and till that time be past and so that providence withdrawn I shall be safe As long as I am about my business on which I was sent I shall fear nothing no not though I go to Judea where I have by frequent experience found that they seek to kill me 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Paraphrase 11. I will go 12. Then said his disciples Lord if he sleep he shall do well Paraphrase 12. his sleeping is a very good and known signe that he will recover 13. Howbeit Jesus spake of his death but they thought that he had spoken of taking rest in sleep Paraphrase 13. sleeping in the ordinary acception of the word 14. Then said Jesus unto them plainly Lazarus is dead Paraphrase 14. in words without all obscurity Note on chap. 7. a. 15. And I am glad for your sakes that I was not there to the intent ye may believe nevertheless let us go to him Paraphrase 15. that you may have the benefit of the miracle to confirm your faith 16. Then said Thomas which is called Didymus unto his fellow disciples Let us also go that we may die with him Paraphrase 16. Either Let us go along with our Master and run any hazard that he runneth Or if we go we may very probably be stoned and die as well as Lazarus referring to the danger mentioned by them v. 8. the latter is the more probable interpretation 17. Then when Jesus came he found that he had lien in the grave four days already 18. Now Bethany was nigh unto Jerusalem about fifteen furlongs off 19. And many of the Jews came to Martha and Mary to comfort them concerning their brother Paraphrase 19. And Martha and Mary being in great sadness and so keeping themselves up in a close retirement many of the Jews came to the house to those that were neer them to get access to bewail the loss and to rescue them from this great sadness 20. Then Martha assoon as she heard that Jesus was coming went and met him but Mary sat still in the house 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not died 22. But I know that even now whatsoever thou wilt ask of God God will give it thee Paraphrase 22. enable thee to do it 23. Jesus saith unto her Thy brother shall rise again Paraphrase 23. I will raise thy brother again to life see ver 40. 24. Martha said unto him I know that he shall rise again in the resurrection of the last day 25. Jesus said unto her I am the resurrection and the life he that believeth in me though he were dead yet shall he live Paraphrase 25. I am able to raise the dead to life again whensoever I please whether now or hereafter One that is a believer and faithful disciple of mine such as thy brother Lazarus was I can though he be dead and buried raise him presently to life again 26. And whosoever liveth and believeth in me shall never die Believest thou this Paraphrase 26. And he that is now alive and so not capable of such a present miracle shall if he receiveth and obeyeth my doctrine though he dies after the manner of other men rise again unto life immortal The latter of these thou sayest thou believest v. 24. But dost thou believe the former also 27. She saith unto him Yea Lord I believe that thou art the Christ the son of God which should come into the world Paraphrase 27. Messias known by the title of He that cometh see Matt. 11. a. the son of God who consequently hast power of life and death and so canst raise him how and when thou pleasest 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him Paraphrase 30. continued 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying she goeth unto the grave to weep there 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also which came with her he groaned in the spirit and note a was troubled Paraphrase 33. was very passionately affected with it and appeared to be in a great perturbation of minde which soon broke out into tears ver 35. 34. And said Where have ye laid him They say unto him Lord come and see 35. Jesus wept Paraphrase 35. And although he had resolved to raise him from the dead v. 23. and though at other times when he meant to do so he had suppressed the mourners tears Luke 8. 52. and Luke 7. 13. yet now he indulgeth so much to the justice of their sorrow as himself to weep with them 36. Then said the Jews Behold how he loved him 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said Take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days Paraphrase 39. this is the fourth day since his death and so according to experience of dead bodies which after a revolution of the humors which is completed in seventy two hours tend naturally to putrefaction he must needs be putrefied and so stink before this time 40. Jesus saith unto her Said I not unto thee that if thou wouldest believe thou shouldst see the glory of God Paraphrase 40. a glorious miracle wrought on him by raising him to life again v. 23 and 25. 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me Paraphrase 41. fastned his eyes on heaven 42. And I knew that thou hearest me always but because of the people which stand by I said it that they may believe that thou hast sent me Paraphrase 42. they hearing me acknowledge it to be done by thy power in answer to my prayers may by that be convinced that I came by commission from thee 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave-clothes and his face was bound about with a napkin
And apprehended and brought them to the captains of the bands of Roman souldiers see note on Lu. 22. g. telling them that these men being Jewes under which name they contained Christians also not discerning the difference between them and teaching a religion contrary to theirs prohibited by the Roman lawes which permitted the practise of no worship but what was approved by the Senate did much disquiet and disturb the city which was a Roman colony v. 12. and being partaker of the privileges of the city of Rome see note on ch 22. e. was to be governed by the Roman lawes 22. And the multitude rose up together against them and the magistrates note c rent off their clothes and commanded to beat them 23. And when they had laid many stripes upon them they cast them into prison charging the gaoler to keep them safely 24. Who having received such a charge thrust them into the inner prison and made their feet fast in the stocks 25. And at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them 26. And suddenly there was a great earthquake so that the foundations of the prison were shaken and immediately all the dores were opened and every ones bands were loosed 27. And the keeper of the prison awaking out of his sleep and seeing the prison dores open he drew out his sword and would have killed himself supposing that the prisoners had been fled 28. But Paul cried with a loud voice saying Doe thy self no harm for we are all here 29. Then called he for a light and sprang in and came trembling and fell down before Paul and Silas 30. And brought them out and said Sirs what must I doe to be saved Paraphrase 30. And brought them out of the inner prison v. 24. and said Sirs I see and acknowledge that the doctrine taught by you is the truth of the eternall omnipotent God thus testified by him by miracles which therefore all are bound to receive that will be saved Tell me I beseech you what I must doe to be capable of that salvation 31. And they said Believe on the Lord Jesus Christ and thou shalt be saved and thine house Paraphrase 31. And they told him that the receiving and embracing the doctrine of Christ and regulating his life according to it was that which was required of him and his family 32. And they spake unto him the word of the Lord and to all that were in his house Paraphrase 32. And they preached the Gospel to him 33. And he took them the same houre of the night and washed their stripes and was baptized he and all his straightway Paraphrase 33. used the best remedies he could to asswage the pain and heale the wounds and sorenesse that remained from their scourging 34. And when he had brought them into his house he set meat before them and rejoiced believing in God with all his house 35. And when it was day the magistrates sent the serjeants saying Let those men goe 36. And the keeper of the prison told this saying to Paul The magistrates have sent to let you goe now therefore depart and goe in peace 37. But Paul said they have beaten us openly uncondemned being Romans and have cast us into prison and now doe they thrust us out privily nay verily but let them come themselves and fetch us out 38. And the serjeants told these words unto the magistrates and they feared when they heard that they were Romans 39. And they came and besought them and brought them out and desired them to depart out of the city Paraphrase 39. And they came and brought them out of the gaolers house which was now their prison v. 34. and gave them very fair words and attended on them out of the prison 40. And they went out of the prison and entred into the house of Lydia and when they had seen the brethren they comforted them and departed Paraphrase 40. And from the prison they went to the house of Lydia and having spent some time in confirming the Christians see note on Joh. 14. b. they went out of Philippi Annotations on Chap. XVI V. 13. Where prayer was That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place set apart or accustomed for the service of God there is little question so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building Oratories in the 3. book of Maccah and so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for praying places it is that Juvenal hath made use of it for a begging place or a corner or porch where beggers meet in qua te quaero proseucha and Cleomedes l. 1. c. 1. speaking of some strange words and forms of speech used by Epicurits saith they are such as are fetch'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fetch'd from the middle of a proseucha from those that use to begge there certain Jewish obsolete words or phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more humble than those that creep on the ground As for that of Oratories which is the Scripture acception of the word we find mention of them in Josephus in his life p. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all brought into an oratory a great house saith he able to contain a great multitude and so soon after again and again The custome of building such is said to come from the fact of Isaac Gen. 24. 62 63. where 't is said that he went out into the field to a well to pray saith the Chaldee paraphrase and therefore they built these proseuchae in fields for the most part near fountains or rivers or brooks sides which the Idolaters imitated Isa 57. 6. and such perhaps it was where they prayed ch 21. 5. a little way without the city and upon a shore or on mountains as that Lu. 6. which the Idolaters imitated also Now that this here was such an one will appear not onely by that which is here said of Paul that he sate down and spake to the women making it a place not to pray but to preach but also by the expresse words of Epiphanius t. 2. l. 3. c. 80. There were saith he antiently some places of prayer without the city both in Judaea and among the Samaritans and there is a place of prayer in Shechem which is now called Neapolis without the city c. Which is neer this very place which is here spoken of v. 1. Besides the Syriack is distinct and punctuall in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house of prayer All the difficulty will be what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here added The Syriack reads because there seemed to be an house of prayer and so the ancient Greek and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be interpreted either that there was an oratory there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and videri are oft but expletives see Note on Mat. 3. e. or else
The doctrine which we received had nothing in it of the holy Ghost 3. And he said unto them Unto what then were ye baptized And they said Unto John's baptisme Paraphrase 3. And he said How can that be when the Christian baptisme is in the name of the holy Ghost To which they replied that John's baptisme was all that they had received 4. Then said Paul John verily baptized with the baptisme of repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus Paraphrase 4. And Paul knowing that they by John his baptisme had implicitely acknowledged Christ under the title of he that comes after and had promised to repent and reform their lives he explicitely taught them the whole doctrine of Christ and of the holy Ghost also 5. When they heard this they were baptized in the name of the Lord Jesus Paraphrase 5. And they presently received and believed it and were received in as Christian Proselytes in the name of the Father and the Son and the holy Ghost 6. And when Paul had laid his hands upon them the holy Ghost came on them and they spake with tongues and prophesied Paraphrase 6. After this Paul by imposition of hands and benediction gave them confirmation by which means the holy Ghost came on them and therewith gifts of tongues and some other extraordinary gifts of the holy Ghost the same which came as upon the Apostles at the descent of the holy Ghost ch 2. so on divers others after see c. 10. 44. 7. And all the men were about twelve 8. And he went into the synagogue and spake boldly for the space of three moneths disputing and perswading the things concerning the kingdome of God Paraphrase 8. And he went and preacht the Gospel in the synagogues that were at Ephesus to the Jewes for the space of three moneths labouring to convince them 9. But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and separated the disciples disputing daily in the note a school of one Tyrannus Paraphrase 9. But when in stead of being convinced he saw them in an obdurate refractary manner not onely reject the Gospel but speak of it contumeliously in publick before the people he left them and took those that were converted by themselves and instructed them daily in a place which was used to entertain scholars privately 10. And this continued by the space of two years so that all they which dwelt in Asia heard the word of the Lord Jesus both Jewes and Greeks Paraphrase 10. And doing thus for the space of two years all the inhabitants of the Proconsular Asia both Jewes and Proselytes had in that space the Gospel preacht to them 11. And God wrought speciall miracles by the hands of Paul Paraphrase 11. And many extraordinary miracles were wrought by Paul through the power of God among them 12. So that from his body were brought unto the sick handkerchiefs or note b aprons and the diseases departed from them and the evil spirits went out of them Paraphrase 12. For he did not onely cure them which came to him but by his touching of linen clothes and sending them to such as were sick or possest with devils they were cured immediately 13. Then certain of the vagabond Jewes exorcists took upon them to call over them which had evil spirits the name of the Lord Jesus saying We adjure you by Jesus whom Paul preacheth Paraphrase 13. And some of the Jews that went about to cure diseases and cast out devils see note on Mat. 12. g. tried to cast them out by using the name of Jesus Christ 14. And there were seven sons of one Sceva a Jew and chief of the priests which did so Paraphrase 14. one of the chief of the families of the Priests see note on ch 4. a. 15. And the evil spirit answered and said Jesus I know and Paul I know but who are ye Paraphrase 15. But the devil would not obey them as not coming with any authority from Christ which had given it to Paul 16. And the man in whom the evil spirit was leaped on them and overcame them and prevailed against them so that they fled out of that house naked and wounded Paraphrase 16. But made the man that was possess'd fall violently upon them which accordingly he did and was too hard for them all and tore off their clothes and wounded them and made them run away 17. And this was known to all the Jewes and Greeks also dwelling at Ephesus and fear fell on them all and the name of the Lord Jesus was magnified Paraphrase 17. And this accident being made known to the Jewes and natives of Ephesus wrought very much upon them and brought many to the faith of Christ 18. And many that believed came and confessed and shewed their deeds Paraphrase 18. And they that were thus wrought on came many of them to the Apostles and told them the actions or courses of their former lives to know how agreeable they were to the faith that so they might forsake or continue in them 19. Many also of them which used note c curious arts brought their books together and burned them before all men and they counted the price of them and found it fifty thousand note d pieces of silver Paraphrase 19. And many that had studied and practised Magick and sorcery brought out and publickly burnt their books though they were of a very high value 20. So mightily grew the word of God and prevailed Paraphrase 20. Of so great authority was the word of God the Gospel of Christ as it was now preach't by Paul among the Ephesians and those of Asia 21. After these things were ended Paul purposed in the Spirit when he had passed through Macedonia and Achaia to goe to Jerusalem saying After I have been there I must also see Rome Paraphrase 21. After this Paul resolved or determined with himself in his passage 22. So he sent into Macedonia two of them which ministred unto him Timotheus and Erastus but he himself stayed in Asia for a season Paraphrase 22. And sending into Macedonia two of his assistants that went with him and were ready to doe whatsoever he appointed them viz. Timothy and Erastus see note on Joh. 20. b. 23. And the same time there arose no small stirre about that way Paraphrase 23. a great stirre was raised among them of Asia about the doctrine of the Gospel 24. For a certain man named Demetrius a silver-smith which made note e silver shrines for Diana brought no small gain unto the crafts-men 25. Whom he called together with the workmen of like occupation and said Sirs ye know that by this craft we have our wealth Paraphrase 24 25. For one Demetrius a silver-smith that dealt in making of little cabinets of silver with the image of Diana in them had a
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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 yâ—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
the Prophets in the Old Testament and not seldome used in the Writers of the New So Mat. 12. 22. the blind and the dumb both spake and saw that is the blind saw and the dumb spake and c. 18. Christ having mention'd the three degrees of Admonition by one alone by two or three and by the Rulers in the presence of the assembly v. 15 16 17. he then resumes to speak somewhat farther of each of these and begins first with the last what in case of such refractarinesse the Rulers of the Church are to doe Verily I say unto you Whatsoever ye shall bind on earth c. v. 18. And then v. 19. in reference to the second thing mention'd the admonition in the presence of one or two v. 16. Again Verily I say unto you that if two of you shall agree upon the earth c. it shall be done unto them of my Father From which before he proceeds back again in the first place to the first of the private admonition Peter asks a question which introduces the discourse which was proper to have been deliver'd on that subject So c. 23. 16. Christ having mention'd swearing by the Temple first and then by the Altar v. 18. he after refuming them both again v. 20. begins first with that of the Altar and then that of the Temple after it So in that c. 23. 25. having mention'd first the outside of the cup and platter and then the inside v. 26. he returns first to the cleansing of the inside then the outside of it So Rom. 212. S. Paul having affirm'd two things the first of the Gentiles that had not the Law that they should perish without it the second of the Jews that had the Law that they should be judged by it he v. 13. speaks first of the second for the hearers of the Law c. and then v. 14. of the first For when the Nations c. So Rom. 14. having set down two heads of discourse that the strong should not set at nought the weak Nor secondly the weak judge or condemn the strong v. 3. he resumes the latter first v. 4. who art thou that judgest and then v. 10. returns to the former and thou why dost thou set at nought thy brother So 1 Cor. 6. 11. After the general of washing which contains the two subsequent sanctifying and justifying the mention of our Lord Jesus Christ which is first named belongs to the latter that of Justification and the Spirit of our God to the former that of Sanctifying So 2 Cor. 2. 15. Having mention'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first them that are saved and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that perish he goes back v. 16. first to the latter to those a savour of death unto death then to the former to those a savour of life unto life So Philem. 5. hearing of thy love and faith which thou hast toward the Lord Jesus and toward all Saints 't is apparent that the Saints are the object of the Love and the Lord Jesus of the Faith So Heb. 5. where in the four first verses there are three things propounded of an high-Priest 1. that he offer for sin 2. be compassionate to sinners and to that end be himself infirm and offer for himself as well as the people 3. that he be called to this office by God himself To these three all applied to Christ the Apostle speaks particularly and to the last first So likewise Christ glorified not himself to be an high-Priest c. v. 5. 6. Then to the second v. 7 8. who in the daies of his flesh offer'd up prayers c. and then to the first last v. 9. being made perfect he became the author of eternal salvation c. So Heb. 9. 1. having named two things the ordinances of worship and the worldly sanctuary he dilates first on the last of them v. 2 3 4 5. For there was a tabernacle made c. and then after comes back to the former v. 6. Now when these things were thus ordain'd the Priest went alwayes c. So Heb. 10. 33. having mention'd two acts of suffering in them the first personal in themselves by reproaches and afflictions the second by way of sympathy with the Apostles in the next verse he resumes both but first the latter for ye had compassion on me in my bands and then the former took joyfully the spoiling of your goods So 2 Pet. 3. where the Atheists objection consists of two parts 1. that God hath not made good his promise concerning his coming v. 4. 2 ly as a proof of that that there had been no sensible mutation since the beginning of the world in the latter part of the verse The Apostle makes answer first to the latter v. 5 6 7. and then comes back and satisfies the former also v. 8. c. And to instance no more two examples of this there are most clearly here in this place The first in the sixt and seventh verses for having mention'd two things v. 5. pulling out the beam in thine own eye that is reforming a mans own sins secondly casting out the mote out of thy brothers eye that is reprehending faults in other men he speaks first to the latter of these the matter of reprehension v. 6. and then v. 7. returns to the former the means that must be used for the reforming our selves prayer for grace which shall so surely bring it The second here in the sixt verse where having mention'd the Dogs and the Swine he first speaks of the Swine and after of the Dogs for certainly the treading belongs to the Swine and the rending to the Dogs for the Swine doe not use to turn and rend but the Dogs doe and therefore Munster's Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Dogs returning c. and Dogs doe not tread under their feet what is cast to them as Swine doe These are both proverbially spoken to expresse how sure good charitable reprehensions are to be cast away upon incorrigible sinners according to that of the Satyrist vitia ultima fictos Contemnunt Scauros castigata remordent Enormous vices if they be chastised or reprehended will contemn and bite again V. 9. Will he give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no more then will he give The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid as in the Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid scriptum est is it written V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places hath a peculiar notion neerer an Expletive then a Causall and is best rendred by the Latine scilicet the English Thus or the like as a form only of introducing the speech that comes after He shall say unto them what shall he say Why or thus he shall say I know you not c. So c. 10. 7. and so c. 26. 72. He denied with an oath
and gnashing of teeth 14. For many are called but few are chosen Paraphrase 14. See note on ch 20. 16. c. and 1 Pet. 2. b. 15. Then went the Pharisees and took counsell how they might intangle him in his talk 16. And they sent unto him their disciples with the note b Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest for any man for thou regardest not the person of men Paraphrase 15 16. This parable did so gall and incense the Pharisees which were visibly concern'd in it that seeing they had nothing to lay to his charge they now consult how to get some advantage against him and to that purpose knowing him to be a free speaker that would not disguise his thoughts for fear of any man they send some of two contrary parties some Pharisees others that adhered to Herod the Roman Governour that whatsoever answer he should make to their question one party might be offended with him and they came and asked him flatteringly but insidiously saying We know that without all fear of men or partiality thou wilt tell us truly what is our duty toward God 17. Tell us therefore What thinkest thou Is it lawful to give tribute to Caesar or no Paraphrase 17. What is lawful by Gods law in thy opinion Is it by that lawfull 18. But Jesus perceived their wickednesse and said Why tempt ye me ye hypocrites Paraphrase 18. their treacherous designe and said Why endevour ye to ensnare me under pretence of reverencing me v. 16. 19. Shew me the tribute-money And they brought unto him a peny Paraphrase 19. the money or coyn in which ye are wont to pay the tax and they brought him a coyn that was half the Alexandrian but a whole Atticke drachme and so the fourth part of the shekel of the Sanctuary or half the ordinary shekel See note on ch 17. c. 20. And he saith unto them whose is this image and note c superscription Paraphrase 20. The inscription of this coyn is Caesar Augustus such a year after the taking of Judaea This being a record of the conquest of the Romans over this nation and the right by them acquired by the dedition of Hyrcanus see note b. and an expression of the yeares since that taking about ninety yeares for so long agoe did Pompey subdue and take Jerusalem shew that now 't is unlawfull to seek change after so long continuance of that power so fairly and legally acquired Besides the coyning of money is part of the supreme power or regal prerogative incommunicable to any other and your acknowledging this to be the currant coyne supposes Caesar whose signature it hath to be your lawful Prince to whom therefore the tribute is due as the legall protector of your civil commerce Look therefore upon the coyn for the stating of your question whose image and signature it hath on it 21. They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things that are Caesars and unto God the things that are Gods Paraphrase 21. They confest it to be the image or signature of the Roman Emperour and Christ thence concluded that they that acknowledge Caesars supremacy over the Jewes ought not to dispute but pay him that tribute that is due to him as supreme there being nothing derogatory to God in so doing But the law of God requiring that every one should have that which belongs to him and particularly Kings their due acknowledgments and tributes which are due to them as acts of piety are due to God 22. When they had heard these words they marvailed and left him and went their way Paraphrase 22. admired the prudence of his answer and so departed without hopes of gaining any advantage against him 23. The same day came to him the Sadducees which say there is no resurrection and asked him Paraphrase 23. future estate after this life 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed unto his brother Paraphrase 24. Doe the part of the next of kin to his wife and the children which he begetteth of her shall be accounted his dead brothers children or seed 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh Paraphrase 26. Untill all the seven were married and dead without children 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her 29. Jesus answered and said unto them Ye do erre not knowing the scriptures nor the power of God Paraphrase 29. This errour of yours in beleiving no resurrection proceeds from your not considering the several places of Scripture nor the power of God in ordering the life to come in another manner then is used in this 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Paraphrase 30. As for your argument against it 't is soon answered by telling you that in that other world those that are there live not like husbands and wives but are in that respect no otherwise then the pure spiritual Angels of God which have no bodies about them all such relations which are here among men are swallowed up in that other world 31. But as touching the note d resurrection of the dead have ye not read that which was spoken unto you by God saying Paraphrase 31. But to make it evident to you by that part of Scripture which hath authority among you Sadducees that is by the Law by you acknowledged for the word of God that there is another life it is there you know thus written 32. I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Paraphrase 32. Which being spoken after their decease was an evidence that there is another life after this which they that are dead to this have their parts in or otherwise how could God be said not only to have been but still to be their God after their death 33. And when the multitude heard this they were astonished at his doctrine 34. But when the Pharisees had heard that he had put the Sadducees to silence they were gathered together 35. Then one of them which was a lawyer aked him a question tempting him and saying Paraphrase 35. on designe to ensnare him in his answer or to heare what he would say 36. Master which is the great commandement in the law 37. Jesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Paraphrase 37. with all thy will and affections and understanding Mar. 12. 32. 38. This
means to avert his judgements from the world and shall accordingly bring all vengeance upon the Jewes on their refusall 17. And the seventy returned again with joy saying Lord even the devils are subject unto us through thy name Paraphrase 17. And when the seventy returned they came to Christ and told him with great joy that although it was not part of their commission v. 9. yet they having used his name as afterward Acts 19. 13. against devils it thrived with them the devils were subject to do what they bid them 18. And he said unto them I beheld Satan as lightning fall from heaved Paraphrase 18. And he said to them Wonder not at that for it is determined that within a while the Prince of devils shall be dethroned and fall from his great unlimited power in the world as lightning when it flasheth and vanisheth doth that is come to nothing never recollect again 19. Behold I give unto you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Paraphrase 19. I bestow upon you a power to cast out devils and to be above any harm that any the most noxious creature which the devill may use as his instrument can do unto you 20. Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in heaven Paraphrase 20. you are children and heirs of God set in that right way in which as many of you as shall continue shall inherit eternall life See note on Phil. 4. a. and Rev. 3. b. 21. In that hour Jesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Paraphrase 21. this is an act of thine infinite wisdom and mercy and condescension to the weaknesse of men mixt with all justice toward the proud contemners 22. All things are delivered to me of my Father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him Paraphrase 22. I come not in mine own but my Fathers name all my power is delivered to me by him and so my doctrine also 23. And he turned him unto his disciples and said privately Blessed are the eyes which see the things that ye see Paraphrase 23. It is an incomparable feâ—â—ty you are now partakers of Mat. 13. 17. 24. For I tell you that many Prophets and Kings have desired to see those things which yee see and have not seen them and to hear those things which ye hear and have not heard them 25. And behold a certain Lawyer stood up and tempted him saying Master what shall I do to inherit eternall life 26. And he said unto him what is written in the Law How readest thou Paraphrase 25 26. a student of the Law came to try what his judgement was about the Law or rule of life and asked him what was necessary to be observed to the attaining that eternall life which Christ promised And he answered him The very same which in the Law of Moses is set down as the main substantiall part of the Law which he therefore bid him recite unto him 27. And he answering said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy selfe Paraphrase 27. And he recited out of Deut. 6. 5. the known summary of the Law 28. And he said unto him Thou hast answered well this do and thou shalt live Paraphrase 28. the due performance of this is all that I now require of thee to salvation 29. But he willing to justify himself said unto Jesus And who is my neighbour Paraphrase 29. But he willing to set out his own perfections and being confident of his having performed the first part the duties toward God by the exact observance of the ceremonies of the Law made no question concerning that but for the second the love of the neighbour he proposed that other question Who are contained under that title of neighbour 30. And Jesus answering said A certain man went down from Jerusalem to Jericho and fell among theeves which stripped him of his raiment and wounded him and departed leaving him halfe dead Paraphrase 30. This question Jesus thought best to answer by a parable saying 31. And note a by chance there came down a certain Priest that way and when he saw him he passed by on the other side Paraphrase 31. And a certain Priest without any knowledge of what had happened at the same time went that way and saw him and would take no pity on him 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side Paraphrase 32. coming thither in his passage staid so long as to see what condition he was in and having done left him without any compassion 33. But a certain Samaritane as he journied came where he was and when he saw him he had compassion on him Paraphrase 33. But though the Priest and the Levite which were his countrey-men or fellow-Jewes were not so compassionate yet a Samaritan which was not so being of an Assyrian extraction see Joh. 4. 20. and one whose religion separated him from the Jewes Joh. 4. 9. and Lu. 9. 53. was not so hardhearted but assoon as 34. And went to him and bound up his wounds powring in oyle and wine and set him on his own beast and brought him to an Inne and took care of him Paraphrase 34. washed his wounds applied healing things to them and then bound them up cleanly as surgeons are wont 35. And on the morrow when he departed he took out two pence and gave them to the host and said unto him Take care of him and whatsoever thou spendest more when I come again I will repay thee 36. Which now of these three thinkest thou was neighbour unto him that fell among theeves 37. And he said He that shewed mercy on him Then said Jesus unto him Goe and doe thou likewise Paraphrase 37. Take that for an answer to thy question Who is thy neighbour v. 29. For every person that is in want of thy relief although he be to thee as a Jew to a Samaritan upon terms of absolute separation and hostility toward thee must be looked on by thee as the object of thy compassion and mercy and of any charity of thine of which he is capable Mat. 5. 43 44. 38. Now it came to passe as they went that he entred into a certain village and a certain woman named Martha received him into her house 39. And she had a sister called Mary which also sate at Jesus feet and heard his word
rejected by the Jews suffer rise and ascend to heaven and then upon the Jews obstinate holding out the Gospel should be preached to the Greeks and all the rest of the heathen world 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit Paraphrase 24. Assuredly my death saith he is a means of bringing more unto the falth then my life would be as it fares with corn put into the earth which by that means dies but arises with abundance of encrease 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Paraphrase 25. And so in proportion it shall be with you the venturing of your lives and sticking fast to me is the thrivingst surest way of preserving your selves 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor Paraphrase 26. If any man will be my disciple see Luke 8. a. he must provide to suffer as I shall And if he thus keep close to me he shall fare as well as I do whatsoever he suffer here be rewarded by my Father abundantly see Note on 1 Tim. 5. d. 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Paraphrase 27. I am not impassible or subject to no affection such as desire of life c. but in all these just as you are The apprehension of that which is now approaching is a great perturbation to me Which way shall I turn me shall I pray to my Father to deliver me from the danger to rescue me from dying But this was it for which I came into the world that I might suffer And therefore I shall not absolutely pray against that 28. Father glorifie thy name Then came there note b a voice from heaven saying I have both glorified it and will glorifie it again Paraphrase 28. No this shall be my prayer that my Father will so dispose of me that I may do whatsoever it is that may most tend to the glorifying of his name in me Upon his saying those words there came a clap of thunder and with it a voice from heaven audible in these words I have c. 29. The people therefore that stood by and heard it said that it thundred Others said An Angel spake to him Paraphrase 29. And of the multitude there present some took notice of the thunder with which that voice came others of the voice it self 30. Jesus answered and said This voice came not because of me but for your sakes 31. Now is the judgement of this world now shall the prince of this world be cast out Paraphrase 30 31. Upon this Jesus said to them This voice from heaven came not to answer or satisfie me but to convince you and bring you to the faith or assure you that my death shall tend to the glory of God and bringing down of sin and Satan ch 16. 11. 32. And I if I be lifted up from the earth will draw all men unto me Paraphrase 32. And I being crucified see Note on Mat. 1. h. will by that means bring a great part of the whole world to believe on me Gentiles as well as Jews 33. This he said signifying what death he should die Paraphrase 33. This speech Christ meant as an intimation not only that he should be put to death but also what kinde of death this should be viz. crucifixion which is an elevation or 〈◊〉 to the cross and an holding out the hands as if it were to invite all to him promising an hospitable reception See 〈◊〉 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The son of man must be lift up Who is this son of man Paraphrase 34. To this discourse about his death the people made an objection that their Doctors had taught them out of scripture Psal 110. so the word Law signifies ch 10. 34. see Note a. and perhaps Isai 40. 8. that the Messias shall endure for ever and never die and therefore if it were true what he said that the son of man must be put to death they could not guess what he meant by the son of man sure not the Messias 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth Paraphrase 35. To this he answered I am not likely to stay long amongst you here on earth make use of me the light of the world while I am with you or else you are likely to be left in the dark in a blinde unhappy condition for ever and do not upon your traditions perswade your selves that I shall alway continue among you here because I am the Messias 36. While ye have the light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Paraphrase 36. I shall continue with you but a while and therefore be sure ye make haste to learn sufficient for your whole lives to come to get your directions complete that you may live like Christians When Jesus had said this he went away and concealed himself from them at Bethany probably for a while 37. But though he had done so many miracles before them yet they believed not on him Paraphrase 37. All this did not effectually work on them but though he had done all these miracles in their sight yet they did not believe on him 38. That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Paraphrase 38. And thereby the prophecy of Esaias ch 53. 1. was fulfilled which was to this purpose How few are there that have been by all Christ's miracles convinced that he is the Messias 39. Therefore they note c could not believe because that Esaias said again 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted that I should heal them Paraphrase 39 40. That other prophecie also had not been fulfilled had they not thus disbelieved him wherein the just judgement of God forsaking and bringing the punishment of blindness upon them was pronounced by that prophet against the stubborn obdurate Jews who by this means are likely never to be converted or pardoned 41. These things said Esaias when he saw his glory and spake of him Paraphrase 41. These things were spoken by that prophet in setting down a vision of his when Christ's being on the earth was revealed to
