raise up the Christ to fit on his throne which is distinctly parallel to this V. 70. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an age and in the New Testament most commonly is used in a general sense not for the age of a man nor again for an hundred years but for an age of the world or some eminent part in the division of that Now the World is divided two wayes either into the age before the Messias and the age of the Messias or into the age of this world and of the world to come after the day of doom Accordingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the first part of the first division for the first estate beginning at the beginning of the world and reaching to the end of the Jewish common-wealth Thus is the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à secule ordinarily used and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to note that general age from the beginning of the world of which the Jewish state was an eminent part under which prophecies had been allowed by God to this people And it being resolved by the Jews that there was to be another age beside that first which they call the age of the Messias see Note on Mat. 24. c. or the age to come they are wont to use the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sometimes for brevity sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to age and yet farther or to age and afterward in seculum seculum to age and to age meaning thereby both these ages the then present and that other then to come the age of the Messias Thus have we interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age Mat. 24. 3. in a diverse sense from that which belongs to it Mat. 28. 20. In the former to signifie the Jewish state in the latter the state of the world under the Messias And in that notion I suppose it is that the Gospel of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 14. 6. the Gospel of that age of the Messias the Christian faith which was to endure till the end of the world Mat. 12. 32. note l. Sometimes again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the first number of the second division this world from the creation till the day of doom as Luk. 20. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of this age the men of this world opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are vouchsafed participation of that other do marry c. and so in many other places And so likewise for the second part of the second division the state after this life that of another world ordinarily call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come and that world or age it is oft call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply also as Joh. 6. 51 58. he shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for ever or to that age to come which is eternal And from this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is peculiarly that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies eternal including both this world and that other This eternal future state was it seems denied by the Sadducees and thereupon it is the observation of the Jews that after Ezra's time it was appointed that at the end of benedictions in the Temple the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum should be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age to age i. e. from this age to the next So we find it in c. 9. of Cod. Berachoth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all the conclusions of benedictions they were wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from age But when the Sadducees perverted this form of speech and said that there was but one age they appointed that the form should be from age and to age And though perhaps this latter form be before Ezras time to be met with in the Hebrew writings yet it seems t was not in their formes of benedictions in the publick service and there it was probably inserted on that occasion And an abbreviate of that form it is which the Christians have delivered to them by Christ Mat. 6. 13. thine is the kingdom the power and the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both ages the present and the future which we according to sense render for ever and ever i. e. for this world which is one for ever and for the next which is another for ever This is more largely set by the Apostle Gal. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ages of ages but yet more amply in the antient Church which added that second versicle to the doxologie As it was in the beginning i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age from the beginning of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is now and ever shall be world without end i. e. now in this world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that world which shall never end V. 74. Grant The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Infinitive mood after it as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to the sense of it to be rendred as if the word power or something else like it were to be understood so often in the Revelation as c. 2. 7. and 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give to eat or drink i. e. power to do so c. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give the priviledge or favour to sit So the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner c. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given to receive to do to give and so c. 16. 8. and 19. 8. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or the like is clearly understood which in many other places is express'd c. 9. 3. c. 6. 8. c. 15. 5 7. c. and so the former part of the 74. ver being read as it were in a parenthesis the sense will be perspicuous The oath which he sware to Abraham our father that he would give us power to serve him in holinesse c. And so beside the explication of that oath made to Abraham which hath from this passage been explain'd in another place here will be observable also the allusion of this whole passage to the names of the Baptist and his parents For the meaning of Zachary is the remembrance of God and to that referres his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods remembring his covenant v. 72. Elizabeth signifies the oath of God and to that referres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oath which he sware And John signifies the free gift or grace of God and to that referres the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving deliverance and grace to serve him in sincere
