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
b is by Suidas and the Scholiast of Aristophanes written with l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Hesychius from whom Phavorinus ordinarily borrowes for so sure should it be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this being the only place cited by Phavorinus and from him or with him observed by others 't is more possible that it was but a conjecture of that Grammarian and so of no more authority then such And therefore the proverbial speech among the Hebrews foremention'd the using of which was not extraordinary with Christ see Note on c. 10. i. to him probably unknown but to us made clear by their writings may remove all that difficulty the not discerning of which put him upon that bolder interpretation Mean while the application of that Proverb to the rich mans turning Christian or entring blisse is no farther to be extended then to signifie the greatnesse of the distance and so of the change or passage from one of these states to the other the rich mans trusts and joyes and confidences being so contrary to the Christians and so perfectly irreconcileable with them This is so farre affirm'd by Plato 5. de Leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is impossible to be exceeding good and exceeding rich that Celsus the heathen enemy of Christ and Christians saith that this speech of Christs was but a corrupting of that speech of Platos See Orig. cont Cels l. 6. p. 294. V. 28. Regeneration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a new or second state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Grammarians 'T is used among the Pythagoreans for the return of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that soul which was once in him that is dead comes back to life again in another body In sacred Writers 't is used agreeably for the resurrection whether that of the future being of body and soul or that which Christ is pleased to make preparative to it the spiritual proselytisme express'd by that phrase Tit. 3. 5. the change and renovation of the soul and affections in this life and as a token and signe of that work of Christs it is used for Baptisme that being born of water and the Holy Ghost Joh. 3. And so hath Phavorinus observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is set to signifie Holy baptisme see Note on Mat. 3. a. and Joh. 3. a. Farther yet and by the same Analogie it may signifie that second or new state that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah that age to come that is the state of the Church under Christ or his spiritual kingdome beginning at the Resurrection of Christ and this either in respect of the beginning of it Christs Resurrection which is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new birth of Christ or else in regard that all other things that is the generall disposall of all things in the Church are become new 2 Cor. 5. 27. the Gentiles received into the Church the Jewish Priesthood and ceremonies abolished c. If this last sense be here made use of then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have followed me and another again after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the regeneration severing the latter from the former and joyning it so with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall also sit c. that what is betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when the son of man shall sit on the throne of his glory shall be as in a Parenthesis to explicate what is meant by that time and what that in the regeneration signifies viz. when Christ shall be gone to heaven and all power in the Church solemnly enstated on him At which time they shall be placed in authority next unto him as the four and twenty Elders Rev. 4. 4. are next to him that sits in the midst upon the throne And thus that which is in these words here proposed to Peter and the rest of the Disciples by way of reward for following him will be exactly proportionable to that other promise in the same kind made to them in the person of S. Peter c. 16. 19. For the giving the keyes there was the enstating on them a power in the Church to which they were to succeed under and after him upon his Ascension which very thing is clearly express'd by sitting on seats and judging the twelve tribes The expression being taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief of the tribes among the Jewes who had a dignity inferior but in that circuit next to the Regall to which Christ was by his Ascension enthroned What this dignity and power was to be is discernible both by that place of the donation of the keyes and more particularly by that which c. 20. is added upon this very occasion There the sons of Zebedee or their Mother in their behalf having on this present promise of Christ built an expectation of some earthly greatnesse particularly of that so familiar among them of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of the tribes thereupon they petition that they in the dispensing of these dignities among the Twelve might have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Judah and Joseph among the Jews the praeeminence above the rest of the Twelve whereupon Christ disabuses her and shewes them that they were no kind of secular advantages or such as would be very desirable to them which were likely to come in to them by this meanes see Power of keyes c. 5. § 13. c. By which answer of Christ to the Disciples reflecting on the dignity and office of Judge here mention'd it is in some degree evident what S. Augustine affirmeth that the judicature here spoken of is that in the Church of Christ Yet because it is by S. Paul also affirmed of the Saints that they shall judge the world 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joyned herewith the eating and drinking at his table in his kingdome and because Mar. 10. 30. which is parallel to this beside the reward in this time this world there is mention of the world to come also and everlasting life therefore it will be most safe to interpret this judging here of the Apostles power in the Church of Christ yet so as may not exclude that future dignity also V. 29. Hundred-fold There is a saying in the Alcoran very agreeable to this Quiopes suas erogant in via Dei similes sunt grano quod septem spicas germinavit They that lay out their riches in the way of God are like a grain of corn which hath shot out seven stalks Now supposing every of those stalks or eares to have ten corns in it that will be the seventy-fold spoken of Mat. 13. But supposing fourteen or fifteen in each as in the most fruitful places and yeares it is then it amounts
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
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
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
knoweth not God for God is love Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love by that appears to be utterly unacquainted with God to have nothing of God in him who is made up of love and kindnesse to mankind 9. In this was manifested the love of God toward us because that God sent his only-begotten Son into the world that we might live through him Paraphrase 9. And hath manifested that in a most eminent manner to us in having sent his only Son into the world to reduce us sinners to an holy and pious life 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Paraphrase 10. And in this appears the height of God love to us not that we were earliest in our love to him but that he began to us and first sent his own Son to propitiate or appease his wrath against us for our sins to deliver us from the punishment of them 11. Beloved if God so loved us we ought also to love one another Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren doing those acts of charity toward them which God is not capable to receive from us 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us Paraphrase 12. For God is not in our reach to be seen or conversed with by us whereas kindnesse or love is most what among such The trial therefore of our love whether we have any of that divine grace in us or no and so whether God abide in us that is whether those eminent vertues which are so remarkable in God as that they are said to be God himself such as charity v. 8 16. are abiding in us and whether the love which is in him toward men be copied out and imitated and so perfected by us as the sufferings of Christ are said to be perfected in us when we after his example suffer also is this by examining our selves if we are kind and loving to those that are among us our fellow men and Christians whom we do see and who are capable of kindnesse and the effects of love from us 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Paraphrase 13. This is an evidence indeed by which we know that we adhere to God are disciples indeed and as such acknowledged by him see ch 3. 24. because that temper and affection of love and charity so illustriously observable in Christ is observable in some measure in us also 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world Paraphrase 14. And as an evidence of that how great soever our hazard be from the enemies of the Gospel yet we continue constantly to preach Christ and being eye-witnesses of those miracles c. which evidence him to be what he pretended we accordingly preach and testifie that Christ is the very Messias sent by God 15. Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God Paraphrase 15. He that shall venture to be a Martyr for Christ to confesse him v. 2. when dangers attend that confession see note on Rev. 2. b. as God is faithfull to him so shall he truly be said to be faithfull to God see Joh. 14. c. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Paraphrase 16. 'T is acknowledged by all that God hath given us a most eminent copie and pattern of love by us to be transcribed toward him when he calls us to it God is made up of love and in that degree that we partake of that grace we are members of God not broken off from him but continuing in conjunction with him and God abideth in us is allowed a place in us is not rejected or cast out by us see Joh. 14. c. as he is by those that do not through love hold fast to him do not adhere to obey and imitate him in that great duty of charity 17. Herein is our love made perfect that we may have note a boldnesse in the day of judgment because as he is so are we in this world Paraphrase 17. In this the perfection of that love which is to be found in a Christian see note on ch 1. b. consists that in a time of danger when we are brought before judges and may probably lose our lives for confessing of Christ then we retain courage and cheerfulnesse and confesse him willingly that we behave our selves in this world as Christ did when he was here that is lay down our lives in testification of the truth 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love Paraphrase 18. Now such love as this which was in Christ hath no fear in it Christ ventured and underwent the utmost even death it self for us did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to and so indeed perfect love banisheth all fear of danger even of death it self suffers it not to interpose or keep him from expressing acts of love makes the lover extreamly valiant For fear in whomsoever it is hath pain and anxiety in it permits him not to doe any thing that may bring danger with it and so is quite contrary to perfection of love toward God makes one man deny Christ another draw back for fear of danger of confessing him or else perhaps fear brings punishment eternal of body and soul Mat. 10. 28. and never permits any in whom it is to arrive to perfection or reward of love see note on Rev. 2. b. 19. We love him because he first loved us Paraphrase 19. And certainly this love and degree thereof and hazard run by it though it be death it self is but a meer duty of gratitude in us see v. 11. because Christ hath begun to us and when we were his enemies sinners that had never deserved any thing but hatred and vengeance from him laid down willingly his own life for us 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen Paraphrase 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him or run hazards for the testifying the truth of our faith for there may be a great deal of hypocrisie in this professing of our love to God 1 Cor. 13. 3. and so there is
the cognizance in capital and greater matters obnoxious to capital punishment that particularly of the sword 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother note l Racha shall be in danger of the councell but whosoever shall say Thou fool shall be in danger of hell fire Paraphrase 22. For a light cause or above the proportion of the cause or immoderately for any cause he shall be deemed to deserve that punishment which is answerable to capital viz. the losse of eternal life except repentance prevent it and releif from the death of our high priest but he that shall call his brother empty worthlesse fellow that shall vilifie deride and scoffe other men shall be lyable to the great Senate of seventy two where the punishment is stoning severer than the former and so proportionably in another world to a yet deeper degree of â—â—ll But he that permits his passion to break out into virulent rayling shall be lyable to that degree of punishment in another world which is answerable to the burning in the valley of Hinnom which was a punishment farre greater then the other two and so notes a very great degree of eternall torments For in that place 't was the custome to put their children into hollow brazen vessels over the fire and therein to scald them to death crying out lamentably very many together 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and goe thy way first be note m reconciled to thy brother and then come and offer thy gift Paraphrase 23 24. If therefore at any time thou art a bringing or hast brought to the Priest thy offering for atonement of sin thy peace-offering to be receiyed by him and offered for thee upon the altar and as thou art there ready to present thy offering to the Priest thou callest to mind that thou hast done any man any injury doe thou in that minute stop and leave thy offering unpresented to the Priest and betake thy self first to that person whom thou hast thus injured use means to reconcile him to make him friends with thee to obtain his pardon to work thy reconciliation with him and then come and complete thy intended atonâ—ment 25. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the adversary deliver thee to the judge and the judge deliver thee to the note n officer and thou be cast into prison Paraphrase 25. Lest he accuse and implead thee before the Judge 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing Paraphrase 26. Out of prison till thou hast made full satisfaction such as the law prescribes for that trespasse done by thee whereas by a seasonable timely compounding of it it might have been done with some moderation And so may a timely reconciliation with thy neighbour whom thou hast injured and made thy accuser or adversary avert that punishment of God which from him as the Judge and avenger of all wrongs must otherwise be expected 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery 28. But I say unto you that note o whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Paraphrase 28. That he that looks lustfully that feeds his eye on any but his own wife though he satisfie not his flesh he that delights himself with beautiful faces gazes intemperately c. by that very lustful look hath for his part made himself guilty of adultery on her 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 29. And be thy eye one instrument of ensnaring thee as the hand is another v. 30. never so useful or advantagious to thee thou hadst better have none then be ensnared by it And so for all other things if that which is most pretious to thee and useful as instrumental to the greatest uses and most gratefull delights be thereby a means of ensnaring thee in any sin or hindring thee in thy progresse of a holy or chast life deny thy self the use of that which yeilds thee together with that delight that damage also and the damage farre more considerable than the delight and Adultery being forbidden account it the most advantageous precept this of not feeding or pleasing the eye c. which when it is indulged to makes it so hard if not impossible to abstain from the fouler grosser sin at least in the heart the purity of which and not only of the outward members is strictly required by Christ v. 7. For it is much better for thee to want those delights or advantages at this present than that by the enjoying them thou shouldst plunge thy self body and soul into everlasting perdition 30. And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 30. See v. 29. 31. note p It hath been said Whosoever shall put away his wife let him give her a writing of divorcement Paraphrase 31. He must is bound to 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Paraphrase 32. Is guilty of making 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths Paraphrase 33. And as v. 21. v. 27. that of v. 31. being but appendant to that of adultery and brought in as in a parenthesis I mention'd to you some of the commands of the Decalogue So now again another 34. But I say unto you swear not at all neither by heaven for it is Gods throne Paraphrase 34. All voluntary swearing though it be by a creature is wholly interdicted thee And though in involuntary those that are lawfully imposed by the Magistrate by way of adjuring or laying an oath upon thee thou mayest and art obliged in obedience to authority to swear by God himself yet in any other case thou art not to swear by any thing else though it be inferiour to God because being created by God it is he only that hath power over it and therefore it is not subjected to thy will to abuse or swear by it as for example 35. Nor by the earth for it is his footstool