if without such demonstrative evidence thou hadst believed and so is their faith who have believed without it 30. And many other signes truly did Jesus in the presence of his disciples which are not written in this book 31. But these are written that ye might believe that Jesus is the Christ the son of God and that believing ye might have life through his name Paraphrase 31. Messias Annotations on Chap. XX. V. 11. Looked into the sepulchre Some difference there seemeth to be betwixt these narrations in this and in S. Lukes Gospel As 1. Maries going to Peter and his coming to the sepulchre are here set down before the appearance of the Angels but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9. and Peters running to the sepulchre v. 12. And in the other Gospels there is no mention of her going till she had seen the vision This seeming difference will be reconciled only by observing this one thing which hath been formerly observed Note b. on the Title of the Gospel and Lu. 6 Note d. that Luke writing from notes which he had collected from eye-witnesses and not from his own knowledge obsâ—â—ves not so exactly the order of time where things 〈◊〉 done or spoken but oft-times in another method puts together things of affinity to one another though not done or said at the same time and so here sets down all that concerns the women together and then after that which concerns Peter though part of that which concern'd the women were done after that which is mentioned of Peter The punctuall observation of the order being not necessary when the things themselves are truly recited The true order of the story seems to stand thus Mary and the women came to the sepulchre Mat. 28. 1. Mar. 16. 2. Lu. 24. 1. Job 20. 1. and coming they find that before they came an Angel with an earthquake had rolled away the stone Mat. 28. 2. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was an earthquake must be taken in the time perfectly past there had been an earthquake and an Angel had rolled away the stone for in all the other Gospels it is said at their coming Mat. 16. 3. that it was rolled away and they found Mat. 28. 2. and here she seeth the stone rolled away and then going in they found not the body of Jesus Lu. 24. 2. Upon this Mary runs to Peter John which passage is only mentioned here Then Peter Lu. 24. 12. and Peter and John here run to the sepulchre and satisfie themselves of the truth of her report having done so Peter in Luke and both of them here v. 10. return to their own abodes Where by the way the phrase here used for their returning home being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went away again or back to themselves gives us reason to think that Lu. 24. 12. the words should not be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he departed wondring in himself c. but he departed to himself that is to his place of abode wondring c. While they returned the women it seems stay at the sepulchre Mary here v. 11. and the women Lu. 24. 4. doubting what it should be and then follows the appearance of the Angels one or more two here v. 12. and Lu. 24. 4. one in Matthew and Mark sitting on the stone Mat. 28. 2. on the right side of the monument Mar. 16. 5. which being supposed to be one and the same Angel doth not yet exclude a second mentioned by these other two Evangelists The Angels speake to the women in all the Gospels and assure them of the resurrection of Christ and upon that the women depart to tell the news This is here said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having said this she turned backward not that she did so before she received any answerâ— her speech but the answer being at large set down in all the Gospels that Christ was risen that he had before told them he should rise Lu. 24. 7. that they should carry the disciples word of it and that they should see him in Galilee Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other to mention this And therefore supposing that answer to intervene after her speech to the Angel it follows agreeably to the other Gospels that she departed from the sepulchre now the second time to report his resurrection to all his disciples according to the Angels appointment And in that passage all the Evangelists concurre Lu. 24. 9. the women returned which is all one with she turned backward here And in Matthew and Mark they went out with hast to tell the disciples V. 21. So send I you The Jews have a saying that A mans Apostle is as himself that is is his vicarius or proxy For the Jews had Apostles whom they sent on their affairs into the countries and are not to be looked on as bare messengers but as their proxies or deputies to receive their dues and to act for them So Saul was an Apostle of the Consistory to Damascus Act. 9. with letters of Commission from the Rulers Thus the Twelve after Christs departure had others whom they sent on some parts of their charge and then they were called their Apostles So Paul and Barnabas had John Act. 13. 5. Paul had Timothy and Erastus Acts 19. 22. and Marke 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it the Scripture calls Evangelists that is disciples of the Apostles sent with commission by them to publish the Gospel where the Apostles could not go and therefore are by S. Paul placed next the Apostles 1 Cor. 12. 28. Ephes 4. 11. Thus Philip the Deacon being employed by the Twelve to Preach at Samaria is called Philip the Evangelist Act. 8. 5 12. and c. 21. 8. so was Steven to the Jews Act. 6. 9. and so Timothy 2 Tim. 4. 5. Phil. 2. 19. and so Luke and others are called Apostles of the Churches 2 Cor. 8. 18 19 23. and as such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ the word which is used to denote the presence of God in any place and so there intimates the presence of Christ in them his substitutes or proxies Thus S. Peter preached at Rome by himself at Alexandria by S. Mark his Apostle S. Paul at Rome by his Apostles of whom Andronicus and Junias were the most eminent Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiasticall writers about the next successors of the Apostles in some Sees By all this appears the meaning of this speech of Christ that as he was Gods Apostle or messenger and so his proxy or vicarius on the earth so the Disciples were now made his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples attendants of
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their â—emple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before â—arried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâ—ed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivâ—rsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
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.
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
his power exercised by himself and his commissioners into the hand of God his Father having first destroyed all earthly dominions pronouncing sentence on the great potentates as well as the meanest men or else having subdued all to his power by converting some and destroying all others 25. For he must reigne 'till he hath put all enemies under his feet Paraphrase 25. For to this purpose was the promise made to Christ Psal 110. that his spiritual kingdome on earth should last so long till God had brought all the world to be subject to him 26. The last enemy that shall be destroyed is death Paraphrase 26. And of the enemies to be subdued death is the last which therefore must be subdued and so men raised from death 27. For he hath put all things under his feet but when he faith All things are put under him it is manifest that he is excepted which did put all things under him Paraphrase 27. The evidence being clear for all enemies all things no one excepted that God will subdue them all under Christ alwaies supposing that God himself is excepted of whom 't is affirmed that he will put all things under Christ 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Paraphrase 28. And when all is so subdued to Christ then shall Christ lay down that office which till then he exerciseth and in which he is conspicuous in his Church which till then he is to administer and then shall God the Father Son and holy Ghost fill all the elect with glory and blisse eternally 29. Else what shall they doe which are baptized note c for the dead if the dead rise not at all why are they then baptized for the dead Paraphrase 29. Now for them among you ver 12. which say there is no resurrection of the dead and consequently that the dead shall not be raised at the coming of Christ which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis setting down the state of all things at and after that resurrection I shall onely make this demand Why then have they in their baptisme made profession of their belief of it see v. 14 17. it being certain that the dead or the resurrection of the dead expressed here for brevity under that word the dead is one of the articles and that a prime and special one to the belief of which they were baptized and to which baptisme being the putting in and taking out of the water doth referre as a significant emblem first of Christ's then of our resurrection from the grave And therefore to what end did these men in their baptisme professe their belief of this article if they believe it not To be a baptized Christian and not to believe the resurrection is a strange ridiculous thing an hypocrisie which they will never be able to answer to God or men and that which actually deprives them of all benefits of baptisme and yet such are they if they make doubt of this 30. And why stand we in jeopardy every houre Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us if we were no assured that there were another life wherein all our patience and valour for Christ should be rewarded by hâ—m v. 18. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world my fidelity to Christ that I daily run the hazard of death which sure I should not doe if I had not confidence of another life after this 32. If note d after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we die Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as to man to the eye of man or as farre as mens purposes could goe set to combate with wild beasts that is sentenced and condemned 2 Cor. 1. 9. to that kind of bloody execution on their threatres though by the providence of God I was delivered can bring me no advantage unlesse there be another life after this And were it so there were some place for that saying of some among you Let us enjoy the good things of this world at present for within a while death comes and there 's an end of all 33. Be not deceived evil communications corrupt note e good manners Paraphrase 33. And 't will concern you that are not yet thus seduced to take heed that such speeches and discourses as these such atheisticall temptations to sensuality upon pretence of the no future state no being after that of this life doe not work upon you The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are 34. Awake to righteousnesse and sin not for some have not the knowledge of God I speak this to your shame Paraphrase 34. 'T is all reason and more then time that you should truly see note on Lu. 16. a. or throughly rouze your selves out of that drousie condition of sinne that you have gone on in at least some of you ver 12. that by their behaviour and discourse shew themselves to be meer heathens still Of whom I tell you that it may work shame in you that you have such men among you rather then that you permit your selves to be tempted to imitate them 35. But some man will say How are the dead raised up and with what body doe they come Paraphrase 35. But some object that if men die how can they live again or what kind of body shall they have that which they had being rotten in the grave see note on Act. 15. c. 36. Thou fool that which thou sowest is not quickned except it die Paraphrase 36. But this is a foolish objection for even in corn that is sowed the rotting of the corn is necessary to the enlivening of it or springing of it up again 37. And that which thou sowest thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain Paraphrase 37. And it is not the custome to sow that very thing which after comes up the blade and eare and corn in it but onely the corn without the rest as the corn of wheat or the like 38. But God giveth it a body as it hath pleased him and to every seed his own body Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it God causeth it to come in this or that form a root and blades and
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâ—parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
acknowledged and that after his coming the Epistles to the Philippians Colossians and Philemon were written as appears by the place Rome from whence they are all dated and the joyning of Timothy's name in the front of them Now of all those Epistles 't is clear that they were written at his first being at Rome and not immediately before his Martyrdome For Philip. 1. 26. 2. 23 24. he expresseth his confidence that he shall be delivered and again come unto them which is not reconcileable with his perswasion of the instant approach of his death at the writing of this and to Philemon v. 22. he sends to make provision for his lodging at Colossae As for the Subscription of the Epistle which referres it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time of his coming before Nero that may possibly stand good by this interpretation that he was twice at his first imprisonment brought out to the barre before the Emperor and freed both times that the first being his greatest danger was most memorable to him by all mens forsaking him and the interposing of Gods protection when all other means failed him And this is more likely to be recited by him in an Epistle written soon after it then in one of ten years distance from it However we know that the Subscriptions of the Epistles are not to be found in all the antient Copies What the designe of this Epistle was is manisest to stirre him up to caution diligence and discharge of his office on occasion of the creeping heresie of the Gnosticks c. 2. 17. stolen in among them which had much debauched the Asiaticks c. 1. 15. and made use of Magick to oppose the truth of the Gospel c. 3. 8. CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus Paraphrase 1. I Paul who farre from any merit of mine meetly by the good pleasure of God and his undeserved grace have received commission to make known the Gospel or the promise of life which now is made by Christ to all penitent believers 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day Paraphrase 3. In my thanksgivings and prayers to God whom as my progenitors of the tribe of Benjamin did before me so have I obeyed sincerely all my time even when through ignorance I persecuted the Christian faith doing according to the dictate of my conscience or as I was perswaded I ought to doe I mention thee constantly praying and giving thanks to God for thee 4. Greatly desiring to see thee being mindfull of thy tears that I may be filled with joy Paraphrase 4. Desiring earnestly to see thee whom I love so dearly and this passionate desire being inflamed by the remembrance of thy tears at our parting that our meeting again may be as full of joy as our parting was of sorrow 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also Paraphrase 5. Remembring the sincerity of thy obedience to the Gospel of Christ and being confident that as thy mother and grandmother which received the faith before thee continued in it to the end so thou also wilt persevere and never fall off from it 6. Wherefore I put thee in remembrance that thou stirre up the gift of God which is in thee by putting on of my hands Paraphrase 6. And that it may be so I now write to thee as a monitor or remembrancer that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee and making thee Bishop in which some others joyned with me see note on 1 Tim. 5. f. and the many extraordinary gifts consequent thereto which thou art obliged to stirre up and quicken by the diligent exercise of them and neither by fear nor compliance with any to let them lie by thee unprofitably 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Paraphrase 7. For sure that God that gave us this commission and gifts hath not given thee or me so poor a cowardly spirit as that we should be afraid of the dangers and threats of men against the preaching of the Gospel but couragious hearts to encounter any difficulty a love of God which will actuate this valour and cast out all fear of danger and withall a tranquillity of mind and a full contentednesse in whatsoever state 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God Paraphrase 8. Whatever therefore the danger be of preaching Christ be not discouraged or whatever the example of my sufferings doe thou resolve to doe and suffer the like cheerfully and couragiously and to be a fellow-susferer with the Gospel of Christ to bear whatsoever falls upon that by that strength which God gives thee 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Paraphrase 9. Who hath rescued us out of the evil world and called us to sanctity not because we had deserved that mercy of his but of his own free mercy and goodnesse long agoe designed us in Christ 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Paraphrase 10. And now hath revealed it to us and made us partaâ—ers of it by Christ's coming into the world and preaching the Gospel to us who hath thereby voided the power of death over us and made a clear revelation of that life and immortality which was not before so certainly revealed that if we will obey him we may certainly be made partakers of it 11. Whereunto I am appointed a preacher and an Apostle and a teacher of the Gentiles Paraphrase 11. And for the preaching and teaching of this especially to the Gentiles God hath given me the authority and commission of an Apostle 12. For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day Paraphrase 12. And that viz. my preaching to the Gentiles hath exasperated the Jewes and brought persecutions upon me but I am not discouraged with them see Rom. 5. 5.
his body what is he the better for your words 17. Even so faith if it hath not works is dead being alone Paraphrase 17. So if faith be by it self without actions consequent and agreeable to it 't is as fruitlesse and livelesse as those words were 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works Paraphrase 18. And any man that looks on this uncharitable believer will be able to reprove him thus Talke as much of thy faith as thou wilt no man will believe thee thy works must be superadded to the confession of thy faith to approve the sincerity of it 19. Thou believest that there is one God thou dost well the devils also believe and tremble Paraphrase 19. One act of thy faith is the believing one true God and this is most absolutely necessary to thee But if thy life be not answerable to this part of thy faith and that evidenced by piety and charity thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also and if it have no more joined to it will bestead thee no more then them 20. But wilt thou know O vain man that faith without works is dead Paraphrase 20. 'T is a meer vanity to conceive that faith without Christian obedience can be effectual to justification and you may discern it by this 21. Was not Abraham our father justified by works when he had offered his son Isaac upon the altar Paraphrase 21. Abraham was the father of the faithfull the great example of faith and justification but 't was not upon his bare believing God's promise that he was justified but upon that high act of obedience to God in being ready to offer up his only son in whom the promises were made to him 22. Seest thou how faith wrought with his works and by works was faith made perfect Paraphrase 22. And so you see his obedience to God's commands as well as belief of his promises concurred to the rendring him capable of the continuance of God's favour and approbation And through the performance of that ready obedience it was that his faith came to attain the end designed it 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse and he was called the friend of God Paraphrase 23. And by this triall of his obedience it was that Abraham was most eminently said to be approved by God 1 Mac. 2. 52. and look'd on as a friend by him Gen. 22. 15. and in which that place of Scripture before delivered Gen. 15. 6. concerning God's imputing his faith for righteousnesse was most eminently completed 24. Ye see then how that by works a man is justified and not by faith onely Paraphrase 24. And so this is one great testimony that to a mans approbation with God obedience is required and not faith deemed sufficient that hath not that joyned with it 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way Paraphrase 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab a proselyte and stranger no native Jew whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God Jos 6. 25. and what was it that was thus rewarded in her why her care and charity to those that were sent to view the land Jos 2. 4. 26. For as the body without the spirit is dead so faith without works is dead also Paraphrase 26. And so the conclusion is clear and infallible that as the body of man without the soul inlivening it exercises no actions of life so doth not faith profit to our justification without works of obedience to the commands of Christ Justice and charity c. v. 1 8 14. Annotations on Chap. II. V. 1. Faith of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ we have explained often to belong to the Shechinah that again to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance in the flesh his Incarnation and all that was consequent to that This being here improved with the addition of the words Lord Jesus Christ doth more set out the necessity of obeying and observing all those things which this Lord and Saviour the Messias of the world hath commended to his Disciples that is to all Christians believers faithful persons of which nature especially is charity in the following verses and impartial strict justice supposed and conteined in that in thâ— present verse Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the glory for so the Syriaâ—k construes the words it signifies this Christian faith this faith or profession ofâ— or believing this Incarnation Resurrection of Christâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have this faith in or with respect of persons is to look on those that professe this faith not as they are Christians but as they are rich or poor preferring partially one before the other accordingly as he comes into your courts in greater spendour And so the meaning of the whole verse is that they that are professors of Christianity and are here supposed to â—e so and are put in mind of it by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my brethren ought not to have any such unchristian temper in them as in their Judicatures for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an assemblie for Judicature and that for Ecclesiastical as well as Civil affairs and so it seems to signifie here ver 2. to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equally received them both or if any hath preferr'd the poor v. 5. V. 2. Assembly That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all kind of assemblies meetings in the market-place Mac. 6. 2. Consistories for Judicaeture Mat. 10. 17. and 23. 34. and not onely places for the publick service of God hath been formerly said Note on Mat. 6. d. That it may doe so also among Christians and that it doth so here appears first by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptation of persons partiality ver 1. which especially respects Judicatures secondly by the fooâ—stool v. 3. which was proper to great persons Princes on their Throne or Judges on their Tribunal thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye become Judges v. 4. they were Judges it seems fourthly by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicatures ver 6. which clearly signifie such Consistories 1 Cor. 6. 4. and lastly by v. 9. where their partiality particularly that of preferring the rich to a better place then the poor is said to be a breach of the Law For so by a Canon of the Jewes it is provided that when a
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
him in a dream saying Joseph thou son of David fear not to take Mary to thee thy wife for that which is conceived in her is of the holy Ghost Paraphrase 20. Proceeds from the powerful work of the holy Ghost over-shadowing her Luke 1. 35. and omnipotently working in her this conception 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins Paraphrase 21. Whether by thee as here or by Mary Luke 1. 31. or by both together by the common right of parents his name shall be called Jesus i. e. Saviour the title of leaders or generals and governours among the Jews Obad. 21. to denote his spirituall kingdome and conduct of all that beleeve and obey him against their ghostly enemies sin c. 22. Now all this was done note k that it might be fulfilled which was spoken of the Lord by the prophet saying Paraphrase 22. And hereby that prophecy Isa 7. 14. had a notable completion when the prophet said to Ahaz 23. Behold a Virgin shall be with child and shall bring forth a son and note l they shall call his name Emmanuel which being interpreted is God with us Paraphrase 23. And as there the child in the prophet was called Emmanuel to signifie the presence and protection of God to Ahaz so shall the birth of this child be the coming of God among us 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not till she had brought forth her first born son and he called his name Jesus Paraphrase 25. And she brought forth this Jesus her first born and in all probability her onely son the word till being of no force to the contrary as may appear 1 Sam. 15. 35. without ever being known by her husband either before or after the conception of him and as t is piously beleeved though not affirmed in Scripture remained a virgin all her life after and on the eighth daie the daie of circumcision and of imposition of names his name was called Jesus by the appointment of his parents according to the Angels direction Annotations on Chapter I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signifie peculiarly or precisely the birth of Christ for that is expressed by another word differing somewhat from this v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget so used v. 2. and so on in every verse after whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in a wider sense not onely to be born but also to be done or come to pass It is here answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to beget and so often signifies that peculiarly yet the verb signifying also any inanimate production any event that time brings forth as Prov. 27. 1. thou knowest not what a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth and Eccl. 4. 14. and even in his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is made or becommeth poor not as we render it he that is born in his Kingdome and Job 11 12. and man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall become a wild Asses colt proportionably the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies event accident any thing that is done or come to pass and so likewise any such event or passage set down or related the history or relation of it So Gen. 2. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that came to pass the story relation of the heavens and the earth c. i. e. not onely the creation of them but other passages following it So Gen. 5. 1. the book of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the story of Adam his creation and following life as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the birth and life of the second Adam So Gen. 37. 2. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the story of Jacob where t is clear that his own birth or the procreation of his children is not the peculiar matter in hand at that time that being past c. 35. and Esau's genealogy set after it c. 36. but v. 1. his dwelling in Canaan v. 2 3. his love to Joseph and the passages consequent to that And accordingly Aben Ezra there observes that the word noteth any event any thing that befell Jacob and so saith that excellent * P. Fagius Non statuit hic texere genealogiam stirpis Jacob sed potiùs miserabiles casus eventa quae ipsi acciderant He meant not to set down Jacobs genealogy but the sad events that befell him So Num 3. 1. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the story of the passages of Aaron and Moses c. and so here not only of the birth of Christ for that is but a very small part of this book nor yet onely the genealogy of Christ for though that here follow immediately yet makes it not up any considerable part of this whole book but the book of the story of the birth life death and resurrection of Christ of all the events that belong to that matter recorded by that Evangelist as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all that befell the Apostles after The reason of the speciall mention of David and Abraham here without any between is the speciall promises which had been made to those two to the one of continuing the Kingdome to his posterity to the other of a numerous seed That Rahab was the wife of Salmon and mother of Booz is not set down in the old Testament nor mentioned in the genealogy in Saint Luke but recited by this Evangelist either out of the Cabala or tradition or else from some other written Authors of sufficient credit among the Jewes as the names of Jannes and Jambres 2 Tim. 3. 8. appear to have been and some others which shall be noted in their place Of Jechoniah 't is pronounced Write this man childless Jer. 22. 30. which seems to infer that Salathiel was not his son but his â—eir only An thus hath the learned Grotius set it Lu. 3. 23. that Josias begat Jechoniah i. e. Jehoiakim Jehoiakim another Jechonias that dyed childless Zedekias his uncle succeeding him and Assir succeeding Zedekias and then Salathiel the son of Neri was Assir's heir and so is here said to be begotten by Jechoniah For that of leaving one heir or successor is a kind of civil begetting and which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear as God is said to have begotten sons whom he hath only adopted And therefore when Ier. 22. 28. there is mention of Jechoniahs seed cast into a land c. i. e. carried captive with him and 1 Chron. 3. 17. when in his genealogy we read The sons of Iechoniah Assir and Salathiel his son this
otherwise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is old is neer dying Heb. 8. 13. and in the Psalme Before I goe hence and be no more seen or be taken away and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the state of the soule separate from the body or the state of Death is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a word of the same origination and notion with it one being deduced from the privative particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video to see and the other from the same particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appareo to appear and so both signifie Death the vanishing of the soule into soft avre as the Atheist which beleiv'd no future life calls death Wisd 2. 3. or in the Christians notion the departure from the body And thus the word is used not only for totall destruction but for being lost or out of the way for a while So saith Thomas Magister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that they are destroyed or gone but that they disappeare for one day But this notion of the word cannot at all belong to this place where the Hypocriticall fasters that desire their devotions should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be seen and commended by men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a sad countenance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not surely by any outward applications to consume or destroy or spoil their faces but denotes only so much as shall make good the opposition betwixt them and those immediately after mentioned which anointed their heads and washed their faces which signifies an absence of all mourning at least The most then that the matter of the place will direct us to toward this enquiry will be only this That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is elegantly joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being discern'd to fast being used as a means to make others beleive that they are in a condition of sadnesse and fasting and of sadnesse as that may be an evidence and reporter of their fasting so it may possibly signifie only Negatively they doe not anoint and set out themselves as men ordinarily doe when no sad occasion forbids it and that this is it and no more but this one probability the Context affords for that which is v. 17. prescribed as the way of avoiding that Hypocritical practise is to anoint the head and wash the face which makes it probable that their Hypocrisie consisted in not doing so or neglecting to doe so But beyond this perhaps it may denote something Positive And to this purpose first it may be observed that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide or cover So 't is known that that of hiding or veiling or covering the face was customary among the Jews and hath been so among other nations in time of mourning and so still among us the use of hoods in close mourning is observed and veiles are generally the garments of mourners Thus not only in Horace Rufus tecto capite ut si Filius immaturus obisset he covered his head as if his son were come to an untimely death but particularly in the Scripture The King covered his face and cryed c. the description of David's lamentation for Absalom 2 Sam. 19. 4. and so Haman Est 6. 12. mourning and having his head covered So Ezech. 24. 7. make no mourning cover not thy lips and so v. 22. and so Mich. 3. 7. it being the custome of mourners caput faciem os labra tegere to cover the head the face the mouth and the lips And then why may not this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which literally signifies to hide or cover so that it doe not appear So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totally perished but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is hidden and appears not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make invisible and so 't will be proper to affirm by its contrariety to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest And this may seem to be a proper and first notion of the word which comes to signifie other things by deduction from this And this will be very proper to the turn by hiding or covering or veiling the face to signifie mourning or sadnesse or humiliation and by that to publish their fasting which they should keep secret Another second notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily pretended for disfiguring or discolouring their faces for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palenesse but this as it will hardly be exemplified either in Sacred or profane Writers nay on the contrary 't is used for painting to advantage that is beautifying in Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will it not be found that the Jewish hypocrites used any such arts either in time of mourning or fasting Neither is it easily defined or explained what particular way of disfiguring or discolouring or causing pallidnesse it is which is meant by it The most that I can discern toward this sence is this There is a disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined by Phavorinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease that fetcheth off the hair from the head and beard makes it very thin a scurf that grows upon the head or face so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox because as the urine of a Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the place where it falls fruitlesse the grasse will not grow after it so this deals with the head or face Now the countenance which is thus affected is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being so dismally discoloured by it as the ground is when by the urine of the Fox it hath lost its verdure and is dried up And to that I suppose belongs the place in Hesychius though corrupt in the ordinary copies where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say it signifies one of a macerated discoloured or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a dark countenance And then this agrees with Phavorinus's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath such a dark discoloured macerated countenance And so that may possibly be conceived the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to macerate discolour their countenances So the Lexicon Graeco-Latinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extermino disperdo deformo depravo not only to destroy but to deform and deprave So Anticchus Hom. LV saith of Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it causeth a pale countenance So Prosper seems to render the phrase here Jejunant saith he ut vultus sui pallorem perniciosis laudibus vendant they fast that they may sell the palenesse of their countenance for hurtfull praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may by their looks be taken