A PARAPHRASE AND ANNOTATIONS VPON THE New Testament A PARAPHRASE AND ANNOTATIONS Upon all the Books of the New Testament Briefly explaining all the difficult places thereof The Second Edition corrected and enlarged By H. HAMMOND D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luc 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. LONDON Printed by J. Flesher for Richard Davis Bookseller in Oxford MDCLIX A necessary Advertisement to the Reader TO prepare the Reader to receive the designed benefit of this work it will be first usefull to present him with a scheme or brief Table of the severals which here are offered to him and will be reducible to three heads The first concerning the Original Text the second concerning the Version or Translation the third concerning the Exposition of it In every of these if all that hath formerly been observed and written by others had here been summarily repeated it would have given a vast but unnecessary bulk to this Volume and therefore for those things which have been already thus largely insisted on whether by the Antients S. Chrysostome and the Greek Scholiasts or among the many later writers on this subject by the most judicious and learned Hugo Grotius in his admirable Comments on the Gospels as also in the Posthumous Annotations on the other parts of the New Testament which for a great part bear his signature upon them the care hath been to leave the Reader from their own hands to receive the account and reap the benefit of their excellent labours which are every where to be met with and not to adde one Volume more to the great number of those which are already inriched with the spoils and swelled by the transcribing of others observations In the first place that concerning the Greek Text Many learned men especially Lucas Brugensis and Robertus Stephanus have used great industrie to observe the various readings of the many Manuscript Copies which had been diligently collected and compared And these are already to be had by those that please to consult them Yet because this Kingdome of ours hath been enriched with some monuments of Antiquity in this kind which were probably designed by God for more honorable uses then onely to be laid up in Archives as dead bodies in vaults and charnel-houses to converse with dust and worms and rottenness some of these I have chosen to advise with and from them to offer sometimes a various reading yet not permitting this to supplant or turn out that which hath vulgarly been received but setting it in the inner margent that those that have judgement may as they see cause make use of it The first MS. which I have my self twice compared I found in the place of my Education in the Librarie of S t Mary Magdalene College in Oxford a fair and an ancient Copie The second is that more known in the King's Librarie at S t James's presented to our late Soveraigne by Cyrill the Patriarch of Constantinople written in Capital letters by a very antient hand of Thecla as it is thought and now happily prepared for the presse by the great pains and judgment of M r Patrick Young from whose hands the most Reverend Father in God the Archbishop of Armagh having long since received a Copie of the various readings was pleased to communicate them to me The third is the Greek and Latine MS. of the four Gospels and the Acts found ninety years since in a Monasterie at Lions in the time of the Civil warre in France and twenty years after presented by Theodore Beza as a monument of venerable Antiquity to the University of Cambridge the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh What hath from any of these appeared useful to be proposed is in the inner margent of this Book translated and set over against the Text with an or in the front of it as the Characteristick note to distinguish it from the changes of the English Translation which without that mark are put in the same margent 2. In the next place concerning the Translation The first part of my task was to prepare a new one out of the Original Greek such as seemed to me most agreeable and on which my present understanding of the Text is founded and to authorize or give confidence to such an undertaking I had in my prospect not only the two English Translat the one in the Book of Luurgie the other in the Bibles but the examples also of many learned men as well those that live in the obedience of the Bishop of Rome whose great I shall adde just value of the Vulgar is notwithstanding sufficiently known as others of the Reformed Churches Such of both sorts are Cardinal Cajetane M r Calvine who translate from the Original what they comment upon So doth Oleaster and Mercer and Forerius and Erasmus and Malvenda a late Spanish Frier in his seven Volumes of Comments on the Bible I need not adde Junius and Tremellius and Beza and Castellio the Authors of the Spanish the Italian the French Translations and many more who have all made use of that liberty Yet considering my own great defects the incompetencie and disproportionableness of my strength and few years consideration to the length and weight of this work and knowing that as oft and as farre as I differed in my sense from other men so often and in the same distance did other men differ from me and having before my eyes from the fate of other men's attempts in this kind which I could not induce my self to approve of great reasons to forecast and foresee mine own hazards and though not to discern yet to fear and suspect many misadventures therein and so to passe that more early censure on my self which from others which saw not with my partial eyes I had cause to look for Upon these I say and some store of other considerations I made choise of the course which now is taken in stead of obtruding a new retaining the known Translation of our Bibles and after the manner which was formerly used in our Bibles of the larger impressions of noting some other rendrings in the Margents annexing where it seemed usefull another Translation of some words or phrases with this * or †or other like marks of reference to the words in our vulgar Text And this is done also in the inner Margent And where the matter is of any difficulty or weight the reasons of the change are more largely offered and are to be found in the Annotations referred to by some letter of the Alphabet a. b. c. c. set over the top of the word in the Text. But when the matter is more perspicuous or lesse weighty so that the bare affixing of the Greek words is a sufficient reason for the rendring them then that only course is taken and the Greek being affix'd to the
