Mosaical Law Ephes 2. 14. that is hath taken away the discrimination betwixt Jew and Gentile brought justification into the world for those that observe not the Mosaical Law and I by being a Christian have been made partaker of this fruit of Christs death and so am also dead to the Law v. 9. and Rom. 7. 4. and now I am no longer the man I was that is a Jew but a Christian and am now bound to no other observations but those which Christ requireth of me to whom I am obliged by all the bands of love and duty having given his own life for me to free me from the Mosaical Law among other things 21. I doe not frustrate the grace of God for if righteousnesse come by the Law then Christ is dead in vain Paraphrase 21. This freedome therefore I make use of and doe not depend on the Law for justification nor think the Mosaical observances still necessary for that were to evacuate the Gospel of Christ see note on Heb. 13. c. for if still the Mosaical performances are necessary and sufficient to our justification then Christ needed not to have died it would be matter of no advantage to us that he thus came into the world and said down his life for us Annotations on Chap. II. V. 1. Fourteen years after What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is by learned men made a matter of some question The time to wch S. Paul refers must be that of his going with Barnabas here mentioned from Antioch to Jerusalem on the question here discoursed of about the necessity of the Gentile Christians being circumcised that so first it may connect with the spaces mention'd c. 1. 18 21. so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again seems to import to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly so as to denote a time wherein Peter may be supposed still to reside at Jerusalem and wherein Titus may be supposed to be with S. Paul as a neophytus and a companion and so in danger of being pressed to be circumcised not yet employ'd or sent out by him on any service in the Churches Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. his going to Syria and Cilicia Act. 9. 30. that it hath been thought probable that as in numeral letters it oft happens fourteen should be here set in stead of four For which emendation seeing there appears not any ground in the Antient Manuscripts it will surely be more reason able to observe 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not distinctly signifie after as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 18. had done but by or about that is neer that space though not precisely fourteen years 2dly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward or then referres not to that which was mention'd immediately before his passing through Syria and Cilieia so as to affirm this to have been fourteen years after that no nor to the former Epocha's either his going up to Jerusalem v. 18. or departing into Arabia v. 17. but to that great Epocha so considerable to him the time of his conversion which immediately succeeding the death of S. Steven may reasonably be placed in the first year after Christs assumption An. Ch. 34. From whence to the time of that Councel which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years And then there will be no more need of an emendation then there is authority for the imagining any V. 2. To them which were of reputation For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. it must be observed that it signifies not the mens own opinion of themselves or their assuming any great authority over others as of Simon Magus it is said Act. 8. 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say or take upon him that he was some great on t but that they were so in the reputation and esteem of others and that the great opinion that at that time all Christians had of them above the rest of the Apostles was it that moved Paul to go up and address himself particularly to them This is fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from that Verb the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reputation or glory comes those that are in esteem in an eminent manner and more so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are esteemed to be something that is something above other their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-Apostles not seemed so as that is equivocal either to seeming falsely bare seeming or seeming in their own eyes but seeming so in truth and to the generality of the best and wisest Christians In proportion to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh no matter to me ver 6. is far from any thing of scorne or despising in S. Paul that speaks it it is a solemne forme onely of insisting on his own commission from Christ which could no way be prejudiced by the reall excellency of their persons how great soever they were God who accepts no persons and attends not to personal excellencies may give his Commission to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meanest and unworthiest as well as to those which are really of the greatest eminence All this passage therefore is rather an expression of great reverence to Peter c. than of scorne Onely for his mission and revelations Paul hath them from Christ not from any man cap. 1. 16. and 2. 6. V. 3. Compelled What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not constrained signifies here is a matter of some difficulty which being explained will make the next verse perspicuous which otherwise seems not intelligible That some pretended Christians looked very jealously on S. Paul as one averse from the Mosaical Law

before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all th●ngs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which

and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into

Paraphrase 15. But by means of the seed of the woman the Messias which should be born from her posterity she had a promise of redemption and so all others of her sex upon condition of their perseverance in the faith and love and obedience to Christ and performance of those great Christian duties of chastity and modest behaviour which I now require of them Annotations on Chap. II. V. 1. Supplications prayers Of these four sorts of prayer 't is affirmed by S. Chrysostome that they were in his time all used in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the daily service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is sufficiently known to all the Priests or those that officiate morning and evening And so it appears by the Liturgies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the larger or lesser Collecta that in the Letany for deliverance from all the evils there named and the other after in which the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humbly beseech thee O Father is used which is for the averting of evils The second to the prayers for mercy and other wants The third to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the whole state of Christ's Church for Kings c. is inserted And the fourth to the solemn thanksgiving for all men and to the hymnes sung to the praise of God And it may be observed that the direction here of praying for Kings c. is agreeable to that of the Hebrews R. Chaninah in Pirche Aboth c. 3. § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray for the peace of the kingdome for unlesse there be fear men will devour one another alive And so when Petronius came to set up Caligula's image in the Temple they that would die rather than that should be done being asked then whether they would wage warre with the Emperour answered No but on the other side twice a day they offered sacrifice for the safety of the Emperour see Josephus and Jer. 29. 7. Accordingly was the Christians practice as long as the Emperours continued heathen praying in their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Kings after when they were Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee for our most pious Kings defenders of God or of the faith of Christ as it is in S. Chrysostomes Liturgie and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their power victory continuance peace health safety The very things which they prayed for for them when they were yet Gentiles saith Tertull. in Apol. Sine monitore precamur pro omnibus Imperatoribus vitam illis prolixam imperium securum domum tutam exercitus fortes senatum fidelem populum probum orbem quietum We pray for a long life to our Emperors a secure empire a safe house valiant armies a faithfull senate a good people a quiet world This was after done for Arrian and heretical Kings as Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cyril Cat. 10. We beseech God for the common peace of the Churches for the quiet of the world for our Kings their souldiers auxiliaries V. 8. Holy hands The ceremony of washing was among the Jewes constantly used before prayers so Aristeas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the custome for all the Iewes to wash their hands whensoever they pray to God and so among the Mahometans So Abul Faraii De moribus Arab. Fundamenta legis sunt 1. Munditiei cura 2. Oratio The foundations of the law are 1. Cleannesse 2. Prayer Others as Al Gazal that mention the fundamenta legis leave out Mundities Cleanness and comprehend it in Oratio Prayer according to that saying of Mahomet in Ebnol Athir Non accipit Deus preces absque mundatione God receives not prayers without cleansing or washing and Orationis clavis est mundities Cleannesse is the key of Prayer saith Al Gazal and Mahomet again Fundata est Religio in munditie Religion is founded in cleannesse This significant rite the Apostle here applies to the thing signified by it cleannesse of the heart and actions and makes that necessary to the offering up any acceptable service unto God Of this Al Gazal an Arabick writer makes three degrees 1. the cleansing the members of the body from unlawful actions 2. the cleansing of the heart from all manners that are worthy of dispraise all vices worthy of hatred 3. the cleansing of the secret that is the inward affections of the heart from every thing beside God that they may be at full leisure to meditate of or pray to him See Mr Pecock's Notes on Abul Faraii p. 302. and Miscell Notes c. 9. p. 388. V. 15. Saved in child bearing Some difficulty there is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved by child-bearing A first notion that maybe thought to belong to it is that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved signifies oft to escape noting some temporal deliverance of which see Note on Luk. 13. b. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may note by that is through not as a means or condition but as the term out of or through which the deliverance is wrought as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being saved through the water 1 Pet. 3. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the fire 1 Cor. 3. 15. is being delivered out of the water and fire and then the meaning of it will be that she shall passe though with some difficulty safe through child-beating and this as a moderation of that curse inflicted upon woman kind upon Eves sin that she should bring forth children in sorrow or with sore travail at their birth But this doth not seem probable to be the meaning of the place because that which follows if they continue in the faith c. v. 15. is not a conditionof that deliverance from the peril of child-birth that being common to believers and pagans faithful unfaithful And indeed the curse being but this that in sorrow she should bring forth Gen. 3. 16. there hath since been no change in that matter no promise upon any condition that that punishment should be moderated A second interpretation then there is by observing the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred child-bearing c. 5. 14. where of the younger widow 't is said let her marry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is thought to signifie not onely or peculiarly bringing forth but also breeding and brixging up children And then that may be conceived the meaning of it here and so the phrase will be she shall be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by bearing and bringing up or breeding her children in the fear and nurture of the Lord to which the next words are applied also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they that is the children abide in the faith c. But against this

which though thou art young may fit thee for the discharge of that venerable office 8. For bodily exercise note d profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come Paraphrase 8. For though abstinence from daily meats and wines and from marriage be as an act of self-denial and exercise acceptable to God yet if this be not observed with due limits if meats be abstained from as unlawful and marriage in like manner as abominable and detestable as by the Gnosticks who yet indulged to all villany it was then there is no good but hurt in them Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety which is of the greatest value imaginable will help us to all advantages that we can wish If we would have a comfortable life here this is promised to them that seek the kingdome of God and his righteousnesse Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here it is sure to be made up abundantly in another life 9. This is a faithfull saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe Paraphrase 9 10. And to this purpose it is to be observed as a most certain and considerable truth that to all truly pious persons there is so great assurance of an eternal reward that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us being confident that this God as he desireth the eternal welfare of all so hath promised to save all that shall believe and obey him and so consequently is the most assured Saviour of them that doe so 11. These things command and teach 12. Let no man despise thy youth but be thou an example of the believers in word in conversation in charity in spirit in faith in purity Paraphrase 12. And though thou art a young man in years yet let the gravity of thy life supply the want of the years that are wont to be required of thy office and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction both in respect of constant love and adherence to God and of profession of the faith and of purity or chastity three main particulars wherein these heretical Gnosticks do endeavour to corrupt others 13. Till I come give attendance to note e reading to exhortation to doctrine Paraphrase 13. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers 14. Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presb tery Paraphrase 14. Make use of those gifts which in order to thy function were given thee according to the revelation from the Spirit concerning thee ch 1. 18. at thy ordination see note on ch 5. f. when besides me 2 Tim. 1. 6. some others also of the Apostles one or more laid hands on thee see note on Act. 11. b. 15. note f Meditate upon these things give thy self wholly to them that thy profiting may appear to all 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Annotations on Chap. IV. V. 2. Conscience seared The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I conceive not rightly apprehended when it is thought to signifie an insensate conscience as if the resemblance were here to flesh when it is seared or cau●erized Hesychius and Phavorinus have both taken notice of the phrase and rendred it to another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the phrase denotes those that being brought to the test are found faulty have not a good conscience The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers or examiners or triers by which he explains it and of them saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth And when any upon such examination is found faulty he is wont to be branded for a cheat or rascal and that branding or stigmatizing is here the thing referred to and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted branded stigmatized conscience infamous villains And so saith Phavorinus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring no doubt to this place it signifies having not a sound or whole conscience V. 3. Forbidding to marry Many hereticks there were in the antient Church which prohibited marriage and taught abstinence from meats as necessary having much of their doctrine from the Pychagorean Philosophers Such were the Encratitae Montanists and Marcionites But these came after the Apostles times and are not so probably spoken of here as those which were present then in the Church And such saith Ignatius there wre in the Apostles times Ep. ad Philad and such saith Irenaeus was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil and commanded to abstain from the flesh of beasts And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villany against the creation and the Creator teaching that men ought not to receive marriage nor get children nor bring into the world such as would be miserable nor furnish death with food or nourishment that is people the world with men whom death will consequently feed on And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine all marriage to be fornication that is utterly unlawfull and that it is brought in and delivered by the devil p. 446. So Irenaeus l. 1. c. 22. Nubere generare à Satana dicunt esse The Gnosticks affirm marriage and generating to be from the devil So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage and set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all l. 6. 10. and for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉

6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you

shew saith he what glory and liberty the Christian doctrine had obtained among all men both Greeks Barbarians before the persecution of Diocletian requires too great a work for me to perform Thus saith he appears by the good will of the Emperors and the great favour of their officers to whom they intrusted the governing of countreys who have granted the Christians liberty and security permitted them in their palaces and in their sight them and their whole families c. Who saith he can recount the multitudes of assemblies in every city who can describe the confluxes to the Oratories and the spacious Churches which they built from the foundation not contenting themselves with the antient edifices These saith he no envy could suppresse no evil spirit bewitch nor man hinder as long as Christians lived worthy of God's protection But when the lives of Christians degenerated through too much liberty into softnesse and sloth and Christians hated and reproached one another and with those weapons of the tongue invaded and fought with one another when Bishops set upon Bishops and people raised seditions against people when hypocrisie and shews of piety fill'd all places then by little and little the judgments of God as they are wont began to visit us and when we used no means to appease God but multiplied sin upon sin as if God did not respect or consider our sins and so there was nothing left among Christians but contentions emulations hatred enmity ambition tyranny c. then God as he said by Jeremy made the daughter of Sion dark and cast down the glory of Israel and remembred not his footstool in the day of his wrath c. and all this saith he was fulfill'd upon us Churches pull'd down Bibles burnt Bishops of the Church contumeliously used c. Of which all that I have to say is to justifie the righteous judgment of God and so he proceeds to set down the words of the Emperors edict against the Christians chap. 3. In which words is contained a full answer to this objection For God's promises being but conditional and the mercies contained in them no longer ascertained to us then that condition is perform'd by us this tranquillity and peaceable enjoyment of assemblies which is here promised and afterwards oft repeated cannot be expected to continue any longer then Christians walk worthy of it and when they doe not the greater the blessing is the fitter is it to be withdrawn from them the discipline which is provided for Christians being a delivering up to Satan when they offend against the Christian rule that so they may be taught amendment But beside this other uses there are of the frequent returns of persecutions to teach them vigilance and make trial of their Christian fortitude and to give them occasion to practise all other Christian duties of patience and meeknesse and so make their light shine before men which would otherwise be more dimme And in this matter it is observable that as Christ's promise of the greatest temporal felicities the richest harvest the hundred-fold more in this life hath the mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutions joyned with it so this promise of being Kings and Priests unto God had its mixtures also When the Jewes were destroyed by Titus and so the Christians persecutions ceased under Vespasian and Titus yet in Adrian's time the Jewes under Barchocheba raise a sedition again and lie very heavie upon the Christians because they would not rise and joyn with them see ch 11. 7. and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of And when the Jewish malice was at an end then the heathen Emperors are stirred up by the Devil Magicians and Oracles to persecute the Christians and so it often fared with them till Constantine's time that is till the Roman Emperour was converted to the faith and then the promise is c. 20. that for the space of a thousand years they shall live and reign with Christ that is that for that space Christian religion shall be no more interdicted or persecuted and that promise was perfectly performed And so still the objection is of no force against the truth of this promise thus interpreted This hath been here thus largely said once for all to clear the many passages of this nature which are to be met with in these Visions and in other parts of these Books V. 7. Cometh with clouds That Christ's coming denotes this middle coming of Christ in vengeance on his enemies and for the rescue of his constant servants this especially now approaching in the destruction of the Jewes hath been shewed Mat. 24. Note b. And that the addition of the clouds with which he comes is not an argument against this sense may appear by the cloud in the wildernesse which signified God's presence to defend the Israelites and the cloud on the Tabernacle which noted God's special presence there and by the Psalmist calling the clouds his chariot the ordinary way wherein God exhibits himself present to men to protect or to punish and not only at the day of the final doom and by Isa 4. 5. where the cloud upon mount Sion is the defence in the end of the verse and by the very same phrase Dan. 7. 13. the Son of man coming with the clouds of heaven when dominion glory and a kingdome are given unto him v. 14. which is not by any pretended to belong to the day of doom but to Christ's kingdome here in though not of this world and by the same phrase repeated Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory which yet was to be within the compasse of that generation ver 34. and so Luk. 21. 27. And so among the heathen we have the like phrase as when God is said by Homer to come to Diomedes Iliad l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his shoulders wrap'd in a cloud and that there on purpose to defend him And in Virgil when Jupiter came to assist Aeneas Ae n. 7. it is said of him that radiis ardentem lucis aure Ipse manu quatiens ostendit ab aethere nubem He shewed a cloud from heaven burning with rayes of light and gold By all which appears how properly is signified by this phrase Christ's protecting his constant servants as well as punishing his enemies which are two special acts of his Regal power to which he is installed by his Resurrection V. 15. Fine brasse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred fine brasse will be lyable to this exception that 't is against analogie that the former part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to denote the thing it self which must rather denote some attribute of or ingredient in the thing spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure is one that hath entrails of brass not brasse that hath entrails and