Angles of the streets see c. 10. 17. c. 23. 6 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and therefore Munster's Hebrew of Matthew having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is literally rendred in frequentiis to note as the Hebrew doth primarily any place where the people are met together for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie some special congregated assembly and be therefore the word used by the Syriack for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church c. 16. 18. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies every kind of meeting either civill for Judicature Mat. 10. 17. 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred Consistory or even for ordinary affaires of trading c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and so it is most commodious to render it in this place See Note on James 2. b. V. 7. Vaine repetitions The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to doe as Battus did which what it is is described by Suidas in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Battologie is multiplying of words just agreeable to this verse which sets these words as Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is taken from one Battus who made long hymnes consisting of many lines full of Tautologies Whence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty idle unseasonable discourse 'T is sure enough that Christ spake not Greek in this Sermon and so referr'd not to the name or style of Battus but the Evangelist or his Translator thus rendred his Syriack expression by this proverbiall Greek word Munster's Hebrew read is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not multiply words viz. above that which is fit and seasonable The peculiar notation of this phrase in this place will be best discerned by the practise of the Heathens which is here referr'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heathens doe and that practise is best represented in their Tragedians as in Aeschylus who hath neere a hundred verses at a time made of nothing but Tautologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their crying unto their Gods So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noone O Baal heare us And Acts 19. 34. for two houres space The Great Diana of the Ephesians Of this kind generally were their charmes and Incantations and therefore Polybius calls the using of such repetitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set upon their Gods to charme them This those Heathens did to two ends 1. to make their Gods heare them not knowing how farre off they might be which Elias referres to 1 Kings 18. 27. Cry aloud for perhaps your God is asleep c. and they look not on it as an Irony but follow his advice v. 28. 2 ly that they may understand and remember their petitions the better both which Christ mentions here v. 7 8. So that the things here forbidden in prayer and especially in private prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the closet and in secret v. 6. are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cold unseasonable lengthning out of time with tautologies when it is not any effect of zeale 2 ly the care of verball not reall eloquence in prayers for that will come under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much speaking But still not all repetition or length or eloquence for of all these we have approved examples in the Scripture and they are each of use for the quickning enflaming devotion especially in publick prayers And even in Poetry it is observable that what was unskilfully done by Battus and so became ridiculous in him being yet done dextrously by others is a great ornament of verse that of Repetition V. 11. Daily the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of a double Origination either from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching whether that be the now-instant day or else the morrow that is in the Scripture sense of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future the remainder of our lives how long or how short soever Thus in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approaching or coming on and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the future events as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present in Niceph. Basilac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the word be derived from hence then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will denote as much as shall be sufficient or proportionable for the future or the remainder of our lives which we pray that we may receive this day that is as S. Luke interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day Another way there is of deducing this word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is agreeable for my being or subsistence or condition in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus that which Solomon calls food convenient for him and so in either sense but the first is more according to analogie of Derivations that which is sufficient and agreeable for the remainder of our lives the daily sustenance and necessaries of our bodies and especially of our soules V. 13. Into temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into temptation signifies to be so involved in straights or difficulties as that one cannot extricate himself c. 26. 41. and proportionably here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bring men or suffer them to be brought into such an estate Contrary to which is Gods promise 1 Cor. 10. 13. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving away of escaping or getting out together with the temptation and that is it which we here pray for in assurance of Gods fidelity in performance V. 16. Disfigure What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be somewhat uncertain because in this very Chapter v. 19. it is used again in a sense which will hardly be accommodated to this place howsoever we should render it A probable way to hit upon the right in both places will be to consider the diversity of the matter and accordingly to apply the word in the diverse significations of it In that other place 't is cleer that it must signifie some kind of taking away spoiling or consuming for that is proper to the Moth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever that signifies and so Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either as that is feeding upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding saith he or as 't is preying upon snatching carrying away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any kind of consuming whether by death or
punishment or destruction that will light upon that city shall be such that the destruction of Sodome shall appear to have been more tolerable then that See note on c. 3. c. 16. Behold I send you forth as sheep in the midst of wolves note f be ye therefore wise as serpents note g and harmlesse as doves Paraphrase 16. And therefore though ye may be allowed to be as prudent and wary as may be to preserve your selves because they among whom you goe are ravenous as wolves yet ye must most strictly preserve your mildnesse and meeknesse 17. But beware of men for they will deliver you up to the councels and they will scourge you in their synagogues Paraphrase 17. Your greatest danger will be from the Men as they are called 1 Pet. 2. 4. those you wott of of the Jewish Sanhedrin and Consistories for you shall be accused and brought before them who if your offences be not conceived capitall shall scourge you according to Deut. 25. 2. in their assemblies 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles Paraphrase 18. But if they desire to have you punisht capitally they will remove you from thence to the Roman governours requiring you to be put to death as 't was with Christ Joh. 18. 30. And this carrying you from the Jewish to the Heathen from one Tribunal to another will be a means to proclaim and testifie the Gospel to Gentiles as well as Jewes 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak 20. For it is not ye that speak but the Spirit of your Father that speaketh in you Paraphrase 19 20. Make no provision beforehand what answers ye shall give ye shall at the time be directed what answers to make And how suspicious soever ye may be of your own abilities yet this need not trouble you for God will enable you to speak that which is most sit and proper to be spoken by you and sure they that have God to enable and direct them need not fear they shall want answers 21. And the brother shall deliver up the brother to death and the father the child and the children shall rise up against their parents and cause them to be put to death Paraphrase 21. And one Christian at least such as pretend to be so shall accuse and deliver up another to the persecutors and forgetting all natural affection the nearest kindred shall mischief one another and cause them to be put to death See c. 24. 9 10. 2 Tim. 3. 3 4. 22. And ye shall be hated of all men for my names sake but he that note h endureth to the end shall be saved Paraphrase 22. And the Jews wheresoever you come shall persecute you for preaching of Christ but there is a fatall day approaching for these Jewes and they that in despight of all these persecutions v. 18 19 20 21 22. shall stick fast to their Christian profession they shall beside their crown in another world have a remarkable deliverance here out of that destruction which universally lighteth upon all others 23 But when they persecute you in this city flee ye into another For verily I say unto you You shall not have gone over the cities of Israel till the son of man be come Paraphrase 23. When they thus persecute you in one city you may flee to another and be assured from me that by that time you have gone through all the cities of the Jewes v. 6. this fatal day shall come upon your persecutors see note on h. 24. The disciple is note i not above his master nor the servant above his Lord. Paraphrase 24. How reasonable it is for you to expect this ill usage among men ye may judge by what ye see already and shall more largely hereafter discern to befall me The disciple cannot in reason expect to be better used then his master nor the servant then-his Lord. 25. It is enough for the disciple that he be as his master and the servant as his Lord If they have called the master of the house Belzebub how much more shall they call them of his houshold Paraphrase 25. The most that a disciple or servant can aspire to is to come to his masters perfection Lu. 6. 40. And if they have called me Belzebub how much reason have you to expect that they shall deal with you as with the wicked'st Apostates in the world revile you proportionably in your places and orders 26. Fear them not therefore for there is nothing covered that shall not be revealed and hidden that shall not be known Paraphrase 26. Be ye therefore courageous not terrified by any thing that can befall you this fear or foresight of the danger must not make you conceal any thing that I have taught you See Mar. 4. 22. 27. What I tell you in darknesse that speak ye in light and what ye hear in the note k eare that preach ye upon the house tops Paraphrase 27. And therefore what I say now in parables to you doe ye courageously publish to all and what I more privately impart to you as my disciples and not to the multitudes c. 5. 1. doe you stand on the top of the houses and proclaim from the battlements to the people in the streets as publickly as ye can 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Paraphrase 28. And never be afraid of any man armed with the most power or malice for the utmost he can doe is to kill your bodies but your souls he cannot touch And what an improvidence would it be in you if to escape those terrors ye should neglect your duty and so incurre that farre greater danger from God who hath imployed you whose punishments are farre more terrible casting unprofitable servants bodies and souls into eternal misery and torment 29. Are not two sparrows sold for a note l farthing and one of them shall not fall to the ground without your father Paraphrase 29. Besides consider that all the power of men whom ye can fear is restrained and bounded by God on whose messages you goe if he see it most for his glory and your good to permit them to kill you what reason can you have to be afraid of death and if he see it not fit thus to permit be confident they shall never be able to touch you 'T is not all the malice of men that can extend farther then Gods providence sees fit to permit and order even in the least matters 30. But the very hairs of your head are all numbred Paraphrase 30. God hath the knowledge and care and over-ruling of all the least things that belong to you or shall befall you 31.
Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
to Caesar see Mar. 12. Note a. V. 20. Superscription The tribute-money or denarius that was to be paid to Caesar by way of tribute had on it saith Occo the picture or image of Caesar and in it these letters written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar Augustus such a year after the taking of Judea This latter no question is that which is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription or superscription of the coine from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews V. 31. Resurrection The argument against the living of souls now after death and before the Resurrection which is taken by some see Brevis disquisitio from this place of Mat. 22. 31 32. lyes thus Christ proves the resurrection of the dead v. 31. by this Argument God saith he is the God of Abraham c. long after Abrahams death and God is not the God of the dead but of the living which proof being put into forme must lye thus Abrahams body shall rise and likewise Isaacs and Jacobs therefore the bodies of the dead shall rise The Antecedent is proved thus Abraham shall live again now he is dead therefore his body shall rise That Antecedent thus God is the God of Abraham now he is dead therefore Abraham shall live again now he is dead If this Antecedent were denyed then the plain words of Scripture were denyed and therefore the argument or consequence must be denyed or nothing And that will thus be proved God is not the God of the dead who are so dead that they shall never live again therefore it being granted that God is the God of Abraham since the time of his death it must follow that though he be now dead he shall live again Christs argument being supposed thus to proceed might readily have been answered by them that deny the resurrection of the body in case the continued life or not dying of the soul were granted For they might reply thus Abrahams soul lives all this while since his death and therefore Gods being the God of Abraham granting him to be the God of none but the living doth not conclude that Abrahams body shall rise For he who lives in soul may be saâ—d to be living though his body never rise Now because ' its certain that Christs argument was a good argument concluding unanswerably what he meant to prove therefore the not dying of souls on concession of which the refutation of Christs argument is or may be grounded is not to be thought a truth To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees the answer might be easie enough by remembring the disputers that the Sadducees with whom Christ disputed are not supposed to grant the immortality of the soul any more then the rising of the body and therefore this argument of Christs though it would not hold against him that did acknowledge the immortality and continued life of the soul without ever having the body united to it would yet be a good argument ad homines against the Sadducees and that were sufficient to salve the matter Or secondly that the resurrection of the Body is a necessary consequent to the life of the Soul and that the proving that the Soul lives after death is therefore used by Christ as an argument sufficient to inferre that the body shall certainly revive also But this is not all They that make use of this arguing of Christ to favour their opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do mistake the thing that Christ went about to prove against the Sadducees For it being certain that the Sadducees denyed all other life beyond this that here men live in the flesh affirming that there is no spirit no soul of man subsisting after death and in consequence to that that the body after death rots never to rise again 't is as certain that Christ here confronted his argument out of the Law which was the only Scripture which those Sadducees acknowledged against this whole doctrine of the Sadducees not only against one part of it the resurrection of the Body and by that testimony of the Law which they could not deny demonstrated to them that there was another life after this Of this whole matter not only of that which concerned the Body 't is cleer that the Sadducees question and objection of the wife that had seven husbands proceeded concluding as farre as it did conclude but being indeed a very weak ridiculous argument against all future being for if the death of the Husband voyded the relation between him and his Wife as 't is certain it did and he and she live together again any way after this life the Sadducee thinkes that relation must revive also and upon that his argument proceeds and doth so as well that is equally or no worse on supposition of another life of spirits as of bodies spiritualized also For if there were those relations of Husband and Wife in heaven they would sure be there before the resurrection of bodies as well as after unlesse the Sadducees beleived Christs doctrine to be that procreation and the like which could not be done without bodies continued in heaven as here on earth which it no way appears that they did or that that was the thing here particularly opposed by them The only matter of difficulty now remaining is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Sadducees ask v. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ undertakes to demonstrate v. 31. doth not peculiarly signifie the resurrection of the Body To which I answer positively that it doth not but denotes another life besides this and after this a continuing or being kept alive by God after departure out of this life As that which is call'd Rom. 9. 17. raising up and in Luke the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that there is in the Hebrew from whence 't is cited Exod. 9. 16. to make to stand and is rendred by the Septuagint keeping alive or safe And the literall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes no farther for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is standing or subsisting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifies re or again so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the resubsistence or second state of men that after this life consisting first of the immortality and continuance of the soule in state of separation and at length in the reunion of the body to it whereby it becomes perfect 'T is true it sometimes signifies the resurrection of the Body distinctly but that is when 't is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the dead in the neuter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cadavera or dead bodies or when without any of these the context of the Author doth appear to restrain it
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