them to impose these heavier tasks on all men How unreasonable this was is easily discern'd but however by this means it came to passe that a great contention did in the infancy of the Church arise betwixt the Judaizing zelots and the Orthodox meek disciples of Christ The former were for the observation and continuance of every ceremony of the Judaical law obliging all the very Gentiles as many as accepted of the faith of Christ to undertake the observance of it to be Circumcis'd c. The latter asserted the liberty of the Gentiles who were never under that Jewish yoke and for the Jewish converts insisted on Christs reformation and consequently the abolition and non-obligation of those shadowes which he had changed for that which was so much more excellent Rom. 7. 4. The Judaizers yet farther press'd the great prerogative that the Jewes had beyond all others in having that Law of Moses meaning by it that exact form as it was given by him and as that was oppos'd to Christ's reformation or the same now review'd and reform'd by Christ Nay because the promises made to Abraham were by them suppos'd to belong to all the Jewes which stuck close to that old Mosaical form and to none else and to help them to justification to the favour of God and pardon of sins Mat. 3. 8 9. though they liv'd in many sins unreform'd and those such as were of farre greater moment Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed which they so vehemently stood for therefore they more and more enhaunsed and press'd the necessity of retaining every pin in the Temple every ceremony of the Mosaical law as it was before Christs reformation And with them the Gnosticks soon complyed and generally inflam'd the unbeleiving Jews against all the Orthodox Christians that did not And against these Hereticks and those boasters of this Law as a prerogative beyond all others these assertors of Moses's old form against Christ's review and reformation the Apostles wrote the greatest part of most of their Epistles And so in them though the word be very oft used in the former notion for the Jewish religion not as 't is opposed to but as 't is perfected by the Gospel and that so often that 't were redious to name them yet doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works of the law many times signifie that which I now set down for the second notion of the word this old form of the Jewish religion as it was before it was reformed by Christ in those particulars formentioned and that in opposition to the new form as it now stands reform'd and heightned altered and improv'd by Christ Thus Rom. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to and of the growing sect of the Gnosticks or Judaizers He rests in depends on and boasts of the law discriminates himself from all others not only Gentiles but Christians which Judaize not and though he commit grosse sins against the very law v. 21 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law against all things else even against Gods own reformations So Rom. 3. 20. By the works of the law no flâ—sh shall be justified before him i. e. by observation of the form prescribed by Moses as it differs from Christs reformation or by bare observing the outward ceremonial without the inward substantial part of it the circumcision without the purity Rom. 2. 28 29. For as it follows by that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning or acknowledging of sin the law of Circumcision shews a man his o he commits farre from justifying him in the commission of it So again v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the law or without the works of the law i. e. without that punctual observation of the Mosaical form the righteousnesse of God or God's way of justifying men is manifested Where 't is observable that this way of justifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the law taken in this second sense is said to be testifyed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and the prophets in the first sense It being often intimated by them that not the outward ceremony but inward purity was that which is acceptable to God So again v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of works opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith the outward to the inward law where yet v. 31. having oppos'd them in that second notion he makes them friends again in the first notion of the Law In which saith he Christ did not abolish but only perfect and so establish the Law heighten the former duties and require more elevated performance of them then was before beleived to be under precept and for the Ceremonial change them from the external to the internal performance of them and so likewise for the Judicial requiring the equity of them i. e. that which among us is proportionable to that which appeared to be Gods will among them as farre as the variation of circumstances makes prudent or reasonable for us So again Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise to Abraham was not by the law The law there signifies the command of Circumcision Gen. 17. 10. which being after the giving the promises to him Gen. 12. 2 7 and 13. 14. and 15. 1 4 6. and 17. 2. it could not be said that that was the foundation of the promises made to Abraham so Gal. 3. 17 18 21. and so Rom. 4. 14 15 16. So again Rom. 6. 14 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law under the Mosaical yoak of legal performances such as Christ reform'd and alter'd is oppos'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under grace that state under Christs reformation So Rom. 7. 4. you are dead to the law or the Law to you you are no more bound to it and v. 6. we are freed from the law i. e. from those parts of it wherein Christs reformation hath made a change So Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unability and weaknesse of the law points to that second notion of the Law before 't was perfected by Christ So Gal. 2. 16. three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works of the law in the same sense as was explain'd Rom. 3. 20. So again c. 3. 2 5 10 11 12. and in many more places in that chapter only with this light change The Law without the mercy or pardon of sin brought in by the Gospel The Law taken alone as Exclusive of the other For by that Cursed is every one that continues not in all c. And in this sense is v. 13. the curse of the law that punishment that the Law brings on every sinner and none but the Gospel frees us from So c. 4. 21. and c. 5. 4 18. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