Paraphrase 16. And if this lenity be not speedily mended I will visit and destroy you suddenly by judgments parallel to the sword that fell on those Israelites that were corrupted by Balaams counsell Num. 25. 5. 17. He that hath an eare let him heare what the Spirit saith unto the Churches To him that overcometh will I give to eat of the note k hidden Manna and I will give him a note l white stone and in the stone a new name written which no man knoweth saving he that receiveth it Paraphrase 17. And for all those that keep themselves pure and spotlesse from these temptations this compliance and uncleannesse let them know that the joies and comforts that come in to them by the practice of the contrary Christian vertues of courage and purity are though invisible yet far greater then those which these carnal Gospellers enjoy 1 Cor. 2. 9. and besides this portion of inward blisse adherent to the practice of duty at the present prepared for them by God and showr'd down like Manna upon their souls they shall over and above as victors have a ticket given them by the judges to receive the reward that belongs to them the value or quality whereof and their names is written in that ticket have a token or ticket given them with the name of Christ written on it signifying the Christian reward of grace and glory but that such as is not to be conceived what or how valuable it is but by the enjoying of it 18. And unto the Angel of the Church in note m Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse Paraphrase 18. Christ that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise the rewards and punishments which he hath in his dispensing 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first Paraphrase 19. I take notice of your Christian actions and courage in confessing of Christ see note b. and your charity or liberality to the poor brethren and your constancy against all terrors and all these Christian actions daily improving and growing greater and more abundant in you 20. Notwithstanding I have a few things against thee because thou sufferest that woman note n Jezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto Idols Paraphrase 20. Yet one quarrel I have against you that you permit that heresie of the Gnosticks that take upon them to understand mysteries beyond all others to delude some members of your Church and infuse their false doctrines into them and among others those foremention'd v. 14. of filthinesse and communicating in Idol-worships 21. And I gave her space to repent of her fornications and she repented not Paraphrase 21. And these filthy hereticks have not made use of the warning by me given them to repent but still goe on in their impieties 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds Paraphrase 22. And therefore you may expect that the judgments that shall suddenly fall upon them and all that join with them shall be very heavy if not prevented by their speedy reformation 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works Paraphrase 23. And all that are either leaders or followers in this impietie shall be destroyed to be an example to all the Christian Churches in the rest of Asia that these doctrines and practices may be avoided by them upon sight of my severe visitation upon these which may assure you all you Churches of Asia that according as you behave your selves so you may expect to be rewarded by me 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burthen Paraphrase 24. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 25. But that which ye have already hold fast till I come Paraphrase 25. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 26. And he that overcometh and keepeth my works unto note o the end to him will I give power over the Nations Paraphrase 26. And they that thus persevere in the performance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 27. And he shall rule them with a rod of iron and as the vessels of a potter shall they be broken to shivers even as I received of my Father Paraphrase 27. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 28. And I will give him the morning star Paraphrase 28. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches

capable of being heightned and changed to the better by Christs reformation it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faultless v. 7. and therefore when God designs to reform it he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. complaining of the defects of it and incompetency toward the end And then this New Covenant which was to be introduced in stead of it is set off and illustrated by the opposition to it But this is the Covenant which I will make with the house of Israel after those daies or in the latter daies that is at the coming of the Messias saith the Lord c. which as it is evidently a notation of the Second Covenant betwixt God and the whole Christian Church and so sufficiently removed from this of New Light so can it not be applied to any peculiar gift of Prophecy of Preaching c. appropriated to some men but must have such a notation as will be common to the whole house of Israel in the Antitype that is to all Christian professors not only the Saints of God for with all such is the Covenant made in this gracious manner though many of them doe not perform their parts the condition of it for otherwise they could not be said to count the blood of it an unholy thing Heb. 10. 29. The plain meaning of the words is that it is a most gracious Covenant that God now meant to make with Christians and the graciousness of it was to consist not only in the abundant mercy and pardon for sin which there would be afforded v. 12. above what the Mosaical purgations and other observances could pretend to but especially in the agreeableness of the precepts to the mind of man to the humane rational soul there should be no need of taking such pains as among the Jews was taken to instruct men in the multitude of observances required of them which yet under Moses was absolutely necessary because the things commanded were such as unless they had been known to be commanded by a Divine Law-giver and to that end frequently inculcated to that people no man would have discerned himself obliged to perform but the duties now required by God of inward purity not of external circumcision and purifications were of their own nature able to approve themselves to a rational creature as most excellent and most eligible written as it were in every mans own heart if he would be patient to consult them there And then as this can no way be applied to New Light save as that signifies the light which Christ brought with him when he came into the world to inlighten every man viz. the constant establish'd duties of Christian life universally revealed by Christ's preaching and promulgating this Second Covenant so it belongs not to any extraordinary way of revealing or expounding this Covenant or any part or branch thereof there being no need of that after Christ had so plainly revealed it and commanded his Apostles to preach it over the world but onely to the agreeableness to the humane soul of that which was already revealed the matter of this Covenant The same also is the importance of the former words v. 10. I will give my laws into their minds and I will write them on their hearts that is The Laws which shall now be given the Christian Church as God's Covenant with them shall be laws of spiritual internal obedience for the regulating and subduing and mortifying of their affections impressed and inscribed on their hearts which must now be kept pure as the fountain from which all actions spring whereas the former Mosaical ordinances reached onely to the flesh or outward members and by that means did not conduce much either to inward or outward purity of the heart or actions § 9. Another sort of places there are which more immediately belong to the second branch of the pretension and that which is more frequently pressed the privilege that the Saints have by being such of understanding much more of the Will of God then any other can pretend to doe And a first ground is that of Joh. 7. 17. If any man will doe his that is God's will he shall know c. How little this place doth favour the pretenders of New light will presently appear 1. By considering what it is that here it is said that the pious man or the doer of his Fathers will shall know viz. whether the doctrine which Christ preacheth be of God or no. This was not matter of new Revelation but the doctrine which Christ had already revealed and published to the world and so could want no New light to make it known nay for the passing judgment of that doctrine thus revealed by Christ whether it were agreeable to the Will and sent by the appointment of the Father he had given them sufficient means to proceed and conclude regularly there was no need of any extraordinary discerning Spirit the Miracles which he did in the presence of all and the Voice from heaven at his Baptisme gave full authority to all that he said were matter of abundant conviction to all pious men that it was the good pleasure of God which he now taught and there was nothing more wanting to beget belief but hearts duly qualified with piety and humility which was necessary to render them a subactum s●lum a soil in which good seed being skilfully sown might take root and bring forth plentifully And that is the importance of the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will or take pleasure see Mat. 27. Note g. to doe his will the character of the pious man of that preparation of the heart which was required of fit men to a chearful entertainment of Christ's doctrine when it was already convincingly revealed to them Which indeed is but proportionable to what Hierocles and the Philosophers were wont to say of the necessitie of curing and purging the Eye before it would be able to behold a bright or illustrious object meaning the depositing of prejudices and prepossessions and passions and prides but especially of all habits of sin which while they are upon the soul are the blinding of it permit not practical truths especially those of an higher fourm such as those of Christ's requiring the purity of the Eye and Heart to have any admission with them according to that of Aristotle that as those which are of raw and unruly affections when they are taught Moral precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say them by road but believe not a word of them so the habit and custome of any vice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptive of principles makes men begin to question or not to understand those practical dictates which humane nature and common notions had furnished them with This advantage indeed very considerable toward the understanding of truths already revealed Humility and Piety hath above Pride and Impiety but as those that take themselves to be the onely

he shall chuse that is direct and assist them in doing that which shall be acceptable in his sight not make known his laws of life by way of Revelation to them for they were certainly made known to them already and so here 't is supposed for otherwise how can they be said to keep them v. 10 and then shew them his covenant and communicate his secret to them that is afford them in the practice of peity and vertue those tasts of the sweetness of it beyond all other courses that they shall by experience find how excellent and for it self abstracted from the eternal reward how desirable a thing it is to follow Gods waies and not our own corrupt appetites This must needs be the meaning of shewing them his covenant that covenant whereby he promiseth all good things to them upon their obedience which Covenant was already made known to them and could no otherwise now be shewed them but by their discerning the graciousness of it And for the secret of the Lord that is this sweetness which results from the obeying his precepts like that of Manna from heaven called hidden Manna agreeable to every man's tast favourie to every rational soul That this is the full meaning of it appears by v. 10. where all the paths of the Lord those wherein he is said to guide and teach the meek v. 9. are said to be mercy and truth that is made up of goodness in the highest degree so saith Kimchi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance or excellence of goodness and of agreeableness to the understanding or upper Soul of a man to the common impressions that are in him to such as keep his Covenant and his testimonies that is observe and practise them and thereby have that excellencie experimented to them which wicked men which never come to practise and trie what it is to doe as God directs never apprehend to be in it To this purpose there are infinite testimonies in this book of the Psalms Psal 19. 9 10. The judgments of the Lord are more to be desired then Gold yea then much fine Gold sweeter also then honey and the honey-comb moreover by them is thy servant taught and in keeping of them there is great reward Where 't is manifest what the judgments are the commands and rules of life such as are to be kept or obseerved and all benefits and pleasures and advantages present and future are the constant result and reward of that observance So again v. 7. The law of the Lord is perfect hath all kind of goodness in it so the Hebrew signifies and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converting or restoring the soul bringing the man to himself again from that degenerous condition of the sinner so unworthy of the rational creature that it renders him a very fool and unreasonable to that honourable state of piety and vertue and so making wise the simple changing the Sinner-fool into the Scripture-wise that is pious vertuous man To which purpose see the 13. part of Psal 119. And to the confirming this interpretation of this and the like places I shall use one argument taken ab absurdo from the absurdity which would follow from making them instrumental to the Enthusiasts claims For it is well known that God revealed his Will in those daies by Prophets particularly called and designed and commissionated to that purpose and if any thing was to be done which had not been sufficiently declared by the standing known Laws or when those had been remarkably despised and neglected a man of God was chosen and sent from heaven with such new Revelations Which was no way agreeable to or reconcilable with this other method of God's revealing all his secrets to every pious obedient servant of his for then there would have been no need of any other § 18. Of the same nature with these are those others that are produced out of the Psalmist Psal 111. 10. A good understanding have all they that doe his commandements where yet our margent reads farre otherwise and so as takes away all appearance of force from it Good success have they c. Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy law and so Prov. 2. 7. God layeth up sound wisdome for the righteous and ch 3. 32. Gods secret is with the righteous all perfectly agreeable to the former Texts and vindicated from the Enthusiasts misprisions by the interpretations that have been affixed to them As for that of Prov. 28. 5. They that seek the Lord understand all things it must be explain'd by the Context not to belong to all things indefinitely but as hath been said and as it is ordinary in the Scripture-style see 1 Cor. 13. 7 to all the things that are there spoken of that is the judgments of God in the former part of the verse his wise and just proceedings against the wicked and his rewarding of piety so that no man shall have any reason to call the proud happy to praise the wicked v. 4. And so the plain meaning of the place is that whatever the Atheistical sinner thinks of God's neglecting the government of the world from whence he takes courage and confidence to sin yet the truly pious man is able to contend with v. 4. and confute him he finds experimentally the reward of the righteous and knows that which the Atheist will not acknowledge that there is a God that judgeth the earth and so that is nothing to the purpose to which it is produced by the Pretenders § 19. And as little that of the Prophet Isa 35. 8. of the high way the way of holiness and the wayfaring men though folls shall not erre therein For besides that that Prophecie might have a completion in Israel and must not needs be extended any farther then to what it primarily belonged this meaning of it as figuratively it is applicable to the Christian Church is most obvious that the duties by God required of us are so plain and evident that he that sets himself to the practice of them be he of never so slow an understanding cannot chuse but know them Or else that the condition of the Covenant now required of us under Christ is not such as that any man through weakness or ignorance or involuntary error should ever miscarry or lose his part of the promise of that Covenant onely deliberate sins against Grace and against Knowledge are imputed to any man to his ruine § 20. So for the promise of putting a new Spirit in them Ezech. 11. 19. that is interpreted evidently by the latter end of the verse I will give them an heart of flesh that is give them that measure of my grace which shall work a reformation in them that they walk in my statutes and keep my ordinances as it follows v. 20. § 21. Lastly for that of Hag. 2. 5. My Spirit remaineth with you

doth sometimes suggest truth and the devil that knows much truth may when 't is not his interest to lie help men to the knowledge of truth and so in the Oracle he often did However that truth is again to be examined by humane rational means not by the Spirit for if it were that second sentence or judgment of the Spirit would again want other means to discern whether that were a true Spirit or no. 2 dly That those Illuminations come not so irresistibly but that they may be opposed by humane interpositions prejudices prepossessions pride opinionating c. and so still it will be at every turn uncertain whether they be thus resisted or no and till that be revealed by some new light also it will still be unevident which is the truth of God to which the Illumination or the Providence assists or directs any And 3 dly that the Illuminations ordinarily afforded by God are proportioned not to his all-seeing knowledge but to our capacities and our real wants and so as his Sanctifying grace is not given in such a degree or manner as to preserve us impeccable so neitheir his Illuminations as to render us inerrable or infallible But it being certain in both that God is not wanting to us in necessaries as he doth not bind himself to abound to us in superfluities the onely conclusion from thence will be that where God affords not his grace he requires not of us those performances to which that grace was necessary and so that he will supply by his pardon what was wanting in our strength and sure he will pardon errors of weakness as well as sins of weakness humane nesciencies as wel as humane frailties and not that he will give all light when by not exacting all knowledge that light was rendred unnecessary for us § 28. 6 thly That God's Illuminations being proportion'd to our wants and not to our ambitions or wantonnesses it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others those others being left to such more moderate degrees which are agreeable to their more private condition and the supplies which are allow'd them from the Pastor whose lips are to preserve knowledge and they to seek the law at his mouth And as this advantage belongs not to the Ahimaaz who runs or assumes authority to himself when he is not so sent but only to him that can shew the regularity of his mission so neither to him unlimitedly but onely so farre as may competently fit him for the discharging his office which is the calling sinners to repentance and directing and confirming them in Christian practice and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination he that hears not plain duty from Moses and the Prophets neither will he repent though one were sent from the dead nor to him without use of the ordinary means studie c. nor to him without possibility of error through his humane weakness nor of heresie and even Apostasie through the vicious habits in his own heart which this light doth not dissolve or dispel but leaves to be mortified by other means § 29. 7 thly The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins and all filthiness of the spirit also pride obstinacy faction singularity ambition vain-glory sluggishness and all irregular passions and interests c. is an excellent preparative to the receiving benefit from God's illuminations and the truly humble pious man is caeteris paribus more likely to be led into all profitable or practical truths then he who hath all or any of those clouds of darkness in him But this again not so that the pious man shall be able to acquire knowledge without humane means to understand the Bible in the original without many years studying of those languages wherein it was written or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it nor so as to be infallible in what he doth use means to search when those means are perhaps imperfect and will alwaies be so till he comes to the state of Vision and so incompetent to find out the truth or else his parts incompetent for the judging or fathoming of it it being evident in the most pious man what S. Paul personates in himself 1 Cor. 13. that we now see as in a glass darkly and know but in part v. 12. § 30. 8 thly That after all this the common illuminations of God's Spirit are imparted as God's sun and rain to the unthankfull and unjust and wicked as well as to the Saints and holy ones we know the Devils science acquired by natural means is great beyond any mans and could not be so unless either those naturall means were able to carry him as farre as common illuminations doe others or else the illuminations afforded one be also communicated to the other The chief differences are 1. in the use of their knowledge The one useth it to the benefit of himself and others the other useth it not at all to his own advantage but abuseth it to the destruction of others 2 dly The one through humility and many other vertues is kept from assuming knowledge where he hath none or of boasting it where he hath and so is preserved from many errors and foul misadventures which the arrogance of another betraies him to but still these differences and others arise from the qualifications of the recipient not from the degrees of the illuminations If illuminations of themselves were competent to purge the heart and prepare them for that holiness without which no man shall see the Lord it might then be reasonable to extend God's promise of more grace to the Humble by way of reward for their humility to the more illuminated But the use of illuminations being to fit some men to instruct others and that being reconcilable with the eternal perishing of the instructers 1 Cor. 9. 27. there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it the increase of light and knowledge being so frequently what the Apostle affirms in his time the betraying and ruining of humility 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it § 31. It now remains that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions and adhering to the true doctrine And that will be done by considering the dangers consequent to those pretensions § 32. First that of diminishing or increasing the Scripture or Canon of the written word whensoever the Enthusiast who by his trusting on a broken reed is of all men the most likely to fall often shall mistake in interpreting any part of it For the new light if