Temple is here assuming a greater liberty for his Disciples from his presence and the necessity of their service to him then belonged to other ordinary Jews in all cases or then the Temple could give any servants of the Temple but also by the use of this phrase of son of man for Christ in Daniel c. 7. 13. and in every other of the 88 repetitions of it in the New Testament And although by the words as they are in S. Mark c. 2. 27. the contrary seemeth not improbable where the ground of Christs affirming that the Son of man is Lord of the Sabbath is because the Sabbath is made for man as if the Sabbaths being made for man did conclude him Lord of it and consequently that he was Lord for whom it was made that is Man in common and not Christ yet to this the answer is ready that the case of which Christ there and here speaks being for the necessary use and good of man plucking and eating for necessity and preservation of life That may be very fitly referr'd to by Christ when he saith The Sabbath is made for man so that the phrase for man shall signifie for the good of man import that the Sabbath being designed for the good of man could not reasonably be conceiv'd to oblige him to any thing so contrary to that as is starving or debilitating of nature so as to render him unable to discharge the duty of the calling And from thence that former conclusion of mans being Lord of the Sabbath will not follow because man is not Lord or free disposer of all those things that are for his good for even all the morall precepts of God also are for mans good and the King is said to be for thy good yet is not he subjected to thee as to a Lord no more then the morall law can be dispens'd with by thee The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law did not oblige to the observance of it in such cases which are for the good of man as works of mercy which being part of the morall eternall Law he preferres before the performance of these positive Lawes which respect his own service v. 7. and so that the Law of the Sabbath at the very making of it was not design'd to have force in it to bind men to strict rest in some cases as those v. 5. of the necessary services of the Temple and what is done here was for the service of Christ who is greater then the Temple And so still Christ that son of man who comes to doe good in the world is in any reason so Lord of the Sabbath as that he may use it which way he will for the use and good of man and thus God did alwaies appoint it to be used so as the Rest might be broken when any Morall good requir'd it And so likewise the strict abstaining from eating till the sixt houre or till their solemn service was performed which is said to have been observed among the Jews upon their Sabbaths at least their great daies and that custome referr'd to by S. Peter Act. 2. 16. when it being the day of Pentecost as this also was see note on Lu. 6. a. he proves that they were not drunk as they were accused because it was yet but the third not the sixth hour of the day before which they knew they did not use to eat or drink And this seems to be the quarrell that the Jewes had here to the Disciples that on the Sabbath day they eat before the time not that the rest was broken by rubbing the eares of corn Of this therefore saith Christ that were it never so much a part of the law or custome of the Sabbath yet in case of necessity which implied charity it was not of force And thus the Jewes to whom Christ spake understood his speech as appears by the question that next follows v. 10. whether 't were lawfull to heal on the Sabbath day that is whether in this case of curing God had permitted working or doing any thing on the Sabbath which Christ answers distinctly that the life or safety of one sheep according to their own doctrines much more of a man is to be preferr'd before the observation of the Sabbath One other sense is affix'd to these words as if by this phrase of the Son of mans being Lord of the Sabbath Christs power of abolishing the Sabbath were here asserted by him But to this I conceive this place doth not belong For although there is litle reason to doubt of Christs having this power yet if Christ had spoken upon that head of his power to abolish the Sabbath then 1. he would not have defended his action by that which was already while that law was in force continually practised among them which of you having c. And 2. if he had once asserted the abolition of the Sabbath the Pharisees would have needed no other lesser argument nor consequently have asked that other question to get matter of accusation against him v. 10. To which again Christs answer is the same as to the former For to both his only answer is that God preferrs acts of Charity before the outward strictnesse of Sabbatick rest To that belongs his saying Joh. 5. 17. that his Father worketh till now and he worketh that is that God the Father at the creating of the world did not so rest on the seventh or Sabbath day but that he worketh ever since in the acts of conservation and providence as he did then in creating on the six daies and accordingly in imitation of him v. 19. Christ may fitly doe the like doe cures that is preserve c. As for any distinct text in the Gospels for Christs abrogating the Judaicall Sabbath there is no more reason to expect it then the like for Sacrifices or Circumcision or the Judaicall Priesthoood the substance being come and the Temple and that people destroyed the ceremonies or shadowes Col. 2. 16 17. as farre as they were such ceased of their own accord and no farther are they now abrogaâ—ed having never been obligatory to any but that people V. 18. Chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to preferre before all others as to choose or assume to any office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take to my self in Phavorinus but in Isaiah whence this verse is cited 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain which seems rather to belong to it that of chosen being after mention'd there and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved here Ib. Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems to signifie the whole Gospel the true religion the true way of worshipping obeying God the whole will of God under the Gospel and either is to be rendred Truth out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
notation of the phrase as to behod the face signifies to wait attend as a servant Psal 123. 2. as a Minister to be ready at hand to doe whatsoever is commanded Thus in Elias Levita speaking of the word Mitateron he is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps facierum Prince of faces that is Angelus qui semper videt faciem regis excelsi c. an Angel which always beholds the face of the high King c. that is of God And both these put together make up the full sense of the words which yet farther note a more eminent sort of Angels V. 19. Shall aske It is somewhat uncertain what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here For that it is not in the Active which is ordinarily used for asking see c. 21. 22. is clear and if it be rendred in a Passive sense then it will be whatsoever they shall be required to and referre to the one or two that are taken v. 16. that is required to goe along with the admonisher which being here part of Christs institution it may consequently be said of it as a promise from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it shall be unto them from my father that is my father shall give authority to that which they being thus called or required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall agree on The reason of which is given v. 20. For where two or three are thus assembled in my name according to my appointment there am I in the midst of them This hath that degree of appearance of truth that I thought fit here to mention it but not so much certainty as to put it in the margent or to impose it as the primary sense in the Paraphrase V. 23. Servants The servants here that the King or Lord is supposed to call to account seem to be those which are intrusted by him to negotiate for him such as are mentioned c. 25. 14. and Lu. 19. 13. And proportionably his reckoning with them here v. 24. is all one with that Mat. 25. 19. and the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both places which in S. Luke who calls him a King also as he is here c. 19. 5. is express'd by commanding his servants to be called that he might know how much every one had gained by trading that is what every man had gotten and had ready to bring him in above the money which he received That is there set down to be a very strange encrease one pound had been improved into ten v. 16. another into five pounds v. 18. and in S. Matthew five are encreased into five more two into two more And so in both Evangelists some such encrease is brought in by every one but only by him that had laid it up in a napkin and been perfectly idle done nothing with it Agreeably to this it here followes that one of these servants when he comes to be reckon'd with is found upon account to be endebted to his Lord ten thousand talents which at the rate of 750 ounces of silver to a talent and of five shillings an ounce arises to one thousand eight hundred seventy five thousand pounds a vast sum of money And that being required he was no way able to make payment and so was adjudg'd by his Lord as such debtors are wont to be sold c. upon this his petition to his Lord is that he will bear with him a while and he will repay him all that upon account was due unto him all the ten thousand talents And thereupon his Lord mooved with pity towards him not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 released him from that sentence of selling and imprisoning before decreed against him but also remitted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole debt the ten thousand talents for which he was cast into prison 'T is true indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used and rendred debt doth also signifie usury or interest and so might be thought to signifie here not the whole debt but only the interest that would be due for the forbearance of it for the space that he now desired To this also the words of the servant's request seem to incline which were only these that he would have patience that is grant him some time promising if he would to pay him the whole summe and not desiring the forgivenesse or remission of that But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies use yet it signifies a loane or debt also and so it is express'd to doe here v. 30. 32. 34. and the Arabick reads Colla mah alaihi all that was upon him all that he was lyable to or responsible for now that was plainly not only all the interest that his desired forbearance would arise to but even the principal it self For though the servant doth not beg the absolute remission of that but uses the ordinary forme of insolvent debtors which desire patience or release from prison and labour to encline the Creditor to that by fair promises that he shall lose nothing by them yet Gods mercy express'd by this of the Lords and the example set to us in the former passage v. 22. of plenary and absolute forgivenesse of what is already suffered and not only of what may follow will certainly extend it to the whole summe and not suffer it to be restrained to no more then the Creditors request the interest for forbearance And so the other part of the Parable his dealing with his fellow-servant doth demonstrate also for there that which he would not forgive was in all reason answerable to that which the Lord had forgiven him differing only in the quantity of it so few denarii on eight parts of an ounce to so many Talents and answerable to that is the brothers trelpasse against me in proportion to thy sins against God and that is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a word which is not capable of that ambiguity the debt v. 30. not the interest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that debt and therefore this is most reasonably to be pitch'd on as the meaning of the place and the Conclusion from thence this plain truth that Gods pardons here in this life are not to us Absolute while we become uncharitable to our brethren but according to the petition in our Lords Prayer answerable to our dealings with others and so conditional and are no longer likely to be continued to us then we perform that condition V. 28. Took him by the throat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to choak or throttle but also according to the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 14. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to pluck to exagitaâ—e to trouble to hale to shake to terrifie and so it may here signifie V. 34. Tormentors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it not
to that sense and indeed in later Ecclesiastick Writers it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion which I have given of it in this place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Masculine as appears by comparing it with the story in S. Luke where 't is distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the parallel and where the context doth not so restrain it but rather enforceth the enlarging of it in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. may be the character of the Sadducees who denied all future life or subsistence of soule or body after death And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to note Luke 14. 14. the reward there spoken of being that which is opposed to our rewarding one another here in this life and so the phrase denoting all which is not of this life that is that blisse which the just enjoy after this life And the phrase which the Jewes used to signifie this is the age or world to come which these Sadducees distinctly denied and the Pharisees beleived and affirmed And sure S. Paul one of those Pharisees Christianized did reckon of this continued life of the soul contrary to the mortality or sleeping of it when Phil. 1. 23. he saith that he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure is a phrase to expresse the separation of soul and body and to be with Christ which I suppose must conclude a being of the soule and that an happy one unlesse Christ be imagin'd still to be asleep and so again when he calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travelling out of the body a travailing to the Lord 1 Cor. 5. 8. V. 38. Great This Commandement by which the worship of the one God is commanded Deut. 6. 4. is not onely one of those which were written in their Phylacteries fasten'd on their posts and read in their houses daily but to note it to be the great commandement indeed above others it is observable that in Deut. the words in the Hebrew which begin and end it have the last letter written very big and noted in the margine to be so written V. 40. Hang The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly and according to the notion and use of it in sacred Authors and according to the importance of this place most properly be rendred conspire or agree for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an agreement of minds a covenant or league Gen. 44. 30. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read is bound up with noting an huge kindnesse and conjunction of affections between Jacob and Benjamin As in Chrysostome Epist K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is earnestly to desire his Epistles So Judith 8. 24. where we vulgarly read their hearts depend on us 't is most proper to render it their hearts agree or conspire with us or are bound up with us So Lu. 19. 48. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they heard him they took his part were of his side agreed with him So in Chrysostome Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He affects you much and is an earnest lover of me and Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving and tendring So in Palladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing all her affection on the young maide And so here in these two commandements all the law and the Prophets conspire that is the whole old Testament agrees conspires with these these are the summe of all that is said there But if it be rendred hang then the meaning will be that all commanded in the Jewish received Scripture depends upon one of these two hangs on one of these great pegges that is is in the last resort reducible to one of these heads CHAP. XXIII 1. THEN spake Jesus to the multitude and to his disciples Paraphrase 1. Then Jesus having quit himself from the Pharisees and Sadducees spake 2. Saying The Scribes and Pharisees sit in Moses seat Paraphrase 2. The Scribes and Pharisees c. those that are of the Sanhedrin are by you to be looked on as your lawfull Rulers that have authority over you succeeding Moses and the seventy elders Num. 11. 16. 3. And therefore whatsoever they bid you observe that observe and doe but doe not ye after their works for they say and doe not Paraphrase 3. And therefore do ye live in obedience to all their lawful commands in all regular subjection and obedience But let not their actions be your examples for they live not according to their own prescriptions 4. For they binde note a heavy burthens and grievous to be born and lay them on mens shoulders but they themselves will not move them with one of their fingers Paraphrase 4. For many severe ordinances they impose on others over and above what the Law exacts but will not themselves be perswaded to take the least pains to doe those things which by the clear law of God are most necessary 5. But all their works they do for to be seen of men they make broad their note b phylacteries and enlarge the note c borders of their garments Paraphrase 5. All that they exercise themselves in most industriously are the performances which will bring them in most of praise The law which they were commanded Deut. 6. 8. to bind upon their hands c. that is to lay it near their hearts to practise it diligently they write in rolls and hang them in their foreheads and bind them on their wrists c. count them as a kinde of charmes and make them as large as they can to be seen of men and one to exceed the other And for the fringes of their garments which they were indeed commanded to weare Num 15. 38. Deut. 22. 12. to remember them of the law and as a peculiar fashion to discriminate them from other men they either for an ostentation of piety which those were to remember them of or to expresse the greater strictnesse in separating from all others weare these fringes very large And so whether for observances invented and prescribed by themselves only or for those which the law prescribes all their care is to be praised of men 6. And love the uppermost roomes at feasts and the chiefe seats in the synagogues Paraphrase 6. They love to have the first place if it be but at an ordinary meale And in the Consistories they are ambitious of the headships and when they teach in the synagogues or are there to hear others teach and as the manner was sit in chaires while they do so they are ambitious of getting the uppermost chaires 7. And greetings in the markets and to be called of men Rabbi Rabbi Paraphrase 7. And to receive the civilities and adorations and commendations of men above all others as the greatest doctors and leaders of others which is an evidence of their temper what 't is that they principally designe in all their religious
now come and Gods remarkable judgments upon the whole nation are approaching see Note on Mat. 3. c. which there is no way to avert from any but by beleiving the Gospel now to be preach'd by Christ and amending of their lives 16. Now as he walked by the sea of Galilee he saw Simon and Andrew his brother casting a net into the sea for they were fishers Paraphrase 16. washing their net see Note on Luke 5. a. 17. And Jesus said unto them Come ye after me and I will make you to become fishers of men Paraphrase 17. And having fiâ—st shewed them a great miracle convinced them of his divine power he called them to be his disciples telling them that he would employ them in an office of greater importance and so enable them for it that they should be able to win men to righteousnesse as now to get fishes into their nets 18. And straightway they forsook their nets and followed him Paraphrase 18. And upon this command of his immediately they left their imployments and as disciples attended constantly on him 19. And when he had gone a little farther thence he saw James the son of Zebedee and John his brother who also were in the ship mending their nets Paraphrase 19. with their father Zebedee Mat. 4. 21. and other labourers here mentioned v. 20. all together in a ship 20. And straightway he called them and they left their father Zebedee in the ship with the hired servants and went after him Paraphrase 20. See Luke 5. a. 21. And they went into Capernaum and straightway on the Sabbath day he entred into the Synagogue and taught Paraphrase 21. a city of Galilee called Capernaum Mat. 4. 13. 22. And they were astonished at his doctrine for he taught them as one that had authority and not as the Scribes Paraphrase 22. And they wondred extreamly at his way of instructing them Mat. 7. 28. For his manner of teaching was not like that of the Doctors of their law who only expound the law and tell them the traditions of their fathers the Jews but he as one that came with power from heaven to give new rules of life delivered his doctrine with great authority 23. And there was in the Synagogue a man with an unclean spirit and he cryed out Paraphrase 23. possest with a devill Luke 4. 33. see Mar. 3. 22 30. which cast him into a fit of epilepsie 24. Saying Let us alone What have we to doe with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy one of God Paraphrase 24. Subdue quell undoe us cast us out of our possesions 25. And Jesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean spirit had torn him and cryed with a loud voyce he came out of him 27 And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this For with authority commandeth he even the unclean Spirits and they doe obey him Paraphrase 27. This is more then was ever heard of before and therefore sure his doctrine comes from heaven in an extraordinary manner for it appears that he hath an authority over the devils themselves and they are subject to him 28. And immediately his fame spread abroad throughout all the region round about Galilee Paraphrase 28. through all Galilee a third partition of Palestine called the ambient or circumjacent region of the nations which encompassed Judea See Note on Mat. 4. e. 29. And forthwith when they were come out of the Synagogue they entred into the house of Simon and Andrew with James and John 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the fever left her and she ministred unto them Paraphrase 31. took held of her hand and raised or lifted her up and asâ—oon as he hid so the disease forthwith left her and she was so well that immediatly she attended and made provision for them 32. And at even when the sun did set they brought unto him all that were diseased and them that were possessed with devils 33. And all the city was gathered together at the dore Paraphrase 33. well-nigh all the inhabitants of that place were 34. And he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak because they knew him 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 36. And Simon and they that were with him followed after him Paraphrase 36. the rest of the disciples whom he had called pursued and sought after him 37. And when they had found him they said unto him All men seek for thee Paraphrase 37. Sir thou art extremely enquired for and sought after by all 38. And he said unto them Let us goe into the next townes that I may preach there also for therefore came I forth Paraphrase 38. for that was the appointment and employment for which I was sent by my Father 39. And he preached in their Synagogues throughout all Galilee and cast out devils 40. And there came a leper to him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean Paraphrase 40. If it be thy pleasure to shew forth thy power thou art most able to cure me of my leprosie 41. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean Paraphrase 41. It is my pleasure be thou cured of thy leprosie 42. And assoon as he had spoken immediately the leprosie departed from him and he was cleansed 43. And he straightly charged him and forthwith sent him away Paraphrase 43. with threats commanding him not to speak of it see Mat. 8. 4. Note b. he 44. And saith unto him See thou say nothing unto any man but goe thy way and shew thy self to the Priest and offer for thy cleansing those things which Moses commanded for a testimony unto them Paraphrase 44. See Note on Mat. 8 c. d. 45. But he went out and began to publish it much and to blaze abroad the matter in so much that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter Paraphrase 45. no longer with safety come publickly into the city but was fain to withdraw himself into places of solitude see Note on Mat. 8. b. and yet even there the people found him out and in great multitudes came to him from all parts Annotations on S. Mark Chap. I. V. 12. Driveth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not in the New Testament alwayes signifie according to the literal notation of it to cast out but
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
〈◊〉 〈◊〉 〈◊〉 repentance and remission of sins must be preach'd to all nations From whence not onely appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is all the Gentiles but a very fit occasion is offered of interpreting the same phrase again in a very hard place Rom. 8. 22. and 1 Pet. 2. 13. which we shall referre to be explain'd more at large on those chapters Some ground of the use of the phrase in this sense seems to be taken from the Hebrew which uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies creatures properly for men as being the most excellent creatures And so the Arabick also as appears by one of their Geographers who speaking of cities often saith that there are in it many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but clearly signifies men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature is all men in opposition to the Jewes that is not only they but all other nations of men beside V. 18. They shall take up serpents This seems to be prophecied of by that Sibyll out of which Virgil had learnt the substance of that verse of his Occidet serpens fallax herba veneni Occidet The serpent shall die and the deceitfull poisonous herbe that is shall lose their efficacy The Gospel according to S. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely note a believed among us Paraphrase 1. which have in these late years been so illustriously acted among us 2. Even as they delivered them unto us which from the beginning were eye-witnesses and note b ministers of the word Paraphrase 2. Instruments and actors of those things which were the subject matter of this following history 3. It seemed good to me also having had perfect understanding of things from the very first to write unto thee in order most note c excellent Theophilus Paraphrase 3. I thought fit also having gotten exact knowledge of the several passages to set them down by way of history 4. That thou mightst know the certainty of those things wherein thou hast been instructed Paraphrase 4. That thereby thou mayest be confirmed in the belief of those things which are supposed to have been taught thee and received by thee to prepare thee for baptisme viz. the principles of Christianity 5. There was in the daies of Herod the king of Judea a certain priest named Zacharias of the note d course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth Paraphrase 5. of the family of Abia 〈◊〉 Chron. 24. 10. that is of the eighth of the 24. courses of the Priests which ministred in the temple by their weekes 6. And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Paraphrase 9. sincere upright persons which so lived in obedience to Gods will in all matters of duty without indulgence in any known sinne and to all the Jewish observances as with Gods mercifull allowance to humane frailties is sure to be acceptable in Gods sight 7. And they had no child because that Elizabeth was barren and they both were now well stricken in years Paraphrase 7. And they were childlesse in the same manner as Abraham was for beside the barrennels of the wife they were both of an age conceived to be past child-bearing 8. And it came to passe that while he executed the priest's office before God in the order of his course 9. According to the custome of the priests office his lot was to burn incense when he went into the Temple of the Lord. Paraphrase 9. it was his course to go into the Sanctuary and offer incense there 10. And the whole multitude of the people were praying without at the note e time of incense Paraphrase 10. And while the Priest offered incense within the people according to the custome were praying without 11. And there appeared unto him an Angel of the Lord standing on the right side of the altar of incense 12. And when Zacharias saw him he was troubled and fear fell upon him 13. But the Angel said unto him Fear not Zacharias for thy prayer is heard and thy wife Elizabeth shall bear thee a son and thou shalt call his name John Paraphrase 13. thy prayer for the people joyned with the incense Lev. 16. 17. and for the whole world as Josephus and Philo say is now most effectually heard God meaning now suddenly to send the Messias and before him his forerunner who shall be born of thy wife Elizabeth and called John 14. And thou shalt have joy and gladnesse and many shall rejoyce at his birth Paraphrase 14. And this birth of a son to thee in thy old age by a barren wife shall not only be matter of joy and exultation to thee but to many others also all that expect the Messias shall rejoyce at this coming of Elias his forerunner 15. For he shall be great in the sight of the Lord and shall drink neither wine nor strong drink and he shall be filled with the holy Ghost even from his mothers womb Paraphrase 15. For he shall be a very eminent person abstaining after the manner of the Nazarites and the power of the holy Ghost shall be discern'd to be upon him very early v. 80. 16. And many of the children of Israel shall â—e turn to the Lord their God Paraphrase 16. And being a Preacher of repentance to the Jewes he shall work upon many of them and bring them to repentance and new life 17. And he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the note f wisdome of the just to make ready a people prepared for the Lord. Paraphrase 17. And he shall go before the Messias as his harbinger with the same affections of zeal and courage against sinne see note on ch 9. d. of earnest calling for repentance and reproving even Herod himself and with the same authority and prophetick power which toward Ahab was observable in Elias to whom he hath a greater resemblance then to any of the old Testament to work an universall reformation among the Jewes to bring them to the minding of those things which tend to true justice and not only of externall legall observances to sincere reformation and change of all their evil waies and so fit men to receive Christ on his conditions and to render themselves capable of his mercies 18. And Zacharias said unto the Angel Whereby shall I know this for I am an old man and my wife well stricken in years Paraphrase 18. my wife beside that she hath all her time been barren grown in years also past bearing of children 19. And the Angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto
example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I suppose one place in S. John to be worth observing Joh. 14. 17. where Christ having upon condition of their loving and obeying him promised the Comforter or Paraclete to the disciples v. 15. 16. that he might abide with them for ever he saith of him that worldly men cannot receive him because they neither see nor know him but saith he ye know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all reason is to be so rendred that it may be the effect or consequent not as the cause or antecedent of the former as the coming and abiding of the Paraclete was before mentioned as the consequent and reward of their loving and obeying and not as the cause of that And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bear the same sense exactly which here we affixe to it therefore or for this cause as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he remaineth with you and shall be in or among you CHAP. VIII 1. AND it came to passe afterward that he went throughout every city and village preaching and shewing the glad tidings of the kingdome of God and the twelve were with him Paraphrase 1. the doctrine of Christianity and the reformation which God now expected and required to be wrought among this people or else he would send judgments on them 2. And certain women which had been healed of evil spirits and infirmities Mary called Magdalene out of whom went seven devils Paraphrase 2. seven devils had been cast out 3. And Joanna the wife of Chuza Herods steward and Susanna and many others which note a ministred unto him of their substance Paraphrase 3. had supplied him with necessaries out of their own possessions 4. And when much people were gathered together and were come to him out of every city he spake by a parable 5. A sower went out to sow his seed and as he sowed some fell by the way side and it was trodden down and the foules of the ayre devoured it 6. And some fell upon a rock and assoon as it was sprung up it withered away because it lacked moisture 7. And some fell among thorns and the thorns sprang up with it and choaked it 8. And some fell on good ground and sprang up and bare fruit an hundred fold And when he said these things he cried He that hath eares to hear let him hear 9. And his disciples asked him saying What might this parable be Paraphrase 9. What is the meaning of this parable 10. And he said Unto you it is given to know the mysteries of the kingdome of God but to others in parables that seeing they might not see and hearing they might not understand Paraphrase 10. Christian doctrine but to others I spake in parables that that prophecy of Isaias might be fulfilled on them which said Hearing ye shall hear and not understand and seeing ye shall see and not perceive God denying them those more clear means and allowing them none but parables as a punishment of their former obduration against his means See Mat. 13. 14. 11. Now the parable is this The seed is the word of God 12. Those by the way side are they that hear then cometh the devil and taketh away the word out of their hearts lest they should beleive and be saved Paraphrase 12. They that receive the word parallel to the seed sown by the path or way are those hearers which receive it so little way into their hearts that the devil comes presently and picks it up as birds doe corn and so they are never the better for it 13. They on the rock are they which when they hear receive the word with joy and these have no root which for a while believe and in time of temptation fall away 14. And that which fell among thorns are they which when they have heard goe forth and are choaked with cares and riches and pleasures of this life and bring no note b fruit to perfection Paraphrase 14. are choaked by the deceitfulnesse of riches and pleasures and the cares of this world and doe not persevere till time of bringing forth ripe fruit that is till harvest fall off after some few Christian performances 15. But that on the good ground are they which in an honest and good heart having heard the word keepe it and bring forth fruit with patience Paraphrase 15. continue in all Christian practise and never fall off again 16. No man when he hath lighted a candle covereth it with a vessel or putteth it under a bed but setteth it on a candlestick that they which enter in may see the light 17. For nothing is secret that shall not be made manifest neither any thing hid that shall not be known and come abroad Paraphrase 17. For 't is not Gods will that any talent should be laid up uselesse and unprofitable Mat. 10. 26. Mar. 4. 22. 18. Take heed therefore how ye hear for whosoever hath to him shall be given and whosoever hath not from him shall be taken even that which he seemeth to have Paraphrase 18. See therefore that you receive profit by what you hear For to him that emploies his present stock shall more be given But from him which doth not so even that which hath formerly been given him shall be taken away again Mat. 13. 12. 19. Then came to him his mother and his brethren and could not come at him for the prease Paraphrase 19. Kindred neer unto him Mat. 12. 46. 20. And it was told him by certain which said Thy mother and thy brethren stand without desiring to see thee Paraphrase 20. Speake with thee 21. And he answered and said unto them My mother and my brethren are these which hear the word of God and doe it 22. Now it came to passe on a certain day that he went into a ship with his disciples and he said unto them Let us goe over unto the other side of the lake and they lanched forth 23. But as they sailed he fell asleep and there came down a storm of wind on the note c lake and they were filled with water and were in jeopardy Paraphrase 23. their boat was filled with water 24. And they came to him and awoke him saying Master Master we perish Then he arose and rebuked the wind and the raging of the water and they ceased and there was a calme Paraphrase 24. commanded the wind to cease and the waves of the sea not to move so turbulently and accordingly 25. And he said unto them Where is your faith And they being afraid wondred saying one to another What manner of man is this for he commandeth even the winds and water and they obey him 26. And they arrived at the countrey of the Gadarens which is over against Galilee 27. And when he went forth to land there met him out of the city a certain man which had devils long time and ware no