made known to them and this I conceive to be the reason of his then prohibiting them to tell that he was the Messias because having been thus long rejected by the Rulers c. and the Prophecies of his dying containing a prediction that they should still reject and at length put him to death it was in all respects most fit that the most convincing evidences of his being the Messias of which the Apostles had store particularly and above others Peter and James and John had that of the voice from heaven at the Transfiguration and would in all reason adde them to evidence that truth and not content themselves with the bare affirmations that he was so should be reserved and not yet publish'd till after his death and resurrection that so his rising from the dead being added to his former miracles and to his infinite meeknesse and charity demonstrated by his death might be able to convince the most pertinacious obdurate heart which certainly would not now having so oft resisted the like be perswaded by his miracles or preaching much lesse by the testimony of his own Disciples but might afterwards possibly be wrought upon as indeed some of them were A great multitude of the Priests Acts 6. 7. by the evidence of his Resurrection and they that were not are left utterly unexcusable And thus in the Parable Luke 19. The King takes possession of his kingdome that is Christ goes to heaven before he proceeds to execution against his enemies that would not have him reign over them v. 15. 27. According to this it is that at the Transfiguration c. 17. when those three Apostles had received that clear testimony by a voice from heaven This is my beloved son c. he commands them to tell it no man not absolutely but with this particular restraint which implies the cause of it till the son of man be risen from the dead telling them withall as here that it was prophecied of him that he must suffer c. so Mar. 9. 12. In which passage the three Disciples being taken up alone into the mount with him and commanded to tell it no mean the phrase No man will most probably be interpreted in the greatest latitude no not to the rest of the Disciples and the reason of that strict prohibition will be this that the designed use of this Vision being the working of faith in the obdurate and the season of making that use of it being not yet come till after the Resurrection it was useless to be revealed to the whole number of the twelve who beleived already and so needed it not for themselves and were not to be permitted to preach it to others if they had known it Ib. Shew thy self to the Priest The Leper continued without the camp or city On the day of his cleansing he was led to the outside of the camp and in the latter ages to the gate of Jerusalem and the Priest went out to meet him and performing some rites for him afterwards received him into the city or camp and by degrees into the Sanctuary This was the form or manner of shewing himself to the Priest who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Aegyptians was exercised in all kind of knowledge particularly in that of being able to judge of diseases in the body and this shewing was necessary to every one that had been leprous though never so perfectly cured Levitic 4. 2. and therefore Christ in obedience to the Law here requires it of him Ib. For a testimony The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony to them may possibly connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus saith in the beginning of the verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith unto him Mar. 1. 44. not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses commanded next before it Or which is more probable it may stand alone by it self after all and that not only the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the sense makes probable viz. that this whole action of Christ in curing the Leper and sending him to the priest c. was for a testimony unto them that is to the multitudes there v. 1. and supposed Mar. 1. 39. though not express'd that he was the son of God For the Jewes themselves confesse that Leprosie is the finger of God a disease peculiarly of his sending and removing and that 't is not lawful for the Physician or any but the Priest by God appointed and directed in his course so much as to attempt the cure of it Thus saith R. Menachem in Lev. 13. And therefore in the answer to John Baptists question whether Christ were the Messias or no one part of it is that the lepers are cleansed that being as peculiar an act of Gods as that the dead are raised in the following words Mat. 11. 5. So 2 Kings 5. 7. the King of Israel being sent to by the King of Syria to recover Naaman of his Leprosie He rent his clothes and said Am I a God to kill and make alive that this man sends to me to recover one of his leprosie But if the Comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be conceived not to belong to that place either in Matthew or Mark then no question it must referre to Moses's order to the Leper of shewing himself to the priest and offering a gift for that was by the Law designed as a clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or testimony that the cure of Leprosie was a peculiar work of Gods 'T is true indeed there is another sense of which the words are thought capable that his shewing himself to the Priest and being by him examined and pronounced cleane might be a sufficient testimony to the man that the cure was perfectly wrought and no imposture in it or again a testimony to the Preist either of Christs being the Messias who had wrought that cure or of his not opposing the Law by sending his patient to submit to those Ordinances which the Law in that case provided But the former interpretation seems rather to be the importance of the place because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural the multitude to whom the testimony was design'd and not in the Singular to him either the Priest or Leper And for the last that of the Priest it seems also to be resisted by the former part of the verse where the command to tell no man will not be obeyed if he so tell the Priest that it be by him taken notice of that the cure was wrought by Christ which it must be if it were a testimony to him and the rest and would probably have brought that danger that Christ seem'd willing to avoid See Note b. V. 6. Tormented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie torment or sharp pain for here the Palsie is not such but any great disaffection or disease of body or commonly any punishment As v. 29. and so c. 18. 