up to Jerusalem after the custome of the feast 43. And when they had fulfilled the dayes as they returned the child Jesus tarryed behind in Jerusalem and Joseph and his mother knew not of it Paraphrase 43. had continued there all the feast dayes and then came home 44. But supposing him to have been in the company went a dayes journey and they sought him amongst their kinsfolk and acquaintance Paraphrase 44. after they were come a dayes journey they missed him and made strict enquiry after him 45. And when they found him not they turned back again to Jerusalem seeking him 46. And it came to passe that after three dayes they found him in the temple sitting in the midst of the doctors both hearing them and asking them questions Paraphrase 46. in the court of the Temple or porch and many of the Masters of Israel the Scribes or learned men about him 47. And all that heard him were astonished at his understanding and answers 48. And when they saw him they were amazed and his mother said unto him Son why hast thou thus dealt with us Behold thy father and I have sought thee sorrowing 49. And he said unto them How is it that ye sought me Wist ye not that I must be about note h my Fathers businesse Paraphrase 49. the house of God is my proper home my fathers house and so a place fit for me to be in but this ye were ignorant of 50. And they understood not the saying which he spake unto them 51. And he went down with them and came to Nazareth and was subject unto them but his mother kept all these sayings in her heart Paraphrase 51. and though in that of staying in the Temple an introduction or essay preparatory unto his office to which he was sent by God to whom obedience is due before parents he did somewhat without his parents leave see Ioh. 2. 4. yet in all other things he lived in perfect obedience to them 52. And Jesus increased in wisdome and stature and in favour with God and man Paraphrase 52. And Iesus in respect of his humane nature consisting of body and soul did grow or improve his soul improved in wisdome his body in stature as others of his age are wont and withal became dayly a more eminent illustrious person in the eyes of all Annotations on Chap. II. V. 1. All the world That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signifie the whole world may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world seems to belong to the same which was foretold by Christ Mat. 24. 7. and so to referre only to Judaea see Note on Mat. 24. e. and Eusebius Eccl. Hist l 2. c. 11. Thus Lu. 21. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that come upon the world seems to belong only to those things that were a coming on Judaea And thus it is ordinarily said that Jerusalem is situate in medio telluris in the middle of the earth that is of Judaea as Delphi is said to be Oâ—bis umbilicus the navel of the world that is of Greece and as Minos calls Crete over which he was King his Orbis in Ovid Certè ego non patiar Jovis incunabula Creten Qui meus est orbis tantum contingere monstrum So Plinie in his Nat. Hist l. 12. c. 12. uses the word Orbis for a region In nostro orbe proximè laudatur Syriacum But here the word belongs to the Roman Empire which is often called by that title Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9. Orbis terrarum qui Romano Imperio clauditur definitur and so in Spartianus Lampridius Marcellinus and in Optatus l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Antoninus in his Rescript to Eudaemon Nicomediensis I am Lord of the world and in Vlpian who from a Constitution of Antoninus Qui in orbe Romano sunt cives Romanos effectos esse and Bartolus pronounces that he were an Heretick which would not say that the Emperour is Dominus Monarcha totius orbis the Lord and Monarch of the whole world See Hieron Magius Miscell l. 4. c. 15. And so Suidas in the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustus sent out unto all the regions of those that were subject to him officers by wom he made the enrolings and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith he decreed to number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the inhabitants of the Romans and reciting the number his style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were found so many myriads inhabiting the dominions of the Romans Ib. Taxed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here literally descriptio and that is not an exacting of tribute or taxation but a setting down or enrolling every person according to their families and estates So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the numbring of the people or declaring how many and what kind of people they are And Phavorinus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when each man is sent for to make known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and how much be hath and whence his estate came to him This is it that the Greek and Latine glosse in H. Stephanus hath express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 census professus professio the word professio being the proper Latine word for this matter and therefore the Vulgar very fitly hath it ver 3. of this chap. Ibant profiteri they went to tell what they were worth c. Suidas indeed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioning this of Augustus saith it was to the other end of bringing into his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sufficient proportion and that it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of this kind by way of equal and moderate distribution because they that were in power before him were wont to take away what they would But though Suidas be an excellent Grammarian yet in matter of history his authority is not great and 't is sure enough the Roman subjects paid their vectigalia certain taxes before this and the Publicans were the gatherers of them And Cassiodore's words which somewhat look toward that of taxing yet refer it not to the cause assigned by Suidas but because by the civil warr 's mens dominions or possessions were uncertain and confounded and therefore this Census was appointed together with a survey and division ut possession certain and proportionably his tax be certain also Cassiod Var. l. 3. Ep. 52. It is therefore by learned men affirmed particularly by Is Casaubon in Bar. p. 105. and is most probable that this decree of inrolling was an effect of Augustus's curiosity and neither of his desire to inrich his treasury nor to reforme the excesses of those before him and this overruled by Gods special providence saith S. Chrysost
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament 1. sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâ—s of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
from this other of having undertaken the obedience of God 29. And when the people were gathered thick together he began to say This is an evil generation they seek a signe and there shall no signe be given it but the signe of Jonas the prophet Paraphrase 29. As for the second question proposed v. 16. he now in the presence of a great multitude gave answer also to that see Mat. 12. 39. 30. For as Jonas was a signe to the Ninevites so shall also the son of man be to this generation Paraphrase 30. For as Jonas preaching in the streets of Nineve being accompanied with the miracle of having been three daies in the whales belly and then being cast up on the shore alive was an assurance to them that without repentance they should speedily be destroyed So shall the preaching of Christ to the men of this age accompanied with his death and resurrection after three daies be a certain forerunner of destruction to them that believe not 31. The queen of the south shall rise up in the judgment with the men of this generation and shall condemn them for she came from the uttermost parts of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here Paraphrase 31. here is more of wisdome heavenly divine doctrine then ever was in all Solomons words or writings Mat. 12. 42. 32. The men of Nineve shall rise up in the judgment with this generation and shall condemn it for they repented at the preaching of Jonas and behold a greater then Jonas is here Paraphrase 32. here is more powerfull preaching denuntiation of severer judgments then those that Jonah denounced against Nineve 33. No man when he hath lighted a candle putteth it in a secret place neither under a bushel but on a candlestick that they which come in may see the light Paraphrase 33. To that purpose of v. 28. that they only are bles'd which not only heare but observe Gods commands belongs that known speech of Christ delivered at another time also Mat. 5. 15. and Lu. 8. 16. No man c. 34. The light of the body is the eye therefore when thine eye is single thy whole body also is full of light but when thine eye is evil thy body also is full of darknesse Paraphrase 34. And to the same purpose may be applied that other used also by Christ in the same sermon on the mount see note on Mat. 6. 22. l. that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions 35. Take heed therefore that the light which is in thee be not darknesse Paraphrase 35. Take care therefore that the Christian precepts and graces afforded thee be not accompanied with an unchristian life 36. If thy whole body therefore be full of light having no part dark the whole shall be full of light as when the bright shining of a candle doth give thee light Paraphrase 36. If therfore the Christian doctrine have taken full possession of thee and no faculty or affection be left out from being wrought upon by it then sure the actions will be most illustriously so and the whole life of such an one will be as a room with a blazing torch or candâ—â— it enlightned in every corner without any intermissions or mixture of unchristian actions 37. And as he spake a certain Pharisee besought him to dine with him and he went in and sat down to meat 38. And when the Pharisee saw it he marvailed that he had not first washed before dinner Paraphrase 38. the Pharisee wondred to see him lie down to dinner without washing his hands first See Mar. 7. 3. notes on a. and b. 39. And the Lord said unto him Now doe ye Pharisees make clean the outside of the cup and platter but your inward part is full of ravening and wickednesse Paraphrase 39. Ye hypocriticall Pharisees wash your selves as if a man should wash his vessels the outside of them only leaving the insides of them full of all filthinesse for thus doe ye wash your bodies leaving your soules full of all uncleannesse 40. Ye fooles did not he that made that which is without make that which is within also Paraphrase 40. This is an extreme folly for if your outward washings were in obedience to God you would cleanse the insides your hearts and soules also as well as your bodies 41. But rather note c give almes of such things as you have and behold all things are note d clean unto you Paraphrase 41. The best way of purifying your selves estates meats and drinks c. from all pollution cleaving to them is in stead of that which you Pharisees attempt by washing your hands your vessels c. by works of mercy and liberall almesgiving as far as you are able restoring to the injured or if there be not place for that giving to those that want 42. But woe unto you Pharisees for ye tithe mint and rue and all manner of herbs and passe over judgement and the love of God these ought ye to have done and not to leave the other undone Paraphrase 42. anise and cummin Mat. 23. 23. and so also of rue and every the meanest herb that growes in your garden and omit the principall duties both to God and man These are the main things which God requires of you though those other lower performances ought not to be omitted of paying tithes exactly according to the law and custome among you 43. Woe unto you Pharisees for ye love the uppermost seats in the synagogues and greetings in the markets Paraphrase 43. Consistories Mat. 23. 6. 44. Woe unto you Scribes and Pharisees hypocrites for ye are as graves which appear not and the men that walk over them are not aware of them Paraphrase 44. grown over with grasse and they which see the specious outsides of them Mat. 23. 27. know not what is within viz. bones of dead men and putrefaction and so are pollured by them see note on Mat. 23. g. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also Paraphrase 45. Doctors of the Law members of the Sanhedrin or Consistories and saith unto him This speech of thine seems to reflect on us and the gravity that belongs to our places and persons and is a reproach to us 46. And he said Woe unto you also ye lawyers for ye lade men with burthens grievous to be born and ye your selves touch not the burthens with one of your fingers Paraphrase 46. And ye certainly are not free Ye are they which lav heavy tasks on others and think not your selves obliged to performe or undergoe any part of them 47. Woe unto you for ye note e build the sepulchers of the prophets and your fathers killed them 48. Truly ye bear witnesse that ye allow the deeds of your fathers for they indeed killed them and
IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all Beware ye of the leaven of the Pharisees which is hypocrisie Paraphrase 1. Of all other dangers take special heed of the Pharisees see Mat. 10. 17. and Sadducees Mat. 16. 6. whose doctrine express'd by leaven Mat. 16. 12. is full of hypocrisie puffes them up into a great opinion of their owne sanctity and hath an influence like leaven to the sowring of all their actions and accordingly these men though they make a great shew of piety and may be apt to deceive you and make you expect good from them yet will they of all others be readiest to betray you Mat. 10. 17. c. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darknesse shall be heard in the light and that which ye have spoken in the eare in closets shall be proclaimed upon the house tops Paraphrase 2 3. This I say not that you should so beware as to be afraid of them or conceale any part of your message I only foretell you your danger that you may prudently combate with it proclaim publickly to your faces whatsoever you have been taught by me and not only secretly and whisperingly but publickly and confidently beat down this hypocrisie and false doctrines of theirs that that is the meaning of v. 2. 3 appears by comparing them with Mat. 10. 27. and Mar. 4. 22. 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can doe 5. But I will forewarne you whom you shall feare Feare him which after he hath killed hath power to cast into hell yea I say unto you Feare him Paraphrase 4 5. And let me tell you as one friend would doe another that which is most for his interest that these Pharisees at the utmost can but kill the body and when that is done there is an end of their malice and therefore 't is much wiser to feare displeasing of God as you will doe if for feare of men ye omit to discharge your duty who as he will cast both body and soule into hell upon disobedience and disloyalty to his commands so can if he please and will if he see it best for you preserve you in the midst of the greatest dangers 6. Are not five sparrowes sold for two farthings and not one of them is forgotten before God Paraphrase 6. This is a work of that providence of his that attendeth and watcheth over the smallest things in the world the vilest sparrow or bird of the ayre in every motion of it is within the reach of Gods care 7. But even the very haires of your head are all numbred feare not therefore ye are of more value then many sparrowes Paraphrase 7. And agreeably to that particular providence of his which extendeth to every event you may resolve of your selves that God hath a most particular providence over all that belongs to his servants This will fortifie you against all feare whatsoever your dangers are For sure there is more value set on you and care taken for your preservation then there is over all the sparrowes that are in the world 8. But I say unto you Whosoever shall confesse me before men him also shall the son of man confesse before the Angels of God Paraphrase 8. And this encouragement you have that your fearlesse confession of Christ and his truth shall be rewarded with his owning you in the day of judgement which sure is more to your advantage then any thing you can acquire by compliance with the world 9. But he that denieth me before men shall be denied before the Angels of God Paraphrase 9. Whereas the contrary feare or cowardise or falling off from your duty shall cause Christ to disclaim you when you have most need of him 10. And whosoever shall speak a word against the son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven Paraphrase 10. Here are added by S. Luke words spoken by Christ on another occasion Mat. 12. 32. and seem to be applied by him to the aggravation of the sinne of the Pharisees on occasion of whom this whole passage from v. 1. was delivered That they that by the meannesse of Christs humane appearance are tempted to deny him to be the Messias and doe accordingly oppose him may have some place for pardon and be in some degree excusable but they that attribute his works of power his miracles done visibly by the finger of God to the working of the devil in him there is no place of excuse and mercy for them if they doe not upon the resurrection of Christ and the Apostles preaching it to them return and repent and effectually receive Christ 11. And when they bring you unto the synagogues and unto Magistrates and powers take ye no thought how or what things ye shall answer or what ye shall say Paraphrase 11. This being said of them as in a parenthesis he returnes to other passages of that speech of Christs Mat. 10. 9. when they bring you before Consistories see note Mat. 6. d. Jam. 2. b. 12. For the holy Ghost shall teach you in the same hour what ye ought to say Paraphrase 12. See Mar. 13. 11. 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me Paraphrase 13. Sir there is a controversie between my brother and me about the dividing our patrimony I desire to avoid the delaies of a suit at law and to doe as it is ordinary referre is to arbitration and who so fit as you our Master to conclude it between us your disciples and followers 14. And he said unto him Man who made me a judge or a divider over you Paraphrase 14. But he knowing what had hapned to Moses when he would have made peace among the Jewes Exod. 2. 14. Who made thee a Prince or a Judge over us gave them an answer which the Evangelist sets down in the same words wherein the Greek rendred the Hebrew there that is I will not be liable to such objections from men as were then ungratefully made against Moses I will not meddle with your matters of interest wherein he that is not awarded what he desires will think himself unjustly dealt with 15. And he said unto them Take heed and beware of covetousnesse for a mans life consisteth not in the abundance of the things which he possesseth Paraphrase 15. All that I shall say to you is That the desire of wealth the labour to encrease your own by lessening another mans possessions the not being content with what you have is a sinne of great danger diligently to be avoided and
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
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
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