such yet grace which is alwaies so 12. Therefore all things whatsoever you would that men should doe to you doe ye even so to them for this is the law and the prophets Paraphrase 12. Another branch of prime Christian duty required of you is this that whatsoever you would esteeme reasonable that other men should doe to you if you were in their and they in your condition the same you must now think your selves obliged to doe to them for this equity is taught you by your own law and Scriptures in force among the Jewes see note on Mat. 5. g. 13. Enter ye in at the straight gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Paraphrase 13. Let all your care be to set your selves upon the Christian course be it never so strict for 't is easie to enter on a vicious course and go through with it and there are multitudes good store which passe that way to eternall destruction and damnation 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Paraphrase 14. And there will be all need of your care because the entrance and whole course of a Christians life is made up of perfect strictnesse in opposition to the loosnesse of the world and that makes so few to choose it 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Paraphrase 15. Take heed of false teachers that when they come to infuse their doctrines into you weare sheep-skins as the prophets oft used to doe thereby pretending the greatest innocency and meeknesse that can be but design and intend the direct contrary devouring and rapacity See Acts 20. 29. 16. Ye shall know them by their fruits Doe men gather grapes of thornes or figs of thistles Paraphrase 16. Ye shall certainly know them and discern them if you take notice of and weigh the doctrines which when they have gotten some authority with you they will presently endeavour to infuse into you They that make no other use of their being counted prophets but to infuse higher degrees of all kind of piety and charity into you ye may resolve they are sent from God for the Devil would never help men to credit and reputation in the world who should make use of it only to the advancement of piety But if their design be to infuse into their followers any seeds of impiety injustice uncleannesse uncharitablenesse sedition rebellion c. Let their pretences and behaviour be never so fair be sure they are false prophets 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire 20. Wherefore by their fruits ye shall know them 21. Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my father which is in heaven Paraphrase 21. And though in words they take upon them to be the only servants sons and saints of God as hereticks and schismaticks ordinarily doe yet these words of theirs and their confident calling on God are not such fruits by which you can judge well of them for 't is not every one which beleiveth on me which acknowledgeth me which looketh for salvation from me that 22. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderful workes Paraphrase 22. At the day of judgement Lord we are the men which thou by thy power hast enabled to foretell things to come and by the same to exorcise Devils and doe all kind of miracles 23. And then will I professe unto them note d I never knew you depart from me ye that work iniquity Paraphrase 23. saying I never knew you 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man which built his house upon a rock Paraphrase 24. Beleiveth and entertaineth all these commands here contained in this Sermon beginning c. 5. 1. and practiseth them he is like a prudent builder that laid the foundation of his house upon a rock see note on c. 10. b. 25. And the rain descended and the note e floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Paraphrase 25. Land-floods that proceeded from that sudden rain 26. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Paraphrase 26. Shall be like and by all men known and reputed to be like 27. And the rain descended and the floods came and the winds blew and beat upon that house and great was the fall of it 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine 29. For he taught them as one having authority and not as the Scribes Paraphrase 29. For all this Sermon of his whether spoken continuedly or with pauses between was delivered by him as by one which had extraordinary power and mission prophetick at least which since Ezras time had been intermitted as the Jewes confesse and not as the Doctors of Law among the Jewes Annotations on S. MATTHEW Chap. VII V. 3. Mote What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will appear by two waies of judging first by the judgment of the Greek Grammarians Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thin drie pieces of wood and then taking it in that notion of a thin piece of wood the least splinter or shiver imaginable of very little yet of some length 't will be here very fitly used and set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beame the biggest and longest piece of wood which is used The second way is by comparing the next verse which is the varying the phrase a little with a Proverbial speech among the Jewes in and before Christs time set down afterward with some variation in the Talmud thus They which say to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the small piece of wood out of thy teeth are answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the beame out of thine eyes To check the importunity of those who are alwayes censuring and condemning others for small matters reprehending for trifles when they are themselves guilty of those things which are much more to be reprehended V. 6. They trample There is in these words observable an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going back speaking first to the second of the two things proposed and then after to the first As it is very frequent with

have eternall life Paraphrase 16. what is the condition required of me to make me capable of Eternall blisse 17. And he saith unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the commandements Paraphrase 17. thy calling me good without conceiving me to be God is not right But for thy question of the way to eternall blisse this is soon answered 't is by obedience to Gods commandements 18. He saith unto him Which Jesus said Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witnesse Paraphrase 18. Jesus said those great precepts given by God to Moses containing the heads of all duties both toward God and man particularly those six of the second sort containing the duty toward man 19. Honour thy Father and thy mother and Thou shalt love thy neighbour as thy self Paraphrase 19. Thou shalt not design advantage to thy self by another mans losse or desire any thing that is his but consider his good as well as thine own which is the summe of the last commandement 20. The young man saith All these things have I kept from my youth up What lack I yet Paraphrase 20. All these parts of duty I have sincerely observed all my life what more is required of me 21. Jesus said unto him If thou wit be note b perfect go and fell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me Paraphrase 21. If thou wilt ascend to that higher pitch to which I come to raise men if thou wilt be a Christian then must thou upon contemplation of the reward that is laid up in heaven for all that sincerely obey me be contented to part with all the wealth of the world whensoever that is required of thee either directly as now I command thee to sell and give to the poor all that thou hast and so to follow me as all my disciples have done though they had not so much to part with as thou hast or by consequence when thou canst not obey any particular precept without danger of being undone by it 22. But when the young man heard that saying he went away sorrowfull for he had great possessions Paraphrase 22. When the young man heard Christ say this he was much greived because he had a very great estate and therefore seeing he could not be a Christian at any cheaper rate he forsook or departed from Christ would not pay so dear for that perfection 23. Then said Jesus to his disciples Verily I say unto you that a rich man shall hardly enter into the kingdome of heaven Paraphrase 23. It is very difficult for a wealthy man to undertake that condition required of all by me that will be Christians and come to blisse now under the Gospel 24. And again I say unto you It is easier for a note c camel to goe through the eye of a needle then for a rich man to enter into the Kingdome of God Paraphrase 24. The rich man setteth his heart upon his riches and trusting in them Mar. 10. 24. must part with as much of his humour before he can be capable of being a Christian of performing the condition by me required to attain blisse as that beast Camel or Elephant c. which is of the greatest bulk must part with to be qualified to passe through the straightest place 25. When his disciples heard it they were exceedingly amazed saying Who then can be saved Paraphrase 25. If the way prescribed by thee to blisse be as straight as a needles eye who then can undertake it who can come to blisse upon such termes as these who is there that according to this rule is qualified for salvation 26. But Jesus beheld them and said unto them With men this is impossible but with God all things are possible Paraphrase 26. look'd upon them as exāples of the practicablenesse of this doctrine of forsaking parting with all to follow him and tells them to encourage them that it seems those things which are in themselves so hard and so unreasonable for meer men to doe are yet very possible for God and so this of contemning the world working such a change on a worldly mans heart that he shall liberally bestow his wealth and not place any confidence in it is a work that God doth ordinarily work in mens hearts and enables them to doe with ease 27. Then answered Peter and said unto him Behold we have forsaken all and followed thee what shall we have therefore 28. And Jesus said unto them Verily I say unto you that ye which have followed me in the note d regeneration when the son of man shall sit on the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel Paraphrase 28. ye that are now my disciples and have by receiving the faith and baptisme left all to follow me shall assoon as I come to my kingdome be highly honoured and rewarded by me or You that have received me and followed me and persevered constant to me continued with me in my temptation Lu. 22. 28. shall in the new age or state taking its beginning from the resurrection and ascension of Christ have a power in the Church instated on you as my successors somewhat proportionable to that of the severall Rulers of the Tribes among the Jewes a token of which are the keyes after given to them and promised as here c. 16. 19. The power which my father hath given me on earth shall at my departure be instated upon you Lu. 22. 29. 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an note e hundred fold and shall inherit everlasting life Paraphrase 29. And whosoever shall for my sake part with any of the advantages and possessions of this life whatsoever it is he shall be so farre from being a loser by it that he shall in this very life be by that means abundantly more richly provided for in the same proportion that he which in the harvest hath the most plentifull returns to his seed and pains-taking c. 13. 8. 30. But many that are first shall be last and the last shall be first Paraphrase 30. But though you have advantage of other men in being thus early in Discipleship yet 't is very possible that some that come after you in time as Paul may labour as fervently deserve as much and consequently be as richly rewarded as you upon which followes the parable of c. 20. 1. Annotations on Chap. XIX V. 12. Eunuches The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a vulgar ordinary signification which is known by the English use of the word Eunuch that is in the expressions of the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And

It is easier for a camel to goe through the eye of a needle then for a rich man to enter into the kingdome of God Paraphrase 25. For such a rich man continuing in that worldly-mindednesse 26. And they were astonished out of measure saying among themselves Who then can be saved Paraphrase 26. See Mat. 19. 25. 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible Paraphrase 27. See Mat. 19. 26. 28. Then Peter began to say unto him behold we have left all and followed thee 29. And Jesus answered and said Verily I say unto you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels Paraphrase 29. See Mat. 19. 29. 30. But he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life Paraphrase 30. See note on 2 Pet. 3. c. 31. But note d many that are first shall be last and the last first Paraphrase 31. But for you who talk so much of your sufferings know this that of those that come in latest to discipleship or Apostleship as Paul some shall in diligence and bringing in proselytes to Christ 1 Cor. 15. 10. very much outstrip those who came in first that is Peter who here speaks and the other disciples of Christ's first election 32. And they were in the way going up to Jerusalem and Jesus went before them and they were amazed and as they followed they were afraid and he took again the twelve and began to tell them what things should happen unto him Paraphrase 32. And as Christ before and his disciples after him were going up to Jerusalem they began to consider the danger of this voyage the Sanhedrim resolving to kill him Joh. 11. 53. and sending writs to apprehend him v. 57. and they were horribly afraid whereupon he took the twelve into a nearer conference Mat. 20. 7. and began to tell them distinctly what usage he should now meet with at Jerusalem 33. Saying Behold we goe up to Jerusalem and the son of man shall be delivered up to the chief priests and unto the Scribes and they shall condemn him to death and shall deliver him to the Gentiles Paraphrase 33. because they have not themselves in the Sanhedrim power to put anyman to death they shall deliver him up to the Romans to doe it 34. And they shall mock him and shall scourge him and shall spit upon him and shall kill him and the third day he shall rise again Paraphrase 34. he shall be reproachfully dealt with and scourged and spit on and put to death 35. And James and John the sons of Zebedee come unto him saying Master we would that thou shouldest doe for us whatsoever we shall desire Paraphrase 35. And the mother of James and John in behalf of her children came Mat. 20. 20. to him with a petition See note on Lu. 7. a. 36. And he said unto them What would ye that I should doe for you 37. They said unto him Grant unto us that we may sit on thy right hand and the other on thy left hand in thy glory 38. But Jesus said unto them Ye know not what ye ask Can ye drink of the cup that I drink of and be baptized with the baptisme that I am baptized with Paraphrase 38. The preferment which ye ask for is not such as you take it for but only a condition of suffering which perhaps you will not be much in love with or able to support 39. And they said unto him We can And Jesus said unto them Ye shall indeed drink of the cup that I drink of and with the baptisme that I am baptized withall shall ye be baptized 40. But to sit on my right hand and on my left hand is not mine to give but it shall be given to them for whom it is prepared Paraphrase 40. But to be advanced before all others is a thing of that nature that I shall not dispose of it according to favour partially to gratifie you or satisfie your importunity but according to those rules and conditions and qualifications which my Father hath set down 41. And when the ten heard it they began to be much displeased with James and John 42. But Jesus called them to him and saith unto them Ye know that they which are accounted to rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them Paraphrase 42. they that among the Gentiles doe exercise rule over them receive advantages from their subjects are served and maintained in all their grandeur and splendor by them See Mat. 20. 25. and 1 Pet. 5. note a. 43. But so shall it not be among you but whosoever will be great among you shall be your minister Paraphrase 43. But in the authority which I shall conferre on you and your successors it shall be quite otherwise ye shall attend and wait upon them whose Rulers you are 44. And whosoever will be the chiefest shall be servant of all Paraphrase 44. And the higher ye are advanced in Ecclesiastick dignity the greater burthen of office and duty shall lye upon you to attend the wants of all your inferiors and to supply them 45. For even the son of man came not to be ministred unto but to minister and to give his life a ransome for many Paraphrase 45. See Mat. 20. 2● 46. And they came to Jericho and as he went out of Jericho with his disciples and a great number of people blind Bartimaeus the son of Timaeus sat by the highway side begging Paraphrase 46. There were two blind men Mat. 20. 30. of which one was call'd Bartimaeus that is the son of Timaeus which 47. And when he beard that it was Jesus of Nazareth he began to cry out and say Jesus thou son of David have mercy on me Paraphrase 47. And when they were told that it was Jesus that passed by Bartimaeus and the other in like manner Mat. 20. cryed out and said 48. And many charged him that he should hold his peace but he cryed the more a great deal Thou son of David have mercy on me 49. And Jesus stood still and commanded him to be called and they called the blind man saying unto him Be of good comfort rise he calleth thee 50. And he casting away his garment rose and came to Jesus Paraphrase 50. his upper garment See note on Mat. 5. 1. 51. And Jesus answered and said unto him What wilt thou that I should doe unto thee The blind man said unto him Lord that I might receive my sight 52. And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way Paraphrase 52. Bartimaeus and the other also

For I have five brethren that he may testifie unto them lest they also come into this place of torment Paraphrase 28. give an account of my condition and with it some seasonable needful exhortation 29. Abraham saith unto him They have Moses and the Prophets let them hear them 30. And he laid Nay father Abraham but if one went unto them from the dead they will repent Paraphrase 30. though they are not moved with the hearing Gods law and denunciation of the Prophets being so familiar with them yet a messenger from the dead which shall testifie his owne sight or knowledge may probably work upon them to believe what he saith and to be warned and reformed by it 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead Paraphrase 31. But Abraham answered him with a quite contrary affirmation That they which by the knowledge of their duty delivered by Moses and the denunciations of the Prophets are not wrought on or brought to obedience or amendment of life would not in any probability be wrought on by a narration of one that came to them from the dead There being more reason to perswade any rationall man that the Scriptures are true and worth our heeding or that being supposed as among the Jews it was that upon that one motive delivered in them he should reform and amend his life then there would be to trust or believe him that should bring a message from the dead to any man on the earth and to forsake an habit of sinne upon that motive Annotations on Chap. XVI V. 8. Vnjust steward What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse in the 8. v. may be conjectured by the use of the same word v. 9. and the meaning of both I conceive it to be fetch'd from some observations in the Hebrew tongue as first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true are taken in the same sense by the sacred writers therefore Hesychius explaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true distinctly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice Gen. 24. 49. and Isa 38. 19. and consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true are directly opposite one to another Thus they are set in this place v. 11. and Joh. 7. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no unrighteousnesse that is falsnesse in him and therefore must be resolved to signifie both of them in a notion wherein they are thus contrary one to another And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull appeare to be all one by comparing Mal. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity was not found in his lips with 1 Pet. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guile was not found in his lips In this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be used 1 Cor. 15. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 awake truly or perfectly in opposition to hypocriticall unsincere reformation explained by the not-sinning that followes Now what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. is cleare that true perfect valuable durable riches which is infinitely to be preferred before all the riches of this world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly food Joh. 6. 55. is such food as will make him immortall that feeds on it in opposition to the manna which they that fed on dyed that is either the reward and blisse in heaven only or grace here as preparative to that together with that hereafter Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to that must signifie this inferiour vain superfluous as Phavorinus took it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitory false wealth so unvaluable in comparison of that other called by the Rabbins just in that style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vain or false mammon which they joyne with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of this world which is so scandalously vain and false and unfit to be trusted on that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plenty or riches of this world which is oft by the Targū rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mamon is Prov. 10. 2. by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lye And then the same no doubt is the meaning of that other phrase varyed from this only in the form by a most ordinary Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mammon of injustice or falsenesse and an example of it we have from whence the phrase seems to be transcribed in the Targum also Isa 33. 15. he separates himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mammon of iniquity or the false riches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of falsenesse Ezech. 22. 27. Having found now the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. and 9. it will not be hard to resolve what is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steward of falsenesse also either so as may be proportionable to this notion of it maintained throughout this parable for those transitory false riches called by the Targum as was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsenesse that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it will signifie the dispenser of this inconstant transitory false riches of this world Or else as it must by that ordinary Hebraisme signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false unjust steward as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unjust Judge c. 18. 6. but so not as to commend his falsenesse but only his prudence in making use of that wealth which was put into his hands be that called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. so as might give him a subsistence after when his office was taken from him and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the steward of falsenesse that is the false steward will be as perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of this world i. e. worldly men following in this verse as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the false riches or the riches of falsenesse with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wealth of this world or worldly wealth as even now was said As for the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust in the second part or application of the Parable v. 10. which is there opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull that doth not refer to the deceitfullnesse of the steward in the Parable in cheating his master but to the rich man in the counter part his not making use of those possessions intrusted to him to that advantage of his own soul to which they might have been improved In which respect he that doth like the steward in the Parable makes such

fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore

from him and so cannot but know it distinctly and if in compliance with you or to avoid your reproaches I should say otherwise then what I have hitherto said or confesse that I came not from him or knew him not I should be like you a down right lyer This I will not be guilty of but do again professe that I am sent with perfect knowledge of his will and doe exactly observe it 56. Your father Abraham rejoyced to see my day and he saw it and was glad Paraphrase 56. And because you talke so much of Abraham I shall now say of him that he having received the promise of the Messias Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it to see my coming into the world and a revelation of it was made unto him and in it of the state of the Gospel and he was heartily joyed at it 57. Then said the Jewes unto him Thou art not yet fifty years old and hast thou seen Abraham Paraphrase 57. To this the Jewes objected that he was not fifty years old and therefore how could he say that Abraham lived since his birth that Christ could see Abraham or be seen by him 58. Jesus said unto them Verily verily I say unto you before Abraham was I am Paraphrase 58. Jesus answer'd that objection of theirs You are much mistaken in reckoning my age For 1. I have a being from all eternity and so before Abraham was born and therefore as young as you take me to be in respect of my age here I may well have seen and known Abraham But then 2. in respect of my present appearance here on earth though that be but a little above thirty years duration yet long before Abrahams time it was decreed by my Father and in kindnesse to Abraham revealed to him while he lived in which respect 't is true that he knew me also 59. Then took they up stones to cast at him but Jesus hid himself and went out of the Temple going through the midst of them and so passed by Paraphrase 59. They therefore conceiving this speech of his to be blasphemous after the manner of Zelots were ready to stone him presently Annotations on Chap. VIII V. 5. Such should be stoned That all that are guilty of adultery should be stoned we find not in the Law of Moses but that they should die the death which phrase say the Talmudists generally signifies Strangling This punishment of stoning belongs particularly to those that are taken in the fact as here the woman was v. 4. So saith Philo of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have counted them worthy of many deaths and so of stoning which was a high degree of severity and so Solon in one of his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man take an adulterer in the fact he may use him how he please and in the Twelve Tables Moechum in adulterio deprehensum impunè necato he that takes him may kill him lawfully and securely V. 25. From the beginning The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here bee Adverbially taken so it is often in other authors Hippocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia cited by Budaeus But for the sense or notation of the phrase here Melancthon Ep. p. 511. seems to have made a good conjecture that it signifies prorsus a note of Affirmation Even so or altogether absolutely For so the Chaldee when they would expresse any thing to be simply lawfull or unlawfull they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit and so it will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino c. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that honour and piety which is the end of making the statue or image of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A statue had not at all been made without that cause And after speaking of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but somewhat that was uterly unexpected And again speaking of the duties of man Without them saith he the life of man is nor a life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor indeed at all the 〈…〉 men any longer and many the like in that one 〈◊〉 But the other interpretation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first may well enough be born and hath the example of the Septuagint Gen. 13. 4. and 43. 18 and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having held out at the first they yeelded at the end See Jo. Coch. in Excerpta Gemarae in Sanhedr p. 280. And so the summe of Christs speech is that though they made doubts and disputes about him what he was yet he still made no scruple to stand to his affirmations of himself he still affirms that 't is even as he tells them all this while absolutely so and no otherwise he hath not spoken any thing too high of himself V. 29. Please him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court or judge or Prince coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. so the Principum placita among the Romans the Arrests of the Parliament of Paris c. among the French and the Common pleas in England that is communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase to expresse a court of judicature among us the word pleas denoting Judgments in one court as the Kings bench a tribunall in another So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be Gods lawes decrees determinations which he as the Judge or Prince of all of his good pleasure determines to be done and because Commissions are issued out of courts and are a kind of decree of those courts that such a man should have such a power therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not thought fit or appointed or determined c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the thing was resolved on and agreed on by all The multitude there having to doe in the choice of the men as followes and the Apostles consecrating and imposing hands on them v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose the meaning is that the Jewes had express'd their judgment past their votes in it that is either the Sanhedrim of the Jewes or possibly the people of the Jewes for so since the power of capital punishments was taken from the Jewes and was now in the Romans hands the proceeding was after the Roman fashion which was ut injussu populi

To the inward that speech of Christ John 7. 38. seems to pertain He that believeth on me out of his belly shall flow rivers of living waters where the belly denoting the heart or inward part of the man the flowing of the living water from thence denotes some effects of the holy Spirits descent upon and in the hearts of believers the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost ver 39. This he spake of the Spirit which they which believe on him should receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as yet the holy Ghost was not among or upon them because Jesus was not yet glorified Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men which upon the descent of the holy Ghost upon the Apostles should be powred upon the Christian world convey'd by the preaching baptizing confirming and other ministery of the Apostles their farther instructing them in the Gospel which is therefore elsewhere call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of the Spirit or means of communicating it to believers What this inward gift is appears in severall places wisdome ch 6. 3. knowledge 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit joyned with his word ena●ling humble sincere Christians for the duties of Christian life which are required of them called the renewing of the holy Spirit and joyned as here to the Laver of regeneration Tit. 3. 5. and so the earnest of the Spirit in our hearts 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of tongues of healing c. And those are evidently called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost Acts 10. 45. and that was there powred upon the Gentiles of Cornelius's family immediately on their receiving the faith even before Baptisme And to these belongs another promise of Christ Mar. 16. 17. These signes shall follow those that believe They shall take up serpents c. Now for the resolving of the Quaere what sort of gift it is which is here meant the surest way will be not so to define of either as to exclude the other but to comprehend both under this phrase not that both and every branch of each should be powred on each believer but that they all should be scatter'd among them the inward by Baptisme or Confirmation signed on all and the outward bestow'd on some of them to testifie to all the truth and excellency of the Gospel and to fit and prepare some persons for sacred imployments not all the outward again upon each on whom the outward were bestow'd but some on one some on another the gift of tongues to one of healing to a second of prophesying to a third and they that had most or the highest degrees of these are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the Spirit see chap. 6. Note b. and note on Eph. 1. c. V. 42. Fellowship The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred as from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not communion but communication by that meaning distribution liberality effusion or participation by which any are made partakers of some gift spirituall or temporall such as here beneficence to the poor c. Thus in Simplicius on Aristot Phys l. 1. describing magnanimous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he content with a little and distribute or communicate readily of that which they have And in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating to the poorer sort of what they have and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will he envy him that communicates and gives Where it signifies liberality or giving to the poor Thus is almes-giving defined by the Arabians communicatio in miseriis Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteriorum communicationem Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication not from Communion as that is now used for the Sacrament à communicatione orationis conventus omnis sancti commercii relegatio a banishing from participation of all prayer assembly and sacred commerce and not onely of the Sacrament so as the word be compounded like exlex without any change of the termination In this notion is the word generally used in Scripture for liberality or some kind of distributing or dispensing to others So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing in liberality and breaking of bread and prayers where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publick prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of bread in the administration of the Sacrament so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the peoples bringing and presenting of the bread and wine and the fruits of the earth for the acknowledging God the Creator of all part of it to be eaten in commemoration of Christs sacrifice and the rest to be distributed among the poor ver 44. Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius and Phavorinus for which the copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer or present From which Glossaries these explications also of the word are to be had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute or dispense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation of the holy mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to partake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They are said to communicate who distribute to one another and they that partake and receive from one another whether friendship or knowledge Whence it appears 1. that the word signifies both to distribute and to receive to make others partake and to be partaker 2 ly that it is appliable to friendship or societie no otherwise then to knowledge or any thing else Thus Rom. 15. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make a contribution So 2 Corinth 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity and communication of administration that is liberality toward the saints So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corinth 9. 13. liberality of distribution so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 5. liberality toward the preaching or propagating the Gospel So Hebr. 13. 16. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficence as 1 Tim. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributive and communicative are all one so Philem. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his liberality to the poor by which the bowels of the saints are refresh'd ver 7. flowing from his faith From this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it strictly signifies liberality toward the poor may be fetch'd the sense of that Article in the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication or liberality of the saints to note this great liberality here mentioned of the first converts to Christianity in the Apostles time see Philo of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt in Euseb Hist l.

were at Damascus 20. And straightway he preached Christ in the synagogues that he is the Son of God Paraphrase 19 20. And taking food after his long fasting he soon recovered strength perfectly Soon after this he went from Damascus into Arabia Gal. 1. 17. of which journey Luke being not with him makes no mention and from thence returned again to Damascus and having spent some time with those Jewish Christians which were driven from Jerusalem ch 8. 1. to Damascus by virtue of his call from heaven and of Christs message by Ananias to him ver 15 16 and being filled with the holy Ghost ver 17. he set presently about the preaching of the Gospel and that publickly in the Jewish synagogues and proclaimed that Christ was indeed the Messias the eternall Son of God 21. But all that heard him were amazed and said Is not this he that destroyed them which called on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief priests Paraphrase 21. And all that heard it were amazed at this sudden change remembring that he had so lately been a speciall person in the stoning of Stephen and very vehement against all Christians and was come to Damascus with commission for this very purpose 22. But Saul increased the more in strength and confounded the Jewes which dwelt at Damascus note c proving that this is very Christ Paraphrase 22. But Saul grew every day in spirituall strength and was soon able to repell all the Jewes arguments to the contrary and pressed them with such evidence that they were not able to avoid collecting from the charac●●● and prophecies of the Messias and thereby demonstrating that this Jesus is the Messias 23. And after that many daies were fulfilled the Jewes took counsell to kill him Paraphrase 23. had a designe and entred into a conspiracy and laid wait to assault and kill him 24. But their laying wait was known of Saul and they watched the gates day and night to kill him 25. Then the disciples took him by night and let him down by the wall in a basket Paraphrase 25. the Christians see note on Mat. 5. a. 26. And when Saul was come to Jerusalem he assayed to joyne himself to the disciples but they were all afraid of him and believed not that he was a disciple Paraphrase 26. Christians there but they durst not venture to associate with him not believing that he was a Christian 27. But Barnabas took him and brought him to the Apostles and declared unto them how he had seen the Lord in the way and that he had spoken to him and how he had preached boldly at Damascus in the name of Jesus Paraphrase 27. openly or in the assembly v. 20. preached to the people see note on Joh. 7. a. the Gospel of Christ 28. And he was with them coming in and going out at Jerusalem Paraphrase 28. employed in the works of this sacred calling of his 29. And he spake boldly in the name of the Lord Jesus and disputed against the Grecians but they went about to slay him Paraphrase 29. And he proclaimed the faith of Christ publickly and argued and discoursed with the Jewes that understood Greek ch 6. a. 30. Which when the brethren knew they brought him down to Caesarea and sent him forth to Tarsus Paraphrase 30. the city where he was born 31. Then had the Churches rest thoroughout all Judaea and Samaria and Galilee and were note d edified walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied Paraphrase 31. Now all the Christian assemblies through Judaea Galilee and Samaria were permitted a quiet use of their religion and daily more and more confirmed and improved superstructing all Christian doctrine and pure pious practice on that foundation already laid and more were daily converted to them by the Apostles discharging that office and duty to which they were designed by the coming of the holy Ghost the Paraclete upon them see note on Joh. 14. b. 32. And it came to passe as Peter passed thoroughout all quarters he came down also to the saints which dwelt at Lydda Paraphrase 32. And as Peter went his perambulation thorough all those Churches he came to the Jewish Christians that dwelt at Lydda 33. And there he found a certain man named Aeneas which had kept his bed eight years and was sick of the palsie Paraphrase 33. being sick of the palsie was not able to move from his bed for the space of eight yeares 34. And Peter said unto him Aeneas Jesus Christ maketh thee whole Arise and make thy bed And he arose immediately Paraphrase 34. make ready prepare for thy self either to eat or to take rest 35. And all that dwelt at Lydda and Saron saw him and turned to the Lord. Paraphrase 35. And hereupon the inhabitants of Lydda and Saron generally received the faith seeing this man on whom this miracle was wrought 36. Now there was at Joppa a certain disciple named Tabitha which by interpretation is called Dorcas This woman was full of good works and almsdeeds which she 〈◊〉 Paraphrase 36. And at Joppa there was a woman that had received the faith her name was Tabitha which signifies a Roe she was a very laborious woman one that wrought much see note on Lu. 1. k. and Tit. 3. a. and by that means was very liberall and charitable 37. And it came to passe in those daies that she was sick and died whom when they had washed they laid her in an upper chamber Paraphrase 37. and having by way of preparation for her interring washed her according to their custome of burying 38. And for as much as Lydda was nigh to Jopp● and the disciples had heard that Peter was there they sent unto him two men desiring him that he would not delay to come to them Paraphrase 38. the Christians of Joppa 39. Then Peter arose and went with them when he was come they brought him into an upper chamber and all the widows stood by him weeping and shewing the coats and garments which Dorcas made while she was with them Paraphrase 39. poor widowes which had been cloathed by her liberality came weeping to him and shewed him the evidences and monuments of her charity the inner and upper garments see Mat. 5. note r. which either she made or caused to be made them while she lived v. 36. 40. But Peter put them all forth and kneeled down and prayed and turning him to the body said Tabitha arise And she opened her eyes and when she saw Peter she sat up 41. And he gave her his hand and lift her up and when he had called the saints and widowes presented her alive Paraphrase 41. the Christian professors and the women that solamented their losse v. 39. 42. And it was known thoroughout all Joppa and many believed in the Lord. 43. And it came to passe that he tarried many

out of Africanus should call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three thousand and in his History thirty thousand but perhaps the mistake of numerall letters may cause that variation And then the three thousand there will be more agreeable with the chief officers account here who makes them but four thousand CHAP. XXII 1. MEN Brethren and Fathers hear ye my defence which I make now unto you Paraphrase 1. give me leave and audience to purge and clear my self from the accusation charged on me v. 28. 2. And when they heard that he note a spake in the Hebrew tongue to them they kept the more silence and he saith Paraphrase 2. And these enemies of Pauls being averse to the Hellenists see Note on ch 6. a. and so to him as using the Greek language when they heard him speak Hebrew were a little pacified and so gave him the hearing Thus therefore he began his Oration 3. I am verily a man which am a Jew born in Tarsus a city in ●ilicia yet brought up in this city at the note b feet of Gamaliel and taught according to the manner of the Law of the fathers and was zealous towards God as ye all are this day 4. And I persecuted this way unto the death binding and delivering into prison both men and women Paraphrase 3 4. a scholar of Gamaliel's a Doctor of the Pharisees and accordingly was imbued with the strictest Judaicall principles and so became as zealous a propugner of the Law of Moses and religion of the Jews as that is opposed to the reformation wrought by Christ as any of you are at this time being of that sort of men among the Jews that are called zelots and are very punctuall and strict in the observances of the Law and think themselves obliged to put all men to death that teach any thing against it And so did I to the Christians 5. As also the high Priest doth bear me witnesse and all the estate of the elders from whom also I received letters unto the brethren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished Paraphrase 5. As all the Sanhedrim especially the high Priest knows from whom I had writs or commissions to apprehend the Christians see c. 9. 2. and 26. 10. and 12. all that I found in Syria and bring them bound to the Sanhedrim by them to be scourged or perhaps put to death by the Roman powers 6. And it came to passe that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me Paraphrase 6. And when I had that commission from the Sanhedrim and went into Syria to execute it 7. And I fell unto the ground and heard a voice saying unto me Saul Saul Why persecutest thou me Paraphrase 7. a thunder and out of it these words articulately spoken c. 9. 4. 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou persecutest 9. And they that were with me saw indeed the light and were afraid but heard not the voice of him that spake to me Paraphrase 9. And they of my company heard the thunder and saw the lightning round about me though they heard not see note on c. 9. b. the speech that out of the thunder was delivered to me 10. And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to doe Paraphrase 10. I have provided and appointed one Ananias to come unto thee and declare to thee what I have designed for thee to do and suffer for me 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came unto Damascus Paraphrase 11. And being blind and not able to see by reason of this shining appearance v. 6. I was fain to be led by those that were with me and so I was conducted to Damascus 12. And one Ananias a devout man according to the Law having a good report of all the Jews which dwelt there Paraphrase 12. a Christian Jew that lived according to the Mosaical Law 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him Paraphrase 13. recovered my sight 14. And he said The God of our Fathers hath chosen thee that thou shouldst know his will and see that just one and shouldst hear the voice of his mouth Paraphrase 14. The God of Abraham c. hath chosen thee to have the Gospell revealed to thee and to see Christ who appeared to thee in that bright cloud and to hear him speak to thee from heaven 15. For thou shalt be his witnesse unto all men of what thou hast seen and heard Paraphrase 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee 16. And now why tarriest thou arise and be baptized and wash away thy sins calling upon the name of the Lord. Paraphrase 16. To what purpose therefore should any delay be made of baptizing thee and admitting thee into the Church by that seal of the covenant whereby thou art engaged to forsake and God to pardon all thy former sins upon condition of a sincere change on thy part upon which thou maiest joyn with the Church in performance of all Christian duties of devotion to God 17. And it came to passe that when I was come again to Jerusalem even while I prayed in the Temple I was in a trance Paraphrase 17. And at my first coming to Jerusalem after this c. 9. 26. as I was in the Temple a praying I fell into an extasie or trance see note on c. 10. d. 18. And saw him saying unto me Make hast and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me Paraphrase 18. And in a vision me thought I saw Christ and he commanded me to go speedily out of this city because my former zeal against the Gospell would hinder my preaching of it now from being believed or heeded by those of Jerusalem 19. And I said Lord they know that I imprisoned and beat in every Synagogue them that believed on thee 20. And when the bloud of thy Martyr Stephen was shed I also was standing by and consenting unto his death and kept the rayment of them thet slew him Paraphrase 19 20. Against this me thought I argued that my former zeal against Christianity being so remarkable among all the Jews as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities c. 9. 2. by my joyning and assisting in the stoning of Steven and keeping the accusers garments whilst they threw stones at him c. 7.

resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither y●eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be

we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.

officer and to trust himself in God's protection and count that Princes doe not use to punish men for doing well but for doing ill for seditions conspiracies c. and therefore if thou wouldst make a prudent provision for thy self if thou dost desire to be secure from being punished by the magistrate doe not offend against his lawes and thou shalt in all probability receive nothing but reward for it from him 4. For he is the minister of God to thee for good but if thou doe that which is evill be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath on him that doth evill Paraphrase 4. For that is as considerable a part of the magistrate's office to which he is designed by God and for which thou art to count thy self happy in him to assist and not resist him that God hath set him over thee to secure and defend thee and help thee to a peaceable possession of all God's other benefits which are all worth nothing to thee if thou maist not enjoy them peaceably And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates and not to cast off their yoke on every remoter fear of it but to take the possible dangers and certain benefits together and from thence to conclude that 't is for the subjects good that Princes are s● over them And generally 't is our own fault if there be any thing formidable in them In that case indeed the Magistrate hath a sword put in his hands by God and 't is his office to be God's executioner of punishment on malefactors and he is obliged to doe so by conscience toward God whose officer and commissioner he is 5. Wherefore ye must needs be subject not onely for wrath but also for conscience sake Paraphrase 5. And consequently our obedience is due to him not onely for fear of punishment from the magistrate for 't is possible a cunning o● a prosperous offender or rebell may avoid that but in obedience to the constitution of God whose officer he is and to the command of honouring and paying subjection c. to him 6. For for this cause pay you tribute also for they are God's ministers attending continually upon this very thing Paraphrase 6. For this is the distinct reason why tributes and customes are paid to Kings viz. because they are commissioners sent from God who having full power over all we have as the free donor of all may assign his commissioners what proportion he please and that a liberall one as he did the double portion to the elder brother and this but very reasonable seeing in the discharge of their office they spend themselves with an unwearied patience and constancy attending on it as the hardest and heaviest task that any man in a kingdom undergoes and is therefore in proportion the most richly to be rewarded of any 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Paraphrase 7. This therefore layes all obligation on you to render to Princes as a debt due from subjects all extraordinary or ordinary payments as also that reverence and honour which by the Law of God belongs to them as well as obedience and diligent subjection v. 1. 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law Paraphrase 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man inferior or superior that is either of justice to ordinary men or subjection to those whom God hath set over you One debt onely ye must owe all and yet pay that too as oft as occasions are presented that of charity which must be so pai'd that it be alwayes owing and if this be discharged as Christ requires not onely to friends but to all even those that have behaved themselves as enemies to us the persecuting heathen Emperors c. this is that perfection of the Law which Christ requires Mat. 9. 48. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Paraphrase 9. For all the six commandements of the second table the five here named and the sixth that hath all this while been insisted on that of Honour thy parents Kings c. v. 1. all these I say are but parts of that great duty of charity or loving thy neighbour c. so strictly now commanded by Christ and so farre from being now evacuated or abrogated that it is rather heightened in each branch and improved by the Gospell and consequently every of those six and particularly that of duty to Kings is still required under Christianity let the Gnosticks advocates and patrons of liberty or rather licentiousnesse under that pretenc●●each what they please to the contrary 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the Law Paraphrase 10. That charity that is required of us Christians is so farre from depriving any other of his right that it gives rules of all abundance of mercy and goodnesse to all for in that consists that perfection of the Law which Christ requires Mat. 5. see note on Mat. 12. e. 11. And that knowing the time that now it is high time to awake out of cep for now is our note c salvation neerer then when we believed Paraphrase 11. And that exhortation to keep close to all Christ's precepts to discharge to all men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be press'd because of the particularity of time which should make us watchfull to the performance of all duties the time of our deliverance or escaping by Christ promised and by us so long expected see note on Mat. 10. 9. and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3. being now ●igher at hand which may encourage us to be diligent and persevere to the end then it was when we first received the faith 12. The night is far spent note d the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Paraphrase 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnosticks among you is now well over and the more joyfull lightsome state of quiet and calm is now as the day approaching see 2 Pet. 1. 19. 1. Joh. 2. 8. which is a mighty obligation to us to perform the deeds or the day all actions of Christian purity casting off the doctrines and practices of the Gnosticks and

of the holy Ghost Paraphrase 13. Now that God in whom all our trust is reposed and from whom all good things are to be received bestow on you that cheerfull quiet in stead of the contentions that have been among you and that union and concord in the Christian faith or without any receding from it that thereby ye may have that hope which the Gospel bestowes on you on condition of charity c. encreased unto you into all abundance through the working of the holy Ghost in you 14. And I my self also am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able also to admonish one another Paraphrase 14. And though I doubt not but ye that are full of virtue and charity and perfectly know what your Christian duty is are also without my help able to advise one another to doe what I now say that is to abstain from contemning and condemning one another 15. Neverthelesse brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God Paraphrase 15. Yet I have thought good to write freely to you to stirre you up to the practice of that which you know already this being a branch of my office and authority Apostolical as wel as that of making known the Gospel 16. That I should be the minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost Paraphrase 16. That office I say to which I was sent by Christ Act. 9. 15. to preach the Gospel to the Gentiles as well as the Jewes that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him sanctified not as other sacrifices by any priest on earth but even by the holy Ghost that is that they might be brought to obey the Gospel 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God Paraphrase 17. And for my successe herein I have ground or matter of great rejoicing not in my self but in order to God the author of this successe 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Paraphrase 18. And herein I shall not need to be so vain as to mention any thing that can be questionable wherein as an instrument in Christ's bands I have wrought and had this successe to my work in bringing the Gentiles to receive and obey the Gospel A work which hath been done by miracles and preaching 19. Through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ Paraphrase 19. Proving and manifesting my commission and the truth of what I should say by greater evidences then any prophet of old by doing all kinds of miracles as also by speaking of strange languages 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem and taking a circuit through Phoenice and Syria and Arabia Act. 19. 20. c. I have discharged this my office and preach'd the Gospel to the Macedonians which joyn upon Illyricum 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another man's foundation Paraphrase 20. By which course it appears that I have not only been carefull not to preach where some other had been before me upon which it might be said that I did only superstruct where others had laid the foundation but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ 21. But as it is written To whom he was not spoken of they shall see and they that have not beard shall understand Paraphrase 21. To fulfil that glorious prophecie Is 52. 15. that they should be brought borne to God that were never preached to before as the events of Jeremies prophecies should be made good to them to whom the prophecies had not come 22. For which cause also I have been much hindred from coming to you Paraphrase 22. By this means of preaching to some new people or other I have been hindred unexpectedly from coming to you when I have severall times designed it 23. But now having no more place in these parts and having a great desire these many years to come unto you Paraphrase 23. But now having no more occasion to detain me in these parts that I yet foresee and having for many years had an earnest desire to visit you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company Paraphrase 24. In my journey to Spain I am resolved to doe it taking you in my passage and expecting that you will accompany me some part of my way thither after I have stayed a while and satisfied my self with the pleasure of being among you 25. But now I goe unto Jerusalem to minister unto the saints Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem Paraphrase 26. By the Christians of Macedonia and Achaia 27. It hath pleased them verily and their debtors they are for if the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnal things Paraphrase 27. This they have done and 't was but due from them for considering that these Gentile provinces have been beholden in an higher respect to the Jewes have received the Gospel from them as indeed from Judaea it was that 't was first preached to Macedonia and Achaia 't is but reasonable they should make them those poor returns contribution to their wants 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain Paraphrase 28. When therefore this businesse is dispatch'd and I have delivered to them safely this fruit of the Gentiles liberality I intend then to begin my journey to Spain and take you in my way thither 29. And I am sure that when I come unto you I shall come in the fulnesse of the blessing of the Gospel of Christ Paraphrase 29. And I am confident when I come I shall give you such evidences of the great mercy and glorious dispensations of God and the good successes which I have had that you will be much confirmed in the

will be that in a matter of this nature of eating they have little temptation to sin against conscience when they consider the great store of other food even all the plenty of the world which they may lawfully enjoy and let the idol-sacrifices alone But the King MS. which leaves them out seems to be in the right and 't is easie to imagine how the transcribers might here insert them on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the same words after which v. 25. these words had followed and then the 29 th ver will immediately adhere to the end of v. 28. because of conscience Conscience I say c. which connexion will be otherwise disturbed CHAP. XI 1. BE ye followers of me even as I also am of Christ Paraphrase 1. And doe ye in like manner as oft as there is occasion for the good of others deny your selves the use of your Christian liberty 2. Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you Paraphrase 2. Now for you that have written this letter to me and asked my advice in all these particulars I cannot but commend you that ye have been so mindfull of my doctrine that ye have adhered so close to it that ye have not been seducible by any false teachers in any of these particulars but have appealed to me for my opinion of them 3. But I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God Paraphrase 3. To proceed then to your next quaere in order to matters of decency in the Church it is fit for you to consider the subordination of persons in the Church viz. that as Christ in respect of his office of mediator is under God but above all men so the man being under Christ is above all women and consequently that their garb in the Church must be proportionable to this 4. Every man praying or prophecying having his head covered note a dishonoureth his head Paraphrase 4. Every man that doth any office in the Church that either praies or expounds the word of God or sings Psalms c. see note on Luk. 1. m. if he doe it with his head and face covered this is indecent against the liberty and dignity of his sex it being a signe of shame and infamy in a man to have his head and face covered 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for it is even all one as if she were shaven Paraphrase 5. But every woman that doth any office in the Church that is imployed as a member of a congregation joyning with the Minister whether Pastor Prophet in discharging of any Christian duty such as is prayer or expounding or singing Psalmes c. see note on Luk. 1. n. and hath her head or face uncovered this is contrary to decency in her against the modesty and meeknesse of her sex as much as it is for her to cut her haire and weare it as men doe 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered Paraphrase 6. The use that is made of the not cutting a woman's haire of letting it be worn at the length is that it may be a kind of veile or covering to her ver 15. which is an argument that as 't is uncomely or unfashionable for her to have her haire cut after the mann● of men so it is uncomely to 〈◊〉 her head uncovered after the manner of men the distinction of sexes being to be maintained in the one as well as in the other 7. For the man indeed ought not to cover his head for as much as he is the image and note b glory of God but the woman is the glory of the man Paraphrase 7. For the man indeed is to be uncovered that being a signe of power and majesty and man being the image of God and a beam and irradiation as it were of God is an image of his power and majesty and therefore ought so to appear but the woman she is but the beam of the man having no power but from him and so her subjection to the husband being her duty she therefore is to be covered which is a signe of that subjection 8. For the man is not of the woman but the woman of the man Paraphrase 8. As you know in the forming of man and woman the woman was made of the rib of the man and so is to be resolved inferior to him 9. Neither was the man created for the woman but the woman for the man Paraphrase 9. And the creation of the woman was that she might be the helper ministerial and usefull to the man not so the man to the woman which is another proof of her being inferiour to him and that a reason still why she should wear a covering on her head especially in the time of divine service where her behaviour ought to be most decent and agreeable to her condition 10. For this cause ought the woman to have note c power note d on her head note e because of the Angels Paraphrase 10. And especially when the Angels are generally believed to be present in the places of God's publick worship this piece of decency in the woman her being covered ought most strictly to be observed as we will be most carefull of doing no indecent thing in the presence of such pure divine spirits 11. N●verthelesse neither is the man without the woman neither the woman without the man in the Lord. Paraphrase 11. But this inferiority of the wife to the husband must not so be urged that the man being independent from her should be thought to have no respect unto her which may be seasonable to tell the Gnosticks who were great despisers of marriage any more then the woman should be from the man 12. For as the woman is of the man even so is the man also by the woman but all things are of God Paraphrase 12. For as the woman was formed out of Adam's rib so all the sons of Adam were born and conceived and propagated by women and man and woman united by God from whom all things are 13. Judge in your selves is it comely that a woman pray unto God uncovered Paraphrase 13. But for that of women's behaviour in the place of publick service judge you by what is decent among you is this decent for her to have her head uncovered in time of divine service 14. Doth not even note f nature it self teach you that if a man have long haire it is a shame unto him Paraphrase 14. Doth not the universal custome of all nations make this distinction between sexes that men wear their haire cut and that is decent in them 15. But if a woman have