34. 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors gaolers according to that of the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only crucio torqueo to torment but coerce◠too agreeable to that of imprisoning V. 10. Faith There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament First the Faith or beleiving that Christ was able to cure diseases c. So here and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples by which they beleived Christ so far as that by his delegated power they were able to doe the like miracles Mat. 17. 20. 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit is joyned with the gift of healing Secondly the belief of all that is revealed by God and that is in effect the true religion either before Christs birth and then 't is the faith of God Heb. 11. 3. 30 31. and referred to v. 6. Or after and then 't is the faith of Christ Rev. 14. 12. Or beleif of the truth that is that truth now revealed by Christ 2 Thess 2. 13. and when this is not so complete as it should be for want of light then 't is weak faith or weaknesse in faith Rom. 14. 1. To this many places belong 1 Thess 3. 2 5. 2 Thess 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith Christ foretels that there shall be at his coming to act vengeance on his enemies very little Faith upon the earth that is in the land of Judaea and Samaria So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaicall law to 't is used Rom. 3. 27 28. c. 4. 15. As it comprehends Christs precepts so 't is Rom. 16. 16. and as promises so 't is used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also whose object are those Promises and supposes and includes a sincere care of performing the condition now required under the Gospel without which as the promises belong not to any so the Faith is but an imperfect and false Faith which will never avail any Thirdly the dictate of Conscience rightly perswaded or assured of the lawfulnesse of what a man doth and that either to one particular action Rom. 14. 22 23. or universally to the Generall current of the life Heb. 10. 22. Fourthly in a more limited sense 't is a Confidence in prayer that what we ask as we ought to doe we shall receive Jam. 5. 15. and as an associate of that depending on Gods provision for things of this life the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of Faith Matth. 6. 30. this being one promise of the Gospel that they who ask shall receive and that all these things the necessaries of life shall be added to them that first seek the righteousnesse of Gods kingdome or of the Gospel Fiftly Fidelity and that either in God making good his promise to us Rom. 3. 3. 1 Cor. 1. 9. 10. 13. 1 Thess 5. 24. Or in man toward other men Gal. 5. 22. servants toward masters Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull steward Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God 2 Tim. 4. 8. where keeping the faith after fighting and finishing the course must needs be constancy and fidelity see Note on Jam. 1. a. from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification being frequently taken not for beleiving but faithfull see Heb. 2 17. 3. 2. 1 Tim. 1. 12. Revel 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithfull Luke 12. 46. all one with hypocrites Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life which God that sees accepts though for want of occasion or tryall as yet it be not express'd in action and so approved to men So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried first by a hard command of going out of his country then by an incredible promise of a Child from barren old Sarah then again by a hard command of sacrificing his Son these three being but trials of his faith upon which it was approved to be sincere and so he justifi'd 't is now apparent that before these tryals he had faith which then before it was tryed was nothing but this resolution of Obedience c. or a sincere giving himself up to God in praeparatione animi in purpose of mind or resolution and if it had fail'd in any of those tryals would then have lost its acceptance with God but failing not was approved This I conceive is the faith which in S. James must when opportunity serves be shewed or demonstrated by workes James 3. 18. and if in that case it doe not is a dead faith v. 20. but supposing it sincere though yet not tried then it is that which I now speak of and is then opposed to Works not as those note 1. the ceremonies of the Mosaicall Law or 2 ly perfect unsinning obedience but as they signifie actuall performance To this there is a place of a venerable ancient Writer Cyrill of Jerusalem which is very appliable who having said of the Theif on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was willing to doe well but death prevented him answers him presently in the person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work is not the only thing which I expect or which I so require that nothing else will serve the turn but I have accepted thy faith By which it appeares that Faith in his acception is that faithfull resolution then begun though through want of life no Works followed it Thus when Faith denotes profession of faith or of some duty to be performed by a Christian as 1 Tim. 5. 11. this is either sincere and then accepted as in that Thief and is then opposed to Works only as a lesse to a greater or imperfectius magis perfecto the more imperfect to the more perfect James 2. 22. or unsincere and hypocriticall and is then opposed to Works as falsum vero false to true and so faith and life are ordinarily opposed in the Fathers Besides these five the word is also sometimes used in a looser sense for beleiving the doctrine of God and Christ howsoever acquir'd whether from sensible experience Jam. 2. 19. or from ocular demonstration Joh. 20. 25. or from relation as when 't is said to come by hearing V. 11. Sit down The custome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at meat so usual among the Graecians and the Romans though it be not mention'd in the Old Testament but on the other side Tables were in