Paraphrase 23. To avoid which danger it was that his parents waved the answering of this question and put it off to their son For this was a thing of such a nature that the affirming Jesus to have done it was in effect the affirming him to be the Messias 24. Then again called they the man that was blind and said unto him Give God the praise we know that this man is a sinner Paraphrase 24. Then a second time they sent for and examined the man that had this miraculous cure wrought on him attempting to draw him from that opinion of Christ which he seemed to have by bidding him ascribe the praise of his cure wholly to God and not to look on Christ with any veneration telling him that if he did it on the day and in the manner foremention'd it was thereby evident that he was one that broke the sabbath and so not from God but an impostor see v. 16. and 2 Thess 2. 3. who consequently had no such virtue or piety as could contribute anything to this matter 25. He answered and said Whether he be a sinner or no I know not one thing I know that whereas I was blind now I see Paraphrase 25. an impostor 26. Then said they to him again What did he to thee how opened he thine eyes 27. He answered them I have told you already and ye did not heare wherefore would you heare it again will ye also be his disciples Paraphrase 27. I have told you and you did not heed it or else I have told you plainly and distinctly enough already 28. Then reviled they him saying Thou art his disciple but we are Moses disciples 29. We know that God spake unto Moses as for this fellow we know not from whence he is Paraphrase 29. of any commission from God which he hath nor can give any account of him 30. The man answered and said unto them Why herein is a marveilous thing that ye know not from whence he is and yet he hath opened mine eyes Paraphrase 30. T is strange that one should doe such miracles as these and you learned men not know whether he be sent from God or no. 31. Now we know that God heareth not sinners but if any man be a worshipper of God and doeth his will him he heareth Paraphrase 31. It being resolved on among all men that an impostor or false teacher is not enabled by God to work such miracles as these or if he were God must be thought to assist him in his impostures but only pious and faithfull servants of God that came to doe his will not their own 32. Since the world began was it not heard that any man opened the eyes of one that was born blind Paraphrase 32. T is above all humane power to open 33. If this man were not of God he could doe nothing Paraphrase 33. If he were not sent and impowered by God he could never doe such things as these 34. They answered and said unto him Thou wast altogether born in sinnes and dost thou teach us And they cast him out Paraphrase 34. Thy being born blind is a mark character of some extraordinary ill in thee which makes thee very unfit to teach Doctors and Rabbi's in matters of this moment And they cast him out of the court see note b. with disgrace 35. Jesus heard that they had cast him out and when he had found him he said unto him Dost thou believe on the son of God 36. He answered and said Who is he Lord that I might believe on him 37. And Jesus said unto him Thou hast seen him and it is he that talketh with thee 38. And he said Lord I believe And he worshipped him Paraphrase 38. bowed down and made a most lowly obeysance to him as to the Messias 39. And Jesus said For judgment I am come into this world that they which see not might see and that they which see might be made blind Paraphrase 39. This will be the effect of my coming into the world not only that those that are blind shall receive sight but also that the most seeing learned men Pharisees c. will not see the things before their eyes 40. And some of the Pharisees which were with him heard these words and said unto him Are we blind also Paraphrase 40. Are we the men that he means by the latter part of his speech Are we then become blind in his opinion 41. Jesus said unto them If ye were blind ye should have no sinne but now ye say We see therefore your sinne remaineth Paraphrase 41. Jesus said unto them It were well for you if it could be truly pronounced of you that you are blind If your sinne were of impotence or unability to see it would be more pardenable but now by your acknowledging your selves not to be blind and so that all that you doe you doe knowingly and deliberately your sinnes receive a very great aggravation Annotations on Chap. IX V. 2. This man or his parents The Jew that asked this question seems to have been of the Pythagoreans opinion or as they call it de Sapientibus Mechar who believed the transmigration of souls from body to body called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the removall from vessel to vessel and so supposes by his question that the soule of this man having formerly offended is now thus punished by being put into a blind body That this was the conceit of those ancient Philosophers that according to the degrees of proficiency either in virtue or sinne souls were put into more honourable or lesse honourable bodies upon demerit removed from the body of a male to a female then from a perfect to an imperfect man and after upon demerit again into a beast may be seen in Alcinous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest of the Pythagorean writers which with other the like opinions certainly enough were infused before this time into some of the Jewes and so these disciples here might have imbibed this and not so early or speedily have laid it aside but might think it possible and so ask a question about it The other part of the question concerning the parents sin seems to referre to some particular sinne in the act of generation which might have some influence on the child begotten and make it imperfect in this or some other kind This is by learned Jewes affirmed of that conjugall sinne which is forbidden by the Law Lev. 20. 18. and Ezech. 18. 6. which they say may reasonably hinder on the womans part a just or complete conception Of Christs answer to this question which followeth see Masius on Jos 1. 6. p. 115. V. 22. Put out of the synagogue That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagogues of the Jewes signifie all manner of assemblies hath been said Mat. 6. d. Agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing or turning out of the Synagogues is the separating any offender from such assemblies setting
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
easie to determine It may possibly be such aâ— will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as it signifies Christ and then 't is the Christian service It may be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the word or scripture and then 't will be that worship which is prescribed us in the Scripture and so the Syriack seems to understand it setting down for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùmos verbi according to the mouth of the word that is such as the word prescribes It may be also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and then t will be the Evangelical worship And once more it may note such a worship of God as is most agreeable to reason and such as a rational man will resolve to be most agreeable to so excellent and pure a Deity But the circumstances of the place and opposition to the sacrifices of the Law the beasts that were offered there seem to restrain it to the vulgar and ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational in opposition to the irrational sacrifices under the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living before to the dead bodies among them Thus is the Table of Christ called by Theodores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationalis missa Serm. 6. de Provid that is the table or altar where we offer up our selves our souls and bodies to be a reasonable holy and lively sacrifice unto God in stead of those tables or altars on which the beasts were offered Thus in Hermes in Pâ—â—andro in the Hynne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which closes the book this prayer is to be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive these rational sacrifices Thus I conceive may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk 1. Pet. 2. 2. be rendred also not that milk of cattl which mens bodies are wont to be fed with but this rationall milk by which mens souls are improved to wit instruction or Christian doctrine And thus the ancient Latine translation hath rendred it in both places V. 11. Serving the Lord The authority of those copie is great which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place serving the time or the season which being written short thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One argument that it is here to be retain'd is Ignatius's Epistle to Polycarp where he joynes two precepts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Become more diligent then thou art observe or consider the seasons or times that is the times being times of great corruption first and then of persecution also both mention'd in the former part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not the heterodox or false teachers move thee or terrifie thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand firm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must beyond all persevere and endure all for Gods sake he must not be slothfull but very diligent to defend his flock against all false infusions and sustain them constant in sufferings And this is exactly agreeable and parallel to this exhortation here thus set and may well seem an imitation of it In respect of diligence not slothfull zealous in spirit serving the time or season which was in like manner a season of great corruption from the Gnosticks and of persecution also from the Jewes with whom these Gnosticks comply'd and stirr'd them up against the Orthodox Christians See Note on Eph. 5. d. V. 15. Rejoyce with them that doe This verse seems to referre to the two gates of the Temple one called the gate of the Bridegrooms and the other of the mourners into which two sorts of men all kindes of persons are divided under the first are contained all those that continue unblemish'd members of the Church under no kind of censure under the other are the excommunicate of any the lowest kind those under Nidui which though they might come into the Temple yet were to come in at that dore of mourners with some difference upon them discrimination from other men that they that saw them might pray for them in this form Qui inhabitat domum hanc consoletur te indatque animo tuo ut obtemperes He that dwels in this house comfort thee and give thee a heart to obey See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men to be very much afflicted which 2 Cor. 12. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning or bewailing such as are for their faults justly fallen under the censures of the Church and to doe the utmost we can toward their recovery and on the other side to rejoyce at the spirituall good and proficiency of all others CHAP. XIII 1. LEt every soul be subject unto the note a higher powers for there is no power but of God The powers that be are ordained of God Paraphrase 1. Then for the judiciall lawes that great supreme one ought to be taken into speciall care of all Christians that of obedience to the supreme powers rightly established and constituted although they be not Jewes but Romans Nothing in Christianity ought to be pretended or made use of to give any man immunity from obedience which from all subjects of what quality soever Apostles teachers c. is due to those to whom allegiance belongs contrary to the Gnosticks doctrine and practice Jude 8. but on the contrary every person under government of what tank soever he be is to yield subjection to the supreme governour legally placed in that kingdome as to him which hath commission from God as every supreme magistrate must be resolved to have though he be an heathen 2. Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves note b damnation Paraphrase 2. From which divine commission it is directly consequent that he that makes any violent resistance or opposition to the supreme magistrate opposes that violence to God's commission and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy the wrath and judgement of God belongs to him 3. For rulers are not a terror to good works but to the evill Wilt thou then not be afraid of the power doe that which is good and thou shalt have praise of the same Paraphrase 3. And certainly if thou hast not some wicked purposes in thine heart thou wilt never be tempted to doe this for they that do not design any ill have little reason to be afraid of magistrates or consequently to desire to prevent their ill usage of them by taking up armes against them For though it be possible Governors may be tyrants yet this possible fear is not in any reason to move any to certain sin but on the other side every one is to look on the magistrate as God's
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
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
are seen are temporall but the things which are not seen are eternall Paraphrase 18. Which makes it most reasonable for us to go courageously through all difficulties as despising and not thinking of this world and whatever losses or sufferings of that but of that reward which our faith presents unto us which is as farre beyond any thing that we can part with here as eternity surpasses time Annotations on Chap. IV. V. 6. Face of Jesus This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of Jesus and this whole verse referres to the story of Moses desiring to see the glory of God Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great but with that sight that was afforded him though but of an Angel sustaining the person of God Moses's face was enlightned and shone and became glorious to which the Apostle had before referred c. 3. 7. And so here the glory of God that is the revelation of his most divine counsels for the saving of men under the Gospel is by God communicated to Christ and by that means he as he is the Son of man and executes this Prophetick office upon earth is much more shining and glorious then Moses's face was and then we to whom the Gospel is now preached look upon this face of his though the Israelites could not on Moses and are illuminated thereby receive the knowledge of these counsels of God whensoever we look on him V. 7. Earthen vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. see Note on Mat. 21. b. a dish a cup c. Of these some are testacea made of shells of fishes and they are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 2. 20. the only other place where the word is used in the New Testament and this agrees very well with the matter in hand it being ordinary to lay up those things we value in shells or boxes or cabinets made of such and those in respect of the brittlenesse and of the nature of them as the shels are the outsides of fishes very fit to resemble our bodies wherein our souls doe inhabit And accordingly the Plaâ—onists making two bodies of a man one that which carries the soul in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chariot of the soul the other that which we touch and see the grosser carnal part call that second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is the same to us which the shell is to the fish which hath another finer body within it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testa signifies not only a shell from whence those kinds of fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shell to them supplying the place of skin and some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft-shelled as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nemesius but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baked earth and vessel of the potter that hath pass'd the fire and is taken out of the kilâ— and so Theophylact interprets it here and so it frequently signifies in authors The difference of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthen ware from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the potters vessels or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels of clay before they are burnt whilest they remain in the potters hand in moulding is set down exactly by S. Chrysostome in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the former if they be broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not capable of recovery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the hardness once gotten by the fire whereas the other that are but of clay unbaked and unhardened if they be spoiled once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may easily by the skill of the potter be returned to some second form Whence saith he it is that Jer. 19 1. when the prophet was to describe an irreparable destruction he is bid to figure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a vessell or bottle of earth broken to pieces v. 10. But when he would put them in some hope of restauration then God shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthen vessel fallen when it is in the hands of the artificer c. 18. 2 3. which he takes up and moulds anew the matter being yet capable of it And this sense and notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the place will bear and therefore I have now set them both down and left the Reader to chuse which he shall think most probable V. 8. Troubled on every side These two verses in every word referre to the antient heathen customes in the agones of which somewhat hath been said Note on 1 Cor. 9. 24. S. Chrysostome explains them so in common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are cold c. as Horace of the racer sudavit alsit he sweats and friâ—zes but he applies them not severally to the particular exercises This I suppose may fitly be done by accommodating three of the paires to the customes of Wrestling one to that of Running in the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs clearly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling so saith Aristotle Rhet. l. 1. c. 5. see the anonymous Scholiast on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that can gripe his adversary and take him up is good at wrestling there being two dexterities in that exercise comprimere antagonistam substernere to gripe and throw down which Hesychius also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these is here mentioned and express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressure to which is here opposed as in a higher degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad augustias redigi to be brought to distresse as when we can neither get out of his hands nor make any resistance against him so Isa 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to such extremities we can fight no longer So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexity is fit for the wrestler who being shrewdly put to it knows not what to doe so saith Theophylact though we fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a condition that we know not what to doe so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are not able to doe or attempt any thing yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscarry not finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand after all upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despair not nor are they overcome but find an happy issue out of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquerors at last saith Theophylact. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursued that is peculiar to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing as hath been formerly said Note on 1 Cor. 9. 25. when one being formost in
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
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