these escapers the Jews that expected the Messias and the Church of the Gentiles the latter of which having called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of them that escape of the Gentiles he straight interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the running together of the nations called Christians And then the clear meaning of this uncertain mans question will be this Whether this doctrine or faith of Christ so contrary to the humour and passions of the world should be able to propagate it self and prove so successefull as to be received by many or whether it should be contained and inclosed within a narrow pale that so he might either resist Christ with the many or have the honour of being one of the few singular persons that received him And accordingly Christs answer is to put him on that narrow path that leadeth to life that the few were likely to find the way of infidelity being so broad and beaten though it led to absolute destruction By this explication of this place will appear also what is meant by the same word Act. 2. 47. where 't is said that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the grace and power of God there came daily many new converts penitent reformed Christians unto the Church The rise of that interpretation in that place will be best taken from the admonition of S. Peter ver 40. of that chap. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye saved from this crooked generation where the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly getting out escaping flying from that great pertinacy and obduration of that age against all the miracles of Christ and his Apostles crucifying him and resisting all the powerfull methods of his workings that is not being saved eternally for that would not be matter of exhortation unlesse as that is a certain consequent of repentance and belief in Christ but retracting the vitious course that they and others went on in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. Repent For when S. Peter had said Repent 't is added that in many other words he admonished them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be saved or escape c. which is an affirmation that to repent is the same thing which in other and more words is to be saved or escape from that perverse generation as in Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the beginning of being saved is set to expound a former phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that begin to be instructed And accordingly in Zaleucus in his prooem to his Laws where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put together as phrases of the same importance wise men and such as meant to be safe And therefore when it followes that they that willingly received the word that is that admonition of his were baptized and that there were 3000 that day added to the Church that certainly is an explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he added the saved or reformed Christians So that that which was done in such a measure one day ver 41. is said farther to be done every day ver 47. in some measure and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that willingly entertained the word there is but a paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved here which being in the present and not future tense must needs belong to the present condition of men that is such penitent forsakers of the wicked perverse age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there saved out of the crooked generation and in a parallel phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fled from the pollutions of the world 2 Pet. 2. 20. by which Christians are there express'd In this sense we have the word used observably by Procopius on Isa 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Gentiles came in to Christ not when they were saved or come to heaven for the Jews could not see that but when they forsook their idolatry and inbraced the Christian faith and so escaped out of that perverse generation the Jews were inflamed with envy and would rather have endured any punishment then to see the Gentiles thus reform and reproach to them their infidelity and impenitence Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved are believers they that embrace the Gospel and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that perish as to the contrary those that believ'd not both there and 2 Cor. 4. 3. where he saith his Gospel is hid to them that is to those which heard but believed it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers v. 4. unlesse perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be thought a higher degree of the same thing to wit those that for their unbelief are deserted by God and so blinded that they cannot see and then proportionably to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be those penitent believers endued with a higher degree of grace from heaven But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then the unbelieving Jews that continued in their unbelief and so by proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary may farther appear by an ancient place in Clemens where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying for those that perish not for them that are already destroyed notes the prayers in the Easter week which were offered to God by the Christian Church for the Jews as appeares by the beginning of the 14. chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to mourn for them because they have not believed All that I shall adde to this is but the opinion of Joh. Curterius the translator of Procopius on Isaiah who meeting oft in that Author with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are saved hath sometimes been forced to render it quibus salutis cura est they that have care of salvation the matter not bearing any interpretation which had nearer reference to salvation or decree of salvation then that expression of his would bear Out of all that hath been said of this word the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently be cleared in all the places of the New Testament and for the notion of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have said enough already to give direction for the understanding it where ever 't is to be met with not alwayes for eternal salvation but oft for other kinds of escaping and deliverances out of diseases every where almost in the Gospels out of other dangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 15. as one that escapes out of the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing much in his passage but himself escaping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 20. either through or from the water and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarcely escape 1 Pet. 4 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
and were baptized Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pooles of water and thither the people came and were baptized of him there 24. For John was not yet cast into prison 25. Then there arose a question between some of John's disciples and the Jewes about purifying Paraphrase 25. his receiving of proselytes and using the ceremony of baptisme on which occasion mention was made of Christ's using the same ceremony 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witnesse behold the same baptizeth and all men come unto him Paraphrase 26. Hereupon they come and tell John that Christ describing him to him receiveth proselytes with this ceremony and there is a great recourse to him 27. John answered and said A man can receive nothing except it be given him from heaven Paraphrase 27. I can doe no more then I have commission from God to doe and that commission doth not equall me to him 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him Paraphrase 28. And therefore you cannot but remember that I alwaies said of my self that I am not the Messias but only his harbinger 29. note b He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoiceth greatly because of the bridegrooms voice This my joy therefore is fulfilled Paraphrase 29. When the bridegroom hath the bride in secret conference to consummate the marriage and the friend of the bridegroom hearkens at the doore to hear whether all succeed well or no if the bridegrom signifie by some form of speech that was usuall to that purpose that all succeeds prosperously then that friend rejoices exceedingly and thus is it with me in my attendance on Christ at this time 30. He must increase but I must decrease Paraphrase 30. And of him I shall farther foretell you that he shall increase daily in splendor and fame and I proportionably decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Paraphrase 31. And it is all reason that it should be so For he cometh from heaven and so must needs be superiour to all such as I who am an earthly man having my originall from the earth made up or compounded of earth and therefore what I say or doe is but of an earthy but what he of a much higher originall my baptizing is but like the rest of your Jewish baptismes see v. 12. only with water but his with the holy Ghost also 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony Paraphrase 32. And the thing which he teacheth he knowes to be true having received it from his Father but the multitude of men in the world receive not his testimony believe not that he is sent from God 33. He that hath received his testimony hath set to his seale that God is true Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto and acknowledge the veracity of God himself it being as impossible that one so sent from God as Christ should lie as that God should lie himself 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God to goe on such or such an errand on which God sent them and 't is therefore Thus saith the Lord to all their prophecies But on Christ the Spirit descended once for all and commanded belief of all that he should say 35. The Father loveth the Son and hath given all things into his hand Paraphrase 35. Christ is the welbeloved of his Father and by him God hath revealed to us all things fit to reveal see Mat. 3. 17. And therefore 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally and on the contrary he that stands out contumaciously against his doctrine continues immutably and inevitably under the wrath of God due to him both for his former sins and this addition of his standing out against this powerfull method of Gods for the recalling him Annotations on Chap. III. V. 5. Born of water The nature of Proselytes among the Jewes and the difference of them hath been spoken of Note on Mat. 23. d. and also the manner of initiating them by washing or Baptisme Note on Mat. 3. a. as also their putting off all their former relations of kindred and consanguinity and so being as it were new-born Note on Mat. 19. 28. d. From hence it is that at the receiving of Christian religion which is the nobler Proselytisme and hath in the ceremony of initiation not only the washing in water but also the baptisme of the Spirit too that is the communication of that Spirit of Christ in some measure that descended on the Apostles Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost And when Nicodemus a learned Jew and a Master among them seems to be ignorant and wonders how this can be and asks this grosse question to that first part of it how one that is of age can be born again Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme which no knowing Jew can be ignorant of to wit that he is to be wash'd and circumcised and being so is by the Jewes counted as one recens natus new born brought forth by another mother so that he who was kin to him before is now no longer kin to him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing of regeneration Tit. 3. 5. is in effect a being new born and he that so follows Christ in this regeneration or new birth Mat. 19. 28. if that be the right punctation he leaves brothers and sisters father and mother wife and children v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11 12. intimating that speech of Christ which Nicodemus so little understood of being born anew of water to have been a thing ordinarily seen and known among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary inferior earthly thing in comparison with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those higher celestial doctrines so much more contrary to the Jewish customs and laws that should be revealed and to the baptizing with the holy Ghost of which also he here speaks referring still to this custome of Proselytes
and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
the water stepped in was made whole of whatsoever disease he had Paraphrase 4. For an angel or as it may be probably supposed an officer for that purpose see note on Act. 12. d. and here note a. 5. And a certain man was there which had an infirmity thirty and eight years 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole Paraphrase 6. had a tedious chronical sicknesse of it 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the sabbath 10. The Jewes therefore said unto him that was cured It is the sabbath day it is not lawfull for thee to carry thy bed Paraphrase 10. the carrying of thy bed is the carrying of a burthen and that a labour contrary to the Sabbatick rest and therefore unlawfull to be done by thee 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is he that said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveighed himself away a multitude being in that place Paraphrase 13. For by reason of the great multitude that was there at the time Jesus had opportunity to depart from among them without any mans taking notice of it 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom must oblige thee to an upright reformation of life or els thou art to expect more fearfull judgments then that disease was 15. The man departed and told the Jewes that it was Jesus which had made him whole 16. And therefore did the Jewes persecute Jesus and sought to slay him because he had done these things on the sabbath day Paraphrase 16. both wrought a cure which they thought unlawfull on the sabbath Mar. 3. 2. and also bad him to carry his bed v. 10. 17. But Jesus answered them My Father worketh hitherto and I work Paraphrase 17. To this exception of theirs against him because of his curing on the Sabbath Jesus made this reply God my Father from whose rest you take the celebration of the sabbath did not so rest from all work on the sabbath day but that ever since he hath done works of providence see Chrysostome hom 10. in Gen. p. 63. and of preservation and mercy every day And why may not I his Son doe so without exception my Fathers actions and mine being the same 18. Therefore the Jewes sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equall with God Paraphrase 18. which the Jewes that knew that the son of God must be of the very divine nature as a son is of the same nature with his father and therefore equall with God â—â—erpreted to be a blasphemy in him whom they believed not to be the Messias and therefore fit to be punished with death 19. Then answered Jesus and said unto them Verily verily I say unto you The Son can doe nothing of himself but what he seeth the Father doe for what things soever he doth these also doth the son likewise Paraphrase 19. To this exception of theirs against Christ he answers although I affirm my self the son of God and so am rightly concluded by you to be equall with my Father yet this is farre from being matter of impiety in me farre from opposing my self against God For I doe nothing but what is the expresse will of my Father that I should doe and therefore t was reasonable for me to say what I did v. 17. that my Fathers actions will justifie me in doing the 〈◊〉 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things then these that ye may marvaile Paraphrase 20. For out of the infinite love my Father bears to me he communicates all things to me and by that means you are likely to have greater matter of wonderment then this curing a sick man on the sabbath can amount to 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will Paraphrase 21. For even to the raising of the dead farre greater then the curing of the sick my Father hath communicated his power to me and as my Father raiseth so will I whomsoever I please 22. For the Father judgeth no man but hath committed all judgment unto the Son Paraphrase 22. And for the office of judging Angels or Men my Father doth it not himself but hath put all into the Sons hand both the present governing of the Church and finall sentencing of all 23. That all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father when you do despise and dishonour me which am sent with this power at this time on purpose to be honoured by all men in the same manner as my Father is honoured that so I may work a reformation among you 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Paraphrase 24. This is so perfectly the will of my Father that I must tell you that on your heeding and hearkning to me at this time and believing and entertaining my doctrine as the message of God depends your eternall well-being your escaping eternall death and attaining eternall life 25. Verily verily I say unto you The hour is coming and now is when the dead shall heare the voice of the son of God and they that heare shall live Paraphrase 25. And I assure you this power which God my Father hath given me at this time extendeth to the greatest things even to raising the dead out of their graves as also sinners out of their graves of sinne which power you shall shortly see nay in the spirituall sense is already exercised by me 26. For as the Father hath life in himself so hath he given to the Son to have life in himself Paraphrase
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath â—ent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
priviledges here eternall life of body and soul hereafter 40. And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life and I will raise him up at the last day Paraphrase 40. That being also another part of his commission to me that whosoever believeth in his son should not perish but whatever by so doing befall him here inherit everlasting life in that other world 41. The Jewes then murmured at him because he said I am the bread which came from heaven 42. And they said Is nor this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from heaven Paraphrase 41 42. by what he said of himself he pretended to come rom heaven whereas they knew his birth here on earth and his parentage which they conceived to be contrary to his coming down from heaven 43. Jesus therefore answered and said unto them Murmure not among your selves Paraphrase 43. To this muttering of theirs Jesus replied I have said nothing which 't is reasonable for you to murmure at 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Paraphrase 44. T is true there is some pretence for these vulgar prejudices against me which would make it impossible for those that look no farther to become my followers and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me see note d. and without this work first wrought and that probity and humility which qualifies men to receive my doctrine I doe not expect that any man should believe on me and therefore I attribute it to that see v. 65. when any one doth as on the other side to your obduâ—ate hearts that you doe not come unto me And for every one that doth thus come and therein obey my call and follow the duct of my Father on him most certainly will I bestow everlasting life 45. It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me Paraphrase 45. The summe of what I thus say hath been obscurely delivered to you by the prophets of old For they for example â—saiâ—h c. 54. 13. speaking of these times have foretold that God will dispose and prepare the hearts of many men to be fit or ready to receive Christ see note o. to embrace the Messias And therefore it was that I said that every humble honest heart every disciple of my Father that hath not resisted that guidance and attraction of my Father doth certainly come to me and believe on me 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Paraphrase 46. Where yet that of learning or being taught of God doth not imply his seeing or talking with my Father and being so taught by him For this is proper and peculiar to me who am therefore qualified to reveal his will to all that come unto me 47. Verily verily I say unto you He that believeth in me hath everlasting life 48. I am that bread of life Paraphrase 47 48. He that embraceth my doctrine and is sincerely my disciple to believe and practise what I command him shall undoubtedly live for ever as having fed on that enlivening bread v. 33 receiving me his spirituall food by his faith into his soul 49. Your fathers did eate Mâ—nna in the wildernesse and are dead 50 This is the bread which came down from heaven that a man may eat thereof and not dye 51. I am the living bread which cometh down from heaven if any man eate of this bread he shall â—ive for ever and the bread that I shall give him is my flesh which I will give for the life of the world Paraphrase 49 50 51. The Manna given in the desert did not make them immortall which did eat of it But the bread which is now sent you down from heaven will give immortality to them that feed on it that is to all that truely believe in Christ that receive his doctrine and digest it into the food and nourishment of their souls And this is offered and prepared for every man not only for you Jewes Manna was bread indeed but first dead not living Secondly it came not down from heaven properly so called v. 32. and Thirdly they which did eat of it afterwards dyed Fourthly their Manna was contradistinct from their quailes that bread from that flesh Fifthly That was given for the preserving the life only of one nation But contrariwise by these so many ways of excellency above that Manna I am first living bread Secondly I came down from heaven properly so called the highest heaven Thirdly whosoever feedeth that is believeth on me embraceth my doctrine and practiseth accordingly shall not dye the soul whose food I am shall become immortall in blisse Fourthly this bread which I speak of is very flesh even my flesh which I will give to be crucified for the life of the world by that death of mine purchasing grace and pardon for sin which are the foundation of immortality Fifthly this world is the whole world all mankind not onely that one nation of the Jewes which received benefit by that 52. The Jewes therefore strove among themselves saying How can this man give us his flesh to eat Paraphrase 52. Hereupon the Jewes disputed about this saying of his how 't is possible that men should feed on his flesh 53. Then Jesus said unto them Verily verily I say unto you Except ye note e eat the flesh of the son of man and drink his blood ye have no life in you Paraphrase 53. you thus feed on this celestiall food that is be sincere disciples of the crucified Saviour that comes not to be a glorious King but to dye for the sins of the world you have no part in this true that is immortall life 54. Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day 55. For my flesh is meat note f indeed and my blood is drink indeed Paraphrase 55. For I that am thus sent in the flesh to dye for the world am such food as will feed you to everlasting life and so am eminently that which food is said to be yea in a much higher degree Food doth not first give but only continues and preserves life but my flesh shall give life to the world 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Paraphrase 56. He that thus feedeth or believeth on me that resignes himself up to be ruled by me in the same manner as he abides in
me hath me abiding in him is so made a member of me that by the life which is in me he shall also be enlivened by God by whom I live See note on c. 14. c. and this is one preeminence over corporall food which corrupt in the stomach before they nourish any man 57. As the living father hath sent me and I live by the father so he that eateth me even he shall live by me Paraphrase 57. For as I that came down from the Father the fountain of life his son by eternall generation must needs derive life from him so also he that believeth on me and so hath digested my precepts as the nourishment of his soul must needs derive life from me 58. This is that bread which came down from heaven not as your fathers did eat Manna and are dead he that eateth of this bread shall live for ever Paraphrase 58. This bread from heaven is not like that Manna which they that eat did dye for all that 59. These things said he in the Synagogue as he taught in Capernaum 60. Many therefore of his disciples when they had heard this said This is an hard saying who can hear it Paraphrase 60. Many therefore of those that had hitherto followed him said this doctrine of his is very hard and unintelligible how he should be said really to have come down from heaven and how his flesh should feed men to life eternall 61. When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you Paraphrase 61. Doth this deterre you from my doctrine 62. What and if ye shall see the son of man ascend up where he was before Paraphrase 62. And asked them whether it were not as credible that he should have come from heaven as that he should goe up thither telling them that they should ere long see him doe so and that in reason would assure them that he came down from thence 63. It is the spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life Paraphrase 63. And for the other particular of eating his flesh he tells them they cannot but know that it is the soul that enliveneth and not the body and agreeably that it is not the grosse carnall eating of his body of flesh that he could speak of when he talk'd of their eating and his feeding them to life eternall see note on Lu. 9. d. but certainly a more spirituall divine eating or feeding on him which should bring them a durable eternall life his words see v. 68. that is his doctrine being spiritually fed on by them that is being received into their hearts not only their ears will quicken them to a spirituall life here and that shall prove to them an eternall life hereafter so S. Chrysostome expounds the flesh that is the fleshly hearing profits nothing 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him Paraphrase 64. But for this spirituall feeding sinking down this spirituall food into your hearts there are some of you that are far enough from doing so For Jesus knew at first before he received them as disciples whether they believed sincerely or no and also which of them would prove false to him and conspire with the Jewes to put him to death 65. And he said Therefore I say unto you that no man can come unto me except it were given unto him of my Father Paraphrase 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely or continues stedfast in it but he that by Gods preventing grace is qualified and disposed for it see note d. because I saw that many that follow me doe not truly believe on me that is doe not intend to live as I command them but one keeps his love of money and for that will betray me and others retain their other interests and their other sins 66. From that time many of his disciples went back and walked no more with him Paraphrase 66. This speech of Christ's made many of his followers forsake him seeing he was not such a Messias as they lookt for and would not be content with every kind of following him 67. Then said Jesus unto the twelve Will ye also goe away 68. Then Simon Peter answered him Lord to whom shall we goe Thou hast the words of eternall life Paraphrase 68. Thy words as was said by thee v. 63. will to those that obey thee and keep close to them be a means to bestow eternall life 69. And we believe and are sure that thou art that Christ the son of the living God Paraphrase 69. And thou hast demonstrated to us that thou art the Messias the eternall son of God and therefore t is not possible there should be any other fit to draw us from thee to him 70. Jesus answered them Have not I chosen you twelve and one of you is a devil Paraphrase 70. I have of all the followers that have believed on me chosen but twelve to be my constant attendants and one of them proves a traitor a false treacherous person that will joyn with my enemies against me see note on Mat. 4. a. 71. He spake of Judas Iscariot the son of Simon for he it was that should betray him being one of the twelve Paraphrase 71. He spake of Judas for Christ foresaw that though perhaps yet he did no such thing yet he would deliver him to the Jewes and to that end combine with them which was the greatest falsnesse imaginable in one whom Christ had assumed to be so neer to him as to be one of the twelve Apostles whom he sent out to preach his Gospel to all people Annotations on Chap. VI. V. 15. Make him a King The Jewes expected a Messiah whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophet v. 14. about this time Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah but this a glorious one and a powerfull King one that should work their deliverance free them from and revenge them on the nations who had gotten the dominion over them By this miracle of Christs in feeding such a multitude with so small provision they conjectured rightly that he was able to sustain and feed the greatest and most numerous army with very little charge and thereupon were ready to come and take him by force to be their King that is their judge or leader to fight their battails for them like Gideon c. and this afterwards they again referre to when they put him in mind of Moses's giving them Manna in the wildernesse v. 31. which if he will doe or any thing equall to it they will believe on him This faith of theirs being unduly founded and
and passe through all the trialls of this life constant and persevering they are daily supplied with more grace here and rewarded with higher proportionable degrees of glory One thing onely must here be farther added that there are some that are said to be given to Christ in a more eminent and peculiar degree and manner not onely to be believers but constant close attendants of Christ such were the Twelve who are said to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world ch 17. 6. For of them it is said that no one is lost but only the son of perdition v. 12. For them he prayes that they may be consecrated to the preaching of the Gospel v. 17. of them he saith that he hath sent them c. v. 18. given them the same Commission that he himself had And his praying for them is distinguished from his praying after for believers v. 20 21. which being there set down as in a Parenthesis he returns to his Disciples again v. 22 and the glory which God had given him he gives them where the giving them the glory which God had given Christ seems a distant thing from their beholding his glory ver 24. the former is the fitting them with gifts to succeed him on earth the latter the beatifick vision in heaven And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others and so they who are given to Christ may sometimes be believers only in other places where the Context enforceâ—h it disciples peculiarly and accordingly in that 17 th chap. v. 9 and 12. it is only they whom thou hast given me where yet as appeared the disciples only were meant yet this addition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world may be reasonably thought to denote this by a propriety whereby the world sometimes signifies those that deale in the affaires of the world secular persons Whereas the Twelve forsook the world their trades and callings there and followed Christ and so were peculiarly given to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world V. 53. Eat the flesh of the son of man and What is meant here by the flesh and blood of the son of man must briefly be explained and that first by taking notice of a figure or idiome frequent in these Writers whereby the parts set down separately doe signifie the whole which consists of those parts So is the heaven and the earth set to signifie the whole compages of the sublunary world see Note on 2 Pet. 3. e. and many the like And so Christs body and flesh and bones Eph. 5. 30. and here the flesh and blood of the son of man is the son of man or Christ himselfe Secondly by observing the notion of flesh and blood frequently used not only to signifie our mortall condition which this our flesh and blood is subject to whereupon when S. Paul saith that flesh and blood cannot inherit the kingdome of God he addes neither can corruption inherit incorruption see Note on Mat. 16. e. but also this mortal nature as it is subject to much weaknesse and afflictions c. as Isa 31. 3. the Aegyptians are men and not God and their horses flesh and not spirit that is weak helpers unfit to be trusted in v. 1. So when S. Paul saith that through the infirmity of the flesh that is in many afflictions and persecutions he preached unto them And so it notes Christ in his state of humiliation quite contrary to that which the Jewes expected their Messias should come in that Christ which was look'd on now so meanly and was afterwards crucified by them 3 ly by observing the occasion of Christs discourse here as it is ordinary with Christ to accommodate his speeches to the occasions so Mat. 4. 19. when he calls the fishermen he tell them he will make them fishers of men so Joh. 4. 10 14. and v. 31. and here v. 26 27. and many the like which was thus begun They followed him for his loaves v. 26. He reprehendeth that in them and bids them seek and desire that food which endureth to everlasting life v. 27. that is that doctrine of his which is food for their soules and being received and digested and turn'd into encrease of good life in them would bring them to immortality They ask him the way for them to doe this He tells them plainly by believing on him v. 29. They thereupon call for a signe a miracle to be wrought by him or else they will not believe v. 30. And they instance in Moses who brought them Manna from heaven And they would have him doe some such thing that they may believe on him v. 31. Upon this occasion he begins and compares himself with that Manna and shewes how much he surpasses that and so continues that comparison betwixt himself and bread as that is a means to preserve this short life which deserves not to be call'd life but he is the author and donour and publisher of eternall life v. 33. Upon this speech of his the Jewes murmure v. 41. that he should call himself the bread that came down from heaven Christ resumes that speech and speaks it with all confidence I am that bread of life v. 48. that is that spiritual food that will bring men to everlasting life v. 50. and this bread saith he is his flesh which he will give for the life of the world v. 51. that is he will die for this end to bring men to immortall life and that is it which he means by his being the bread of life Upon this as if they understood nothing all this while though he had first spoken to them in plain terms and express'd all by believing on him v. 29 and 35. and only took up this more obscure figurative speech by way of answer to their proposalls they aske in a senslesse perverse manner How can this man give us his flesh to eat v. 52. To which this verse is a confident answer Verily verily I say unto you Except you eat c. still meaning what all this while he had meant in opposition to their Manna that hiâ— doctrine for the preaching of which he was sent down from heaven and that grace which should be purchased for them by his death was the most excellent food for their soules which would establish or comfort or sustain their hearts that is maintain spiritual life in them and that which would become eternal v. 54. All which being put together makes up this complete sense of the words that Christ this mortall despised crucified Christ that took our flesh on him came down from heaven here lived and died to reveal his Fathers will unto us and work belief in us is the food of our soules the believing and obeying of whom will as food sustaines corporal life beget and maintain spiritual life in us and bring us to eternity By which
also appears what Faith it is which is look'd on by Christ as so highly necessary even that which is here express'd by feeding on this spirituall food not only eating but digesting and turning it into the nourishment of our soules such a believing the doctrine of Christ as hath present influence on our lives obeying not only understanding his commands embracing his promises upon the terms on which they are made undertaking the performance of the condition of them and not only assenting to the truth of them And so for the humility of his life and the charity and zeale to the good of mens soules and the constancy and courage of his death and the charity so great as to lay down his life even for enemies to transcribe and practise that also This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat the flesh of the son of man and to drink his blood and without this we have no life in us V. 55. Indeed One principall notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained see Note on Lu. 16. a. to signifie truly valuable or durable or truly valuable because it is durable and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat or truly meat is explained to be the bread of life v. 48. that on which he that feeds shall live for ever so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever v. 27. and opposite to Manna on which they that feed die v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some speciall eminency wherein any attribute belongs to the subject and when it is applied to resemblances it then signifies that which is spoken of to be more eminently that by which 't is resembled then that it self is As I am the true vine that is A vine by bearing grapes which yield wine which makes glad the heart of man is not neer so able and proper to refresh a thirsty person as I am as my commands and promises are So S. John of Christ c. 1. 9. that he is the true light that is the most excellent So Heb. 8. 2. Heaven is the true tabernacle that of which the Tabernacle was but a dark and poor resemblance and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true bread v. 32. and truly meat here that is more nutritive and strengthning and comforting then meat and bread is 2 dly in respect of the particular matter to which 't is here applied viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that which feeds one for an houre or a day and enlargeth his life but so long being not truly food not worthy to be so called at least not so in comparison with that which keeps him alive so as life is adequately opposite to death that is forever And so with us the word false signifies fading transitory that which will faile us when it were most of advantage for us to receive benefit by it CHAP. VII 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him Paraphrase 1. went about preaching through the cities of Galilee where he rather chose to doe it then in Judea because the rulers of the Jewes those of the Sanhedrim at Jerusalem sought for some advantage or occasion to put him to death 2. Now the Jewes feast of tabernacles was at hand 3. His brethren therefore said unto him Depart hence and goe into Judea that thy disciples also may see the works that thou doest Paraphrase 3. On this occasion his kindred v. 5. said unto him Goe into Judea again that the many which were wont to follow thee there may see the miracles which thou doest 4. For there is no man that doth any thing in secret and he himself seeketh to note a be known openly If thou doe these things shew thy self to the world Paraphrase 4. For whosoever would gain an authority among the people in any reason must not doe his miracles privately therefore what ever thou doest doe it in Judea as publickly as thou canst 5. For neither did his brethren believe in him Paraphrase 5. This they said as not believing on him but either suspecting the truth of his miracles or else desiring that he would doe that which might acquire him that authority which they conceived him to pretend to 6. Then Jesus said unto them My time is not yet come but your time is alwaies ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil Paraphrase 6 7. Jesus therefore to rectifie this mistake of theirs saith unto them T is not yet fit for me to be so publick because the doctrine that I teach is contrary and odious to the world or the present prevailing power of the Jewes You may appear wheresoever you will being not under any such hatred by any thing that you doe or teach as I am sure to be among the Pharisees and chief of the Jewes 8. Goe ye up to this feast I goe not yet up unto this feast for my time is not not yet full come Paraphrase 8. You may go up to Jerusalem to the feast as publickly as you please but I shall not go yet when you go or with you because my time of going up in such a publick capacity v. 10. is not yet come 9. When he had said these words unto them he abode still in Galilee Paraphrase 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Paraphrase 10. Soon after his kindred were gone he also followed but more privately with small company attending him lest he should stirre up the jealousie of the Sanhedrim 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people Paraphrase 12. disputing arguing among them some affirming him to be an upright man and one that taught the truth others denied and said that he was a false prophet and seduced the people 13. Howbeit no man spake openly of him for fear of the Jewes Paraphrase 13. by way of oration to the people see note a. either for him or against him because the people were so divided in their opinions about him that either speaking for him or against him would have been perilous 14. Now about the midst of the feast Jesus went up into the Temple and taught Paraphrase 14. Now on some middle day of the feast on one of the eight dayes of which the feast consisted but neither on the first nor the last of them v. 37. 15. And the Jewes marvailed saying How knoweth this man letters having never learned Paraphrase 15. How comes he