Jude 23. rescue in fear or in time of danger snatching them out of the fire All which we shall referre to their several places see Note on Rom. 10. a. and 13. c. V. 33. I must walk That there is in this verse an ellipsis or defect there is little doubt and what it is will be best judg'd by comparing it with the former verse or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the businesse of his miracles curing diseases and casting out devils and it shall not be in his power to hinder him though he threaten or design to kill him v 31. he should not be able to do it but shortly indeed he should have made an end of his businesse and then he should be put to death The time of his doing miracles c. he there calls to day and to morrow as the time of his being put to death the third day and so in this verse he gives him a reason why he should not fear his threates nor go out of the way which he was advised to v. 31. because saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a necessity in respect of Gods decree that to day and to morrow that is for that space before mentioned I should cure c. or as it is Joh. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work so Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must stay here a while and do miracles and then indeed it is as necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third day or the day immediately following or adjoyning see Note on Mar. 1. b. or after my work is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go either in that sense wherein that word is taken c. 22. 22. that is to be put to death and so 't will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be martyr'd as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nyssen and other Christian writers or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go from thence as he was advised to do v. 31. up to Jerusalem that being the place where the judgement of the great Sanhedrim was where and no where else the cases of Prophets which were accused of any great crime were to be tryed see Cunaeus de Repub. Heb. l. 1. c. 12. whereupon it follows immediately O Jerusalem Jerusalem V. 34. Vnder her wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather under the wings seems to be a Proverbial phrase among the Jews for gathering and admitting of Proselytes thus in Maimonides tit Isuri bia c. 13. speaking of the three wayes of receiving Proselytes circumcision baptisme sacrifice he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And in like manner through all ages as oft as a Gentile would enter into the Covenant and be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the wings of the divine Majesty and take upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of the law c. where the wings of the divine Majesty referring to the manner whereby God signified his presence in the Arke and in the holy of holies by the Cherubims wings that covered the Propitiatory the being gathered under his wings is there set for his entering into the Covenant and attended with undertaking the yoke of the Law that is obedience to his Commands and being his Proselytes and so here Christs gathering as a bird under the wings is the preaching the New Covenant to them and calling them all as Proselytes to receive it See Note on 1 Cor. 10. a. CHAP. XIV 1. AND it came to passe as he went into the house of one of the note a chief Pharisees to eat bread on the sabbath day that they watched him Paraphrase 1. And being upon an invitation perswaded to go on a Sabbath day and dine with one of the Pharisees of great quality a Ruler or member of one of their Consistories they themselves that had thus invited him did insidiously and treacherously watch and observe what he would do on purpose to take advantage against him A thing contrary to all laws of hospitality 2. And behold there was a certain man before him which had the dropsie 3. And Jesus answering spake unto the Lawyers and Pharisees saying Is it lawfull to heal on the sabbath day Paraphrase 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present saying Is the working of a cure on a sick man a thing forbidden and so unlawfull to be done upon a sabbath day 4. And they held their peace And he took him and healed him and let him go 5. And he answered them saying Which of you shall have an asse or an oxe fallen into a pit and will not straightway pull him out on the sabbath day Paraphrase 5. And he said unto them 6. And they could not answer him again to these things 7. And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms saying unto them 8. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man then thou be bidden of him 9. And he that bad thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room 10. But when thou art bidden go and sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee Paraphrase 7 8 9 10. And being at this feast he observed how desirous those persons Doctors of the law and Pharisees c. were every of them to take place or have the precedence at the feast and thereupon knowing their inclinations he spake this parable to them which imported how much more honourable it is for a man to set himself below then above his place and how certain a way that is to get him honour 11. For whosoever exalteth himself shall be abased and he that humbleth himself shall be exalted Paraphrase 11. For humility is the onely thing that is valued or commended or thought fit to be rewarded either by God or man 12. Then said he also to him that bad him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompense be made thee Paraphrase 12. Let not thy intertainments be of those which can or are likely to entertain thee again or to whom thou hast obligations of asfinity c. for this is but a worthlesse way of hospitality in which there is nothing commendable or thank-worthy 13. But when thou makest a feast call the poor the maimed the lame the blinde 14. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the resurrection of the just Paraphrase 13 14.