Verb may also signifie to deal reproachfully and to doe so is very contrary to Charity of which therefore it is here denied The notion which Erasmus hath of it for being ashamed of nothing doing any the meanest offices though it might be agreeable to the Context as an act of high Charity doth not yet any way agree with the nature of the word And the other notions of doing no dishonest thing c. affix'd by others will not agree with the Context which belongs all to duties of charity to other men whereas this is terminated in our selves Onely it may be worthy of consideration whether this chapter of the markes and effects of charity being founded in the discourse of gifts in the Church c. 12 and both compared with and set before them here v. 1 2 8. and also set opposite to the factions and divisions incident to the irregular use of them and so particularly pursued c. 14. this and many other parts of the character of charity be not so to be interpreted as may most immediately refer to that matter Thus the three immediate precedents here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envieth not vaunteth not is not puff'd up seem peculiarly to mark out the malice and pride and oftentation of the Gnosticks and then proportionably so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaves not it self disorderly that is where true Christian charity is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge c. 8. 1. it hath this effect it keeps men from irregular disorderly behaviour in the Church such as are mentioned c. 14. throughout but especially v. 23 35. and in respect of which it is prescribed in the end of the chapter that all things be done in the Church certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly which may very reasonably be thought to interpret the contrary here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I have not omitted this interpretation in the paraphrase Ib. Thinketh no evill What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies must be doubtfull because both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable of two interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to think as that signifies to design 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil may be hurt or mischief and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to imagine mischief designe in the mind contrive hurt to any and so thinking evil signifies Gen. 50. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil thoughts are wicked machinations see Note on Mat. 15. e. On the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to reckon to account and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil is also wickednesse in any man as well as mischief to him And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to impute or account sinne to any man Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 8. is rendred truly imputing of sinne that is accounting sinne to any reckoning it charging it on him To this purpose S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suspects no ill of him whom he loves and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity endures not to receive any ill suspicion of any And this latter is more probably the meaning of the phrase here For this may fitly be reckon'd among the excellent effects of Charity that it keeps a man in whom it is from reckoning or imputing of evil to any man whatsoever good another doth it makes one impute that to him commend him reward him for that as it was God's charity to Abraham and to all sincere believers that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impute righteousnesse unto him though he performed not exact obedience or such to which the reward was due But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that which is amiss all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not suffer him to impute that any way to his disadvantage This a man will be otherwise apt enough to doe if Charity doe not restrain him and a most commendable virtuous act it is a special ingredient in raising that great elogie of Charity premi●ed in the first verses of the Chapter that it accounts reckons imputes the good but not the evil whereas the designing of mischief is it self so vile a thing so contrary to the lawes of common humanity that an heathen virtuous man without the advantage of Christian charity will not think fit to doe so And meerly to restrain one from that diabolical malicious humour is not so commendable or so excellent a thing To this rendring of it agree the severall glosses in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is certainly a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should certainly be again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All tending to this that it signifies to reckon see Note on Rom. 3. b as generally it doth in the New Testament Another notion yet there is which is affix'd to this phrase that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to suspect evil but that is express'd by another phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. 4. and that Charity permits not a man to doe that is in effect said v. 8. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it believes all things believes alwaies the best of every man for that is all one with suspecteth not evil V. 6. Rejoyceth not in iniquity For the explaining this verse it must first be resolved what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie in opposition to the peculiar notion of truth deceit or falsenesse as when it is said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is true and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7. 18. there is no unrighteousnesse in him that is no deceitfulnesse see Note on Lu. 16. a. And then the meaning will be that true Charity infuses such a value of truth and dislike of deceit and cousenage that it permits not any man to be pleased with any such act either in himself or others But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in a wider sense for all wickednesse and peculiarly for the villanies of the Gnosticks Rom. 1. 18. so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for purity and sincerity of goodness 1 Cor. 5. 8. and so 3. Joh. 3. and often in other places and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoiceth not denotes the taking no pleasure but on the contrary being very sad extremely grieved as Isa 66. 4. that in which I delighted not is their abominations v. 3. so the full meaning of the verse will be that Charity will make a man truly mourn and grieve at any sin committed by other so farre is it from the practice of the Gnosticks which delight in debauching men to unchristian sins and most heartily rejoice to see men discharge their Christian duty live

the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a

most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming ●he time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in readinesse denoting the preparation or readinesse for the journey the whole Christian course for which the doctrine of peace and charity doth provide and furnish them But then this is not all for the shooes are here mention'd among the armour and so Strabo lib. 10. speaking of the Cretian youths saith of them that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use military attire and shooes and so they clearly were and were ordinarily made of brass A mention we have of them in the story of Goliah his greaves of brass and so among the Grecians they were so ordinary that they are known in Homer by that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brazen-shooed Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus who had greaves of brass or iron as also of silver in Virgil l. 7. Aut laeves ocreas lento ducunt argento They cover their bootes with silver The use of these was to defend their feet against the gall-traps which were wont to be thrown in the fields or waies to stop their marches sharp stakes sticking up to wound or gall their feet and make them that had fallen upon them unable to goe afterward This use then of the shooes for marching is here referred to and the Gospel of peace the obligation to peace and charity that lies upon Christians by the Gospel and which is here set before faith and hope of salvation is the furniture or preparation for the feet supplies the place of those greaves fits us for our Christian course which beyond all things consists in preserving of peace with all and especially now in opposition to those hereticks that broke the unity of the Church and breath'd out nothing but malice and persecution against all the Orthodox Christians and laboured all they could to draw others to partake with them THE EPISTLE OF PAVL THE APOSTLE note a TO THE PHILIPPIANS THE conversion of the Macedonians and among them first of the Philippians to the faith by the labours of Paul and Timothy is set down Act. 16. 12. and Act. 20. 3. where having had very good success among them after his departure having received many testimonies of their kindness and constancy and now being prisoner at Rome Epaphroditus their Bishop being sent from them to him with a supply of mony about the year of Christ 59. he returns them this Epistle by Epaphroditus full of kind acknowledgments and chearfulnesse and Timothy who had been with S. Paul at Philippi being now at this time at Rome with him he is joyned with Paul in the front of the Epistle One thing is farther observable in this Epistle that upon the newes of S. Pauls imprisonment at Rome certainly his first imprisonment there see c. 1. 25 26. and c. 2. 23 24. and not that immediately preceding his Martyrdome the Gnosticks the known enemies of the cross of Christ c. 3. 18. which are not for confessing a crucified Saviour or a persecuted faith joyning with the Judaizing Christians were very ready to infuse their discouragements perswading to Judaize c. 3. 2. as among the Galatians they had done And by way of necessary antidote against these seducers he opposeth the benefit which Christianity had received by his sufferings c. 1. 12. and the no losse but advantage which should come to him by it v. 19. and then conjures them to unity and perseverance c. 2. warns them against the Gnosticks c. 3. and again encourages them to constancy c. 4. CHAP. I. 1. PAUL and Timotheus the servants of Jesus Christ to all the saints in Christ Jesus which are at note a Philippi with the note b Bishops and note c Deacons Paraphrase 1. I Paul the Apostle that preached the Gospel to the several cities of Macedonia but first to Philippi Act. 16. 12. Timothy that accompanied me in that work Act. 16. 1. to all the Christians that are in Macedonia of which Philippi is a Metropolis and therein especially to the several Bishops of the several cities and the Deacons that attend upon and assist them 2. Grace be unto you and peace from God our father and from the Lord Jesus Christ Paraphrase 2. Send greeting in the Lord. 3. I thank my God upon every remembrance of you Paraphrase 3. I cannot but render thanks to God the author of all the good which is wrought in any as often as I think of you 4. Alwaies in every prayer of mine for you all making request with joy Paraphrase 4. And accordingly whensoever I pray for you I cannot doe it without rejoicing 5. For your fellowship in the Gospel from the first day untill now Paraphrase 5. To consider your great liberality toward the propagating the Gospel see note on Act. 2. e. which hath been observable in you since your first receiving the faith untill this present time 6. Being confident of this very thing that he which hath begun a good work in you will perform it untill the day of Jesus Christ Paraphrase 6. And I make no doubt but that God who hath wrought this and all other Christian graces in you thus farre will proceed to consummate it upon your persevering to make use of his grace and to reward it at the great day of doom 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the Gospel ye all are partakers of note d my grace Paraphrase 7. This affection to you it is but justice for me to have as considering that you both in sufferings and in the defence see v. ●7 and maintenance of the Gospel have joyned and participated with me done and suffered the same things that I have done 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ Paraphrase 8. And before God I solemnly protest to have it in the highest and most passionate degree of Christian love imaginable 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment Paraphrase 9. And I daily pray that your Christian charity which already expresses it self in liberality toward the Gospel and suffering for it v. 5 7. may yet farther increase more and more so that ye may acknowledge and discern whatever ye ought to doe have a quick sense of your duty in every particular 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ Paraphrase 10. That ye may continue constant unto the truth examine first and then approve and like and practice all Christian virtues in the highest degrees see note on Rom. 2. f. and not be led into evil under the shew of good but remain unblemished and spotlesse unto the day of judgment and so bring Christianity into a reputation among men 11. Being filled with

this while exhorted to and v. 2. I beseech or exhort Euodias and Syntyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind the same thing in the Lord that is to preserve this peace of God to live in the unity of the Gospel And then the exhortation v. 4 5 6. belonging to that great Christian duty of constancy and rejoicing in prayer to God in stead of solicitude here as Mat. 10. 19. seasonably forbidden in respect of the present pressures ●nd all this inforced with the mention of the near approach of Christ's coming to destroy the persecuters and rescue the faithfull is directly designed to fortifie them against the Gnostick compliances and so is not aliene from this matter After all which follows this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that if they take this course prescribed this peace of God by Christ commanded and to which the Apostle had all this while so solicitously exhorted them would guard and fortifie their hearts the principles of action and practice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their understandings which were the parts subject to errors in Christ Iesus preserve them in the right way against all the errors and temptations of those times The only remaining difficulty is what is meant by this Epither added to the peace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that surpasseth all understanding which will also be intelligible by what hath been premised For as they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 15. that is differed somewhat in opinion from others were obliged v. 16. not to disturb the peace of the Church for that but to expect till God should far her reveal or instruct them which concludes that Peace was more excellent and valuable then that exact knowledg or understanding of all things which might be revealed and much more than the pretended knowledg and understanding of the Gnosticks so it is most fitly here said that this love and care of preserving that peace prescribed by God and Christ is to be preferred before any understanding that either some were thought to want or others to abound in As for the ordinary notion which is had of this phrase for quiet and serenity of mind as a special mercy of God though that may be thought agreeable enough to the not caring c. v. 6. yet first it will be hard to find any place where that is the notion of the peace of God though of peace and rest it is As for that of my peace Ioh. 14. 27. see that place And then secondly though the no-solicitude doe here come as an attendant on the precedent rejoicing in affictions and 〈◊〉 a seasonable means to keep from breaking the unity of the Church and joyning with the heretical Gnosticks yet 't is not necessary that this concluding form The peace of God c. should be restrained to this last particular of no-solicitude which came in but incidentally but may rather be applied to the grand matter of the Epistle that of preserving of peace in the Church V. 10. Flourish●d again That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to reflourish or revive may be here used Actively to make revive or flourish again may appear first by Analogie with other words of the same nature so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to triumph is used in the sense of the conjugation Hiphil to make triumph 2 Cor. 2. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise is Mat. 5. 45. to make arise see more Note on Mar. 14. f. And thus is this word clearly used Ezech. 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make the drie tree to flourish And so S. Chrysostome seems to understand and use the word in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is no small thing to make things that are withered grow green and flourish again Ib. Lacked opportunity That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies as we have rendred it not wanted opportunity but ability is the expresse affirmation of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye had not in your hands or power neither were you in plenty For that is the meaning of this word And this saith he and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from common use of speech as when we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some streights have come on me it is now an ill season with me So Gal. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we have opportunity but as we have ability all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 11. 41. For indeed that is an opportunity when the wants of others and our plenty meet together Of this use of these words we have frequent example among Authors So for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziazen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why doe we not help our common nature that is other men having ability for if we have not ability the opportunity of anothers want layes no obligation upon us And accordingly it follwes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid I should have wealth and they want Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have wealth is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent So Plutarch in the Apophthegmes of Kings mentions it as a speech of Philip on occasion of being told that he could not encamp in such a place where he desired because there was no food for the cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a life is ours if we must live according to the provision of the asses ad id quod commodum est asinis saith Is Casaubon So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be filled above plenty So those that are well provided for he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pindar in Olymp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riches embroydered or sprinkled variegated with vertues give ability of many things So in Polybius l. 10. speaking of the King of Persia his court at Ecbatana it demonstrates saith he by the costlinesse of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great plenty of them that first built it and lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their substance or abilities And then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifie ability or sufficience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be want of ability and so the Syriack renders here you were not sufficient See Andr. Downes on Saint Chrysostome on Gal. 6. p. 760. and on this place where he confirms this notion of the word by authorities V. 18. An odour of a sweet smell There were two Altars in the Temple of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altar of incense within the Temple and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altar of sacrifice without in the court On these two were offered all things that were offered to God and under these two heads of Incense and burnt-offering are almes deeds or works of charity here set down as being the prime things now under the Gospel to obtain Gods favour and acceptation THE EPISTLE OF PAVL

though not degree as Christ now lives being by his resurrection placed next in glory to his father in heaven 2. Set your affection on things above not on things on the earth Paraphrase 2. Let this celestial purity be the copie for you to transcribe and not these terrestrial grosser observances 3. For ye are dead and your life is hid with Christ in God Paraphrase 3. For ye by your baptisme have vowed to put off your former life and the life which now remains for you to live is that which Christ lives in heaven a life of purity here and of glory hereafter 4. When Christ who is our life shall appear then shall ye also appear with him in glory Paraphrase 4. And if you live that first pure Christian life after your divine pattern then this ye may be sure of that when Christ comes to judge the world all that shall be found so like unto him shall by him be received into the glory which he himself enjoyes 5. Mortifie therefore you members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry Paraphrase 5. This may therefore engage you to subdue and bring down all those vitious affections that are in your members and that savour and desire nothing but earthly things I mean adultery fornication and all sorts of unnatural filthiness such as is so ordinary among idol-worshippers the foulest parts of it admitted into their religions See note on Rom. 1. i. and on 1. Cor. 5. 1. 6. For which things sake the wrath of God cometh on the children of disobedience Paraphrase 6. Those sins which have alwaies brought God's judgments down upon the heathens 7. In the which ye also walked some time when ye lived in them Paraphrase 7. Of which sins ye sormerly were gulty when ye conversed amonge the heathens and followed their idol-worships 8. But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth Paraphrase 8. But now that you are Christians ye are obliged to put off all not only these forenamed but of the other sort of affections all suddain inflammation of anger all rising of it to any height all continuance of it upon you till it be improved into malice and for the tongue let not that be guilty of any unsavoury unclean or reproachfull discourse 9. Lie not one to another seeing that ye have put off the old man with his deeds Paraphrase 9. Never suggest or say any false thing to the injury of anothe see note on Act. 5. b. for this is a principal part of that heathen course which ye have renounced 10. And have put on the new man which is renewed note a in knowledge after the image of him that created him Paraphrase 10. Quite contrary to that state of renovation which ye have undertaken and which consists in the practice of all Christian vertues after the image of God who is all truth 11. Where there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Paraphrase 11. With whom as there is no partiality or difference put between men but all of all sorts even the worst sorts are accepted by Christ so ought it be with us toward all men of what quality soever we must shew all manner of fidelity without any falsness or injustice ver 9. toward them 12. Put on therefore as the elect of God holy and beloved bowels of mercy kindness humbleness of mind meekness long-suffering Paraphrase 12. See therefore that ye practise as becomes those who are prized and valued by God that have the gifts of his Spirit poured out for the converting and sanctifying of you and thereby are obliged to all that is most excellent the highest degrees of Christian kindness and liberality that ye think very meanly of your selves be very mild hard to be provoked with injuries never thinking of revenge 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also doe ye Paraphrase 13. Shewing that readinesse to be reconciled to them that have wronged you that ye have found and which it extremely concerns you to find in Christ toward you 14. And above all these things put on charity which is the note b bond of perfectness Paraphrase 14. And over all put on that excellent Christian grace of charity that love of others founded in Christ's love to you and to all others even his enemies which will keep you united one to another in an indissoluble bond much more perfectly than any other obligation can doe or which is the obligation to all mercifulness whether in giving or forgiving 15. And let the note c peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull Paraphrase 15. And let Christian peace and union see Phil. 4. note b. be the moderator and guide in all your actions and doe all that may tend to that end it being the prime thing to which your Christianity obliges you and your being fellow-members of Christ with all others To which ye may also take in that obligation of gratitude to God who hath been thus mercifull to you and solemnly expects this return from you to be to others as he hath been to you 16. Let the word of God dwell in you richly in all wisdome teaching and admonishing one another in psalms and hymns and spiritual songs singing with grace in your hearts to the Lord. Paraphrase 16. Let the doctrine of the Gospel continue and abide in you and bring forth abundant fruit in all actions of spiritual wisdome that is piety Of this sort is the advising and admonishing of others in all things wherein ye can be helpfull unto them and such is singing in a pious Christian manner see Ephes 5. c. that is blessing and praising God see Mat. 14. c. heartily and affectionately in all the severall waies usual to that purpose see Ephes 5. 19. 17. And whatsoever ye doe in word or deed doe all in the name of the Lord Jesus giving thanks to God and the Father by him Paraphrase 17. And whatsoever ye doe or speak let it be with acknowledgment of the great mercies of Christ to you that hath enabled you to doe whatever it is and for this mercy reached out in him let God the Father have the honour and thanks 18. Wives submit your selves unto your own husbands as it is fit in the Lord. Paraphrase 18. Let the wives pay fitting subjection to their husbands and count it their Christian duty to doe so 19. Husbands love your wives and be not bitter against them Paraphrase 19. And upon the same account let the husbands be kind to their wives and not provoke them by unkind behaviour 20. Children obey your parents in all things for this is well-pleasing unto the