him see Note on ch 1. b. 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the synagogue Paraphrase 42. Yet for all this many of the rulers of the people the members of the Sanhedrim did believe him to be the Messias such was Nicodemus ch 3. 1. c. But the sect of the Pharisees was of such authority and power in the Sanhedrim and they were so violently bent against him and all that received him that as Nicodemus ch 7. 50. and 19. 19. durst not come to him by day time so the rest durst not make any publick acknowledgement of their believing on him for fear they should be reproachfully censured see ch 9. Note b. and being rulers be turned out of their dignities in the Consistory 43. For they loved the praise of men more then the praise of God Paraphrase 43. For they valued their reputation with men especially their places in the Sanhedrim their reputation with the Pharisees that they were good Patriots constant to their old way more then the testimony of or reputation with God himself see ch 5. 41. 44. Jesus cried and said He that believeth on me believeth not on me but on him that sent me Paraphrase 44. The believing on me is nothing else but the believing on my Father whose commission I have and whose doctrine I teach 45. And he that seeth me seeth him that sent me Paraphrase 45. And he that seeth my miracles in them seeth my Fathers power the works of miracles which I do being wrought by my Father 46. I am come a light into the world that whosoever believeth on me should not abide in darkness Paraphrase 46. I am sent by my Father to enlighten the world to lead them that will receive my doctrine into all that is necessary for them to know for the ordering of their lives so as will be acceptable to God my Father 47. And if any man hear my words and believe not note d I judge him not For I came not to judge the world but to save the world Paraphrase 47. They that hear my preaching and reject it I do not mean to accuse them to my Father to make any complaint against them 'T was not the designe of my coming to accuse any man and so to bring any judgement on any 't is more agreeable to my designe to rescue all out of their sins and punishment due to them for sin 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him at the last day Paraphrase 48. The which will accuse and condemn such an one is that what I teach and he despiseth is the thing that my Father sent me to preach and that on purpose to bring them to eternal bliss that receive and obey it And the despising of that which was meant for his so great good and came backt with authority and commission from God the Father is an accusation which will be heavily charged on him at the day of judgement 49. For I have not spoken of my self but the Father which sent me he gave me a commandement what I should say and what I should speak Paraphrase 49. Every word or part of doctrine taught by me is by express commission of him 50. And I know that his commandment is life everlasting Whatsoever I speak therefore even as the Father hath said unto me so I speak Paraphrase 50. And of this I am sure that obedience to his precepts as they are now preached by me is the only way to bring men to eternal life Annotations on Chap. XII V. 20. Greeks The Grecians here are supposed to be proselytes of the gates who yet were not permitted among the Jews to celebrate the feast with them but onely either to behold their solemnities or holy festivities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is here peculiarly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might worship at that time of publick worship which in atrio Gentilium in the court of the Gentiles they were permitted to do as appears by the Eunuch Act. 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who came to worship at Jerusalem where that Temple was which is styled the house of prayer to all people so the pious men that is Proselytes Act. 2. 5. which came up to Jerusalem at the feast of Pentecost V. 28. A voice The voice here was an articulate sound in the midst of thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice and thunder are all one among these writers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices ordinarily signifying thunder Thus bath col the daughter of voice the onely way of oracle or revelation of Gods will among the Jews after the Babylonish captivity is among them the will of God revealed in thunder from heaven Ex. 19. 16 19. Hence it is that in this place ver 29. the bystanders say It thunders and others that an Angel spake both together saying the truth that there was a thunder joyned with a voice from heaven which is the daughter of thunder This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunders and voices Apoc. 4. 5. and 8. 5. so Mat. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice saying is the thunder uttering such a voice and so ch 17. 5. Luk. 9. 35. And by this will be explained a seeming difference in the Acts in the story of Sauls conversion of hearing and not hearing the voice which shall be referred to that place Note on Act. 9. b. V. 39. Could not believe The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be rendred by Analogie with the same phrase used ch 5. 19. so as to signifie not any impotence in them but that as 't is said v. 39. they believed not So doth the Hebrew phrase signifie Gen. 19. 22. and so saith Isidorus Pelusiota of that Joh. 5. 19. expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot that is he doth not So the phrase is used Mar. 6. 5. Luk. 16. 2. and so the Context here imports being no more then this that this unbelief of theirs was foretold by the Prophets which indeed was an argument to prove what the effect would be through their own contumacious wills but no way a cause of their unbelief or that which laid an impossibility of believing on them V. 47. I judge him not The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging here seemeth to be taken in the sense of accusing as a plaintif or witnesse accuseth and not of condemning which is the office of a Judge For first it is here v. 41. spoken of the word or Gospel of Christ which had been preach'd unto them and not of Christ himself in that place 2dly 't is affirmed of Christ ch 5. 22. that all judgement is committed to the son
Father c. and not as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same sense must the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day be taken again ver 26. that which is there said belonging not peculiarly to that time betwixt his Resurrection and Ascension but to the state of them and all Christians after Christs departure from them to the right hand of his Father CHAP. XVII 1. THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy son that thy son also may glorifie thee Paraphrase 1. The time of my suffering is come enable me to go thorough all that is now before me ready to come upon me and receive me up into thy glory v. 5. that in the strength of my resurrection the Gospel may be received and believed in over the whole world 2. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Paraphrase 2. According as thou hast given me power of sentencing all men condemning or absolving them which power is to be instated on me at my resurrection that I may give eternall life to all whom thou hast to so given me so inclined their hearts that they cordially and sincerely come unto me see note on c. 6. d. 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Paraphrase 3. And all that is required to make men partakers of this eternall life is beside the knowledge of the Father the onely true God together with obedience to his commands formerly revealed by him the embracing Christ and acknowledging his commission from the Father and him as the onely true God also 1 Joh. 5. 20. and so receiving and observing all that is said and commanded by him 4. I have glorified thee on the earth I have finished the work which thou gavest me to doe Paraphrase 4. I have testified and proclaimed thy will here in this world and so glorified thee here and have done all which thou hast appointed me to doe by way of office or ministery here 5. And now O Father glorifie me with thine own self with the glory which I had with thee before the world was Paraphrase 5. And doe thou now O Father deal with me proportionably assume this passible mortall humane nature of mine wherein I have served thee unto a participation of that honour and dignity and glory which before I took this nature on me I enjoyed with thee before the foundation of the world even from all eternity see Phil. 2. 6 9. 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word Paraphrase 6. I have made known thy will to those peculiar disciples v. 18. whom thou wert pleased by thy grace to fit and so to bring to me to undertake my discipleship and attend me in the nearest relation who being servants of thine have received my word and obeyed it as thine see note on c. 6. d. and served me in the publishing of it 7. Now they have known that all things whatsoever thou hast given me are of thee Paraphrase 7. These have cordially acknowledged that all that message v. 4. on which I was sent was committed to me by thee 8. For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Paraphrase 8. For that message by thee committed to me I have committed to them and they have received it as that which in my name they will communicate from thee to the world being sufficiently assured that my coming and preaching was all by commission from thee 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them Paraphrase 9 10. I now offer up a prayer peculiarly for them which I know are most pretious in thy sight praying for all believers v. 20. and at other times though not now for his very Crucifyers and that 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are Paraphrase 11. And this because now I am likely to leave them to hazards and persecutions and whilst I am a leaving the world they tarry in it Therefore holy Father I beseech thee take them into thy tuition and protect them in the discharge of their Apostleship which after my departure lies wholly on them keep all my disciples by thy power and by that declaration of thy will which thou hast afforded me by the Gospel thy power unto salvation of all believers from peril and defection that they may live to teach and preach uniformly all agreeing in the same what I have taught them in like manner as I have taught without any alteration what I had from thee 12. While I was with them in the world I have kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled Paraphrase 12. All this while of my continuing among them I have laboured by thy will to them to confirm them and also to preserve them from danger and it hath succeeded well of all those whose hearts were by thy preventing grace so prepared as that they came to me and undertook my service see note on c. 6. d. none hath miscarried or fallen off see c. 18. 9. and here v. 15. but only that wicked traytor prophesied of Psal 109. 13. And now come I to thee these things I speak in the world that they might have my joy fulfilled in themselves Paraphrase 23. But now that I am to depart from them I beseech thee and expresse this request of mine publickly while I am here that that courage which I exhort them to and that cheerfulnesse in passing thorough all hazards may by their knowing that I thus pray for them be confirmed in them and that the joy which my presence among them now maintains and holds up in them may be continued to them completely when I am gone by remembring what I have now done for them 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 15. I pray thee not that thou shouldst take them out of the world but that thou shouldst keep them from the evil Paraphrase 14 15. By receiving that doctrine which I have taught them from thee they are sure to be persecuted by the men of
a lie to the Holy Ghost yet when the matter extends it thus much farther not to bare words but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. purloyning part of that price which was all given to the Church and by their own act put out of their own power v. 5. according to that rule of the Law data eo ipso quòd dantur fiunt accipientis whatsoever is given by that very act becomes the proper goods of the receiver this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving the holy Ghost must needs referre to the not-keeping not-observing not-doing what was by them vowed or to those contrary actions the purloyning or withholding part of that price which was wholly given to the Church and being not actually brought in and bestowed on it is said to be the deceiving of the Holy Ghost that is robbing depriving him of that which was bestowed on him This very same being expres't also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes that is purloyning as 't is rendred Tit. 2. 20. and as the word is used of Sacriledge by the Septuagint Josh 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purloined of the accursed thing or that which was consecrated c. 6. 19. So 2 Mac. 4. v. 32. Menelaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stole purloined some golden vessels of the Temple And so both phrases joyne to make up the very thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacriledge ordinarily in sacred or heathen writers which therefore by this place appears to be a sinne against God not against men v. 4. and so Mal. 3. 8. and particularly the robbing of the Holy Ghost which came down on purpose to perfect what Christ had begun to formalize the society of believers into that which we now call a Church and so to fit it for continuance and perpetuity And by what we see done in these first chapters of the Acts immediately after the descent of the Holy Ghost we have great reason to believe these two things 1. that it was an effect of his inclining the hearts of the believers that wealth was so liberally brought in unto the Apostles layd at their feet and 2dly that what was thus given was really accepted of by the Holy Ghost as given to him and not to men only For as among the Jewes what was given to God was brought unto the Temple and presented to the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commanded that the first fruits should be carried to the Temple and received there by the Priests saith Philo De sacerdot honorib so here 't is brought to the Apostles as Christ's receivers for the use of all the poor Christians that should want to be by the direction of the Apostles dispensed to them and that what is thus by the liberality of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creed instated on the Church cannot afterwards by the very doners much lesse by any else be purloined or taken back again without the guilt of that great sinne of deceiving and robbing God himself V. 4. Whiles it remained There is some difficulty in this verse and the best way of clearing it is by setting the first word right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred whilst it remained That sure signifies a possession immoveable an estate in land which is called a demeane in this very notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaining because when the fruit is taken off the land remains and so is applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possession v. 1. Upon the same account again 't is called an estate as being a standing remaining continuing possession Proportionable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wealth in money or land sold or put into money And then the meaning of the whole is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not the land estate demeanes thy own land estate demeanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was not the price for which it was sold wholly in thy power that is in thy hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand signifies in the power not as of an owner but as a receiver as Gen. 24. 10. 't is said of Abrahams servant that all the goods of his master were in his hand as in the stewards hand to receive and look to So that in both respects the possession being wholly thine and the money coming wholly to thy hands paid wholly to thee the contrary of either of which would have allowed him some pretence and excuse there was no excuse for thy not bringing according to thy vow the whole value of it V. 20. This life What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of this life here signifies will soon be discerned by the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life in the Gospel for that doctrine which is the setting down of the way which will bring him that walks in it to eternall life Thus Joh. 12. 50. I know saith Christ of the message which he brought from his Father that his commandment is eternal life where eternal life must signifie that way which leads to it so Joh. 17. 3. This is eternal life that they may know thee the only true God that is their knowing and performing faithfull sincere obedience to the only true God is the sure way to eternall life And accordingly the words of this life are the summe of this Christian doctrine which being obeyed will bring any man to life eternal and so 't is all one with S. Peters expression to Christ Lord to whom shall we goe thou hast the words of eternal life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being here Emphatical and denoting that more valuable spiritual and eternal life V. 31. A Prince and a Saviour These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour in the style of the Old Testament signifie such an one as Joshua and the Judges were see Note on Rom. 13. c. express'd here c. 7. 27. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. giving deliverance bringing them out of their slavery in Aegypt and therefore ver 35. in setting down the Israelites mistake when they ask'd Moses who appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge S. Stephen tells them God had by the hand of an Angel sent Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a captain deliverer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverer meaning the same that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance v. 25. and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour here one that leads and rules them manages their military affaires to the avenging them of their enemies and preserving them safe and quiet Such an one was Christ to be unto the people of God and was sent to be such particularly to the Jewes but this not in that manner that they expected but as his kingdome was not of this world in a spiritual manner to goe
he that did his neighbour wrong thrust him away saying Who made thee a ruler and a judge over us 28. Wilt thou kill me as thou didst the Aegyptian yesterday 29. Then fled Moses at this saying and was a stranger in the land of Madianwhere he begat two sons Paraphrase 29. And Moses seeing himself thus repulsed and on the other side fearing that what he had done already might by being known bring hazard on him as it did Exod. 2. 15. when Pharaoh heard of it he sought to kill him he fled from thence to Midian and there sojourned with Revel Exod. 2. 18. or which is all one with Jethro ch 3. 1. the priest or prince of Midian Exod. 2. 16. and he kept his sheep and married his daughter Zipporah by whom he had two children Gershom so named for his being a stranger or sojourner there and Eliezer from God's helping him or delivering him from the hand of Pharaoh that sought his life Exod. 18. 2 3 4. 30. And when fourty years were expired there appeared unto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in a bush Paraphrase 30. And at the end of a second part of three of his life i. e. of a second 40 years which was also the period of the 400 years prefix'd v. 6. as Moses was feeding his sheep about Horeb or Sinai that mount after so famous for Gods delivering the Law out of it and therefore called the flaming mountain of God Exod. 3. 2. he saw a flame of fire in a bush but the bush was not hurt nor consumed by it which was the appearing of an Angel according as 't was usuall for Angels to appear see note on Mat. 3. k. 31. When Moses saw it he wondred at the sight and as he drew neer to behold it the voice of the Lord came unto him 32. Saying I am the God of thy fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses trembled and durst not behold Paraphrase 32. And this voice of God by an Angel speaking and perhaps as it was usuall thunder joyned with it was so terrible to him and the flame that appeared in the bush so glorious and illustrious that he durst not look upon it but hid his face Exod. 3. 6. 33. Then said the Lord to him Put off thy shooes from thy feet for the place where thou standest is holy ground Paraphrase 33. This appearance of an Angel is an argument and evidence of my peculiar presence from which any place is called holy and therefore in reverence due to such a presence put off thy shooes c. 34. I have seen I have seen the afflictions of my people which is in Aegypt and I have heard their groaning and am come down to deliver them And now come I will send thee into Aegypt Paraphrase 34. Now is the time come wherein I will certainly visit relieve that people of mine the children of Abraham which according to what I foretold him see v. 6. have been used like slaves in Aegypt a long time and to this purpose now I have sent down my Angel the only way of my peculiar presence in any one place that I may commune with thee and send thee on this message as my Commissioner to bring them out thence 35. This Moses whom they refused saying Who made thee a Ruler and a Judge the same did God send to be a Ruler and Deliverer by the hands of the Angel which appeared to him in the bush Paraphrase 35. And so that Moses that they would not receive to avenge their injuries or compose their quarrels ver 27 28. was now sent by God to lead them and bring them out of Aegypt and to this end an Angel sent to talk with him and give him his commission which was done in a glorious manner by a flame in but not consuming the bush 36. He brought them out after that he had shewed wonders and signes in the land of Aegypt and in the Red-sea and in the wildernesse fourty years Paraphrase 36. And at last after the working of many terrible prodigies first in Aegypt then at their departure in the Red-sea he rescued them out of Pharaoh's hands and after fourty years spent in the wildernesse to punish their murmuring and to shew forth more of God's power and miracles in sustaining them there they were at last brought by Joshua into Canaan 37. This is that Moses which said unto the children of Israel A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear Paraphrase 37. Now what was this Moses all this while but a Prophet foretelling the purpose of God to send another great prophet to you in these later daies the Messias which though he were God from heaven yet should here be born in an ordinary condition of a daughter of Abraham and warning you to be sure to receive and entertain him when he should come assuring you that if you hear not receive not him you shall which was the point in hand which Stephen was all this while a demonstrating in answer to what was laid to his charge ch 6. 14. be utterly destroyed Act. 3. 32. 38. This is he that was in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers who received the lively oracles to give unto us Paraphrase 38. This Moses afterward when the people were encamped in the wildernesse was called up to mount Sinai where an Angel spake to him and the Israelites and delivered the Law to them see note on Rom. 3. a. 39. To whom our fathers would not obey but thrust him from them and in their hearts turned back again into Aegypt 40. Saying unto Aaron Make us Gods to go before us For as for this Moses which brought us out of the land of Aegypt we wot not what is become of him Paraphrase 39 40. And after all these prodigies and miracles used by God to give him authority among them the Israelites murmured rebelled against him still and had more mind to be in Aegypt again then under his government and to that purpose made them pictures of the Aegyptians Gods to goe before and lead them as Moses did viz. a calf v. 41. only upon pretense that Moses had forsaken them was gone they knew not whither when indeed he was only called by God unto the mount to receive commandements to give unto them 41. And they made a calf in those daies and offered sacrifice unto the Idol and rejoiced in the works of their own hands Paraphrase 41. And when they had made this calf they very solemnly worshipt it and by sacrifice and festivities celebrated that idol which they themselves made in the same manner as God himself is wont to be worshipped 42. Then God turned and gave them up to worship the host of heaven as
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
glory in another world may fitly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enrolled in the number of those that look after eternall life marshalled standing ready in order in rank centuriati to eternall life and so as they that 1 Cor. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted themselves to the ministration might be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted and ready for that so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted and ready for life will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that devoted addicted themselves to eternal life according to that ordinary custom among sacred writers wherein the reciprocall Conjugation Hithpahel is expressed by the Greek passive which is observable of compounds of this very word very frequently as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey Rom. 10. 3. and 13. 1 5. Heb. 12. 9. James 4. 7. In all which the passive signifies either to subject himself or Neutrally to obey submit and so the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient The short is that they that having renounced the heathen Idols of their Countries embraced the worship of the one onely true God and the hope of eternall life and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well placed or disposed in a good posture toward the kingdome of God are here thus express'd This is that which is express'd Heb. 11. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come to God which is the paraphrase of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes so called from coming to or indeed the same word participially set and of all such it is required to believe what is there said that there is a God and that he is a rewarder of all that diligently seek him that is that Gentiles other nations besides Jews if they seek God may come to eternall life and consequently as many as put forward to the exercise of piety which is one part of eternall life in Scripture this is life eternall to know thee that is live according to thy commandments and to the expectation of a reward which is the other part are distinctly capable of this title here and there of that This was acknowleged by Chrysostome when he explained this phrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated to God those that had betaken themselves to his onely service or as Procopius expresses it speaking of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that by virtue and piety were in procinctu for sonnes of God ready to be such I shall adde but one place more and that out of Philo where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were added to God godly men that gave up their names to the worship of God he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being marshalled in the rank next to the true God live an immortal life where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were added to God that is with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come to God that give themselves up to his service And Baptisme among us being the form of our initiation to Christ the ancient form of those that were to be baptized was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this military sense from whence 't is called a Sacrament I renounce thy service O Satan and I put my self list my self with thee O Christ That this phrase cannot reasonably be interpreted to any sense of divine predestination may appear 1. by the no-reasons that are producible to encline it that way Those must be produced if they are any either from the Context or the propriety of the phrase From the Context no reason is pretended but on the other side the comparison here lying betwixt the Jews on one side and the Gentiles on the other of the Jews it is said that they contradicted and blasphemed and so judged not themselves worthy of everlasting life v. 46. which sure referres not to any decree from eternity past against their persons absolutely considered but only as contumacious unbelievers uncapable of that salvation which was preached to them And then in reason and by laws of opposition they that did believe of the Gentiles must be those that were otherwise qualified then those Jews were and so that qualification of pliable temper will be the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not that all the Gentiles received the Gospel which yet if it were true de facto would be no argument against what is now said but that as many of them as were thus qualified received it As for the phrase that hath no propriety to incline that way for 1. there is no intimation or mention of God in the phrase which would be necessary to restrain it to that sense of Gods predestination 2 ly for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred ordaining and seems somewhat favourable that way and is the only part of the phrase that doth so there is no example of this being any where used for Gods eternall decree but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to determine or predetermine 3 ly there is no preposition answerable to prae before in any part of the phrase nor any thing else to supply that place as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the foundation of the world Ephes 1. 4. Secondly this may be resolved on by the reasons which stand in force against it For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many being an inclusive universal particle it is not imaginable yet that all of that assembly that were predestin'd and so all that could ever believe or come to life did believe that day The believers of a city do not all come in thus every one at the same time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily some one day some another Acts 2. 47. and some that were now negligent or refractary might after repent and become more plâ—able and Gods decree certainly would not shut them out when they did so 2dly It is as unreasonable to determine that all that did then believe and receive the Gospel were predestined to eternall salvation those that believed at other times were not all predestined thus Judas we know was not Hymenaeus was not and believing here noting no more then receiving the faith without any consideration of their persevering or not persevering it is evident of the stony ground and of a multitude of Christians denoted thereby that in time of temptation they fall away and so are not unlesse they return and recover predestin'd to salvation 3dly It is not to be thought that Luke which wrote this knew of that whole assembly of Gentiles how many were predestin'd to salvation nor consequently could he affirm it of them in that sense or that none should ever believe which this day did not whereas on the other side he might by
very wisely By this it appears how fit it is to retain in Latine and other languages the compound Greek rather than to divide it as the English have done into Mar's hill as if it had its denomination from that heathen God of warre which is not acknowledged nor intimated in the word Now the Judges which sat in this Court and not the inhabitants that dwelt in that part of the city were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areopagites men famed for their gravity and uprightness in judging not admitting rhetorical pleas but simple narrations choosing the dark that they might not be moved to compassion by the sight of the malefactor and giving their judgement without a word speaking And this judicature was by all look'd on with such reverence that an Areopagite signified proverbially an excellent person and when the Romans had conquered Greece and sent their Proconsuls of Asia to rule there they frequently committed difficult causes to the judgement of these Areopagites So did Dolabella in Gellius l. 12. c. 7. Rem Athenas ad Areopagitas ut ad judices graviores exercitatiorésque rejecit saith he He referred the cause to them as to Judges more grave and exercised and so skilled than ordinary And because to these belonged the affaires of Religion and accordingly Anaxagoras for teaching that the Sun which they deemed a God was a fire-stone and Diagoras as a derider of their Gods had been condemned to death by them and so Protagoras and Socrates also and Plutarch saith of Euripides l. 1. c. 7. De plac Phil. that having some doubts of the Gods he durst not openly profess it fearing the judicature of the Areopagites therefore is Paul here brought before them as an assertor and preacher of such a Deity as they had not admitted among them And one of these judges Dionysius v. 34. therefore called the Areopagite was converted by his discourse there V. 22. Too superstitious What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition doth here deserve to be considered And by what hath been said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note a. 't will soon appear that in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more superstitious then ordinary signifying the worship of more Gods then other cities worship'd the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must denote no more then the worship of God and accordingly it followes v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom ye worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not knowing who it was Thus ch 25. 19. Festus or S. Luke in his story saith that the Jewes had certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 questions or accusations against Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning his own religion or superstition or worship peculiar to him from them and as it follows to explain what he meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Jesus that was dead putting him under the vulgar notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dead Heros and so meaning the worship of him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus in the Greek and Latine Lexicon at the end of Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstitio religo rendring it indifferently by those two So in Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is religione teneri to be held by religion and so rendred by Budaeus as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Religio by Cicero and in an antient Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a worshipper of the Gods And the word being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear it is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing God or religion by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of Gods and Daemons but this Fear sometimes in an ill sense for cowardise and so saith the Etymologist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both pious and cowardly toward the Gods and Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. p. 377. Superstition is a passion being a fear of the Daemons and Theophrastus Char. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a cowardly fear of or toward the daemon and accordingly Maximus Tyrius having compared a pious man to a friend a superstitious to a flatterer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he explains the meaning in the following words the pious comes to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear the superstitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dreading the Gods as so many tyrants So saith Diodorus Siculus of Bomilcar l. 2. p. 779. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are about to undertake any unlawfull and great actions are generally afraid of the Gods or daemons whence is that of Plutarch in Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Atheist thinks there are no Gods the superstitious wishes there were none And accordingly the Epicureans and the Cyrenaici that were so much against superstition expresse themselves to mean by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of any thing after death of the punishments of Gods after this life And so those that did not believe this and withall thought it a very painfull inconvenient errour for any man to believe it generally spake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition and so of Religion too as of an ill thing And so it goes in Plutarchs tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another extreme contrary to Atheisme an astonishment of soul looking on the Gods as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits or furies cruel bloody-minded c. which rather then he would believe he professes he would wish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had never been and this he looks on with most abhorrence in the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he tied and bound with their religion or superstition as with a net that they could not move for it This therefore being acknowledged that among the Heathens the word hath sometimes upon this score been taken in an ill sense and Superstition and Religion indifferently spoken against as believing it an error that the Gods would punish men for what they did in this life it remains that they of them that were not thus bent doe generally speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition with a great reverence generally in a good not evil sense the same that they allow to Religion it self Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it excell'd others extremely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the apprehension they had of the Gods he expresses what it was he so commends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean their superstition which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so cried up and taken in to all their affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it did not fall short of superlative which though 't were among other men made matter of reproach to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he thinks fit extremely to extoll it as that which seem'd to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be very much for the better