speech must not be that his time of working miracles was not yet come but either that it was not yet the fittest point of time to do this particular miracle but 't would be more fit because more beneficiall when the wine was quite spent or else that 't was not yet his time to do his miracles so openly and publickly as Mary seemed to believe and his kindred after insist on c. 7. 4 but Christ frequently provides against for what reasons see Mat. 8. b. To this latter the circumstances of the Context considered all together doe most encline And accordingly the result is that though he meant to work this miracle yet he would doe it more privately so as it should appear to none of the Guests or to the Bridegroom or to the Ruler of the feast but only to the waiters and his own disciples and mother that came along with him This is manifest by the event for ver 9. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is only a form of repressing as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable de incarn verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te when thou judgest literally but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being impleaded of murther he was freed from the accusation where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified which is so often used in these Epistles For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest overcome when thou pleadest in the latter and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie pleadings so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
sentence of death capital punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment or punishment eternal is just and 2 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both directly contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment or condemnation which must be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they
〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entring of the cause secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilitio litis the establishment of the matter in dispute thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching into the cause the second of these may be here literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place for the seiling or establishing the cause in that sense wherein the Romane law saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easie to determine because as the word it self so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this world then it will seem to signifie the Heathen world and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer literator as Tertullian renders it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher or indagator into the nature of things which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek out or search wisdom on the earth But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this age then it may more probably referre to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturallists that undertook to know every work of the creation and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquirie or mystical disquisition and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher or inquirer that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of inquiry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how th◠taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit see Note on 1 Cor. 1. c. 1 Pet. 3. c. and signifies the understanding of the word of God that is the Scriptures in the diviner and more mysterious sublime sense such as the Judaizing Gnosticks pretended to have an abstract of Rom. 2. 20. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to which the Jews pretend in their Cabala So again c. 13. 2. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all knowledge is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know mysteries precedent and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith in this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all knowledge is that more subtile mysterious understanding of the Old Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith is all kind of Christian faith even that that hath the gift of miracles annexed to it So again ver 8. where 't is mention'd as an extraordinary gift and joined with tongues and prophecyings so c. 14. 6. revelation knowledge tongues prophecie and from thence it comes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more exquisite knowledge of Christ and the mysteries of the Gospel as Col. 2. 3. the hidden treasures of knowledge which is also intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the key of knowledge Luk. 11. 52. that knowledge which is lock'd up So Rom. 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of God of which there was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundity and chap. 15. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of all mysteries That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puffe up for so knowledge of mysteries is of all things most apt to doe So ver 10. that knowledge which another looks on in thee with that reverence and on occasion of which he being not able to discern so subtilly comes to sin and perish by reason of thy having and using it v. 11. So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ that is the understanding of that great mysterie wherein God exhibited himself to us in the person of Christ incarnate So when we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounding or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelling joined with it Ephes 3. 19. and Phil. 3. 8. From these notions of the word it is that the Gnosticks of those times took their names pretending to all secret mysterious understanding of the Old Testament and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted phansies as may be seen in Epiphanius This is mentioned by the Apostle under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsly so called 1 Tim. 6. 20. by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing persons but saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very falsly so styled by them and so 't is acknowledged by Theophylact And according to this it is that the Apostle Barnabas in his Epistle those fragments of it â—hat are come to us setting himself distinctly against these Gnosticks that out of the mystical interpretation of the Old Testament brought in many damnable doctrines not only the necessity of continuing Circumcision c. but the lawfulnesse of all abominable unnatural filthinesse and withall the denying of Christ's coming really in the flesh sets up another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical exposition of the Old Testament and in that whole Epistle interprets many places of Scripture to the maintaining of Christianity against them And hence I conceive it is that in this Epistle which is so wholly designed as an antidote against the Gnosticks as the Epistle of S. Jude also is and particularly against their abominable filthy practices the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge is used not for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gift of mysterious knowledge but for the true saving Christian knowledge in opposition to that pretended to by the Gnosticks and therefore it is here encompassed with virtue on one side meaning by it courage and constancy in the Faith see Note a. so opposite to their doctrine of compliances and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continence on the other side and the adding of these one to another courage to their faith and continence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge is by him advised to on purpose to testifie and demonstrate their having forsaken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 4. those abominable lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used in the heathen world and brought into Christianity by the Gnosticks V. 10. Calling and election sure What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians and so what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election Note on 1 Pet. 2. c. that peculiar favour of being the remnant to whom the promises of deliverance belonged and in whom they should be fulfilled when the rest of that people remaining obdurate in their sins should be destroyed All the difficulty remaining is to determine what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make