Leontius de sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the heresie of the Manichees which chose the worst things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of each heresie he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it abstains not even from Idolatry nor from any sort not shew or appearance but kind or sort of evil V. 23. Whole spirit and The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the all or whole of you the intire or complete man is here divided into three parts spirit soul and body There seems to be a particular mention of each of these in the creation Gen. 2. 7. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust of the earth that visible masse the flesh or members that is the body then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living soul the animal or sensitive faculty common to man with beasts and other sensitive creatures and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul which therefore in the New Testament ordinarily signifies the life Luk. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they require thy soul that is thy life from thee So Matt. 10. 39. and 16. 25 26. and elsewhere See c. 2. 8. Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath of life the rational faculty capable of divine illumination and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or that which was at first breathed into man by God and returns immortal into his hands again And so this may be the full meaning of the words your spirit soul and body that is your rational immortal spirit your sensitive mortal soul and your body the place of residence of both which three make up the whole man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of us and so Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three-parted hypostasis of body spirit and soul But there is another notion of the word soul which may possibly make a change in this matter For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul Gen. 23. 8. is by the Chaldee paraphase rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will so it must there signifie for there Abraham communed with them saying If it be your soul we render it mind that is your pleasure your election or choise that is an act of the Will that I should bury my dead out of my sight hear me c. So Ps 27. 12. the soul of my enemies must signifie the pleasure and is rightly rendred the will of my enemies so as they may deal with me as they please and so the same phrase is again used Psal 41 2 So Deut. 21. 14. Thou shalt let her goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to her soul that is her will whither she please or choose to goe that is freely the will being that free faculty which chuses what it pleases and accordingly the Septuagint read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free to gee whither she will This Thalassius Cent. 2. 27. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul viz. the beginning of Action for such the Will is And that this is the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul here is the opinion of the most antient writers Origen and Irenaeus as shall anon appear And if it be so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body must be taken in a more comprehensive latitude so as to contain the senses and sensitive appetites that are seated in the body in the notion that the flesh and the members are opposed to the spirit and the mind Rom. 7. and Gal. 5. And then this will be the division of the man the flesh or body or sensitive carnal appetites on one side and the Spirit or upper soul the rational proposals on the other side and the Will or choice that freely inclines to one or the other of these as it pleaseth For the first of these three the Fathers are wont to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people of the soul in Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman-part in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child in us in Simplicius on Epictet p. 70. and again p. 296. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower foot-part of the soul by which the soul communicates with the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unreasonable affections generally among the Stoicks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonableness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse in Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast in Plotinus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body enlivened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beasts and fourfooted creatures of the soul which still allure us to bestial things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of man as man saith Nemesius de Nat. Hom. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the living creature primarily and consequently of the man in that man is a living creature For the Spirit they set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading faculty of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rider of that horse in Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the paedagogue that modulates the irrational appetite and sets it right to that which is profitable in Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God in us in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 2. p. 127. the chief part of the soul the daemon that is given to every one dwelling in the top of the body and raising us from the earth to our kindred in heaven the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine part in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man in others the inward man in Saint Paul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding Mar. 12. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense v. 33. Betwixt these two then as in the middle of them is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies the will the elective faculty called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or choice This Philosophy concerning the parts and division of man Nemesius cites from Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man is made up of three body soul and mind and he affirmes Apollinarius Bishop of Laodicea to have followed him in it The same we may see in Irenaeus l. 5. c. 9. together with the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole of you which we have given Sunt saith he tria ex quibus perfectus homo constat Carne animâ spiritu There are three things of which the entire perfect man consists flesh soul spirit And again anima est quidem inter haec duo aliquando subsequens spiritum elevatur ab eo aliquando autem consentiens carni decidit in terrenas concupiscentias The soul is betwixt the flesh and spirit and sometimes following the spirit is elevated by it sometimes consenting to the flâ—sh fals into earthly concupiscences So Origen l. 1.
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
because Christ on whom I have depended I am sure will never fail me and in his hands I can with all cheerfulnesse repose my life as knowing his able and willing to preserve it to me till he please to call for me out of this world 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus Paraphrase 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all in opposition to all growing heresies and do thou take care not to depart from it in any part of it but keep constant to it in the coufession and constant adherence to Christ and in preaching and teaching others 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Paraphrase 14. Hold thee constantly to the doctrine of the Gospel or summary of it agreed on by the Apostles to be taught in all Churches and whenever thou art tempted to the contrary remember that this stands by the direction of the Spirit of God that abides among us and make use of that Spirit to confirm thy self in it 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes Paraphrase 15. Thou hearest I presume that all the Asian Christians that were at Rome save only Onesiphorus v. 16. fell off from me in time of my distresse 16. The Lord give mercy unto note a the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 17. But when he was in Rome he sought me out very diligently and found me Paraphrase 16 17. I pray God reward the family of Onesiphorus which is at Ephesus with thee for the great kindnesse I received from him who lately came to me at Rome and as oft before at Ephesus v. 18. so now hath he in especial manner sought and found me out and relieved me and owned me without fear or shame in this time of my imprisonment 18. The Lord grant unto him that he may find mercy of the Lord in that day and in how many things he ministred um me at Ephesus thou knowest very well Paraphrase 18. I pray God this mercy of his to me may be repai'd him when it will most stand him in stead for besides what he hath now done thou knowest also better then I can tell thee how many liberalities he hath shewed at Ephesus to those that have stood in need of him and in how many things he relived me when I was at Ephesus and thou with me Annotations on Chap. I. V. 16. The house of One siphorus What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of One siphorus here signifies is thought fit to be examined by some in order to the doctrine of praying for the dead For because the prayer is here for the houshold and not for the master of it Onesiphorus himself it is by some presently concluded that One siphorus was dead at that time And then that being supposed it appears v. 18. that S. Paul prayes for him that he may find mercy in that day How farre it may be fit to pray for them that are departed this life needs not to be disputed here 'T is certain that some measure of blisse which shall at the day of judgment be vouchsased the Saints when their bodies and souls shall be reunited is not till then enjoyed by them and therefore may safely and fitly be prayed for them in the same manner as Christ prayes to his Father to glorifie him with that glory which he had before the world was And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains founded in their doctrine of Purgatory which would no way be conclusible from hence though Onesiphorus for whom S. Paul here prayes for mercy had been now dead Nay 't is evident that the mercy for which they which are conceived to be in Purgatory might be the better must be bestowed and consequently prayed for to befall them before the day of doom at which time all that are there are supposed by them to be releaâ—ed But neither is there any evidence of Onâ—siphorus being then dead nor probability of it here For of this Onesiphorus these two things may be observed from hence first That his family was now at Ephesus and accordingly he salutes it there c. 4. 19. and consequently that there was his ordinary place of abode and agreeably it is here said of him that he had relieved Paul when he was at Ephesus v. 18. and that is the reason why in an Epistle to Timothy residing in that city this mentionis made of his family secondly That he was at this time when Paul wrote this absent from his home in all probability at Rome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred being not when he was at least but lately departed and so still on his way from Rome where Paul was a prisoner and where Onesiphorus had sought and found him out v. 17. and without fear visited and relieved him And this is a fair account why Paul writing to Timothy where his family was mentioned them with so mâ—ch kindnesse but joines not him in that remembrance because he was at Rome from whence and not at Ephesus to which he wrote And so all the force of that argument is vanished CHAP. II. 1. THou therefore my son be strong in the grace which is in Christ Jesus Paraphrase 1. Doe thou therefore my beloved son take all care to strengthen thy self in the Gospel see note on Heb. 13. a. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Paraphrase 2. And the articles of faith and good life which I have taught thee from Christ agreed on and consented in by the testimony of all the other Apostles do thou communicate to others whose ability and fidelity is known to thee and appoinâ—them as Bishops of the several Churches under thee to teach others also 3. Thou therefore endure hardnesse as a good souldier of Jesus Christ Paraphrase 3. And arm thy self against all difficulties as one that hast undertaken Christ's colours to serve under him 4. No man that warreth entangleth himself with the affaires of this life that he may please him who hath chosen him to be a souldier Paraphrase 4. And therefore as the souldiers according to the Roman rules of their militia are forbidden to meddle with the emploiments of Tutors or Guardians of men's persons or estates or proctors of their causes to undertake husbandry or merchandice c because every of these is so distant from that 't is incompetible with the waiting on their colours so whatsoever emploiments of the world are not competible with the discharge of thy office
as thou art a minister of Christ as while the Empire and state of the world remains heathen and not Christian most secular emploiments are farre distant from the Christian and thy interposing in them will tend to no advantage of the society of the Church it is not fit for thee to meddle in them but to apply thy self to such cares as may most conduce to the service of thy General who hath put thee into this calling and expects it from thee 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Paraphrase 5. Thus if any man be desirous to get the prize and to that end enter the lists in any of the exercises of the Olympick games he is not crowned unlesse he conquer nor will be adjudged conqueror unless he have observed all the rules of the games and then be victorious by those rules see note on 1 Cor. 9. f. 6. The husbandman that laboureth must be first partaker of the fruits Paraphrase 6. And so in husbandry and all other things there is required a great deal of pains and care and patience and so at length he receives the fruits and the hoped reward in harvest and such is the gaining and converting of souls and the far richer reward that attends that in another world 7. Consider what I say and the Lord give thee understanding in all things Paraphrase 7. Lay this to heart and God give thee a right use of it and judgment to doe all that belongs to thee 8. Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel Paraphrase 8. And to fortifie thee in suffering whatever comes there is nothing fitter then that thou remember and consider our Saviour what befell him that he was put to death and then by God raised from death and so was herein like David of whose progeny he was to be who suffered such sad persecutions from Saul when he was destined to the kingdome and accordingly came to it and all this according to that doctrine which I have preached every where 9. Wherein I suffer trouble as an evill doer even unto bonds but the word of God is not bound Paraphrase 9. And for preaching of which I am imprisoned now at Rome as if I were a malefactor but this hath not restrained me in mine office but the Gospel hath been freely preached â— for all that and my imprisonment hath been a means of divulging the Gospel in this city 10. Therefore I endure all things for the elect's sakes that they may also obtain the salvation which is in Christ Iesus with eternal glory Paraphrase 10. And on these grounds I am very well content to suffer any thing for the good of the true Christians that they being confirmed by my example may be partakers of all the benefits of the Gospel and attain to eternall glory 11. It is a faithfull saying For if we be dead with him we shall also live with him Paraphrase 11. There is not a more certain truth nor any that deserves more to be considered and depended on by all Christians then this that our suffering as Christ suffered in testimony and defence of the truth for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered shall certainly be rewarded with participation of his glory 12. If we suffer we shall also reigne with him if we deny him he also will deny us Paraphrase 12. And as certain on the other side that if for fear of temporall evils we fall off from the constancy of our profession we shall be rejected by Christ 13. If we believe not yet he abideth faithfull he cannot deny himself Paraphrase 13. For Christ's part of the promise it is certain that will never faile we may through the wickednesse of our own hearts prove false to him in which case we lose all title to his promises but let us adhere to him and he can never faile us 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed note a rightly dividing the word of truth Paraphrase 15. In this and all other things approve thy courage and constancy to the truth truly and faithfully telling every one his duty and by thy example and doctrine directing them the way wherein to goe 16. But note b shun profane and vain bablings for they will increase unto more ungodlinesse Paraphrase 16. But suffer not thy self or thy flock to be inticed or fall in love with those profane discourses of the Gnosticks for they daily advance into higher impieties adding more new impious doctrines to the heap every day then the former 17. And their words will eat as doth a canker of whom is Hymenaeus and Philetus Paraphrase 17. And where they are once admitted their heresie corrupts and debaucheth very many infects and poysons the members of the Church in the same manner as the other parts of the body are infected when there is a gangrene in any for that doth not use to stop but drawes that which is next it unto the same condition and then creeps farther untill it have infected the whole body and that mortally and such are the Gnostick teachers now among you by name Hymenaeus and Philetus 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some Paraphrase 18. Who have lately fallen into a fresh but most dangerous error and by allegorical expressions of Scripture have perswaded themselves and others that there is no farther resurrection nor consequently future state to be expected see 1 Cor. 15. 12. but that all the places that sound that way are otherwise after the Gnostick Cabalistical manner to be interpreted and have been so successeful as to perswade some thus to believe them have gained some followers in this impious doctrine 19. Neverthelesse the foundation of God standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from inquity Paraphrase 19. But let not these and the like false impious hereticall teachers move any for God will certainly perform his promise to us his bill of contract with Christians in Christ his decree and purpose toward his faithfull servants remaines unchangeable being under seal and the seal of this contract hath two impresses on one side this That God is sure to all those that are faithfull to him to reward them both in body and soul to all eternity which is sufficiently destructive of their doctrine v. 18. that there is no future state and so no blisse for them who are persecuted here another on the other That every Christian obliges himself to a strict life quite