〈◊〉 〈◊〉 〈◊〉 their heads were cut off A privilege which belongs to such in stead of more ignominious punishments So Josephus the Historian born at Jerusalem of the sacerdotal family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of priests and himself a priest saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the privilege of a Romane and was called by a Romane name Flavius the praenomen of the Emperour Vespasian CHAP. XXIII 1. AND Paul earnestly beholding the councell said Men and brethren I have lived in all good conscience before God untill this day Paraphrase 1. I have all my life long both when I was a propugner of the Mosaical Law against Christ's reformation and since I have been a preacher of the Gospel acted sincerely and uprightly according to my conscience and consecrated my life to Gods service 2. And the high priest Ananias commanded them that stood by to smite him on the mouth Paraphrase 2. And Ananias the chief person among the Jewes see note on Lu. 3. c. 3. Then said Paul unto him God shall smite thee thou whited wall for sittest thou to judge me after the law and commandest me to be smitten contrary to the law Paraphrase 3. God will punish thee by way of retaliation deale with thee as thou hast done with me thou hypocrite Dost thou sit like a Magistrate or distributer of legall justice and dost thou break the law thy self and command me to be punish'd before thou hast heard the cause see c. 22. 25. 4. And they that stood by said Revilest thou Gods high priest Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of Gods appointment a sacred person and under God the chief Magistrate among the Jewes 5. Then said Paul I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the ruler of thy people Paraphrase 5. I did not know that to be true which thou tellest me that Ananias was an high priest of Gods appointment that he was not so nor yet the high priest put in by the Roman Procurator at this time see note on Lu. 3. c. however knowing him to be a person in authority placed in a judicature as Paul confesseth v. 3. I acknowledge I did amisse and am sorry I did revile him for that is unlawfull by that place of Scripture Exod. 22. 28. 6. But when Paul perceived that the one part were Sadducees and the other Pharisees he cried out in the councel Men and brethren I am a Pharisee the son of a Pharisee of the hope and resurrection of the dead I am called in question Paraphrase 6. And Paul discerning the Sanhedrim to consist partly of Pharisees who believe another life after this partly of Sadducees that doe not said aloud I am as my father was of the sect of the Pharisees and the main thing that I am question'd for is my believing that there is another life after this which is a pure Pharisaical doctrine which all of that sect hold as well as I. 7. And when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided 8. For the Sadducees say that there is no resurrection neither Angel nor Spirit but the Pharisees confesse both Paraphrase 8. no life after this no immortal Spirit nor soul of man subsisting without a body 9. And there arose a great cry and the Scribes that were of the Pharisees part arose and strove saying We find no evil in this man but if note a a Spirit or an Angel hath spoken to him let us not fight against God Paraphrase 9. Doctors of the Law which were generally of the Pharisees opinion took his part and profest to think he had done nothing amisse and that 't was possible that he had received some infusion or incitation from Gods Spirit or else some voice from heaven or vision by an Angel and if he had 't would not become them to resist his doctrine lest if that were truly revealed to him by God they should fight against God himself 10. And when there arose a great dissension the chief captain fearing lest Paul should have been pulled in pieces of them commanded the souldiers to goe down and to take him by force from among them and to bring him into the castle Paraphrase 10. to goe to him at the barre where he was as a prisoner answering for himself 11. And the night following the Lord stood by him and said Be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witnesse also at Rome Paraphrase 11. Paul saw a vision again and God appeared to stand by him and encourage him telling him that he should now receive no farther harm there but as he had defended and avowed the faith of Christ there at Jerusalem so he should live to doe at Rome also 12. And when it was day certain of the Jewes banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Paraphrase 12. And he had soon a notable testimony of the virtue of Gods protection over him promised him in that vision for early in the very next morning 13. And they were more then fourty which had made this conspiracy Paraphrase 13. thus bound themselves by oath and execration on themselves 14. And they came to the chief priests and elders and said We have bound our selves under a great curse that we will eat nothing untill we have slain Paul Paraphrase 14. And they came to the Sanhedrim and told some of them what they had resolved on 15. Now therefore ye with the councell signifie unto the chief captain that he bring him down unto you to morrow as though you would enquire something more perfectly concerning him and we or ever he come neer are ready to kill him Paraphrase 15. And therefore desired that the whole Sanhedrim would signifie their desire to the Colonel that he would on the morrow bring Paul down to them to examine him upon some interrogatories And said they by the way before he come neer the Councel-house we will lie in ambush and be sure to kill him 16. And when Paul's sister's son heard of their laying in wait he went and entered into the castle and told Paul 17. Then Paul called one of the Centurions unto him and said Bring this young man unto the chief captain for he hath a certain thing to tell him Paraphrase 17. Captains of the guard and desired him to conduct that young man to the Colonel to deliver a message to him 18. So he took him and brought him to the chief captain and said Paul the prisoner called me unto him and prayed me to bring this young man unto thee who hath something to say unto thee 19. Then the chief captain took him by the hand and went with him aside privately and asked him
Prisoner should have a chain on his right hand and the other end of it on the souldiers left hand so that they might conveniently go together the chain being of some length Of this many examples he there gives out of authors One especially from Athenaeus of Quintus Oppius for which Aldus's Edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prisoner delivered to custody and of Bastarnes whom Manlius Aquilius one that had been Consul and came now in triumph from Sicilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aldus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having him bound to him in a long chain went himself a-foot with his prisoner on horse-back Thus here ver 20. S. Paul mentions his chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bound with this chain And accordingly Peter being between two souldiers ch 12. 6. is said to be bound with two chains with one of them made fast to one souldier by the other to the other So Paul is bound with two chains that is thus guarded with two souldiers ch 21. 33. THE note a EPISTLE OF PAVL THE APOSTLE TO note b THE ROMANS OF the Epistles of S. Paul and other the Apostles it is first sufficiently known that being written to whole Churches or single persons of Christians they doe presuppose the Christian faith planted among those to whom they write and were not designed to plant it any where and consequently that it is not to be expected of them that they should set down all the necessary doctrines or the foundations of Christianity any otherwise then by way of intimation sometimes as appeared necessary for the confuting some false doctrines which Haereticks had superinduced and scattered in the Churches Secondly then the true reason of the writing all ' the Epistles to the several Churches and of those to single persons to Timothy and Titus they were the same also being to confirm the Churches to fence them against the invasions of Haereticks to reprove the false doctrines or vicious practises that were crept in and to supply all their wants it is consequently to be resolved that the best way to interpret the difficult parts of all these Epistles is to learn and consider by the stories of those times what was the state of those Churches what the opppositions which they then met with what the dangers that were most cautiously to be prevented And of these sorts two eminent parts of story are most known and most usefull to be taken notice of in order to this end First The great scandal taken against the Apostles especially S. Paul by the Jewes which also diffused it self to the Christians that were of that nation and continued zealous for the Law of Moses viz. the Apostles conversing with and preaching to the Gentiles and either by their practise or their doctrine asserting the abolition of Circumcision and other parts of the Mosaical Law this brought upon the Christians very heavy persecutions in every place where the faith was received And as it was necessary for the Apostles to defend and vindicate their practice herein and to answer all the objections that were brought against any part of it so it was very seasonable to fortifie the poor persecuted Christians in their constancy and to encourage them to the bearing of persecutions and that not only by proposal of that eternal reward in another world and of the advantages that were reaped in this exercise of their Christian virtues of both which none that were Christians could be ignorant but as an antidote to the present pungency of their distresses by remembring or advertizing them particularly of the promise of Christ to own and protect and secure those who should cleave fast to him and to that end to come in an eminent and notable manner and that speedily to the destruction of the obdurate Jewes and at the same time and by that means to the deliverance of all his faithfull servants the persecuted Christians From hence is it that there is so often mention under divers phrase of the approach of this coming as that which would support their patience and help them cheerfully to persevere as expecting an issue ere long out of all their troubles And although the future eternal reward in the Resurrection were an excellent motive to this end yet that being supposed and presumed to be believed and acknowledged by all Christians as it was not necessary that this foundation should again be laid so it was not unseasonable to superadde to this and so often to inculcate that other consideration of temporall destruction upon these persecuters and deliverance to the faithfull even in this life the contrary to which being more probable to the eye of the world and more believed by carnal Gospellers was then the great engine used to shake the Christians constancy And upon this observation are founded many interpretations of several passages as in the processe will appear And this was a theme fit to be insisted on and inculcated to the Christians not onely in Judaea but in all other parts where the Faith was planted in Asia and at Rome it self because of the dispersion of the Jewes in all those parts and so of the persecutions caused by them on the Christians To which it was consequent in the divine justice and by the rules of sympathie which are ordinarily discernible in the suffering of members of the same body that not onely in Judaea and Palaestine but in all other parts in Syria and Asia c. these destructions should follow them And so it fell out according to Christs words that whereever the carcasse was thither the Eagles should be gathered together whereever the Jewes were the Roman armies or interdicts found them out and destroyed them And consequently as this destruction of the Jewes was among other ends of just vengeance designed also to rescue and free the Christians in all parts from their pressures so it was reasonable for the Apostles in their Epistles to them in all parts wheresoever the Gospel was received to comfort them with this assurance that it should shortly come to passe To this purpose as we now discern in their writings so Lactantius testifies of their preaching l. 4. c. 21. Petrus Paulus Romae praedicaverunt ea praedicatio in memoriam scripta remansit In qua cùm multa alia mira tum etiam hoc futurum esse dixerunt ut post breve tempus immitteret Deus Regem qui expugnaret Judaeos civitates eorum solo adaequaret ipsos autem fame sitÃque confectos obsideret tum fore ut corporibus suorum vescerentur c. Peter and Paul preached at Rome and that which they preached remained written for a memorial In which as they foretold many wonderful things so this among others that after a short time God would send a King who should destroy the Jewes and make their cities level with the ground besieging them straightly when
shall belong and extend to all both Jewes and Gentiles circumcised or uncircumcised without any discrimination who shall believe there is mercy to be had for all true penitents through Christ and so set themselves to a new life whatsoever their sinnes have formerly been 23. For all have sinned and come short of note g the glory of God Paraphrase 23. For Jewes as well as Gentiles are found also to be sinners and so farre from meriting Gods praise or acceptance and so by any way but by the Gospel there is neither justification nor salvation to be had for them 24. Being justified freely by his grace through the redemption that is in Jesus Christ Paraphrase 24. And therefore whensoever they are justified either one o◠other it is freely by his undeserved favour see note b. through that great work which Jesus Christ hath wrought for the redemption of man that is for the obtaining pardon for their past sinnes and working in them reformation for the future see note h. 25. Whom God hath set forth to be a note h propitiation through faith in his blood to note i declare his righteousness for the remission of sinnes that are past through the forbearance of God Paraphrase 25. Which Christ the Messias of the world God from the beginning purposed to set forth unto men as the means to exhibit and reveal to us his covenant of mercy on condition of our faith and constant new obedience to him who hath died for us to make expiation for our sinnes and to work reformation in us hereby demonstrating the great mercifulnesse of God now under the Gospel in that he forbears to inflict vengeance on sinners but gives them space to repent and promises them pardon upon repentance 26. To declare I say at this time his righteousnesse that he might be note k just and the justifier of him which believeth in Jesus Paraphrase 26. To reveal I say and make known unto us at this time this way of justifying sinners in the Gospel by grace or mercy and pardon of sinne whereby God appears to all to be a most gracious and mercifull God and accordingly to accept and reward all those which though they have formerly sinn'd doe yet upon this mercifull promise and tender and call of Christ's give themselves up to be ruled by him to live as he hath commanded in the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the Law of faith Paraphrase 27. By this means then all proud reflections on our selves are perfectly excluded a thing which the Mosaical Law was made use of to foster in the Jewes they thought themselves thereby discriminated from and dignified above all other men in the world and that by being Abraham's seed and circumcised and such like externall performances they were secured of the favour of God whatsoever they did but by this Evangelical way of Gods dealing in Christ accepting and acquitting all Gentiles as well as Jewes through grace and mercy by which their sinnes are forgiven and they received into Gods favour without any respect of personal privileges of being Abraham's seed or of bare outward performances c. only upon their return and change of life upon performance of new faithfull obedience unto Christ to which they are called and to which they are by him enabled wherein there being so little so nothing imputable unto us all boasting is utterly excluded 28. Therefore we note l conclude that a man is justified by faith without the deeds of the Law Paraphrase 28. The summe or result therefore of this discourse is that by this Evangelical way the favour of God is to be had for those that never had to doe with the Judaical Law see note on Mat. 5. g. circumcision c. see v. 21. and note b. 29. Is he the God of the Jewes onely is he not also of the Gentiles Yes of the Gentiles also Paraphrase 29. For otherwise it would follow that God had care or consideration of no other part of the world but onely of the Jewes which certainly is not true for he is the God of the Gentiles also hath a peculiar care and consideration of them that come not from Abrahams loynes as long as they imitate Abrahams faith or on condition they doe so 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith Paraphrase 30. And after the same manner receives all into his favour the believing Jewes and the believing though uncircumcised Gentiles by this one Evangelical way of pardon and free remission of sinne to all that shall perform new obedience and fidelity to Christ see note b. 31. Doe we then make void the Law through faith God forbid yea we establish the Law Paraphrase 31. Which Evangelical way of receiving men into the favour of God is so farre from evacuating the Law or making it uselesse that it is rather a perfecting of it a requiring that purity of the heart which was the inward notation of the legal ordinance of circumcision and so in all other things a bringing in the substance where the Law had only the shadow the sufferings of Christ and his intercession in stead of the sacrifices and propitiatory v. 25. under the Law Annotations on Chap. III. V. Chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here clearly denoteth a form of enumeration answerable to our imprimis and signifies that the Apostle was about to reckon up all the advantages of the Jew in this place and accordingly began with one resolving to have proceeded had not an objection here diverted his purpose for many chapters together not permitting him to return from that digression till c. 9. where again he falls to the same matter and enumerates the remainder of those privileges particularly v. 4. c. The onely privilege which here he begins with is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being intrusted with the oracles of God What is meant by that phrase 't will not be amiss to explain in both parts of it and first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles Beside the four garments used by the Priest when he officiated there were four more proper to the High priest The first of them was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pectorall because it was fastned about the neck and came down hanging upon the breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sol. Jarchi on Exod. 28. 4. it hangs before or neer the heart In the Scripture 't is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poctoral of judgement because by it the High-priest received the responses of God in all matters of difficulty as when they should make war or peace c. This is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiq. l. 3. c. 8. the very Hebrew word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not pronounced and of it he saith that in the Greek language it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rationale I
of God Joh. 12. 44. they loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory or praise of men more then of God and so God's testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise from God Joh. 5. 44. And so it seems to denote here that reward which belongs to unsinning obedience in which boasting is founded v. 27. and to which Grace as it signifies pardon of sinnes is opposed v. 24. and therefore of this all men are said to come short who are found to be sinners in the beginning of the verse Thus is glorying towards God set down as a consequent of justification by works c. 4. v. 2. V. Propitiation Some difficulty there is in this verse which must be explained by surveying the severall parts of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things to cover and to expiate see Note on Heb. 9. d. the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the covering of the arke is indifferently rendred in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering And indeed very fitly and properly both because as that place where the Cherubim or Angels of God's presence were placed was the covering of the Arke so Exod. 25. 22. God promised that in that place he would talk with Moses and give responses and shew himself propitious to the people Thus beside the many places in the Old Testament it is used in the New Heb. 9. 5. where the Cherubim of glory that is the pictures of the Angels in the manner wherein they were wont to appear that is in the resemblance of a bright cloud or glory are said to overshadow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the covering of the Arke or propitiatory And in proportion to this must the word here be rendred not propitiation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 2. but propitiatory Christ being now the antitype prefigured by that covering of the Arke either as Theophylact conceives in that our humane nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the covering or veile of his Divinity or because God exhibited and revealed himself in Christ as the Propitiatory was the place where God was wont to exhibite himself peculiarly he by whom God spake to us Heb. 1. 1. in whom the fulnesse of the Godhead dwelt bodily and on whom the Angels descended with that voice This is my beloved son c. and by whom God gave his responses to the world shewing himself propitious to them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating of his righteousness or mercy that here followes or shewing a way by which he will be propitiated viz. through faith in his blood not by any legal performances the condition required on our part to be performed This condition is here introduced by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case through which is the note of a condition as with an Accusative it is of a cause and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith in his blood where the blood being the object of the faith it must signifie in concreto Jesus Christ who thus shed his blood shed it to propitiate and satisfie for our sinnes and shed it to redeem us from all iniquity in or on whom we are to believe and that is styled ver 22. in that simpler phrase yet to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Jesus Christ Beside this the blood is also the foundation or motive of the Christian faith that which perswades us to believe and obey Christ because what he hath taught us as the will of God he hath thus confirmed to be so by signing it with his blood and so the blood of Christ is said by S. John to be one of those which testifie or bear witnesse on earth and to induce our faith of the Gospel thus testified by the effusion of his blood And in both these notions this faith is the condition on our part parallel to Christs being proposed a propitiatory on Gods part for as God exhibits himself to us in Christ demonstrates his righteousnesse or mercifulnesse and reveals himself propitious to us in putting us in a way of finding mercy entring a new covenant with us so must we believe on him thus exhibiting and revealing his Fathers will to us and observe those rules of Repentance and new life upon which he promiseth to be thus mercifull to us And accordingly this condition is here immediately subjoyned to Gods proposing Christ as a propitiatory as the condition on our part on which he so proposeth him Ib. Declare his righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here best be rendred demonstration of his righteousness and accordingly as the method of demonstrating is wont to be by the cause so here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with an Accusative case is a note of a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the passing by not taking notice of past sinnes the sinnes whether by Jewes or Gentiles formerly committed that is before the revealing and manifesting of God's will unto them by Christ According to that of Act. 17. 30. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking over net taking notice of that time of ignorance doth now command all men every where to repent and Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou lockest another way and beholdest not the sinnes of men that they may repent The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the direct interpretation of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon as preterition doth from remission as passing by not yet laying to their charge for punishment doth from absolving acquitting of them For though in order to their repentance and change God doth at the present so passe by their forepast sinnes as not to forsake them or shut up all waies of mercy against them but reveals Christ to them with promise of pardon for what is past if they will now obey him this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet unlesse that change be wrought and for the future approved to him there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or pardon to be expected from him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's forbearance or long-suffering so the word signifies c. 2. 4. in his not proceeding so swiftly and severely with sinners as to cut them off or forsake and leave them helplesse and hopelesse in their sinnes but treating them gently giving them space to repent and amend and using all effectuall means to win them to it all one with God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slownesse to punish mentioned oft in the case of Pharaoh and elsewhere And this being now God's dealing in Christ is here mention'd as the medium to demonstrate God's righteousness that is that Evangelical way revealed by Christ wherein it consists not
be heires faith is made void and the promise made of none effect Paraphrase 14. For if that inheritance were made over to them upon observation of the Mosaical Law upon the Jewes being circumcised c. then as faith or this Evangelicall way of justifying sinners is vanished on one side and what is said of Abraham's being justified by faith is concluded to be false so the promise it self which was shewed to be the thing by which Abraham was justified and to belong to all Abraham's seed not to the Jewes onely v. 12. is vanished also 15. Because the Law worketh wrath for where no law is there is no transgression 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the Law but to that also which is of the faith of Abraham who is the father of us all Paraphrase 15 16. This again appears by another argument for it 's evident of the Law of Moses that all which that doth is to bring sinne and punishment into the world as the Law of circumcision given to the Jewes made it a sinne and punishable in a Jew if he were not circumcised on the eighth day but gave him no right of merit no title to heaven or to any other reward in case he did observe that or the like ordinances were circumcised c. for these were before the command of circumcision made over to Abraham and his seed by the promise of God And so for other more substantiall duties the Law by commanding them doth but enhanse the contrary sinne which if it were not for the commandment could not be so high a degree of crime or contempt of known law but doth not give a man right to any reward for observing it From whence it necessarily follows that it that is the promise of reward v. 13. justification c. must have been made in respect to faith or to believers and not founded upon any merit of any legall performances on God's giving on our observing that law of circumcision c. and by that means indeed it becomes an act of promise and that promise meerly of grace not depending on Judaicall performances and so it belongs to all the seed that is to all that do as Abraham did is made good see note on 1 Pet. 2. d. to all sorts 〈◊〉 believers not onely to the Jewes who are spiritually children of Abraham that is believers like him born anew after his example or similitude though not springing from his loyns for in this respect it is that he is said to be the father of us all that is of all the faithfull Gentiles as well as Jewes 17. As it is written I have made thee a father of many nations note b before him whom he believed even God who quickneth the dead and calleth those things which be not as though they were Paraphrase 17. As it is written of him that he should be the father of more nations then one nay as the word many often signifies of all that is of the Gentile believers also in like manner as God in whom he believed is the Father of the Gentiles as well as Jewish believers and accordingly justified Abraham without Mosaicall obedience and so will justifie Gentile Christians begetting them by the Gospell to a new life and then upon this change this reformation though sinners and Gentiles by birth yet accounting them children receiving and embracing them in Christ And there is nothing strange in all this when we remember who it is that hath made this promise even that God who is able to doe all things even to raise the dead to life again and so to quicken the Gentiles that are dead in sinnes as he quickned the womb of Sarah and enabled old Abraham to beget a sonne and give them grace to forsake their former deadness and barrenness and incapacity of gods favour viz. their heathen sinnes and to deal with those despised heathen as he doth with the Jewes themselves that have received most of his favour and pretend a peculiar title to it see Luk. 15. 24. 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken so shall thy seed be Paraphrase 18. And this is exemplified to us in that which we see befell Abraham who having no naturall grounds of hope either in respect of Sarah or himself did yet upon Gods promise Gen. 15. hope and believe that he should have a Sonne and so be a stock from whence that is literally from his body many nations should spring a most numerous progeny even as many as the stars of heaven for multitude And then why may not the Gentiles upon coming in to the faith of Christ and reforming their Gentile lives be as capable of God's promises made to all true penitents whatsoever impossibility seem to be in it in respect of their former sinnes and desperateness of their condition 19. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb Paraphrase 19. He we know by a strong faith overcame all the difficulties in nature and considered no objections that might be made against the probableness of God's performing the promise 20. He note c staggered not at the promise of God through unbelief but was strong in faith giving glory to God Paraphrase 20. Neither interposed he any question demurre or doubt through any suspicious fearfull passion in himself but without all dispute to the contrary depended fully on God for the performance and how difficult soever yet he lookt upon God in his glorious attributes perfectly able to do whatsoever he promised and most faithfull and sure never to faile in the performance collecting nothing else from the difficulty of the matter but that it was the fitter for an almighty power and a God that cannot lye having promised to magnifie his power in performing it 21. And being fully perswaded that what he had promised he was able also to perform Paraphrase 21. Having for it all this one hold on which he depended most confidently that as God was able so he would certainly make good and perform what he had freely promised to him And then now that the Gospell is by Christ sent to the Gentiles and mercy offered them upon reformation why should the wickedness of their former lives any more then Sarahs barren womb and Abrahams old age keep God from performing his promise to them of accepting and justifying penitent Gentiles whose reformation tends so much to Gods glory though they be not circumcised 22. And therefore it was imputed to him for righteousness Paraphrase 22. Which stedfast faith of his was a signe of the opinion he had of God's power and fidelity and was most graciously accepted by God and rewarded in him
as a demonstration of the pretiousness of that stone that whosoever depends on it it will never faile him he shall never miscarry that laies all his weight on that foundation CHAP. X. 1. BRethren My heart's desire and prayer to God for Israel is that they might be note a saved Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you my brethren the Christian Jewes that whatever the Jewes believe of me as though I were their enemy there is none more passionately and tenderly affected to them then I am From this it is and nothing else that I doe so heartily desire and pray to God for all that people that they may timely believe and turn unto Christ that so they may be delivered at this time and escape and not be involv'd in the fatal destruction that attends that people and withall be saved eternally by so doing 2. For I bear them record that they have a zeal of God but not according to knowledge Paraphrase 2. For I must testifie this of them that they are very many of them great zelots for their Law as that which is commanded them by God and so in their way zealous to have God obeyed but for want of true knowledge which the Gospel offers them and they will not receive they are mistaken in their zeale are not such zelots as they ought to be 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Paraphrase 3. For they being not satisfied in the truth of what we teach them particularly of God's way of justifying men under the Gospel and desiring and intending to be justified by the Law their external legal observances they will not part with them and thereupon have refused that Evangelical way of justification which is so much better then that 4. For Christ is the end of the Law for righteousnesse to every one that believeth Paraphrase 4. For Christ hath consummated and reformed the Law of Moses requiring internal in stead of external obediences and hath set up a new way of justification which belongeth to all those that believe and obey him though they doe not perform the Law 5. For Moses describeth the righteousnesse which is of the Law that the man which note b doth those things shall live by them Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses to be a task of strict performances required of us that he that will be justified by that must never offend against any part of it for upon those terms onely justification is promised there and he that offends once is guilty of all that is hath lost all pretense of justification by that and this every man doth and so this is not so excellent and happy a course that ye should be so fond of it and withall it consisteth of a great burthen of ceremonies and externall performances all required to justifie a Jew before the coming of Christ and Christ that requires the substantiall duties requir'd by those shadowes hath done you no injury to free you from them 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heaven that is to note c bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead Paraphrase 6 7. But that justification which is to be had by the Gospell is not on such strict difficult terms above the reach of our knowledge or our strength that description of the perspicuity and intelligibleness of Gods commands given then by Moses to the people and setting life and death before them Deut. 30. 12. being very fitly appliable to the Gospell viz. that it is neither obscure not such as depends on any difficult performances of ours but on that which Christ hath done for us The Christ by which we are to be justified is not by any paines of ours to be fetch'd down from heaven he came down himself and dyed for us nor is he to be fetch'd out of the abysse by us he is risen again of himself for our justification to obtain pardon for our past sins upon our reformation for the future and to give us grace to doe so and these two being the two main parts of our faith signifie this truth that all that is required of us is by him made very plain to be known and possible to be performed all the difficult part is performed by himself and the easie required of us 8. But what saith it note d The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Paraphrase 8. But thus the Evangelicall justification is described That which is required of us toward it is within the reach of any ordinary understanding to conceive being proclaimed by us to all that will believe and within the compasse of a Christian to perform through Christ that strengthens him A sort of precepts so agreeable to humane nature and so familiar to our knowledg that thou maist without much pains learn them thy self and teach them others and for thy practice with pleasure and felicity perform them which character cannot so fitly belong to any thing as to the way of faith and new obedience set down in the Gospell which we now preach unto you in opposition to that other of legal performances which had so much of unprofitable weight and even impossibility in it 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Paraphrase 9. And this but of two parts as it were one for thy mouth the other for thy heart v. 8. For thy mouth that if in spight of all persecution and danger that shall attend the profession of the Christian faith thou shalt yet venture all and make profession of it and in thine heart as the principle of Christian practice believe the resurrection of Christ and conform thy practice to that belief in forsaking of sin and arising to new life in imitation of Christ's rising from the grave thou shalt escape this huge judgement impendent on the Jewes and withall be justified and saved eternally 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Paraphrase 10. For the justifying faith is onely that practicall of the heart which must have confession of the mouth go along with it and that shall give you your part in that great delivery see v. 13. and in that eternall rest hereafter 11. For the Scripture saith Whosoever believeth on him shall not be ashamed Paraphrase 11. For to that is appliable that of Isa 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost thou believe I doe believe This interpretation of some learned men depends upon a presumption that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an answer not a question the pretense of which is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Glossary promitto spondeo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulor which indeed will reasonably be admitted by a Metonymie as in Seneca de beneficiis interrogatio is used for stipulatio and so it may be appliable here because he that thus comes to God or any to desire directions or counsel from him is presumed to promise on his part to perform what shall be required of him But then still this sponsio is not an answer but rather a question the answer being responsio a return to this sponsio that is an agreement between parties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theophilus whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally the question and it is not any more according to analogie that it should be the answer then that the Latine inquiro or interrogo should be the answering of a question which we know is only the asking of it It may I suppose more regularly be rendred the question or addresse of a good conscience to God as enquiring signifies in our present notion consulting with seeking to asking counsel of God as in Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never permitted my own conceit to perswade me without asking some others counsel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull to ask others counsell and not to be directed by your selves when the true penitent believer comes to God as to the oracle to enquire of him for the whole future life with a Lord what wilt thou have me to doe or Good master what shall I doe to inherit eternal life applying himself to God for his directions of all his future actions and that with a sincere upright conscience resolving firmly to doe what is there required of him which resolution of universal sincere obedience is that which is there set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rinsing of sullages with the water which is but the ceremony that signified that other and was not to be thought to avail any but those that performed what was signified by it any more then the circumcision of a Jew without the inward purity According to this it is that as Tertullian calls Baptisme sponsio salutis an undertaking of salvation that is of the way laid down by God to it l. de Bapt. and l. de Resurr Carnis Anima non lavatione sed responsione I suppose again it should be read sponsione sancitur the soul receives its sanction not by washing but by undertaking for that is the meaning of sponsio and accordingly sponsores and susceptores are all one so Cyprian expressly calls it interrogatio Baptismi Ep. 76 and 80. the asking or inquiring of Baptisme And this is indeed the peculiar nature of Baptisme the ceremony of the Christians Proselytisme his initiation and admission into Christs family which is according to the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his coming unto God as a disciple and accordingly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 19. make disciples baptizing Baptisme is the ceremony of their entrance on discipleship CHAP. XI 1. I Say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Benjamin Paraphrase 1. Here it will be objected again that by this it seems to be concluded that then God hath utterly cast off the Jewes his antient people having cast them off from the preaching of the Gospel To this I answer that the objection is utterly causlesse and groundlesse for that the Jewes are not utterly cast off I my self am a visible example who had not only the Gospel revealed to me from heaven by Christ but am employed as an Apostle to preach to others who yet am an Israelite as lineally descended from Abraham by Benjamin as any can be supposed to be 2. God hath not cast away his people which he foreknew Wot yet not what the Scripture saith of Elias how he note a maketh intercession to God against Israel saying Paraphrase 2. God hath according to his threats Deut. 29. 28. cast off the rebellious Israelites but those whom he did foresee to be such whom he might according to the rules which in the Gospel he hath prescribed approve and love his honest faithfull servants that have any kind of probity in them those sheep that hear his voice he hath not now cast off or pass'd any decree against them Of which kind though they seem but few yet are there not so few In like manner as in the story of Elias 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people their murthering God's prophets and throwing down his altars then built by pious men of the ten Tribes to serve God with when they were not permitted to go to Jerusalem in which case the prohibition of building private altars is by the learned Jews said to have ceased and doing it in so universal a style as if he were the one only pious man left in the land and that that was the reason that they now plotted and attempted to kill him also 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal Paraphrase 4. To this complaint he receives answer by the voice from heaven 1 Kin. 19. 12. in these words I have reserved or left for my self out of that deluge of sin wherein the ten Tribes are involved or as the Hebrew may be rendred I will reserve a remnant of seven thousand men which have not or shall not bow the knee to Baal as there were some that observed the Law and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar Ezek. 9. 4. 5. Even so then at this present time also there is a remnant according to the election of grace Paraphrase 5. So at this season some though a few in proportion have been preserved such as according to the rules of the Gospel God hath determined to receive humble obedient servants of his which have readily received the faith of Christ answerable to those v. 4. that bowed not the knee to Baal and from their former sins did now on Christs call turn to him and so were capable of that justification brought in by Christ which consisting in pardon of sins to all penitent believers and not in rewarding of works belongs to those which thus return to him See note on 1 Pet. 2. 6. 6. And if by grace then it is no more