have not faith Paraphrase 2. And that we may be rescued out of the hands of these villanous hereticks the Gnosticks that deal in all unnatural impieties and are ready to oppose us wheresoever we come keep many from receiving the faith and corrupt other hypocritical professors and such there are in the world all are not sincere 3. But the Lord is faithfull who shall stablish you and keep you from evil Paraphrase 3. But for you I trust in that God who hath promised to secure and defend you from being overcome with such temptations of these cunning diabolical hereticks 4. And we have confidence in the Lord touching you that ye both doe and will doe the things which we command you Paraphrase 4. And through the grace of God watching over you I am confident that ye will still continue to obey our advises to you as hitherto ye have done 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ Paraphrase 5. To which confidence I shall joyn my prayer to that God that he will direct you so to love him as to endure any persecutions rather then deny the faith to confesse Christ whatsoever it cost you 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us Paraphrase 6. Now I charge you by vertue of that Apostolical power given me by Christ that if you observe any man to cast off obedience to those rules which we gave at our being with you that is to forsake his work the businesses of his calling see 1 Thess 5. note d. then after a first admonishing of him 1 Thess 5. 14. and a second here v. 12. you proceed to the Censures of the Church against him by that means to keep others from being corrupted by him or doing as he doth see v. 14. 7. For your selves know how ye ought to follow us for we behaved not our selves disorderly among you Paraphrase 7. For you cannot but remember how beside my admonitions to this purpose I set you by my own example a pattern in this by my not spending my time idly among you 8. Neither did we eat any mans bread for nought but wrought with labour and travel night and day that we might not be chargeable to any of you Paraphrase 8. Being very carefull to put no man to any charges nor to eat what we did not pay for but earning our living by hard labour in our occupations 9. Not because we have not power but to make our selves an ensample unto you to follow us Paraphrase 9. Not because we might not lawfully receive from you if we would 1 Cor. 9. 4. but on purpose to give you a pattern that you labour as we have done 10. For even when we were with you this we commanded you that note b if any would not work neither should he eat Paraphrase 10. For when we were among you preaching Christ it was our command to all what the Jewes have thought fit to require of all men proverbially that they must labour themselves and not expect to be maintained by others labours being idle themselves 11. For we hear that there are some which walk among you disorderly working not at all but are busie-bodies Paraphrase 11. Some such idle persons we hear there are among you that are disobedient to our orders and give over their work and spend their time impertinently in things that they should not meddle with 12. Now them that are such we command and exhort by our Lord Jesus Christ that with quietness they work and eat their own bread Paraphrase 12. And to these we again give warning now as before we did 1 Thess 5. 14. that they live and labour quietly and so earn their living and if upon this second admonition they reform not let them be censured v. 6. 13. But ye brethren be not weary in well-doing Paraphrase 13. And as for you brethren be careful to doe as much good as you can and be not idle 14. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed Paraphrase 14. And as before ver 6. so now I say again if upon this second admonition given by this Epistle v. 12. any man still continue refractary in this matter let him be censured and this second admonition given by this Epistle v. 12. any man still continue refractary in this matter let him be censured and branded by you and dealt with as an excommunicate person that so by shaming ye may possibly reform him See note on 1. Cor. 5. g. 15. Yet count him not as an enemy but admonish him as a brother Paraphrase 15. Yet meanwhile apply unto him your friendly Christian admonitions that those together with that shame may work effectually upon him which is your duty to endevour on every sinner and not to deal with him as men deal with their enemies for how ill soever he is you are to doe him all good imaginable and therefore I prescribe you that of withdrawing familiar commerce from him as a method of all others most probable to doe him good and then that may be a season of advantage for your exhortations to work upon him 16. Now the Lord of peace himself give you peace alwaies by all means The Lord be with you all 17. The salutation of Paul with mine own hand which is the token in every Epistle so I write Paraphrase 17. This conclusion wherein I salute you I write with mine own hand and so it is my custome to doe in all my Epistles 18. The grace of our Lord Jesus Christ be with you all Amen The second Epistle to the Thessalonians was written from Athens Annotations on Chap. III. V. 2. Unreasonable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked or villanous signifie the Gnosticks here described ch 2. will appear first by a place in Polycarpus's Epistle to the Philippians p 18. where citing the place 1 Cor. 3. 9. against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were guilty of effeminacy and unnatural lusts he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither they that doe absurd things noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an expression of those filthy sins against nature Secondly by the prayer which here follows v. 5. that God would direct their hearts to the love of God patience of Christ that is that constancy of love to God which consists in confessing him in time of persecutions the want of which is often noted in the Gnosticks and those that were corrupted by their infusions See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gnosticks he makes up

upon this plea that they are Christians and so their equals of brethren but think themselves the more obliged to serve them because the faith and love that constitutes men Christians consists in helping to doe good and that is all wherein their service consists and consequently their performing due service to them is a very Christian thing and that which Christianity doth not lesse but more oblige them to These are things of such a nature so much required by Christian religion and the contrary at this time so taught by the Gnostick hereticks that it is necessary for thee to give these admonitions to all to tell them what is their duty and exhort them carefully to practise it 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse Paraphrase 3. But the Gnosticks v. 20. that teach libertinisme in stead of the doctrine of Christ and the Gospell see note on c. 3. f. are to be known by this character 4. He is proud knowing nothing but doting about questions and strifes or words whereof cometh envy strife railings evill surmisings Paraphrase 4. They are swell'd with an opinion of knowledge whence they take their title Gnosticks whereas indeed they know nothing and study nothing but disputings and verbal controversies which have no matter of substance in them Col. 2. 8. and this is a kinde of disease or distemper in them and all that comes from it is uncharitableness speaking evill of their superiors Jude 8. and maintaining impious opinions contrary to moral life as that of libertinisme of all sorts 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godlinesse from such withdraw thy self Paraphrase 5. Disputings void of all solidity empty and unprofitable such as are proportionable to men whose very understandings are debauched and corrupted and void of all truth men that have taken up an opinion that caused the discourse at this time that Christian religion see note on c. 3. f. is an advantageous trade a means of helping one to secular immunities and privileges as that a servant shall be free by that means such men as these are fit for Ecclesiastical censures or discipline to be past upon them 6. But godlinesse with contentment is great gain Paraphrase 6. As for that opinion of theirs that Christianity is an advantageous calling though it be farre from true nay impious in that sense whereto they apply it yet in this other 't is most orthodox that a Christian life with a competent sufficient subsistence is all the wealth in the world and much better then a great deal more wealth 7. For we brought nothing into this world and it is certain we can carry nothing out Paraphrase 7. For for any thing above that competency or sufficiency for this life 't is clear 't is no way advantageous to us for as we brought nothing with us into this world so we cannot carry and out and so that which we do not spend or use is lost to us 8. And having food and rayment let us be therewith note d content Paraphrase 8. And what that competency or sufficiency is it is as clear viz. food and rayment which is all we stand in need of 9. But they that note e will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition Paraphrase 9. Whereas on the other side they that set their minds on the getting of riches are thereby betraied into many temptations and snares to sin into many desires and pursuits which are both ridiculous and unprofitable of themselves bring nothing of satisfaction with them and besides bring great mischiefs upon them many times most contrary to the designed advantages and which finally bring ruine even in this world and that the Gnosticks will find and eternall damnation in another 10. For the love of money is the root of all evill which while some coveted after they have erred from the faith and pierced themselves through with many sorrows Paraphrase 10. For at this time 't is evident what a deale of mischief hath been caused by the love of this worldly trash for the preserving of which many have forsaken the orthodox faith and fallen off to the Gnostick heresie and brought themselves to a sad and most wretched condition 11. But thou O man of God flee these things and follow after righteousnesse godlinesse faith love patience meeknesse Paraphrase 11. But thou which art by God appointed to be a Governor in his Church must keep thy self exactly from all these and endeavour earnestly the attaining and exercising all those vertues which are most contrary to the practice of these hereticks viz. innocence observation of the pure Christian doctrine see note on c. 3. f. perseverance in the faith perfect charity to other men a patient endurance of all the persecutions that light upon thee moderation toward offenders opposed to too great severity 12. note f Fight the good fight of faith lay hold on eternall life whereunto thou are also called and hast professed a good profession before many witnesses Paraphrase 12. Let Christianity be the race wherein you run and in that so behave thy self that you may obtain the crown see note on Phil. 3. c. and 2 Pet. 1. d. to the obtaining of which thou art put into a course by God and hast as in one of the Grecian combates quitted thy self very well before many spectators suffered a great persecution for the faith of Christ which many are witnesses of and held out valiantly 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession Paraphrase 13. And accordingly I now adjure thee by all that is pretious as thou believest God to be able to raise thee from the dead if thou shouldest perish in the combate or as thou art a Christian and thereby obliged to imitate Christ who when he came before the Roman Procurator held out constantly even to death 14. That thou keep this commandement without spot unrebukable untill the appearing of our Lord Jesus Christ Paraphrase 14. That thou keep close to the Evangelicall rule and continue constant without any blemish or blame without any falling off in time of hazard as some others are observed to doe until that coming of Christ so often spoken of and expected according to his promise for the rescue of his faithfull servants and destruction of the persecutors and the cowardly see note on 2 Thes 2. k. 15. Which in his times he shall shew who is the blessed and only potentate the King of kings and Lord or lords Paraphrase 15. Which God shall declare in that season which he thinks most fit and opportune for it and thereby expresse his omnipotence such

contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also con●ntions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to d●e the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him the straight way to such a place Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often to encompasse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once Ios 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino to decline or avoid 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Tit. 3. 9. signifies to avert decline avoid fly from the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid v. 23. for which and in the same matter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompassing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid slie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one

not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift eager dogges and so signifies greedy devourers And to this sense hath Guil. Canterus with full confidence interpreted the phrase Nov. Lect. l. 1. c. 15. But that which to me seems more facile is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take no care but for food and so the word bellies will be proverbially taken for gluttonous persons as in Hesiods Theogenia from whence the latter part of this verse seems to be imitated and lightly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony which are also proverbially express'd by idlenesse as in Sodome Ezech. 16. 49. and so seem to signifie here among the Gnostick hereticks in Crete V. 15. Unto the pure The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks which here and through this whole Epistle he arms them against that talked much of Christian liberty and extended it to the partaking of idol feasts and to all the filthinesse of the flesh calling themselves the Spiritual and Perfect to whom all these things were lawful and indifferent or free These are they that pervert the truth ver 14. teach things which are not lawful v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted in the latter end of this verse Now the notion of lawful or indifferent is here expressed by pure that is that hath no impurity or turpitude in it defileth not the conscience Of which sort of things the Apostle here pronounceth that to them that live pure lives and unspotted from the pollutions of the flesh these indifferent things may thus freely be used And this he thus expresses To the pure all things are pure that is They that strictly abstain from unlawful freedomes may with a safe conscience use any lawful liberties but to them that are defiled and unfaithful that is to polluted filthy Apostate Gnosticks nothing is pure there is no place for such pretences as these that what they doe they doe with a good conscience their mind and conscience is defiled they are far from those faithful and knowers of the truth 1. Tim. 4. 3. who have this liberty there allow'd them their mind is polluted with pestilent errors and their conscience with knowledge and memory of their foul sins and so Christian liberty belongs nothing to them That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure and not onely to them that count these indifferent things lawful may appear by the latter part of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure to whom nothing is pure or lawful that is the things that are in themselves most indifferent are by them done in a polluted manner their eating things offered to idols is far from being lawful or indifferent in them Christian liberty can never excuse them or be pretended for them CHAP. II. 1. BUT speak thou the things which become sound doctrine Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me see c. 1. 9. 2. That the note a aged men be sober grave temperate sound in faith in charity in patience Paraphrase 2. And for the deacons or other officers of the Church beside the Bishops c. 1. 7. they must be free from all manner of intemperance or excesses of a reverend behaviour discreet orthodox and such as have not been guilty of the Gnostick heresie who have so much love to Christ as to persevere in that profession in time of persecution see note on Rev. 2. b. 3. The aged women likewise that they be note b in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things Paraphrase 3. So for the Deaconesses that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church not backbiters not accustomed to intemperate drinking of wine such as by words and examples may teach good not ill lessons unto others 4. That they may note c teach the young women to be sober to love their husbands to love their children Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties 5. To be discreet chast note d keepers at home good obedient to their own husbands that the word of God be not blasphemed Paraphrase 5. staying at home taking care of the family gentle and kind and charitable in all their relations to servants at home and to others that need their charity respectfull and observant of their husbands that Christian religion be not thought to infuse any thing into them contrary to moral vertue 6. Young men likewise exhort to be sober-minded Paraphrase 6. Likewise for the men all those that are under authority see note on Luke 22. d. advise them to take care that they be humble and temperate 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptnesse gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Paraphrase 8. True doctrine and coming with so much clearnesse of expression and conviction that it is not liable to the censures of any but that they that doe not like but oppose the Christian profession may have nothing to lay to your charge and so be ashamed that they oppose such excellent persons 9. Exhort servants to be obedient to their own masters and unto please them well in all things not answering again 10. Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Paraphrase 10. but approvin themselves the most truly faithfull servants that can be that by their actions the Christian religion may be well spoken of by all men in this as well as other respects 11. For the grace of God that bringeth salvation hath appeared to all men Paraphrase 11. For the Gospel see note on Heb. 13. d. hath been made known and published to Gentiles as well as Jewes see Luke 3. b. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world Paraphrase 12. And the summary doctrines of that are to oblige us Christians to renounce and forsake all impious licentious practices and perform all sorts of duties reducible to three heads toward our selves toward our brethren toward God sobriety justice and piety all the time of our living here 13. Looking for that blessed hope and the glorious appearing of that

excellency of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes wealth plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us jewels and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the

Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis p. 53. speaking of these very words of S. James Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat sine cujus priùs obtenta gratia non convalescet aeger The Catholick Church following this wholesome admonition advises before men use any humane medicines to the body that their souls be reconciled to God lest the Physician labour in vain to cure them whom God chastiseth for sin without whose pardon first obtained the sick will not recover This indeed is a proper use of and conclusion from this Text and it will hardly without wresting yield any other V. 15. They shall be forgiven him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally and so rendred absolution or remission shall be given him may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins which being the Plural number cannot be joined with this which is in the Singular nor is there any other Noun that can belong to it For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it it must have been in the Active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them And thus in all probability it would have been if it had been a promise of God's pardon or remission for then as it was said the Lord shall raise him up so would it commodiously have been added and if he have committed sins he that is the Lord will remit them By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission and then that frō the precedent mention of the Elders of the Church will be concluded to be the absolution of the Church in the hands of the Rulers thereof the Bishops of which see Note on John 20. 23. This is of two sorts first a release of the offender from the publick Censures of the Church Excommunication c. inflicted on scandalous offenders upon publick cognizance of their faults upon repentance restoring such to their communion again secondly more private in case of any wasting sin more privately committed and in confession revealed to the spiritual person in which case upon faithful promise of reformation and obedience to spiritual advice and direction upon recovery to health the Elder may and ought to give the sick person the peace of the Church and the benefit of Absolution And that being by h●m done Ministerially and pro officio and clave non errante as it brings the blessing and prayers of the Church along with it so it may reasonably tend to the quieting of the Conscience and avoiding all scruple and doubtfulnesse as our Church affirms in the exhortation before the Communion and be a means of obtaining a release from the disease if God see fit or a pawn and pledge of remission in heaven V. 16. Confesse your faults What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here is matter of some doubt For as according to the notation of the word it may signifie some lapses or lighter sins and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed sins in the former verse so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another adjoining it may seem to be restrained to trespasses offences against the brethren that is other men or Christians and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-fellow-Christian or to the wronged brother the addition of whose prayers may be very useful to the obtaining any mercy from God particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing that here follows and the seeking his reconciliation in case of trespasse will be a duty if not of this of another Text Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him But it is to be observed that the King's MS. reads this place with some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse therefore your sins to one another and so the Latine also And then as that distinction of the two sorts of sins heavier and lighter against God and against the brother is superseded here so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore connecting it to what went before the prayer and absolution of the Elders and indeed the Elders being the only persons who are supposed to be present there and whose prayers ex officio will be most fit to be compared with Elias's praying v. 17. it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies 1 Pet. 5. 5. Be ye all subject to one another must signifie as it is defined by the matter subjection which is not mutual nor of superiors to inferiors nor of equals to equals but only of inferiors to superiors and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution To which purpose it is certain that as Repentance if it be sincere comprehends confession to God and if the penitent desire to approve the sincerity of it to the spiritual person and obtain Absolution from him it is necessary that he make at least a general confession and such as shall not hide any sort of his guilts from him as we read at John Baptists's Baptism Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every faithful man ought to tell his offences and to renounce and disclaim them and very useful and expedient that he descend to particulars also that his prayers may be more particularly adapted to his wants and probably prove more efficacious by this means so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins in order to his fortifying himself against them 20. Hide a multitude of sins What is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover a multitude of sins is a matter of some difficulty to determine It seems to be a proverbial speech and very near that of Prov. 10. 12. Love covereth all sins and if by analogie to that it be interpreted it must signifie to cover other means sins from our own eyes to cause us to look favourably on others faults to see few faults in them in order to peaceable and

visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for destruction of the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian ●●wes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up to bear to an higher place and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or upon the crosse which was an high place also and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear or carry your fornications the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscipient and they shall undergoe that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that

your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and ●aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcil● us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noa● that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.