the Fornication as well as Adultery after mentioned in the interdict That it is thus by way not of affirmation but exhortation or precept may appear by the verses before which from the beginning of the Chapter are all exhortatorie and in the Imperative but especially v. 5. where the style is exactly the same as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition or conversation without covetousnesse and yet the sense must necessarily be thus made up and so our English hath rendred it let your conversation be without covetousness and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the things that are present To this agrees what Georgins Alexandrinus saith in the life of Chrysostome p. 188. l. 15. that he alwayes bid them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep marriage honourable which being taken from this place evidently is by him set by way of exhortation And to this rendring therefore I do adhere as an admonition seasonably given contrary to the Gnosticks infusions among them V. 7. Them which have the rule The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common word to signifie all kind of authority or rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the people Ecclus 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the congregation chap. 13. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the armies 1 Mac. 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the Jews v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the nation Ecclus 17. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the city c. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the brethren v. 24. and c. 49. 17. and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler simply So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governor are often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler And what kind of government it is must still be judged by the circumstances of the Context in any place and not from the nature or use of the word In the New Testament it is applied to Christ as ruler or governor in Israel Mat. 2. 6. and so also to the government of the Apostles in the Church Luk. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that ruleth that is who shall be constituted ruler in the Church be as he that serveth and there it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater or greatest among you So Joseph is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler over Aegypt Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem and chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them and so some of that number of the Bishops of Judaea that were in the Council are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers among the brethren which there appear to be Bishops of Judaea see Note on Act. 15. e. and accordingly do teach and exhort and confirm and impose hands all which were the Bishops office in that place And thus it is here used in this verse and again v. 17 and 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaketh of Bishops saith Chrysostome and others And these the Bishops of Jerusalem and the other cities of Palaestine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Scholiasts in the Argument of the Epistle to whom the Epistle was sent Of these there are these Characters in this Chapter all agreeing to this interpretation First that they had spoken to them the Word of God that is preached the Gospel to them in this verse Secondly that they watch'd over their souls and are to give an account of them and consequently the Hebrews must obey and be subject to them ver 17. all evidences of their charge and authority in the Church Thirdly all their rulers and all the saints are the two comprehensive words which contain all the Hebrews to whom this Epistle is written the former noting the Bishops the latter all the faithful committed to their charge And 't is observable that the latter Jewish Writers when they speak of Christian Bishops expresse them by a word of great affinity with this here retaining the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language with little or no change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either with or without the Aspirate So in Abrabaneel on Isa 34. fol. 54. col 4. speaking of the famous Burgensis from a Jew turned Christian and at last become a Bishop he saith that he was formerly called Solomon the Levite and afterward became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler and a great man among the Nazarites or Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egemon that is Episcopus Burgensis See Elias Levita in Thisbi and Buxtorf Lex Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 9. Established The Hebrews expresse food by the staffe of bread because feeding is the sustaining and upholding of the body which would otherwise as a cripple deprived of his crutch as the sick or weak man of his staffe soon fall to the ground Accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilivit fulcivit to establish and sustain signifies also refecit refreshing and doth so especially when 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as Psalm 104. bread to strengthen mans heart and Gen. 27. with corn and wine I have sustained him And in Chaldee and Syriack the same word signifies eating taking meat So 1 Kin. 13. 7. Come home with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed or eat the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dine and Luc. 22. 11. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and among the Rabbines ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivium a feast And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be established one sense of that Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie that other of feeding or eating and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace imports the Gospel the spiritual food of souls to tend more to our spiritual advantages then ever the sacrifices of the Jewes did or could which are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats because of them part being sacrificed to God part going to the Priest the rest went for the furnishing a feast for the sacrificers and others whom they invited to them and therewith they refreshed and cheered themselves before the Lord Deut. 12. 18. Ib. Grace That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace hath in many places of the New Testament and particularly in this a special peculiar notion to signifie the Gospel as that is opposed to the Law upon this ground because the matter of the Gospel is free undeserved mercy and besides the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also will appear not onely by the opposition here to 〈◊〉
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
Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis p. 53. speaking of these very words of S. James Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat sine cujus priùs obtenta gratia non convalescet aeger The Catholick Church following this wholesome admonition advises before men use any humane medicines to the body that their souls be reconciled to God lest the Physician labour in vain to cure them whom God chastiseth for sin without whose pardon first obtained the sick will not recover This indeed is a proper use of and conclusion from this Text and it will hardly without wresting yield any other V. 15. They shall be forgiven him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally and so rendred absolution or remission shall be given him may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins which being the Plural number cannot be joined with this which is in the Singular nor is there any other Noun that can belong to it For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it it must have been in the Active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them And thus in all probability it would have been if it had been a promise of God's pardon or remission for then as it was said the Lord shall raise him up so would it commodiously have been added and if he have committed sins he that is the Lord will remit them By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission and then that froÌ„ the precedent mention of the Elders of the Church will be concluded to be the absolution of the Church in the hands of the Rulers thereof the Bishops of which see Note on John 20. 23. This is of two sorts first a release of the offender from the publick Censures of the Church Excommunication c. inflicted on scandalous offenders upon publick cognizance of their faults upon repentance restoring such to their communion again secondly more private in case of any wasting sin more privately committed and in confession revealed to the spiritual person in which case upon faithful promise of reformation and obedience to spiritual advice and direction upon recovery to health the Elder may and ought to give the sick person the peace of the Church and the benefit of Absolution And that being by hâ—m done Ministerially and pro officio and clave non errante as it brings the blessing and prayers of the Church along with it so it may reasonably tend to the quieting of the Conscience and avoiding all scruple and doubtfulnesse as our Church affirms in the exhortation before the Communion and be a means of obtaining a release from the disease if God see fit or a pawn and pledge of remission in heaven V. 16. Confesse your faults What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here is matter of some doubt For as according to the notation of the word it may signifie some lapses or lighter sins and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed sins in the former verse so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another adjoining it may seem to be restrained to trespasses offences against the brethren that is other men or Christians and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-Christian or to the wronged brother the addition of whose prayers may be very useful to the obtaining any mercy from God particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing that here follows and the seeking his reconciliation in case of trespasse will be a duty if not of this of another Text Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him But it is to be observed that the King's MS. reads this place with some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse therefore your sins to one another and so the Latine also And then as that distinction of the two sorts of sins heavier and lighter against God and against the brother is superseded here so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore connecting it to what went before the prayer and absolution of the Elders and indeed the Elders being the only persons who are supposed to be present there and whose prayers ex officio will be most fit to be compared with Elias's praying v. 17. it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies 1 Pet. 5. 5. Be ye all subject to one another must signifie as it is defined by the matter subjection which is not mutual nor of superiors to inferiors nor of equals to equals but only of inferiors to superiors and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution To which purpose it is certain that as Repentance if it be sincere comprehends confession to God and if the penitent desire to approve the sincerity of it to the spiritual person and obtain Absolution from him it is necessary that he make at least a general confession and such as shall not hide any sort of his guilts from him as we read at John Baptists's Baptism Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every faithful man ought to tell his offences and to renounce and disclaim them and very useful and expedient that he descend to particulars also that his prayers may be more particularly adapted to his wants and probably prove more efficacious by this means so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins in order to his fortifying himself against them 20. Hide a multitude of sins What is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover a multitude of sins is a matter of some difficulty to determine It seems to be a proverbial speech and very near that of Prov. 10. 12. Love covereth all sins and if by analogie to that it be interpreted it must signifie to cover other means sins from our own eyes to cause us to look favourably on others faults to see few faults in them in order to peaceable and
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
c. and chap. 40. 17. it is rendred bountifulnesse Thus in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 2. c. 7. when any man relieves him that wants not that he himself may gain any thing by it but only that the other may Where the Anonymous Scholiast expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace that is gift and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may suffer no ill for this mercy to me but that you may be rewarded for your Charity where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by almes or mercy So 2 Cor. 8. 1 4. 'tis clearly used for a gift or liberal beneficence to the poor Thus in this Epistle c. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold grace of God is God's liberality of divers kinds particularly the wealth that he hath given to men as to stewards to distribute to them that stand in need of it and at the beginning of the verse it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man as he hath received wealth or any other such gift of God So the grace of God so often mentioned is the mercy and gift of God as in the Benedictions The grace of our Lord Jesus Christ all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication after it So Joh. 1. 16 we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace mercy liberal effusion of goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of and in proportion to his great goodnesse and mercy and abundant charity to us mentioned before v. 14. and after v. 17 where the grace of Christ is set opposite to the strictnesse of the Law which hath nothing of mercy in it Agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an act of this mercy in God that is a gift is the use of it in this place where the husbands are commanded todistribute to their wives all things that they stand in need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as copartners of the gift of life that is the wife and the husband are joined together in receiving from God that largesse of his whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies life it self as we know it was in the Creation God equally distributed this gift of life to them or as it notes the comforts and necessaries of life the wife as well as the husband hath right of inheritance from God to all the good things of this life as having equally dominion given to them both over the fish and fowle and beasts and hearbs and trees Gen. 1. 28. all which are given them for meat v. 29. V. 19. Spirits in prison For the explicating of this very obscure place the best rise will be that which S. Hierome on Isaiah hath suggested to us by looking on the words of God to Noah concerning the sins of the old world and his judgments designed against them Gen. 6. 3. where considering Noah as a prophet and preacher of repentance to the old world it will not be strange if the expression be prophetical and figurative The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ordinary English render My spirit shall not alwaies strive with man the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Spirit shall not abide in these men perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge or abide The English render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disceptavit judicio contendit to contend or goe to law but the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a sheath 1 Chron. 21. 27. and is used for a body Dan. 7. 15. my spirit in the midst of my body as being the sheath or receptacle of the soul and so the writers of the Talmud ordinarily use it and Tertullian De resurrect Caro vagina afflatûs Dei Flesh is the sheath of the breath of God no doubt referring to this place and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred shall not abide as a sword c. in a sheath For the removing all improbablenesse of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit and taking it in the notion of abiding or continuing in flesh and not of striving as the Interlinear and our English render it and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendred I shall onely adde two things first That the antient Interpreters with one accord agree in the sense of abiding or inhabiting The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This evil generation shall not alwaies remain before me the Syriack and Arabick My spirit shall not dwell in man for ever the LXXII as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide and so the Latine non permanebit shall not abide This is a strong argument that they who when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniformly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by words of judging yet rendring this in so distant a manner did not read that word or in that sense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Copies have it in a notion of abiding or being in another And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword once for a body of a men yet by these so distant notions of it we have reason to suppose that there was some original comprehensive notion of it belonging to more or else it could not have been applied in the Chronicles and in Daniel to these two so distant particulars A sheath and a body differ much the one from the other yet agree in this that as one is the repository or abiding-place of the sword into which it is put so the other is of the soul and from this agreement no doubt it is that they are expressed by the same word And then it would be very strange if that word thus common to them should not natively signifie that wherein they thus agree viz. abiding or being put in or kept in or confined to such a place or some such thing 'T is evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible which is but a volume of a narrow compasse discerne or conjecture as appears especially by the use of them in Arabick books which language is certainly but a dialect derived from the Hebrew And therefore it is not unreasonable on the grounds premised and those more then obscure indications in the Bible which we have of it that this should be the native meaning of the Verb though in other places of the Bible we doe not exactly
meet with it The second thing is that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for abiding and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain or abide for which in this matter Saint James useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter sense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiâ—â—ity in sound and writing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not judging here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâ—athed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in the prison or custodie or sheath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached in or by that Spirit by which he was now raised from the dead where first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is used not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
aire and so makes up as the Philosophers say one globe with the earth And so this part of the frame of the earth did competently prepare it for drowning it being evident that there was so much water in that globe of the earth as till it was put into receptacles and cavities it covered the face of the earth no drie land appeared Gen. 1. 9. But beside this there was great store of waters in the clouds which is called the waters above the expansion Gen. 1. 7. the lower region of the aire being between them and the earth and when God is pleased to loosen those clouds which is called opening the windows of heaven then the rain falls and adds to that store of waters which was in the globe of the earth already And these clouds encompassing the earth on every side the earth is here also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in the midst of the waters for so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is set to render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst and so 't is used by this Author 1 Pet. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were saved in the midst of water and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be saved but so as in the midst of fire 1 Cor. 3. 15. So in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is among or in the midst of Islands And so this part of the frame being added to the former the clouds and cataracts encompassing the earth and impendent over it the earth was ascertain'd to be drown'd and swallow'd up whensoever God should let loose these cataracts upon it as in the Deluge he did Gen. 7. 11. and so there is the foundation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which v. 6. this frame and disposition of Gods that the earth should have so much water in its own bosome and such clouds of water encompassing it was the means by which the old world being drowned by water perished and so this is the clear meaning of the place V. 7. Heavens and the earth The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens and the earth are here set to signifie the whole compages of this Sublunarie world and all the creatures that are in it all that was destroyed by the Flood and is now secured from perishing so again and is reserved for fire by which it is by perpetual tradition believed that the world shall finally be destroyed The Hebrews have no one word to signifie this but ordinarily use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens and earth And so the heavens and elements and earth v. 10 and 12. which would literally denote the world signifie figuratively the whole city of Jerusalem Temple and palace towers and buildings of the city not one signified by one another by another but all by all together and proportionably to that the new heavens and new earth are a Christian people ver 13. And so 't is ordinary in other expressions in that language as his body his flesh and his bones Eph. 5. 30. signifies him and no more and so in other authors the body and the soul are set severally when yet they signifie nothing distinct but the whole man together See A. Gellius 1. 