he stands or falls that is he by his not thy sentence or judgment is either cleared judged to have done nothing amisse or condemn'd But he certainly shall be cleared for God is able to clear him if he please and he certainly will having by receiving him into his family given him this liberty 5. One man note b esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind Paraphrase 5. The Judaizing Christian observeth some special daies appointed by Moses his Law the sabbath or other Jewish festivals but the other which is no Judaizer but knowes his own liberty makes not that difference of daies that Moses requires and in such things every man must act by his own not by another man's judgment or conscience see note on Lu. 1. a. what he is verily perswaded he ought to doe and therefore unity and charity ought not to be broken by you for such things 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 7. For none of us liveth to himself and no man dieth to himself Paraphrase 6 7. He that makes a difference betwixt daies thinks it is God's will he should doe so and he that doth not make that difference thinks it God's pleasure now under Christ that he should not make any difference He that makes no difference of meats thinks it acceptable to God that he should do so and in testimony that he thinks so constantly blesseth God when he eats for giving him that food to the eating of which he conceives God hath also given him liberty and the Jewish Christian thinks it obligation of conscience to abstain and for that command of restraint and for the grace of doing such an act of self-deniall he giveth God thanks also And this sure is well done on both sides for no man of us is to doe what he himself likes best but what he thinks is most acceptable to God 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords Paraphrase 8. For our life and death are very unconsiderable but as by them we may serve God and therefore much more all other things 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living Paraphrase 9. And all the fruit of Christs death and suffering and resurrection which accrues to him is onely this that he may have power and dominion over us all to command or give what liberty he pleaseth 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgement-seat of Christ Paraphrase 10. But why dost thou that observest the Law condemn thy fellow Christian or exclude him from thy communion because he uses his Christian liberty c. or thou that usest thy liberty why dost thou think it a piece of senslesse stupidity in the Jew to abstain and thereupon despise v. 3. and vilifie him which is also a kind of judging him whereas indeed neither of you is to be the judge of the other but Christ of you both see note a. on Jam. 3. being by his Father sent and commissionated to that office 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God 12. So then every one of us shall give account of himself to God Paraphrase 11 12. According to that of the Prophet Isa 45. 23. I have sworn by my self that unto me every knee shall bow which being a Prediction of somewhat then future was to have a completion in Christ incarnate see Phil. 2. 9 10 11. who is now constituted the one supreme judge of all to whose judicature every one must submit and give account for his own actions and consequently 't is most unreasonable that any man but he to whom Christ this supreme judge hath delegated and committed that power the Apostles and Governours of the Church endowed with the power of the Keyes and Censures should thus censure and reject others from their communion 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling-block or an occasion to fall in his brothers way Paraphrase 13. And therefore let this fault be mended by you doe not any longer censure and separate from one another's communion for such things as these onely be carefull that you do not scandalize any Christian brother that is put in his way a stumbling-block to hinder his coming to Christianity or a gall-trap in his progress to wound him and make him go back as the Judaizer is in danger to do when he sees those libertie used among Christians which he deems utterly unlawfull 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean Paraphrase 14. I am confident and make no question but that Christ hath so removed that yoke of the Mosaical law that to a Christian Jew no kind of meat is unlawfull to be eaten but yet for all that it is unlawfull to him that esteems it to be still prohibited the perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawfull to use that liberty which otherwise were lawfull 15. But if thy brother be note c grieved with thy meat now walkest thou not charitably destroy not him with thy meat for whom Christ died Paraphrase 15. But if for a matter of this nature his not daring to eat what thou eatest thou despise and cast off thy fellow Christian that knowes not his liberty and by so doing discourage or aliene him from going on in Christianity v. 13. sure this is contrary to the rule of Christian charity of drawing all to piety and driving none away Mat 18. 6. and it will be a great fault in thee for so light a thing as meat is to drive from Christianity and consequently to destroy him for the saving of whom Christ was content to lay down his life see v. 20. 16. Let not your good be evil spoken of Paraphrase 16. Ye may use your Christian liberty but shall not doe well so to use it as that it may tend to others hurt for that will be the defaming of that which is in it self indifferent or innocent 17. For the kingdome of God is not meat and drink but righteousnesse and peace and note d joy in the holy Ghost Paraphrase 17. For Christianity consists not in such external matters eating or not eating such of such meats
III. V. 15. He shall suffer losse Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it may first be enquired whether it belong to the man or to his work both immediatly precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any mans work That which inclines it to signifie the work is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes but himself shall be saved which seems to oppose himself to his work that the one shall be lost but the other saved But this is well enough avoided by setting the opposition betwixt the saving of him and the burning of his work precedent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the consideration of that as it answers the former probability so it inclines more strongly to render it the other way that the man not the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be mulcted For that this word signifies not to be lost but to suffer losse hath been said Note on Mat. 16. m. Which cannot be here said of the work of which it had before been said it shall be burnt For what is so doth not suffer a mâ—lct or fine or losse which according to all lawes must be salvo contenemento without utter ruine but is lost and utterly destroyed It remains then that it be spoken of the man whether false reacher or any follower of such that takes up any such false doctrine from him and so upon the doctrine of Christ professing still or not denying of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstructs some false doctrines and erroneous practices And of him it is here said that he shall suffer losse so as the metall that goes into the fire with drosâ—e or embasement mix'd with it is separated from all that mixture and comes out a great deal lesse then it went in loseth all that drosse in that triall of fire Now how this is to be particularly understood of this superstructure of hay or stubble here must be collected from the consideration of the day which is here mention'd ver 13. that it shall declare or reveal That the word Day in all languages signifies judgment and that the day Emphatically or the day of Christ the day of the Lord signified an approaching season of judgment then expected on unbelievers and misbelievers Jewes and Gnosticks all the world over in the Christian plantations see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to may appear 1st by the exclusion of all other daies The only two senses that can come in competition are either 1. that it signifie the finall day of judgment or 2. the audience and judicature and sentence of the Apostle when he comes to examine this doctrine For the first that cannot be understood here because the office of the day here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveale v. 13. And therefore supposing there were such a day of conflagration which they that maintain look on as a purging fire to burn up all the ill works of the Christian and fit him for heaven yet the circumstances of the text here doe not belong to that but to another quality of the fire the trying revealing and discriminating one from another as appears by all the phrases here used Every mans work shall be made manifest the day shall declare it shall be revealed by the fire the fire shall try what kind of work every mans is and if any mans work remain that is abides the triall he shall be rewarded As for that of the Apostles coming to judge and censure it is not probably here meant because these hereticks and their followers did not acknowledge the Apostles power but resisted and rejected them as appears in divers other places and oft layes a necessity on the Apostles to vindicate their authority And 2 dly there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire or speak of giving men rewards v. 14. which are to be expected from God But then 2 dly that it be applied to this of the punishment of God now approaching the Gnosticks will appear not only by the mention of the wood hay stubble built on the foundation which evidently denotes hereticall superstructures and it is known that these were the great hereticks of those times and such as will be sure to perish when fire comes but also by the consequents here to the end of the Chapter which make up the known character of the Gnostickâ— For that consisted specially of two thing 1. their doctrines of Uncleanness 2 dly their arts of worldly wisdome to secure themselves from persecutions by complying with the persecutors And both these are here noted that of Uncleanness v. 16 17. by the defiling the Temple of God that is themselves who as Christians are obliged to be holy but by the Gnostick infusions were in danger of all pollutions and those that were immers'd in them the Apostle fortells that they shall be destroyed by this day him shall God destroy v. 17. And so that of worldly wisdome v. 18. If any man among you seemeth to be wise in this world that is prudent for the saving or securing himself from persecutions and dangers here And of this the Apostle gives warning that this wisdome is the greatest folly and that the contrary thereto is the onely wisdome even for this life the constant adhering to Christ the surest means to deliver him from the dangers which here he fears whereas these wise and prudentlal worldlings are likely to be taken in their own craft v. 19. by their arts of securing to destroy themselves and so will appear vain and ridiculous in all their wise contrivances ver 20. according to that of Christ Mat. 16. 25. he that will save his life shall lose it And therefore the form of advise here used is Let no man deceive himself This practice of the Gnosticks in order to the securing themselves was a great mistake the way to bring all destruction upon them when the day of the Lord the vengeance of Christ upon the crucifyers and persecutors of Christians should come suddenly upon them and sweep away the Gnosticks among them And so the whole passage belonging clearly to these the full importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that they which being not so high in that heresie as to deny the foundation the faith of Christ which many did and are elswhere call'd Apostates and Antichrists and they that denied Christ to be come in the flesh and yet had received some of these Gnostick infusions that particularly of worldly prudence and compliance with the Jewes should contrary to their expectation of gaining by this means suffer losse be in great hazard to be destroyed among them and if they escaped it should be very narrowly the constant faithfull Orthodox Christian being the only one that should be perfectly safe when that
are guilty of them nor of any other injustice shall without reformation ever be capable of inheriting the crown which is by Christ promised to Christians 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God Paraphrase 11. And such sins as these were ordinary among you in time of your heathen state but now you have given up your names to Christianity which denounceth judgement against all these your baptism is a renouncing of them all your sanctification by the Spirit directly contrary to it your justification by what Christ hath suffered and done for you see note on Mat. 7. b. utterly incompatible with such impurities and injustices spoken of either in the last or this chapter 12. All things are lawfull unto me but all things are not expedient all things are lawfull for me but I will not be brought under the power of any Paraphrase 12. And whereas your teachers to allure you to sensuall practices tell you first that all meat is freely to be eaten and so sooth you up in luxury and then proceed and perswade you that use of venery is as necessary for your bodies and so as lawfull as eating of meat is I shall tell you first that supposing them lawfull yet it will befit a Christian to abstain from many things that are not utterly unlawfull and secondly that if indifferent things begin to get a dominion over any 〈◊〉 men upon conceit that meats are lawfull come to be enslaved to their bellies as of the Gnosticks 't is affirmed that they serve their bellies and that they are lovers of pleasures more then of God this is then absolutely unlawfull 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body Paraphrase 13. 'T is true that meats are by God and nature appointed for the use of men and that the body of man here in this life hath absolute necessity of them And yet to take off our hearts from them we may also consider that in the next life which is a spirituall life this eating and desiring of meat shall be taken away and therefore even here we should keep the flesh in such a subordination to the spirit that we may be able to deny our selves even lawfull pleasures sometimes especially when any occasion makes it more expedient v. 12. But then for fornication whatsoever your former heathen principles or present false teachers the Gnosticks teach you that is no such lawfull or indifferent thing your bodies are to be consecrated to God either in lawfull wedlock or in chaste single life and by being kept pure here must be made capable of rising to everlasting life with Christ hereafter v. 14. 14. And God hath both raised up the Lord and will also raise up us by his own power Paraphrase 14. And then God that raised up Christ's pure sinlesse body out of the grave and hath made it a spirituall body shall also doe the same for us though we lye down in the grave also 15. Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Paraphrase 15. And this one consideration may have force on you Your bodies expect to rise with Christ as members with the head ye must not then in any reason pollute a member of Christ a devoted consecrated person by such unclean embraces 16. What know ye not that he which is joyned to an harlot is one body for two saith he shall be one flesh Paraphrase 16. That which was said at the institution of marriage in paradise that the man and the wife become one body concludes that the fornicator makes himself one body with a whore 17. But he that is joyned unto the Lord is one spirit Paraphrase 17. As on the other side he that keeps close to Christ's commandements and so cleaves to him Deut. 10. 20. hath a spirituall union with him minds the same things that he minds and so is very farre from these carnall base joyes in which all the Gnosticks religion consists 18. Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body Paraphrase 18. Be sure therefore that ye keep your selves farre removed from that sinne Most other sins are committed against God or the neighbour but sinnes of uncleannesse are against one's selfe a defiling of his flesh a polluting of that which by chastity and single life is set apart to be a temple of God a place of sanctity and purity v. 29. 19. What know ye not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own Paraphrase 19. Your bodies are by your being Christians consecrated to the service of his Spirit and the Governours of the Church of which sort the incestuous person is thought to be see c. 5. 2. set apart in all purity to discharge that function to which they are consecrated by receiving the holy Ghost This benefit of the Spirit ye have received from God and it is an engagement to you to think your own bodies are not now at your own disposall to use them as you please as in your state of Gentilisme or without that engagement ye might be tempted to imagine 20. For ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Paraphrase 20. For God hath pai'd dear for the purchase of you hath given his sonne out of his bosome and his very Spirit to this purpose to purchase unto himself a peculiar people zealous of good works by this price making purchase of our bodies as well as our soules and so engaging us to serve and glorifie him in both and not leaving either of them at liberty for us to dispose of as we please V. 2. To judge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not matters but places of judicature appears by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and authors and Glossaryes generally and so in the sacred style Susan 49. where we read the place of judgement So Judg. 5. 10. sit in judgement and Dan. 7. 10. the Judgement was set that is the Court of Judges And Jam. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinctly and necessarily rendred Judgement-seats And so here the Arabick interpreter renders it by words which are thus in Latine Subsellia Judicii ad mundum pertinentis seates of judgement belonging to the world V. 7. A fault The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 11. 12. and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse noting there the great paucity of the Jewish converts to
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
in all manner of sincerity And thus saith S. John 3 Joh. 4. that he hath no greater joy then to hear that his children walk in the truth V. 7. Beareth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cover and is within a very little the Latine tego and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tectum is sufficiently known and therefore by Hesychius 't is first expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover to contain and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry to endurâ— And that this notion of covering belongs principally to concealing in opposition to speaking out or reporting may appear by Hesychius also who in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover words and not report them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to silence or holding the peace And this is the most probable notion of the word here where speaking of Charity that it rejoiceth not in iniquity that is is so farre from joying to see another offend that it produceth geeat sorrow and compassion for it but on the other side rejoiceth together in the truth is very glad to see men doe as they should doe live in all Christian sincerity he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a farther evidence of that temper conceals all the ill of another unlesse when 't is greater charity to reveal it as Pro. 10. 12. it is said of love that it covers all sins and then goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believeth all things that is all things that are said for the excuse or mitigation of a fault which is the quality of the supernal wisdome Jam. 3. 17. that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie to be perswaded of that which tends to mitigate the fault and when nothing is said in defence or excuse yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeth the best that the matter is capable of And then followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endureth all things whatsoever of injury comes to him by anothers fact he is most ready to bear and never meditate revenge Which is the very thing that must be meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were rendred beareth all things as in Hesychius 't is manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of bearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure And that is one farther evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the other notion for else there would be no avoiding a tautologie It is true that ch 9. 12. it may bear another sense for the word certainly signifies to endure as well as to conceale and yet that with somewhat of this notion in it for the sense lies thus we might use our liberty or authority claim the privilege of labourers that is to be provided for by those for whom we labour but we have not done so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make no such claims but endure hardship rather then hinder the propagating of the Gospel by insisting on this right Ib. All things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things though it be an universal is not to be taken in the utmost extent but according to the use of the like phrases in all languages wherein the universal signe affix'd either to persons or times or places or things signifies onely a greater number but not all without exception So when Psal 14. 4. it is said of the children of men that they are all gone out of the way all become abominable it is manifest that it is not spoken of all men without exception for v. 8. there is mention of Gods people and v. 9. of the righteous So for things Joh. 14. 26. the holy Ghost shall teach you all things and bring all things to your memory not absolutely all but all that were usefull to their office So 1 Cor. 10. 23. All things are lawfull to me that is many of those things which are unexpedient or all indifferent things So Phil. 4. 13. I can doe all things is determined there to the things there spoken of to want and to abound c. and so here the covering and believing and hoping and enduring all things is the concealing and burying in forgetfulnesse many considerable injuries and evils of other men believing and hoping and enduring very many things which they which have not this excellent divine grace of Charity will never doe CHAP. XIV 1. FOllow after charity and desire spirituall gifts but rather that ye may prophesy Paraphrase 1. Let the prime supreme care be to do good to others and in order to that of all spirituall gifts which you are to desire zealously that of interpreting Scripture is the most usefull see note on Lu. 1. n. 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the Spirit he speaketh mysteries Paraphrase 2. For he that by the gift of God speaketh any unknown languages onely to shew what he can doe must be supposed to speak to the understanding of none but of God and then he speaks indeed by that gift or afflation mysteries or hidden things but no body receives benefit by him 3. But he that prophesyeth speaketh unto men to edification and exhortation and comfort Paraphrase 3. But he that declareth to others what himself understands of holy things speaks to men's profit and instruction admonisheth and exhorteth them to all Christian practice and comforteth them from the promises of Christ 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the Church Paraphrase 4. He that speaks a strange language can benefit no body but himself but he that interprets Scripture doth that which much â—endeth to the confirming and benefiting the congregation improving them in spirituall knowledge 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying Paraphrase 5. I had much rather that ye had the gift of prophesying then of strange tongues for expounding of Scriptures is infinitely more usefull to the Church then the gift of tongues unlesse he that useth that gift doth after tell them in plain words what he meant for unlesse he doe so the Church can receive no advantage by him 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Paraphrase 6. For strange tongues are not at all profitable for them that are already Christians that which is profitable is either 1. expounding sacred figures or 2. communicating ones knowledge in great mysteries see note on 2 Pet. 1. c. or 3. interpreting of difficulties of Scripture or 4. morall catechisticall institution teaching you what men ought to doe and believe 7. And even things without life
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
not by sight Paraphrase 7. And which gives us that really to be enjoyed which we have here in this life only by faith 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. Paraphrase 8. We make choice rather and are infinitely better pleased to leave this body behind us here to goe out to die that by this means wâ— may come to our home our blisse in heaven and so the fear or expectation of death is farre from being painfull to us 9. Wherefore we labour that whether present or absent we may be accepted of him Paraphrase 9. All our ambition and designe being but this that whether we continue in this earthy body of ours or go out of it whether living or dying we may be acceptable to God 10. For we must all appear before the Judgment seat of Christ that every one may note a receive the things done in his body according to that he hath done whether it be good or evil Paraphrase 10. For there will certainly come a day when every person that ever lived shall be judged by God set as it were in an eminent conspicuous place as men that are impleaded are wont to be and every action of his life taken into consideration that accordingly every man may be punish'd or rewarded body and soul together according to his actions of what sort soever they be whether good or bad which in his life-time he hath committed in his body and soul together 11. Knowing therefore the terror of the Lord we note b perswade men but we are manifest unto God and I trust also are made manifest in your consciences Paraphrase 11. Considering therefore the dreadfulnesse of this appearance of God as on one side we labour to perswade men to embrace the truth and live as those that are thus to be judged so we desire to approve our selves to God as our Judge also who I am confident doth approve of our sincerity herein and I hope you are as well satisfied also of our uprightnesse toward you 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart Paraphrase 12. What I say is not as if I wanted again commending to you but that I may arm you against those false Apostles that come among you and glory much of outward things but know in their consciences that they have little cause to doe so against whom you may fortifie your selves and make answer to them by glorying of my patience and perseverance and performances in the Gospel and to this end only it is that I say this unto you 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause Paraphrase 13. And what we doe herein is mean for good my speaking thus largely of my self is for the glory of God whose grace it is that enables me to doe any thing and any more moderate language or actions are designed by me to your advantage also Or both together whether one or other they are meant to the glory of God and your good 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Paraphrase 14 15. For our love to Christ founded on his to us hath us in its power to make us doe whatsoever it will have us making this argument from this certain acknowledged truth of Christs having died for all men that then certainly all men are sinners laps'd in a lost estate and so hopelesse unlesse they use some means to get out of that estate which that he might help us to doe was the designe of Christs dying for all that we might having received by his death grace to live a new life live no longer after our own lusts and desires but in obedience to his commands that died and rose again to that end to blesse us in turning every man c. Act. 3. 26. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Paraphrase 16. Wherefore now we esteem or value no man according to the outer advantages of this world wisdome riches learning c. which are wont to set men out in the eyes of the world and although it were true that we had familiarly convers'd with Christ here as some among you say they have they that say I am of Christ 1 Cor. 1. 12. and preferre themselves before others for that and expect their doctrine should be received before the doctrine of others yet now we know that he is gone from this earth and no man can now pretend to know Christs will otherwise then as it was revealed at his being here above or any more then another upon this bare score because he once convers'd familiarly with Christ here All that now we have to doe with Christ is to look on him not under any such notion as a Christ talking familiarly with us on earth but as an heavenly King offering and designing us a spiritual kingdome upon our obedience and fidelity not any temporal advantage or matter of boasting upon our acquaintance with him here 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new Paraphrase 17. If any man professe to have any peculiar claim to Christ this must be the way of judging of the sincerity of his pretensions if he think himself obliged to live a new life The state of the Gospel is a change of every thing from what it was before more grace promise of pardon on repentance and sincerity for the future more explicite promises of heaven and precepts of greater perfection and what is all this but an obligation in all reason to a new and a Christian life 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation Paraphrase 18. Now all these things depend on God as the author of them who hath used this means of making up that breach between him and us and hath given us power and commission to give men reconciliation peace or pardon or absolution upon renewing of their lives 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation Paraphrase 19. And the tenure of our commission runs thus That God hath used Christ as a means to make peace between him and the greater and worser part of the world the Gentiles
God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it doubtfull how this verse should be rendred If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must first be observed that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in as in that antient MS. it is then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and Christ whether it be rendred and or even so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie in as in a place because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According â—o that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
continually did phanfie the Roman Empire to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that that hindered But that was caused by looking for that as future which was some time past and now out of their minds and by the Apostles not mentioning what it was which omission of his was occasioned by his having told them of it formerly and supposing that they knew it sufficiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now ye know c. so that there was no need of repeating it and it seems they had been at his being among them so fully instructed in it that he tels them 1 Thes 5. 1. that he need not write to them of this subject V. 7. Mystery of iniquity It must here be explained 1. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity and 2. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery and 3. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted here signifie For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may signifie no more then some great enormous sin or conjuncture of sins and so will very fitly be applied to this sect of the Gnosticks who were the vilest sort of people in the world in respect of their abominable Lusts Perjuries joining with Idols c. But the notion which seems to be most proper to this place is somewhat superadded to all this viz. their malicious bitter persecuting of the Orthodox Christians This is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity Mat. 24. 12. upon the increasing of which many should be offended v. 10. and their love of Christ zeal to Christianity should grow cold And then it will be easie to conjecture what is the mystery of iniquity viz. this villany in both parts of it the vile sins of these men and their bitter hatred to Christians both somewhat disguised and kept secret not profess'd and avowed because it was not yet seasonable but yet acted underhand more warily And that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitur for the word is generally used in a Passive sense see Note on Gal. 5. b. and so signifies this which is spoken of to be already acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath received its beginning saith Theophylact. And so in other the Epistles it is affirmed that there were among them emulaetions contentions strifes seditions confusion and every evil work all this together with the unclean abominable sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 already acted among them but as yet more secretly and closely only waiting their opportunity to break out and shew themselves at a time of the best advantage when that compliance of the Christians with the Jewes the observation of the Mosaical rites one of which was that they that were Jews should not converse with those of another nation Joh. 4. 9. should be laid down removed out of the way the Apostles every where leaving the Jewes and departing to the Gentiles laying down the use of the Mosaical rites and calling their disciples to come out from the Jewes as they doe Act. 19. 9. Heb. 13. 10 13. Gal. 2 and 3 and 4 and 5. V. 8. That wicked That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opposer v. 4. there is no question and that this was Simon and his followers hath been shewed Note e. and clearly appears by the character v. 9. that his coming is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of Satan in all power and signes and lying wonders that is that they used sorcery and did many strange things such prodigies as the Devil could help him to act by that means and as it follows v. 10. succeeded very prosperously among many hypocritical unsincere carnal Christians who were by their indulgence of lusts and promise of immunity from persecutions and by the strangeness of their forceries Simon undertaking to flie in the aire c. corrupted and seduced by them And this is farther described in the destruction that upon this revelation of themselves should soon involve him and his The relations of which are punctual among the antients Of Simon saith Arnobins adv Gen. l. 2. Viderat currum Simonis Magi quadrigas igneas Petri ore difflatas hominato Christo evanuisse Viderant pondere praecipitatum suo cruribus jacuisse praefractis pòst deinde per latum Brundam cruciatibus pudore defessum ex altissimi culminis se rursum praecipitasse fastigio The chariot and fiery horses of Simon with which this magician undertook to fly in the aire were blown away by Peters mouth vanish'd at the name of Christ and so he fell down and brake his legs and after some time was brought to Brunda and through the torments and the shame became weary of his life and cast himself headlong from the top of an high place and so perish'd Many other testimonies of this are elsewhere mentioned see Note a on 2 Tim. 3. And for the Gnosticks his followers 't is Eusebius's affirmation of them l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a moment they were utterly destroyed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift destruction foretold 1 Thess 5. 2. And two means are here mentioned by which this should be done first by the breath of Christs mouth secondly by the brightness of his coming the former noting the power of the Gospel in the mouth of the Apostles Peter and Paul who contended with him personally at Rome and brought ruine and shame upon him and the 2 d noting the vengeance that befell the Jewes by the Roman armies at which time the Gnosticks that sided with them were destroyed also see Note on 2 Pet. 2. 9. and Jude a. And this seems to be so called 1 Tim. 6. 14. where he is charged to continue constant to Christ whatever combats he met with ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the appearance of our Lord Jesus Christ which was surely somewhat then approaching that was likely to fall out in Timothy's life time and which as he adds ver 15. God as the blessed and onely potentate expressing his mercy and power together to all that adhere unto him and as King of Kings and Lord of Lords subduing bringing down the stoutest persecutors should shew forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those proper seasons which he had appointed for it CHAP. III. 1. FInally brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you Paraphrase 1. And as I pray for yourcomfort and constancy ch 2. 17. so it becomes you to be constant in prayer for me and the rest of the Apostles and ministers of the Gospel that our preaching may be successfull and prosperous meeting with no such obstacles as may hinder the progresse of it but may be every where received and obeyed and honoured by the good lives of the believers as it hath among you 2. And that we may be delivered from note a unreasonable and wicked men for all men