either or both these firm or sure And first that this referres not to the assaring our selves of either that is to our being confident that we are called or elected to our acquiring any certainty of belief or firmnesse of hope in our own minds that we are in the favour of God which is ordinarily styled certitudo subjecti the certainty of the subject may appear by this that there is in this verse no mention of either faith or hope or any thing in us but only of calling and election which are acts of God's favour without and concerning us The King's MS. reads it indeed with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your good works to make consolation and election firm to you where consolation doth more sound to that sense then calling could doe But of that reading it is observable first That the antient Latine that appears to have read the first part of it as it is in the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by goods works doth not acknowledge the latter but retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling with the other ordinary Copies secondly That the word Calling is oft in other places joined with Election but Consolation never which is a farther prejudice against this reading thirdly That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolation were retained yet it must necessarily signifie that consolation as it is afforded by God not as it is in us his real goodnesse to us not our apprehension of it so that it may agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election which
suppose but orationale rather because the word or oracle of God was revealed thereby And from this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that pectorall by which all the responses and oracles of God were received it comes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall is used to signifie those oracles and responses all the revelations of Gods will by this means vouchsafed unto men Of the other wayes of Revelations among the Jewes see Note on Act. 23. a. If it be demanded how these responses or oracles were given and received the most probable way though there be some incertainty among the Jewish writers in this matter and that which is most agreed on is this The Hebrew names of Abraham Isaac and Jacob and the twelve tribes with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these are the tribes of Israel were written on the Pectorall and in these words every letter of the Alphabet is to be found out of which all other words may be composed Then when any response was to be received the High-priest set his face toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark the testimony of Gods presence and he that was concern'd in the response set his face toward the High-priest and the letters which were prominent or which shined in the Pectorall being put together made the response And whereas some difficulty is conceived to have been in understanding the order wherein the shining or prominent letters were to be taken whereupon some of the Rabbins have been sain to say that the High-priest heard a voice to direct him in that matter I suppose that difficulty will be removed by conceiving that the letters of which the response consisted did not shine or stick out all together or at once for some of the letters of the Alphabet being but once to be found in all those words which are supposed to be written on the Pectorall 't is possible the response might have in it some of those letters more then once and consequently in that case it could not fully be express'd by the Pectorall if the manner were for all the letters that made up the whole response to shine or stick out at once but that first one then another letter shone or stuck out and so on till the response were distinctly and compleatly delivered and this shining or thrusting out of these letters of which the response consisted is that which is called Vrim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they perfected the way before them that is shewed them the right way wherein they should walk which therefore is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and both together because by this means they were instructed in all doubtfull things concerning either knowledge or practice especially whether such a thing should come to pass or no. As when David askes whether the men of Keilah would deliver him up or no and the Oracle answers that they will if he intrust himself to them And of these responses 't is the observation of Gemara Babyl that 't is not in the power of repentance to alter what is thus delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree of a prophet returns that is is rescinded and not performed sometimes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree of Urim and Thummim never returnes because it is called the judgement of Vrim This being the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles here it will easily appear what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living oracles Act. 7. 38. which Moses is said to have received from God viz. the ten commandements from mount Sinai which being significations and revelations of God's will are by Analogie with the responses from Aaron's Pectorall fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living either because being written in tables they were more to the life and more lasting and durable then those other which were produced by the temporary shining or prominence of the letters in the Pectorall or again because they were delivered immediately by the voice of God as we call that a living testimony which is received from the mouth of the party in opposition to Records which are dead witnesses So when Heb. 5. 12. we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elements of the beginning of the oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracles of God signifie Gods will revealed to us the Christian doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the oracles is the first part of that Christian doctrine the things which Christ first revealed and preached to them c. 6. 1. viz. repentance and faith and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements may referre to the letters in the Pectorall of which responses there consisted Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were intrusted with that is certainly the due rendring of it as will appear not only by the plurall number which is here used which would not regularly belong to it if it agreed with the Neutrall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles and therefore it must in the construction be joyned with the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes implyed and understood though not named here from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision v. 1. but also by the clear use of the word in this manner Gal. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been intrusted with the Gospel One thing more may be yet observable of this word from the nature of it which denotes being intrusted for the use and good of some others and not onely for theirs who are so intrusted Thus it is ordinarily known of feoffees in trust that they are to imploy that which is deposited with them for the use of those to whose advantage their trust was designed and specified So in that place Gal. 2. 7. where Saint Paul is said to be intrusted with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospell of the uncircumcision and Saint Peter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel of the circumcision the meaning is evident that they were intrusted with that jewell for the use of others Saint Paul to preach it to the Gentiles and Saint Peter to the Jewes And so here the oracles of God were deposited with the Jewes not to keep them to themselves but to publish them to all the world besides And indeed therefore may this place seem to be pitch'd on by God as the heart of the Earth the middle of the World that it might be fitter for that turn of dispersing and communicating it to others Hence is it that the Temple of Jerusalem is said to be the house of Prayer to all people and when it was to be reedified Hag. 2. 7. it is express'd by the desire of all nations shall come and so we know many Proselytes were attracted by the splendor of Gods actions for and among this people to come in and receive their religion But because this did not doe the work