3. c. 1. And so the evening and the morning signifie the natural day see Note on Mat. 12. n. So the Elders high Priests and Scribes every where in the Gospels signifie the Sanhedrim and so in like manner the phrase Father and mother and wives and children and fields c. signifies this one thing possessions or comforts of life and must so be rendred in the grosse and not in the retail or else the true meaning of some places in the New Testament will not be intelligible As Mar. 10. 30. when 't is said that he that leaves father and mother c. shall receive an hundred-fold more in this life houses and brethren and sisters and mothers for 't is clear enough that he shall not receive an hundred mothers but as all these severals put together denote the comforts and possessions of this life so it is to be expected that the promise of God will be performed to those that part with any thing for Christ's sake See Note on Ephes 5. h. and Col. 1. c. V. 10. With a great noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus so that it signifies swiftly as well as with a noise And that the former is the meaning of it here is probable because 't is added to the coming of that day as a thief unexpectedly and in order to that is this of swiftnesse not that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with noise for thieves in the night do not willingly do so or if they doe lose the advantage of the night that is the secrecie of it Ib. Melt with fervent heat The destruction of Judea is here ver 10 and 12. described by dissolution or consumption by fire and so Isa 9. 5. 66. 15 16. Mal 4. 1. Joel 2. 3 30. where that destruction is described◠so 2 Thess 1. 8. In flaming fire taking vengeance which that it belongs to that matter see the Context of that place and Note b. so Heb. 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning of fire to consume the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that obdurately stand out against Christ and that belonging to this matter also as will appear by comparing v. 25. and v. 37. see Note a. on that Chapter and so perhaps 1 Cor. 3. 13 15. And this either first figuratively after the manner of Prophetick style wherein fire and burning and melting signifies destruction and utter desolation or else secondly in relation to the Zelots and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised by them the fearfull combustion and conflagration within the nation and city the fire of sedition and contention which was so great an instrument of destruction among them killing vast multitudes at once Joseph de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city being at that time carried thither and many other particulars of that kind in that story or else thirdly in reference to the exact truth of the fact of which this is a literal description the burning of Jerusalem mentioned by Josephus l. 7. c. 14. where 't is said of the Romans that they fired all unto Siloa and again in the same Chapter that the Sicarii the other faction in the city contrary to the Zelots got into vaults from whence they fired the city more then the Romans and murthered them that escaping the flames fled into the caves and again c. 16. The Romans being entred fired houses and saith he many things that were fired were quenched with the blood of the slain with which the streets of the city flowed and again All the night long the fire encreased and in the morning Sept. 8 th all was on fire and c. 17. they
certainly if he that so professeth doth not love but maligne and persecute Christians it being impossible that any man should truly love God and not doe what God bids him that is love his brother also for the best way to trie our love whether it be sincere or no is to observe how it expresses it self on occasion when we meet with objects of charity for if then we do not exercise and testifie our love sure we have not that vertue in us Consequently if to men with whom we daily converse and meet with such opportunities we do not expresse any love what reason is there to imagine we sincerely love God when of our love to him and the sincerity of it we were never able to make this trial because we never saw him nor had opportunities offered us of shewing any real acts of love to him And beside somewhat may be judged by the difficulty of the thing for he that doth not the easier will hardly be supposed to doe the more difficult Now 't is hard to love one that I never saw sight and conversation is one motive of love and we see our brethren daily but never saw God at any time and therefore where the command which is as punctual to the love of our brethren as to the love of God v. 21. is not able to prevail upon us for this and where beside the command which is equal on both sides there is one advantage to allure our love to our brethren which there is not to invite or oblige us to the love of God if that man manifestly fail in the one which is so much more commended to him by that one circumstance how can it be imagined that he doth or will perform the other 21. And this commandement have we from him that he who loveth God love his brother also Paraphrase 21. It being evident that by his command we are as really obliged to love our fellow-Christians as to love himself Annotations on Chap. IV. V. 17. Boldnesse in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bold and publick speaking confession of Christ before men especially when we have discouragements from doing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearlesnesse saith Hesychius So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 11. 54. is to walk publickly and fearlesly which Christ did not because of their consultation to kill him v. 53. So in many other places particularly Heb. 10. 35. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their constant confession of Christ to which all that chapter had exhorted them and that in despight of persecutions explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 36. patience or constancy in suffering and opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly withdrawing v. 38 39. see Note on Joh. 7. a. And so here being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of judgment not the final judgment of God but the day or time when we shall for the name of Christ be brought before any earthly tribunal to be sentenced even to death it self And so it is said of Ignatius in the story of his Martyrdome that he conceived that he could never come ad dilectionem Dei in plenum to the full love of God neque perfectum-ordinem doctrinae obtinere nor to the perfection of Christian doctrine nisi per Martyrii factam confessionem Domino appropinquaret unlesse he came neer unto God by martyrdome And so the meaning will be plain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love or charity toward God which is to be in or among us Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perfected in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have this constancy in confessing him in the time of the greatest danger And this yet farther appears first by the explication that follows that as he is so we are in this world that is that as Christ laid down his life in confession of the truth so we doe the same when occasion serves and secondly by the confirmation which follows v. 18. There is no fear in love fear being indeed the contrary to this boldnesse and constancy wherein the perfection of our love consists Thus hath Tertullian interpreted the place in his Scorpiacum or Antidote against the Gnosticks Johannes negat timorem esse in dilectione John denies fear to be in love Quem timorem intelligi praestat nisi negationis authorem What fear must we here understand but that which is the author of denying Quam dilectionem perfectam nisi fugatricem timoris animatricem confessionis What perfect love but that which puts fear to flight and animates men to confesse Christ And so that which follows For fear hath punishment he thus interprets Quam poenam timore puniat sure it should be quâ poenâ timorem puniat nisi quam negator relaturus est cùm corpore animâ occidendus in Gehennam What is the punishment which fear hath or with which he punishes fear but that which he that denies Christ shall receive when he is killed body and soul and cast into hell Mat. 10. 28. or which saith he is threatned to the cowardly among yea before the other reprobates in the lake of fire Rev. 21. 8 See Tertull. cont Gnost cap. 12. and De fuga in Persecut cap. 9. In these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear hath punishment the posthumous Notes of the learned H. Grotius have attempted an emendation and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Glossaries mutilation imperfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this interpretation of that unusual word Hesychius may be consulted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he it should be certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this the Context would very well agree the next words being he that fears is not made perfect in love where yet the same Annotations would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that fears into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is mutilated But to impose so remote an emendation without any authority of any Copie to avow it is too adventurous an attempt or if it were not so perhaps the substituting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impediment hinderance might be a more tolerable emendation thus for fear hath hinderance it stops encumbers love from doing such perfect acts as it ought or would otherwise be apt to doe he that feareth is by this encumbrance kept back is not made perfect in love But as these or the like emendations ought never to be admitted without great necessity so there appears no pretence of that in this place For first it may thus be rendred Fear hath pain or torment a kind of rack in it which alwaies keeps men in awe as the Apostle saith Heb. 2. 15. that through fear of death some are all their life-time subject to bondage or slavery never dare doe any thing of vertue or duty
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
may best belong to the son Methuselah whose name was thus prophetical but for the years of his life those seem to belong to Enoch for he lived 365. years Suidas lightly mistaking his name calls him Nannac who saith he is reported to be a King before the flood and foreseeing the approach thereof he assembled all men to the Temple and with tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed to avert it and Erasmus out of Hermogenes makes the same relation and cites the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Herodes the Iambick writer rendring it Cannacae more plorem as if it referred to his tears for averting the Deluge when it more probably referrs to the peoples lamenting forecited from Stephanus See Eupolemus in Eusebius Praepar l. 9. who speaking of Methuselah Enoch's son saith that he knew all by the Angels of God and Enoch being all one with Atlas by these all Astrologie came to the Greeks V. 16. Great swelling words What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may best be guest by comparing it with Dan. 11. 36. where we have the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Context will sufficiently interpret it The King shall doe according to his will and he shall exalt himself and magnifie himself above every God and shall speak marvellous we render high swoln things against the God of Gods There doing according to his will is casting off all fear or care of laws or justice his exalting and magnifying himself above every God is his Atheistical despising of all religion whether the true or the false the Jewish or Heathen worship and his speaking the high swoln things against the God of Gods is undervaluing the God of Israel the only true God and setting up some body else as superiour to him the same that is said of the Gnostick heresie and their leader Simon 2 Thess 2. 4 that he opposeth and exalteth himself over or against all that is called God or worship The same phrase is again used Dan. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mouth speaking great or swelling or lofty things To one or both these passages of Daniel this place of Saint Jude seems to relate joining these two together walking after their own lusts and their mouth speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high swoln words as Dan. 11. doing according to his will and speaking high swoln words c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in and though here be not mention of the God of Gods against whom these stout things are spoken yet to supplie it from thence and so it will agree most perfectly to the character of the Gnosticks 2 Thess 2. 4. who certainly are the persons here described For of them it is evident see 2 Thess 2. Note e. that they attributed Divinity unto Simon made him the uppermost God and the God of Israel but a part of his creation worshipp'd him and Helena his whore with sacrifices c. and so did the very thing that there is said of the King in Daniel And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vanity that may fitly be accorded with this in the notion of vanity for Idolatry see Rom. 8. Note h. for such was their worship of Simon See Note b. Ib. Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul that suffer those affections to carry them away to rule and have dominion over them Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual they that move by an higher principle that having the assistance of God's Spirit and divine revelation do act and move accordingly From hence it is that Hereticks that pretend to greater purity then other men and so separate from all others also have generally desired to discriminate themselves from all others by calling themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animales And so particularly did the Gnosticks their followers in Irenaeus they forsooth were the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual and had no need of any of those graces and gracious actions which were required to other men and by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Baptisme they had became invisible to the Judge and all the sins they could commit could no more pollute them then the Sun-beams could be defiled by shining on a dunghil or Gold by being in a kennel the very character a little improved of these here v. 18. walking after their godlesse lusts V. 20. Praying in the Holy Ghost It is sufficiently known that the Apostles and those that were by the holy Ghost set apart for the planting of the Church had many miraculous gifts especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or graces not every one all but one one another another Among these saith S. Chrysostome there was in these first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of prayer as also the gift of healing of singing prophesying c. 1 Cor. 14. 26. see Note on Ephes 6. g. This saith he was bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon some one who did pray for the rest and aske those things which were useful for them and teach others how to form prayers Some of these special prayers thus conceived and frequently used by them which were fit for the common perpetual use of all Christians were received and kept by those whom they thus taught and are they which the antients mean by the Liturgies of S. James c. which or some other in that disguise or rather those with some other later mixtures are still used by the Greek Church on solemn daies These extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as they lasted are here called as other special gifts of the Spirit also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Ephes 6. 18. the immediate moderatour as it were of all the petitions of the Church at that time But when those extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased it is clear there was need of somewhat else to supplie that place and that would not be in any reason to let every man pray as he would â—or for the preventing of that and the ill consequents of it it was that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift of prayer had before been given but set prepared forms for the daily constant uses and those provided by the Governours of the Church Apostolical men which had benefited under the prayers of those that had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift and remembred some forms of theirs at least the method and manner used by them And this is the original of Liturgie among Christians V. 22 Making a difference What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice signifies hath been
tenebricosus hic est Media magnus hic est Graecia cadens iste est Idumaea i. Romanum imperium Illud est imperium quartum quod cadere debet neque resurget in secula seculorum And so again on Levit. 26. 44. after Babel Media Greece they name again regnum Idumaeae meaning no doubt the Roman Empire thereby adding in diâ—bus Gog which that it belongs to the Romans that destroyed Jerusalem and say they should after be destroyed by the Messias see that Paraphrase on Numb 11. 26. in these words In fine extremo dierum God Magog exercitus eorum Hierâ—solymam ascendent manibus Regis Messiae illi cadent They shall be destroyed by the hands of Messiah the King So in the Sibylline Oracles where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliar or Belial is set to denote the Romanes as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliar shall come from the Augusti or Romane Emperors at length coming to the great destruction threatned by God under the expression of fire this is to fall upon Beliar peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The flaming power of God shall burn Beliar and all the proud men that trust in him And of the Jews 't is clear that there hath been a tradition among them that in the last days there should come a great enemy which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armilus which in Hebrew is Romulus lightly changed by the transposition but of one letter see Note on Joh. 11. b. and that he should be destroyed by the Messias which may well be as all the rest but the mistakings of this prophecy here delivered and from hand to hand conveyed among the Jews to their posterity who looking on the Romans as their destroyers thence perswaded themselves that their Messias whom they still expect should destroy them V. 8. She shall be utterly burnt The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred shall be utterly burnt may seem to have some difficulty in it and be objected against our interpretation of this Vision because it is known that the desolation and firing by Alaricus Gensericus and Totilas was not an utter desolation or firing of the whole city but of a part thereof And to this the answer is insufficient that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conflagrare to be set on light fire and doth not necessarily import that fires consuming of all that might be consumed because other expressions here follow in this matter which cannot be so answered as v. 21. where the stone like a mill-stone is cast into the sea which seems to signifie a total destruction and it is added Thus with violence shall that great city Babylon be thrown down and shall be found no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so again ver 22 23. The voice of harpers c. and the sound of a mill-stone shall be found no more in thee and the light of a candle shall shine no more in thee c. To all which the answer must be by observing that all these three expressions are phrases taken out of the prophesies of the Old Testament and are in all reason to signifie here as there they shall appear to have signified that is onely as prophetical schemes of expressing a subduing or victory and no more Thus the burning here is an allusion to Dan. 7. 