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
you with perfect patience nay rejoycing that you were thought worthy to suffer for Christ's sake and considering and assuring your selves that such sufferings as these yield you and will bring you by way of reward a more valuable and durable kind of wealth eternal blisse in heaven 35. Cast not away therefore your confidence which hath great recompence of reward Paraphrase 35. Having therefore indured so much upon these grounds of the certain retribution that all your sufferings bring with them be not beaten out of your fearlesnesse see note on Joh. 7. a. and patience and Christianity at last 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Paraphrase 36. For Christianity being a life of faith and hope fastned on future promises both those of this life release from persecutions and those of another life eternal blisse which will not be had till we have done what God appoints us in the interim to doe or suffer 't is clear that patience is necessary for all Christians at all times and particularly for you at this 37. For yet a little while and he that shall come will come and will not tarry Paraphrase 37. For the time is now very near at hand that Christ see note on Mat. 11. a. shall come as a judge to destroy the enemies and as a reliever to rescue all faithfull disciples see note a. and though you may think he hath stayed-something long yet now he will come very speedily to that work 38. Now the just shall live by faith But if any man note c draw back my soul shall have no pleasure in him Paraphrase 38. Mean while the true constant Christian shall by the strength of his faith live and hold out against all these terrors sustain himself by his faith see Rom. 1. 17. and he that doth not so but is affrighted and driven by afflictions out of his hold and profession as now ye are like to be God will certainly reject and hate such a man never accept of such temporary obedience 39. But we are not of them who draw back unto perdition but of them that believe to the note d saving of the soul Paraphrase 39. But as Christ told his disciples that in times of persecution he that would save his life should be the most likely to lose it and he that would venture the utmost for Christ's sake should be most likely to thrive and secure himself even in this world so it is likely to be at this time and so I may say it with comfort of all true faithfull constant Christians that we doe not mean to forsake Christ or fall off to the Gnostick compliances which in stead of delivering will prove the certainest way to ruine but to stick constantly to him as the likeliest way to preserve us here and the only way of securing us to eternity whether to save our lives or our souls Annotations on Chap. X. V. 25. Day approaching The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdome of God and many the like signifying that famous destruction of the Jewes hath been often mentioned The other phrases have been gathered together from their dispersions through this book Note on Mat. 3. c. Mat. 24. b. c. c. Now for this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of Christ although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh and I will gather all nations against Jerusalem to battel and the city shall be taken c. and so in many places of the Old Testament and accordingly in the New Luk. 17. 24. The Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his day that is when he comes to destroy Jerusalem so Mat. 24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that day and hour that is the punctual time of this destruction not of the day of the last judgment but of somewhat that was to come in that age V. 34. knows no man So Luk. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day wherein the Son of man shall be revealed v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day and c. 19. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies shall come in which thy enemies shall cast a trench So Act. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and conspicuous day of the Lord from which stone of the Jewes should escape but only the believers In which place as 't is cited out of Joel 't is observable that there is first mention of the last daies v. 17. which as the Jewes render the daies of the Messias so Peter interprets the time after the resurrection of Christ in which the Spirit was poured out then of this great day v. 20. which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last of the last fourty years after his resurrection in which Judaea was to be laid wast So 1 Cor. 1. 8. the day of the Lord Jesus agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of the Lord Jesus ver 12. both of them denoting this time of judgment on unbelievers and deliverance of the faithfull See also chap. 3. 13. So 1 Thess 5. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons v. 1. referre to this matter as the time is come Ezech. 2. 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord cometh as a thief the same that is said of it 2 Pet. 3. 10. belongs to this matter also So 2 Thess 1. 10. In that day So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching as Luk. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season approacheth or as Joel 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord is come it is nigh at hand So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day dawning is that day of judgment to the Jewes and deliverance to the believers among them 2 Pet. 1. 19. see Note g. And that this phrase should thus signifie will not be strange when it is considered that in all languages and idiomes the word Day signifies judgment here on earth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3. 13. the day shall declare that is the judgment or trial and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man's day 1 Cor. 4. 3. that is the judgment of men so dies in Latine diem dicere to implead and in English a daies-man an umpire or judge see Note on Mat. 3. c. and Mat. 24. b. That this is the meaning of this place will appear by the scope of the place which is to comfort them which were ready to fall off from Christianity upon the continued persecutions of the Christians
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here Now whereas 't is here added of that Spirit that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to envy first 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring and either the wickednesse or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting or assuming to ones self more then belongs to him and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oâ—â—oncur with him And thus it is used Prov. 27. 1. 〈◊〉 not thy self of to morrow that is assume not to thy seâ—â—â—arrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
while those extraordinary gifts remained in the Church for diseases to be cured and health restored to the sick without the use of any other means of physick c. where as the prayer of faith or calling the name of Christ over the sick was the means of curing the disease v. 15. and so Act. 3. 16. Christ's name hath made this man strong and the faith which is by him hath given him this perfect soundnesse so the ceremony whether of Oil or Imposition of hands was indifferently either used or not used by them In the Gospels many such cures are wrought without either and so in the Acts by taking by the hand by embracing c. 3. 7. c. 20. 10. and by his bare word ch 9. 34. and so again ver 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears First to what end this Unction was used precisely to that of miraculous healing or recovering the sick to health and that not through any efficacy or virtue in the oil but directly the contrary as touching the eyes laying on the hands and saying the word were used none of which have any natural force in them nor were used on other designe then to demonstrate the miraculousnesse of the work which was wrought without any contribution of means Secondly that this usage as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their successors in the Church even while the gifts of healing did continue among them but was by the Apostles themselves very frequently omitted in their working of cures Thirdly for that use of unction or enoiling as a viand to those that depart out of the world there being nothing said of it here but on the contrary the whole use of it in order to the recovering of the sick there is no colour of ground for asserting it nor obligation to the use of it to be met with in the New Testament and therefore allowing it to be a bare ceremony or a signe of our spiritual cure it is strange how it should come to be esteemed a Sacrament and that distinguished from Absolution on the sick bed and as such be deemed necessary to all that depart out of this world and used to them only when it is thought certain that they will dy and all this meerly on the authority of this one place where it is designed on purpose to the recovering of the sick person Fourthly that even in order to the recovering of the sick it is not now a ceremony of any propriety or fitnesse for use the gift of miraculous healing being not now pretended to in the Church and therefore this ceremony which was then sometimes attendant on that gift and was adjoined to the exercise of it on purpose to shew that it was clearly a gift operating without natural means to which end the unefficaciousnesse of unction was very proper must long since cease to have any propriety Mean while the other parts of S. James's direction here to the sick are very worthy observing in order to our present practice that they should call for the Elders of the Church that those Elders should pray over or for them and that in the name of our Lord Jesus that if the sick have upon examination been found guilty of any sinne or sinnes which may probably have brought that admonition from heaven that sicknesse upon him he confess them to God and if they be trespasses against a brother confesse them to the injured person and desire his reconciliation also and in either case approve the sincerity of his resolution contrition and change of mind to the Elder or spiritual person who may be deemed in many respects more likely to passe a right judgment on it then he can on himself and by his office is rendred most fit to be thus intrusted and employed and then lastly that upon a due performance of all this and upon a due preparation of the patient and expression of his sincere desire of it the Absolution of the Church should be afforded him And as this may be a very proper method to be used for the obtaining the peace of God and of real comfort to the true penitent soul so may it now by the blessing of God in case the disease was sent for such correction be a most probable means together with the skilful directions and applications of the Physician and a patient submission to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the diseased and to qualifie him to receive benefit by the Physician and to partake of the promise here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall raise him up when he in wisdome and mercy shall see that fittest for him and the like may be said of all other afflictions For as certainly as God hath the disposing of the world every particular disease that befalls any is sent by him and from him comes with some commission whether to remove out of this world or to exercise patience or to mortifie sin or to call to reformation and if the latter be it as I think I may truly say most commonly it is and it is most safe to suspect and examine alwaies whether it be not so then nothing can more contribute to the remove of this evil then to take away the cause of it and to perform that work for which it was sent according to what we find in the cures wrought by Christ that the forgiving of the patient's sinnes Son thy sinnes are forgiven thee is the ordinary preface to his recovery And so Ecclus 2. 11. before God's releasing or delivering in time of tribulation there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprize and the high priest offered sacrifice for his recovery v. 32. the Priest is said to have made an atonement and God thereupon to have granted him life v. 33. And so in Hezekiah's sicknesse when the Prophet is sent unto him this is the method of his recovery And accordingly the son of Syrach counsels Ecclus 38. 9. My son in thy sicknesse be not negligent but pray unto the Lord and he will make thee whole Leave off from sin and order thy hands aright and cleanse thy heart from all wickednesse Give a sweet savour and a memorial of fine flower and make a fat offering as one that is to dy Then give place to the Physician for the Lord hath created him There is a time when in their hands there is good successe And why may not this be that time which I now mention The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth in their book set out by the King and intituled A necessary Doctrine and Erudition for any Christian man upon the head of Extreme Unction It is agreeably the grave and sober conclusion of
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-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 incorâ—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
passages of entrance thereinto that is universal admission afforded to all that would forsake idolatry and come in and the Bishops of the Church with power to admit and shut out and the names of the twelve tribes written on them noting them to be as the governours of the tribes Mat. 19. 28. that is rulers of his Church this new Jerusalem 13. On the east three gates on the north three gates on the south three gates and on the west three gates Paraphrase 13. And these entrances three toward every quarter noting the coming in of men from all quarters of the world now to the faith of Christ or doctrine of the Gospel and their baptisme the sacrament of admission of all performed by a three-fold immersion and profession of faith in the three persons Father Son and holy Ghost 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. Paraphrase 14. And the wall which encompass'd the city as that Ezec. 40. 5. round about the house that is the Christian faith or doctrine was built or founded upon the preachings of the twelve Apostles of Christ 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof Paraphrase 15. And that angel with me had a reed in his hand c. 11. 1. to measure all these and give the dimensions of each as things that were like to continue for long use whereas that which was likely to be soon taken away was not to be measured c. 11. 2. 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal Paraphrase 16. And the city or church being in the figure of a cube an equable stable figure having every way the same dimensions was both in length and breadth twelve thousand furlongs by the length noting the duration of it by the breadth the extent of its circuit and the height was equal to the length and breadth of it noting the flourishing condition of it equal to the extent and duration 17. And he measured the wall thereof an hundred and fourty and four cubits according to the note f measure of a man that is of the Angel Paraphrase 17. And the wall that is the Christian faith or doctrin which surrounded and inclosed the city was an hundred fourty four cubits in compasse that is twelve times twelve cubits allowing an equal proportion to every of the twelve Apostles the foundations of this wall v. 14. in the planting that faith building that wall And the rod v. 14. by which he meted all this was a pole of six foot long equal to the stature of the Angel that appeared to me that is of a man Ezek. 40. 3. 18. And the building of the wall of it was of Jasper and the city was pure gold like unto clear glasse Paraphrase 18. And the matter of which this wall was made was Jasper a very precious and durable stone see c. 4. 3. noting the several ingredients in the Christian faith to be such precious precepts a gracious yoke promises of great fidelity sure to be performed and such as all eternity is concerned in and the Church it self a society of holy men observable for sincere conspicuous purity such as God who sees to the bottome of the heart acknowledges and approves and such as men may behold and glorifie God for them in both respects express'd here by gold and glasse gold in respect of the purity and value in the sight of God and glasse in respect of the transparency of it discernible both to God and man see Tobit 13. 16. 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was Jasper the second Sapphire the third a Chalcedonie the fourth an Emerald Paraphrase 19. And the Apostles which planted this faith were represented in a most glorious manner by all the most precious things imaginable see Tobit 13. 17. and Ezech. 28. 13. the several intimations of each of which might have somewhat of propriety to each of the Apostles but will hardly be appliable with any certainty but all together certainly note that which is most precious and signifie their memory as themselves in their life-time to be such in the Church of God and any thing was taught by them to be accepted with veneration 20. The fifth Sardonyx the sixth Sardius the seventh Chrysolite the either Beryl the ninth Topaz the tenth Chrysoprasus the eleventh a Jacinth the twelfth an Amethyst 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glasse Paraphrase 21. And the governours of the Church which had the power of admitting into the Church or casting out of it v. 12. were each of them represented as very estimable precious persons and the streets of the city that is the assemblies or congregations of Christians in the Church were like gold and glasse as before v. 18. for purity of life and conspicuousnesse of it and even to God that look'd through the bottome of it approvable 22. And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it Paraphrase 22. And there was liberty to serve God in every city and place and not as it was wont among the Jewes only at Jerusalem but wheresoever Christians met together or in every mans own recesse they offered up prayers to God and God in Christ was in the midst of them especially in the Christian Churches set apart for God's peculiar service in every city and town and not only in some one place for all to resort to 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Paraphrase 23. And there was no need of sun and moon new waies of revelations for the enlightning this Church for God by coming down and pitching his tent being in our humane nature present here upon the earth hath planted the faith entirely and so his doctrine is the full light of his Church the rule of all our faith and so there is no need of any additions or new revelations 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth doe bring their glory and honour into it Paraphrase 24. And all the people of the world that come to any sense of their Idolatries and sins by all God's judgments fallen upon them shall be content to live strictly according to this rule Isa 60. 3. and the Kings of the earth see Isa 49. 23. the highest in all sorts of power and learning c. will
have been printed or translated into English upon any place or book of the Scripture now to be had in the Publick Libr. in Oxford by Jo. Vernevill 12. The Vaulting-Master or the Art of Vaulting illustrated with 16 brass figures by Will. Stoaks 4. Ramus Olivae Concio habita ad Clerum in Templo Beatae Mariae Oxon. 8. Junii pro inchoando Termino A Job Wall T. D. Col. Aedis Christi Praebendario 8. A brief Treatise touching the preservation of the Eye-sight by Walter Baley sometimes Fellow of N. Coll. Regius Professor in Physick and Physician to Queen Elizabeth 8. Essaies and Observations wherein many of the humours and diseases of the age are discovered and characterized by a student in Theology 8. Porta Mosis sive Dissertationes aliquot à R. Mose Maimonide nunc primum Arabicè prout ab ipso Authore conscriptae sunt Latinè editae Unà cum Appendice Notarum Miscellanea opera studio Edvardi Pocockii Linguae Hebr. Arab. in Acad. Oxon. Professoris 4. Idea Trigonometriae demonstratae Item Praelectio de Cometis Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta Authore Setho Wardo in Acad. Oxon. Astronomiae Professore Saviliano 4. In Thomae Hobbii Philosophiam exercitatio Epistolica 8. Dolphi Phoenicizantes c. Authore Edm. Dickinsono Med. Doc. Mertonensis Coll. Socio in 8. Logicae Artis Compendium Authore Rob. Sanderson Coll. Lincoln in alma Oxoniensi quondam Socio in cadem Academia Sacrae Theol. postea Professore Regio Edit 5a 12. A Paraph. on Habakkuk by Dr. Stoaks 4. A Christian Legacy viz. 1. A preparation for Death c. by Edward Hyde D D. 12. 2. A Consolation against Death c. by Edward Hyde D. D. 12. Christ and his Church or Christianity explain'd under 7. Evangelical and Ecclesiastical Heads With a Justification of the Church of England according to the true principles of Christian Religion and Christian Communion 4. 1658. A Christian Vindication of Truth against Error concerning 7. Controversies most between the Church of England and the Romanists in 12. new Riâ— Gardiner Herefordensis Specimen Oratorium 12. The City Match 4. both long since written by J. M. St. of Ch. Ch. Oxon. The Amorous War 4. both long since written by J. M. St. of Ch. Ch. Oxon. Ovid's Invective against Ibis translated into English Verse and the Histories therein briefly explained with Natural Moral Poetical Political Mathematical and Theological Applications by Jo. Jones Teacher of a private School in Hereford 8. Two Assize Sermons preached at Reading and Abingdon in Berks with two others preached at St. Maries in Oxford by Jo. Hinckley Minister of the Gospel at Colschill in Berks. 12. The Devil of Mascon or a true Relation of what an unclean Spirit did and said at Mascon in Burgundy attested by several persons of Eminency both for Learning and Piety the third Edition 8. Burgersdicii Metaphysica 12. Directions for a godly life especially for communicating at the Lords Table by H. Tozer the sixth Edition 12. Hen. Savilii Oratio coram Regina Elizabetha Oxoniae habita c. 4. Juclli Apologia Ecclesiae Anglicanae Graecolat 8. Enchiridion Botanicum Or a compleat Herbal containing the sum of what hath been hitherto published either by ancient or modern Authors both Galenical and Chymical touching Trees Shrubs Plants Fruits Flowers c. in an Alphabetical order in which are distinguish'd all that are in the Physick Garden in Oxford shewing their Place Time Names Kindes Temperature Vertues Use Dose Danger and Antidotes c. by Ro. Lovell St. Ch. Ch. Oxon. in 12. The Circles of Proportion and the Horizontal Instrument c. both invented and the uses of both written in Latine by William Oughtred Aetonensis Translated into English and set forth for the publique benefit by W. F. And now by the Authors consent revised corrected and freed from all mistakes in the former Edition and also much amplified and explained by A. H. Gent. with brass Figures 8. new The Natural Mans inability to attain a sufficient knowledge of In-dwelling Sin in three Sermons preached at St. Maries in Oxon by Henry Hurst M. A. and Fellow of Merton Colledge 8. Exercitationes duae Prima de Hysterica Passione secunda de affectione Hypochondriaca Authore Nathaniele Highmoro Artium Medicinae Doctore 8. A Treatise proving the necessity of Humane Learning in the Ministry by H. Thurman St Ch. Ch. 8. The end of the Catalogue * See the most â—â—câ—llenâ— Paulus Fagius in his Praef. to the Targum of the Pentateuch * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Praes Co◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * neer upon the transportation or remove to Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For Mary his mother having been betrothed to Ioseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. before they came â—oge the shewas found to be with child from or by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †righteous †by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to take Mary to wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note â— * or thou shalt for the antient Gr. and Lat. MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †when he was risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * took her to him to wife see v. 20 †or she for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears either see note 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Akiba c. â— * de vit Apoll l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * learned men or Magi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the king of the lews which is born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * the Christ is or must be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dagger; the territory of Iudah * learnt from them exactly * had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †led them along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note h. 〈◊〉 〈◊〉 〈◊〉
much to passe as far as them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. 42. in Matt. p. 278. l. 2. * Hom. 24. in Matt. p. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * house top †was fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * utensil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mar. 11. 16. and note on Mat. 21. b. †polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Syriack and old Latine read the◠†and gave him to be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ordainâ—â— before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see c. 14. a. †in like manner even as we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. p. 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * began and expounded to them orderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * speak words to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * when we had believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Who was I able to withstand or hinder God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †many copies printed and MS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists * assembled in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * On Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apol. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 1 Tim. 4. Hom 13. * Ep. ad Philad * Hom. 15. in 1 Tim 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put forth his hands to mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * earnest â—t continuall prayer was †was about to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * watchmen at the dore for the Kâ— MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an Angel of the Lord came upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and were praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †portall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to answer †with asseverations affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a messenger of his †question'd the watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * them to be carried away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had an intention to make war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shouted The voice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Now there were some in Antioch belonging to the Church that then was Prophets Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †foster-brother of Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Proconâ—â—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †falsnesse forgery †much shâ—â—ken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * carried them as a â—â—urse †the face of his entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †not knowing him condemned him and fullfilled the sayings of the prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * preach unto you the promise c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That God hath performed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For David indeed in his own generation having served the counsell of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ confoâ—â—ded †will not believe if any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ as they went out of the Synagogue of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * worshipping see note i. †rage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * raising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †believed as many as were disposed for eternall life * worshipping women those of good quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Ks MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * c 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on Isa p. 610. * stirred up the minds of the Gentiles and made them evil affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †publickly through the Lord which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And as the Gentiles Jewes were bent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * make a good many disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom 32. in Matt. p. 218. * l. 1. c. 38. l. 8. p. 175. * Disp cont Philos p. 360. B. * Jus Grâ— Rom. p. 1. * Placuit ad pâ—obandum or dinationâ—m tuam ut per omnes in ista Provincia positos literae fierent Cypr. l. 4. Ep. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in putting * looked down to take out of the Gentiles or was pleased to take †or is his work for the King's MS. and the ancient Gr. Lat. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or and whatsoever they would not have done to themselves doe not to others for the ancient Grand Lat. MS. and many other copâ—es here adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so v. 29. †from the ancient times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having 〈◊〉 chosen 〈◊〉 out of theselves to send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so v. 25. †governâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * removing your minds †veatured their lives to all temptation foâ— the Gr. 〈◊〉 Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 more burthen be 〈◊〉 on you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †see 〈◊〉 * keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note d. †〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see c. 9. 31. * 〈◊〉 with peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 that had sent them for the 〈◊〉 MS. and 〈◊〉 ancient 〈◊〉 Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * counsell◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l. 3. 119. * l. 32. c. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Conâ—r â—â—â—st l. 32. c. 13. Ibid.
Jesus though he went not with the disciples was gone after them to Capernaum his usuall habitation they having the advantage of vessels for passage v. 23. took ship and went to Capernaum to look for him 25. And when they had found him on the other side of the sea they said unto him Rabbi when camest thou hither Paraphrase 25. they considering that he went not into the ship with the disciples v. 22. and not knowing of any passage by boat which he could have to Capernaum could not imagine which way he came thither yet because Tiberias was not far of from the place where the miracle of the bread was wrought and there came other boates from thence v. 23. they being uncertain what to think asked him of the time and way of his conveyance 26. Jesus answered and said unto them Verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Paraphrase 26. That which makes you thus follow me is not the acknowledgment of my divine power evidenced by my miracles or consequent to that a purpose to embrace my doctrine or desire to learn of me but a grosse carnall desire of the like advantages which you had of my multiplying loaves to feed you 27. note b Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the son of man shall give unto you for him hath God the Father sealed Paraphrase 27. Set not your hearts on these poor externall advantages seek not desire not to acquire this corporall food in order to your worldly ends secular victories and greatness see note a. and that which will afford you but a short fading benefit v. 49. but look out and get your part of that food which is it self unperishable and will make all that feed on it immortall also This food shall the Messias that is Christ bestow upon you for him and his doctrine hath God the Father acknowledged to be his own see note on Ephes 4. i. and by the coming of the Spirit on him demonstrated him to be sent by him no King of your choosing or making v. 15. but as his kingdome is to be a spirituall kingdome so is he to be installed to it by God and not by you 28. Then said they unto him What shall we doe that we might note c work the works of God Paraphrase 28. Hereupon they said unto him What is required of us what course wilt thou prescribe that we may doe that which thou biddest us v. 27. that we may be alwaies imployed in Gods tasks so as will be acceptable to him 29. Jesus answered and said unto them This is the work of God that ye believe on him whom he hath sent Paraphrase 29. Jesus answered them That which God requires of you is to believe and doe all that I who am sent by him doe command you 30. They said therefore unto him What signe shewest thou then that we may see and believe in thee what dost-thou work Paraphrase 30. Then though they had before believed and resolved v. 14. that he was of a certain truth the expected Messias and were therefore minded to set him for their Captain or King yet now being checked by Christ for their carnall conceits of the Messias v. 26 27. they retract their former resolution and demand farther signes before they will look after such a kind of Messias as he now tells them of and therefore to his requiring them to believe on him they said What miracle doe you shew what work of wonder such as may be sufficient to assure us that thou art the Messias 31. Our fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat Paraphrase 31. We have great reason to adhere to Moses who wrought such miracles brought down bread ready prepared from heaven for us and unlesse thou wilt produce some attestation to thy self which may at least equall this one why may not we be allow'd to think it unreasonable to forsake him and follow thee 32. Then Jesus said unto them Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven Paraphrase 32. Jesus saith unto them I assure you that Manna came not from heaven but out of the airy region and that the work of God not Moses and now the same God gives you farre more durable food then that was gives you me who came really down from heaven and am most eminently that which Manna was to your bodies bread or food to your souls 33. For the bread of God is he which cometh downe from heaven and giveth life unto the world Paraphrase 33. That fed but your bodies and putrified presently but that which God now gives you is for your souls and will feed them to eternity v. 27. and did really descend from the heaven of heavens not as that Manna for a multitude only but the feeding and enlivening the whole world 34. Then said they unto him Lord evermore give us this bread 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst Paraphrase 35. that durable vivificall bread of God the excellency whereof is infinitely above that of Manna as in other things so in this that the feeding thereon yeilds a durable satisfaction whereas in Manna and all corporeall food there is still a succession of appetite 36. But I said unto you that ye also have seen me and believe not Paraphrase 36. But that which I told you v. 26. was that though you have seen me and tasted of my miracles yet you doe not believe on me feed not on this true bread which came down from heaven 37. All that note d the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Paraphrase 37. This is an evidence of great obstinacy and untowardnesse of improbity and pride in you For had Gods preventing grace had any successe on you wrought probity or humility in you you would certainly come in to my call And I will not reject any that thus comes or cast him forth afterwards if he will abide with me 38. For I came down from heaven not to doe mine own will but the will of him that sent me 39. And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day Paraphrase 38 39. For this lies upon me as the office for which my Father hath sent me the fulfilling of which is all my care viz. that I should be carefull to preserve every one which with an honest heart shall thus come and believe on me and give every one that thus perseveres beside many excellent
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