it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. ● All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool

knoweth not God for God is love Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love by that appears to be utterly unacquainted with God to have nothing of God in him who is made up of love and kindnesse to mankind 9. In this was manifested the love of God toward us because that God sent his only-begotten Son into the world that we might live through him Paraphrase 9. And hath manifested that in a most eminent manner to us in having sent his only Son into the world to reduce us sinners to an holy and pious life 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Paraphrase 10. And in this appears the height of God love to us not that we were earliest in our love to him but that he began to us and first sent his own Son to propitiate or appease his wrath against us for our sins to deliver us from the punishment of them 11. Beloved if God so loved us we ought also to love one another Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren doing those acts of charity toward them which God is not capable to receive from us 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us Paraphrase 12. For God is not in our reach to be seen or conversed with by us whereas kindnesse or love is most what among such The trial therefore of our love whether we have any of that divine grace in us or no and so whether God abide in us that is whether those eminent vertues which are so remarkable in God as that they are said to be God himself such as charity v. 8 16. are abiding in us and whether the love which is in him toward men be copied out and imitated and so perfected by us as the sufferings of Christ are said to be perfected in us when we after his example suffer also is this by examining our selves if we are kind and loving to those that are among us our fellow men and Christians whom we do see and who are capable of kindnesse and the effects of love from us 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Paraphrase 13. This is an evidence indeed by which we know that we adhere to God are disciples indeed and as such acknowledged by him see ch 3. 24. because that temper and affection of love and charity so illustriously observable in Christ is observable in some measure in us also 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world Paraphrase 14. And as an evidence of that how great soever our hazard be from the enemies of the Gospel yet we continue constantly to preach Christ and being eye-witnesses of those miracles c. which evidence him to be what he pretended we accordingly preach and testifie that Christ is the very Messias sent by God 15. Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God Paraphrase 15. He that shall venture to be a Martyr for Christ to confesse him v. 2. when dangers attend that confession see note on Rev. 2. b. as God is faithfull to him so shall he truly be said to be faithfull to God see Joh. 14. c. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Paraphrase 16. 'T is acknowledged by all that God hath given us a most eminent copie and pattern of love by us to be transcribed toward him when he calls us to it God is made up of love and in that degree that we partake of that grace we are members of God not broken off from him but continuing in conjunction with him and God abideth in us is allowed a place in us is not rejected or cast out by us see Joh. 14. c. as he is by those that do not through love hold fast to him do not adhere to obey and imitate him in that great duty of charity 17. Herein is our love made perfect that we may have note a boldnesse in the day of judgment because as he is so are we in this world Paraphrase 17. In this the perfection of that love which is to be found in a Christian see note on ch 1. b. consists that in a time of danger when we are brought before judges and may probably lose our lives for confessing of Christ then we retain courage and cheerfulnesse and confesse him willingly that we behave our selves in this world as Christ did when he was here that is lay down our lives in testification of the truth 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love Paraphrase 18. Now such love as this which was in Christ hath no fear in it Christ ventured and underwent the utmost even death it self for us did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to and so indeed perfect love banisheth all fear of danger even of death it self suffers it not to interpose or keep him from expressing acts of love makes the lover extreamly valiant For fear in whomsoever it is hath pain and anxiety in it permits him not to doe any thing that may bring danger with it and so is quite contrary to perfection of love toward God makes one man deny Christ another draw back for fear of danger of confessing him or else perhaps fear brings punishment eternal of body and soul Mat. 10. 28. and never permits any in whom it is to arrive to perfection or reward of love see note on Rev. 2. b. 19. We love him because he first loved us Paraphrase 19. And certainly this love and degree thereof and hazard run by it though it be death it self is but a meer duty of gratitude in us see v. 11. because Christ hath begun to us and when we were his enemies sinners that had never deserved any thing but hatred and vengeance from him laid down willingly his own life for us 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen Paraphrase 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him or run hazards for the testifying the truth of our faith for there may be a great deal of hypocrisie in this professing of our love to God 1 Cor. 13. 3. and so there is

is ordinarily thought sufficient to have the testimony of two or three creditable men and then sure Gods testimony from heaven is much more worthy of belief And this testimony now produced for the truth of cur belief in Christ is evidently the testimony of God 10. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son Paraphrase 10. He therefore that thus believeth in Christ and in despight of the Gnosticks A postasie acknowledgeth the Son of God to have come truly in the flesh hath no reason to fear having Gods testimony to secure him And he that after all this when God hath so testified in plain words This is my beloved Son c. doth still refuse to believe it he makes God a lyar in not believing his testimony of Christ 11. And this is the record that God hath given to us eternal life and this life is in his Son Paraphrase 11. And the sum of this testimony of Gods concerning Christ is that the way that Christ hath put us in is the true way to eternal blisse and that this is to be had by following the example and precepts of Christ whom therefore in that voice from heaven he commanded all men to hear 12. He that hath the Son hath life and he that hath not the Son of God hath not life Paraphrase 12. He that doth so that thus insists on Christ's doctrine and pattern set before him is as sure of attaining this blisse as if he were already possess'd of it and he that doth not hath nothing to doe with it 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Paraphrase 13. This I have said to all you that are true believers to give you assurance that salvation and all that on Gods part belongs to it is made over to you in Christ that you may be incouraged to continue in the faith and wholly depend on Christ for all that belongs to you with all the confidence imaginable and so never fall off in time of worldly pressures 14. And this is the confidence that we have in him that if we note b aske any thing according to his will he heareth us Paraphrase 14. And of this confidence this is one speciall branch that we come boldly and freely see Joh. 7. a. to make our request to him depending on that promise which God in Christ hath made to us viz. that he will hear all the faithfull requests of his servants but that promise with these limitations first that what they aske be according to Gods will not only not abhorrent from it but truly agreeable to it and secondly according to his wisdome that which at that time to that person he judgeth fit to be granted him and neither contrary to any thing he hath decreed or such that by any accident God sees either hurtfull or not usefull or lesse profitable to him thirdly that he aske in faith resolved to stick fast to God whatsoever comes to use no means of obtaining his desires but such as are perfectly acceptable to him see Jam. 1. 6. 15. And if we know that he hears us whatsoever we aske we know that we have the petitions that we desired of him Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified then in proportion it must be true of every particular petition which we have or shall aske of him 't is certain that he heareth and granteth it instantly and will actually in his time and in that manner and way that he sees best for us though not instantly of in the kind which we aske most infallibly bestow it on us 16. If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a note c sin unto death I do not say that he shall pray for it Paraphrase 16. One instance of this I shall mention to you If any man see his fellow-fellow-Christian fall into any deliberate sin yet so as not to refuse admonition or contemne advice to reform that is if he that thus sins do not remain incor●igible under the censures of the Church then in that case it is the duty of the Church and of each particular Christian to pray to God for him that he will pardon his sin and raise him speedily by his grace to that state from whence he is fallen and for any such essence not obstinately continued in God will thus hear the prayers of the Church for him But this not so that God will upon any intercession pardon him before his returning and repenting but that the Church may admit such an one to repentance and upon his approving his sincerity of repentance receive him by imposition of hands and blessing and absolution But in case he goe on contumaciously and incorrigibly there is then no mercy under the Gospel for such nor promise that the prayers of the Church shall be available for such 17. All unrighteousnesse is sin and there is a sin not unto death Paraphrase 17. 'T is true indeed all deliberate sin is such as is not reconcileable with the fear and love of God and consequently mortiferous without repentance yet some difference there may be in this and some that have sinned may not yet be so contumacious so desperately incorrigible as others and of those I now speak 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not Paraphrase 18. As for these deliberate sinnes which are not look'd on as sins unto death mortiferous in so high a degree we know that a pious person see note on c. 3. d. will not be guilty of any of them he useth all care and diligence to keep himself pure that the devil or tempter get no hold on him 19. And we know that we are of God and the whole world lieth in wickednesse Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives are elevated to God whereas the wicked riotous mulitude of Gnosticks c. are setupon nothing else but villany Exod. 32. 22. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ who we are sure is come in the flesh and came on purpose to instruct us in the knowledge and

railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to

testimony of them that they hate the deeds of the Nicolaitans Who these Nicolaitans were may appear by Eusebius Eccl. Hist ● 3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts having a beautifull wife was by the Apostles after Christs ascension reproached and upbraided that he was jealous of her whereupon he brought out his wife before all men and gave any that would leave to marry her saying that this was agreeable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men ought to abuse the flesh The same is affirmed by Irenaeus l. r. c. 27. Others which followed him and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and without examination of the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens commit all kinde of filthinesse upon this score without any kinde of shame This speech used by Nicolas and so abused by his followers is by Eusebius said to be the saying of Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must fight with the flesh and abuse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not allowing it any thing for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encrease the soul by faith and Christian knowledge And this saith he was Nicolas's meaning in the use of those words and his bringing forth his wife of whom he was said to be jealous was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disdaining of all that carnal pleasure or desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a containing from those pleasures that are so desired by men An argument of the truth of which saith he was this that he never used any other woman but his wife and having children by her they all remained perpetual virgins Which relation of his concerning the person of Nicolas be it true or no 't is yet clear that his followers which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter on his heresie and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans were guilty of all abominable shamelesse uncleannesse and called that the abusing of the flesh and so made a Christian duty of the most abominable sin and put off all shame and reverence in the acting of it V. 8. Church in Smyrna The strangenesse of Mr. Brightman's interpretations will here again appear so farre from being the speaking of God by him as he pretends that it is manifest that any thing that any mans phansie could represent to him or incline him to wish that it were the meaning of a part of this prophecie might as commodiously be affix'd to it as that to which 't is here applied For first saith he it must observed that Smyrna is northward from Ephesus and Pergamus from Smyrna and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat doth without all doubt shew the like progresse of the Church still farther from the sun the fountain of light that is from the first purity to greater darknesse till at last it comes to Pergamus the utmost Northern point and then turns back again toward the South What the progresse of the Church hath been from greater to lesser purity need not be disputed but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio farre from all doubt that 't is certainly a fansie of the writers own brain without all ground imaginable in this vision which doth not at all take notice of this situation or descend in the least degree to such minute considerations After this his second observation is that Smyrna signifies myrrhe and that sweet and gratefull to God which being so contrary to the former observation of degeneration to greater impurity noted thereby it may well be expected that the artifice of accommodating it to his purpose must be very strange and so it is for saith he Though in the outward shew that Church was more deformed then the other wanting the splendor and ornament of the due polity or Church-government in which respect the Northern situation agrees to it yet the ardent love of the godly who valiantly contended for the truth in that state of deformity raised up to God a most sweet savour Thus easy is it for a licentious fansie to transform any thing into any thing even into the most contrary shape to make the sweet myrrhe denote the most ungratefull corrupt state of the Church because forsooth there were some in it sweet and gratefull But I demand Were those pious defenders of the truth denoted by Smyrna or not If they were then was it most unjust to affirm that the degeneration from the primitive purity was noted by it if they were not then is it a grosse deceit to render this reason of this denomination the same directly as if he should say that the Church of that age which he referres to was impute and corrupt and that was expresly signified by the name which signifies the greatest purity and acceptablenesse to God V. 9. Say they are Jewes Those that here are said to say that they are Jewes when they are indeed the Synagogue of Satan might probably enough be thought the followers of Helxai in Epiphanius haer 19. of whom he saith that he was a Jew by birth and of Jewish opinions and join'd himself to the Hereticks of that party but did not live according to the Law But because this Helxai was of a later beginning then the matter and persons spoken of in this prophecie seem to be and because such men as he when they did arise I mean Hereticks of all sorts in those times did join together in that great heresie of the Gnosticks we must not fasten this part of this Vision upon any such inconsiderable person as Helxai but resolve that the men here spoken of are directly the Gnosticks who that they might not be persecuted by the Jewes made men circumcise themselves which was directly the pretending that they were as good Jewes as any Circumcision being a mark of the Proselytes of justice and supposing the observation of the whole Law of these see Gal. 6. 12. and Note b. on this Chapter but were not really observers of the Mosaical Law Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they doe not themselves keep the Law perhaps were not themselves circumcised for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only thus they that make others to be circumcised are not circumcised themselves doe not themselves keep the Law but only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there saith make a fair appearance make advantage to themselves to avoid the sury of the Jewish zelots by causing others to be circumcised And of these it is that Ignatius speaks Ep. ad Philadelph when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are not circumcised Now why these that thus pretend to be

running water is called and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure because Baptisme is a federal sacramental undertaking of all purity of living forsaking all sin and engaging of the soul to purity and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as Crystal being an obligation to all purity in the baptized Now that this pure river is said to proceed not as Ezech. 47. 1. from under the threshold of the house but out of the throne of God and the Lamb hath some more difficulty in it which I conceive may thus be resolved The throne is a notation of power and judicature as when God is introduced in the Vision c. 4. 1. sitting on a throne and so the throne of the Lamb is that power which is by Christ enstated on the Governours of the Church of which the power of baptizing being one special part this river by which Baptisme is express'd is fi●ly said to proceed out of the throne To which purpose it must be observed that the power of baptizing though communicated to inferiour Priests and Deacons was at first in the Apostles and from them descended to the Bishops and never permitted to any but by appointment from the Bishop So saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Ep. ad Smyrn 'T is not lawful to baptize without the Bishop and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos qui est Episcopus dein Presbyteri Diaconi non tamen sine Episcopi authoritate The chief Priest who is called the Bishop hath the power of giving baptisme after him the Presbyters and Deacons but not without the authority of the Bishop And S. Cyprian makes two parts of the power of the keys that ruling power as of the aeconomus intrusted to the Governours of the Church the successors of the Apostles the one to admit as by the key in Baptisme the other by Absolution And that most probably is the meaning of this place where the baptisiual water is in the Vision said to proceed from the throne of God and of the Lamb. V. 2. Street What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies and streets are used together in the same sense Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God where the prayers are offered up and the sacrifice of the Church in the Eucharist and where instruction is reach'd out to them Ib. On either side of the river That the tree of life here mentioned in stead of the very many trees in Ezechiel ch 47. 7 looks back to Paradise where that tree was set Gen. 2. 9. doth seem most probable and well accords also with the river here joyn'd with it as there V. 10. a river went out of Eden to water the garden And therefore what is here meant by it in the prophetick notion may be best learn'd from the allegorical interpretations which the antient writers affix to it in the Old Testament for those will be most agreeable to the prophetick style which we know is made up of figures Now of the tree of life saith Philo it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or worship of God And so Clemens Alexandrinus that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we transgresse that is it signified ●inne of which whosoever tasted should die but the tree of life denoted piety of which he that eat should live eternally Other descants there are on it here that it should signifie the crosse of Christ or the enlivening grace of God but this is the most agreeable to the Context and the other circumstances thereof But it must here be enquired what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the midst of the street of it and on either side the River but the words bear not that and a great inconvenience there must be in so rendring them for the tree of life which appears to be in Paradise and here but one and not many as in Ezechiel nor set on the bank of the river as there must yet be supposed to be on both sides of the river which is impossible The best and most literal rendring will be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the street and the river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this side and on that side that is not as in Ezechiel the many trees on the one side and on the other side of the river but so as may be applicable to the one tree and to the street and river here named one of them on one side t'other on the other side of the tree That this is the meaning of the phrase may appear not only by the commodiousnesse of this sense and the absurdities consequent to the other rendring but also by comparing it with another passage in this writer Joh. 19. 18. where it is said they crucified Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with him two others on this side and on that side and Jesus in the midst A phrase very near to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there There Jesus is in the midst of the two theeves that is between them and that express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here That must signifie there one of them on this side of him and the other on that and therefore it must in all reason be so here also the street on one side and the river on the other side and the tree of life in the midst or betwixt them This being thus far clear for the literal understanding of it and so the representation not absolutely the same with that in Ezechiel but lightly varied from it in some few circumstances the mystical or prophetical meaning of it will be clear also that betwixt the place of assembling on one side and the Font or Baptistery on the other side stood Piety in the midst Baptisme being on purpose designed to initiate and engage us to piety and by God's grace to enable us to perform it and the service of God in the assembly the prayers and the Sacrament of the Lords Supper and Christian instruction designed so too for the confirming our vows of new life and to instruct us farther in our duty and to bring down more grace for the performance of it What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not twelve manner of fruits but twelve fruits is taken from Ezechiel also ch 47. 12. and is not to be applied to any set number of several vertues as some