11. his body destroyed and given to the burning flame which yet signified no more then the translating of the Monarchy from the Seleucida to the Romans and proportionably here the subduing this heathen city to the faith of Christ which was the effect of this blow that befell Rome So the throwing the great stone into the sea v. 21. alludes to Jer. 51. 63. Thou shall cast a stone into the midst of Euphrates and say Thus shall Babylon fall and shall not rise c. And yet Babylon long continued a great city though the dominion of it was translated from the Chaldaeans to the Medes And for the voice of the harpers c. v. 23. it alludes to Jer. 25. 10. I will take from them the voice of mirth and the voice of gladnesse the voice of the Bridegroom and the voice of the Bride the sound of the mill-stones and the light of candle And yet Judaea of which that is spoken still had people inhabiting it And so these expressions thus interpreted as in the Paraphrase they have been are perfectly agreeable to the sense which must needs belong to them in these other places where they are used by the Prophets Meanwhile how great the destruction was that now befell that city may competently appear by one testimony of Palladius that lived at that time Lausiac Hist c. 118. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A certain barbarian tempest which the Prophets of old had foretold seized on Rome and left not so much as the brazen statues in the streets but plundering all with a barbarous madness delivered it up to destruction so that Rome which had flourished a thousand and two hundred years according to the Sibylls word became a desolation V. 13. Slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Julius Pollux signifies when it is taken simply by it self without any additament those that are not bond-slaves but free-men which sell or hire themselves for money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this because free-men have power over their own bodies whereas slaves have nothing but souls As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 souls of men the phrase is taken out of Ezechiel c. 17. 13. who speaking of Tyre a city of Merchants saith that they traffick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super anima hominis for the soul of man which S. Hierome renders mancipia slaves and so the latter Greeks call slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little souls and so Gen. 12. 5. the souls which they had gotten in Haran may be their bond-servants because as was said slaves have souls though nothing else in their own power V. 23. Thy Merchants Who are thy Merchants here may be thought uncertain because the word thy either may refer to forain nations who trade with thee or else may be thy traders or traffickers the chapmen in Rome In this latter sense some learned men have chosen to take it that the Roman luxury was so great that tradesmen that dealt in selling of commodities lived there like Princes But if we compare this place with what is said of Tyrus Ezech. 27. the former will appear to be the sense of it for there v. 12. Tarshish was thy Merchant and v. 13. Javan c. were thy Merchants and so the meaning is clearly this that the Merchants of other nations that traffick'd with Rome had such vent for their commodities there at any rate that they grew very rich by it CHAP. XIX 1. AND after these things I heard a great voice of much people in heaven saying Allelujah
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
each of these respects fitly expressing this was that is should speedily be destroyed for advancing the heathen worship and persecuting all that would not joyn in it * bitter wine of God mixt unmixt in the cup of his wâ—ath †engraving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on ch 13. n. †that are in the Lord which die within a while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is dried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ismen p. 146. †In Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was filled up or finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * holy place †holy place vi ver 5. * living cr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †should be finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * holy place see c. 15. a. †land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * boil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or pitiful or holy â—or the most best copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. * ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * scorched greatly or a great scorch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †throne * boiles see v. 2. †from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which are from the rising of he sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three is wanting in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MS. * land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †warre of that great day of the God the ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * they see note a. †of the holy place see ch 15. a. from the throne so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * It was or hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †such an earthquake so great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Babylon the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the bitter wine of his wrath see note on ch 14. c. * And the hail about the weight of a talent descends out of heaven upon men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Annot. iâ— Festum * Od. 10. l. 2. †Demosth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Id. Cont. Lepâ—â—n * Cont. Leps * embroidered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or whoredomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arethas and the antient Latin * although it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to do his pleasure to make one decree or edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath the kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l. 11. c. 10. * Hist â—aven â— 2. p. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lib. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Orosius l. 7. c. 39. * an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the bitter wine see note on c. 14. c. * by the power of her pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on 1 Tim. 5. c. †mingled mingle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †behaved her self proudly see v. 3. * burnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for it is the strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with her and dealt proudly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. * weep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †fraight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fraight v 11. †of fine linen and of purple and of silk and of scarlet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c * Sweet wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or stone the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of horses chariots †of bodies the souls * the harvest of the desire of thy soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †embroidered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deal in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †What was like T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †executed your judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the lamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lausiae Hist c. 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lausiae Hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ascendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the ruler of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ordinances of the holies †bitter wine and of the wrath of God the ruler of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 And telling them that there should be abundant prey for them an huge destruction * rulers of thousands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or shut and seal'd him firmly so the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †corners of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the throne the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hades * hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Orosius l. 7. c. 30. †Oros ibid. Dial eum Tryph. p. 307 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or I saw the sea no longer the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †from the throne the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * God with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And he shall be God with them their God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * every tear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or I have been than is have and am and will be Alpha for others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * God to him and he shall be a son to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †cowardly and unfaithful * lyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that looketh like Crystal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †portals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the ruler of all is the Temple there of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and a lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Polyhist c. 70. †li. 6. 26. * li. 2. c. 6. * thereof of the river on this side and on that was the Tree of Life bearing twelve fruits yielding †any accursed thing shall be there no longer * suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * injurious let him be injurious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †desileth let him desile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or doe righteousness the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or wash their garments for the King's Ms. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * power over or upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or tree the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
performances 8. But be not ye called Rabbi for one is your master even Christ and all ye are brethren Paraphrase 8. But doe not ye contend thus for superiorities for precedence one above another for you are all fellow servants by being fellow Christians 9. And call no man your note d father upon the earth for one is your father which is in heaven Paraphrase 9. And give not up your faith absolutely to be swayed and ruled by any man as children are to be swayed wholly by theâ—â— parents bare will and as these men Pharisees c. have their admirers and followers in religion whereas indeed God your father in heaven is onely he to whose doctrine and precepts ye owe this absolute faith and obedience 10. Neither be yee called Masters for one is your master even Christ Paraphrase 10. And doe not ye pretend to be leaders or teachers but all fellow disciples that receive the faith from me and so communicate it to others 11. But he that is greatest among you shall be your servant Paraphrase 11. As for any precedency or superiority which shall hereafter be instituted in the Church ye are not to look upon that but as an office of burthen and duty of watching and waiting on them over whom ye are placed 12. And whosoever shall exalt himself shall be abased and he that shall humble himselfe shall be exalted Paraphrase 12. And indeed for this this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church ought never to be admitted to it but he that shall thinke himself unworthy of it is fittest to be advanced to it 13. But wo unto you Scribes and Pharisees hypocrites for yee shut up the kingdome of heaven against men for yee neither go in your selves neither suffer yee them that are entring to go in Paraphrase 13. yee keep the multitude from embracing the Gospell or doctrine of Christ to which they are generally enclin'd yee suppresse the meaning of the Scriptures which belong to the Messias And not only reject Christ your selves but prohibite others from beleiving on him which were it not for fear of you would willingly imbrace him 14. Woe unto you Scribes and Pharisees hypocrites for yee devour widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Paraphrase 14. For in stead of shewing mercy and charity to them that are left destitute ye on the other side are greedy and rapacious grinde the face of the poor and devour the remainder of their substance whom ye ought in reason to relieve and that ye may doe these acts of uncharitablenesse more securely yee pretend to great piety and for a colour or faire shew that you may be the more trusted and so have opportunities to doe it the better use to make long prayers But for this for your making piety a colour and guise under which to practise the greater sinnes 15. Woe unto you Scribes and Pharisees hypocrites for yee compasse sea and land to make one note e proselyte and when he is made yee make him twofold more the child of hell then your selves Paraphrase 15. to get one Gentile to your religion and when he is so by teaching him the worser part of your doctrine that which fortifies him against the receiving of Christ and by pressing him to that legall strictnesse which is commanded you as Jews but belongs not to him you put him into a far worse and more dangerous estate and make him more vehemently to oppose the Gospell then your selves or your own children naturall Jewes 16. Woe unto you yee blind guides which say whosoever shall note f swear by the Temple it is nothing but whosoever shall sweare by the gold of the Temple he is a debtor Paraphrase 16. Wo unto you which take upon you to be the leaders of the blind Ro. 2. 19. and are blind your selves saying If a man swear by the temple he is not obliged by that oath but he that swears by the Gold of the Temple in any promissory oath he renders himself a debtor in any assertory he is guilty of perjury if it be not true 17. Yee fools and blinde for whether is greater the gold or the Temple that sanctifieth the Gold Paraphrase 17. What a sottish senselesse folly is this which your deep learning hath advanced you to For sure the Gold of the Temple which receives all the sacrednesse it hath above other gold meerly from being the Gold of the Temple cannot be more sacred then the Temple it self nor consequently the oath by the gold obliging when an oath by the Temple it self is not 18. And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty 19. Yee fooles and blinde for whether is greater the gift or the altar that sanctifieth the gift 20. Whoso therefore sweareth by the altar sweareth by it and by all things thereon Paraphrase 20. The swearing by the altar conteins in it that other oath which yee take to be so much more obliging that by all the free-will offerings presented at or on the altar and so cannot possibly be lesse obliging then that alone 21. And whoso shall sweare by the temple sweareth by it and by him that dwelleth therein Paraphrase 21. by God who although he have his throne in heaven yet is pleased to own the temple as his place of residence or dwelling upon earth 22. And whoso shall swear by heaven sweareth by the throne of God and by him that sitteth thereon 23. Wo unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and anise and cummin and have omitted the weightier matters of the law note g judgment mercy and faith these ought yee to have done and not to leave the other undone Paraphrase 23. in matter of paying tithes you are as exact as any the strictest lawyer would require of you descending to the tithing of herbes of which there was doubt and dispute whether they ought to be paid or no but for the great morall duties both of the second and even the first table just dealing and works of mercy towards men and the great duty even of the Law Faith in God you are farr from the practise of these which being the most considerable weighty duties ought most precisely to be walk't in to be made your work and care and the other though not to be left undone yet counted inferiour to those 24. Yee blind guides which streine at a gnat and swallow a camel Paraphrase 24. are very scrupulous in small and very adventurous in the greatest matters 25. Woe unto you Scribes and Pharisees hypocrites for yee make clean the outside of the cup and of the platter but within they are full of extortion and excesse Paraphrase 25. Yee are all for washing of outsides as of your vessells to eat and drink in so also of your hands and whole bodies and in
the mean while leave your souls full of all abominable impurities such as Gen. 6. 11. are exprest by corrupt and full of violence which is as if you should make clean only the outside of a cup or platter and leave the inside where the drink and meate is put full of all kinde of filth see Lu. 11. 39. 26. Thou blind Pharisee cleanse first that which is within the cup or platter that the outside of them may be clean also Paraphrase 26. Thou hypocrite that art so like a blind man as to wash one part only and then thinke all is clean see to the cleansing thy heart which is as it were the inside of the vessell and that is the true way of cleansing the outside the actions also at least let the first care be taken for the inside and the outward cleanesse will have its place and praise will be to some purpose 27. Woe unto you Scribes and Pharisees hypocrites for yee are note h like unto whited sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleannesse Paraphrase 27. Yee may fitly be resembled to sepulchres which are fain to beewhited over that they may be discerned to be such and so avoyded being otherwise grown over with grasse and not discernible from other ordinary ground by the outside Lu. 11. 44. whilst yet within like reall sepulchres yee are full of all pollution 28. Even so yee also outwardly appear righteous unto men but within yee are full of hypocrisie and iniquity Paraphrase 28. Even so are yee the fairest in outward guise and shew but in your hearts designes and actions that flow from thence the most noisome and polluted that can be nothing but contrariety to your professions and in stead of justice and charity which yee pretend the most greedy and ravenous oppressors v. 14. 29. Woe unto you Scribes and Pharisees hypocrites because yee build the tombs of the Prophets and garnish the sepulchres of the righteous Paraphrase 29. You doe honour unto the prophets slaine by your forefathers 30. And say If wee had been in the dayes of our fathers we would not have been partakers with them in the blood of the Prophets Paraphrase 30. And expresse your dislike of them that killed them and say that if you had then lived you would sure never have used them as your fathers did And this you doe that men seeing this indignation of yours against your fathers bloodinesse may believe all wicked whom you persecute 31. Wherefore yee be witnesses unto your selves that yee are the children of them which killed the Prophets 32. Fill yee up then the measure of your fathers Paraphrase 31 32. Hereby you do avowedly confesse that you are the children of those bloody men and consequently that if you go on in their sinnes it is most just that all the vengeance due to them should with advantage fall on you and now are yee going on in their steps see note on c. 10. f. and all your declaiming against their bloudynesse all your condemning of them is but a piece of hypocrisie you being now as bloodily disposed as any of them and as ready to perfect that work of cruelty begun by them and so bring all that blood on you see Lu. 11. 47. 33. Yee Serpents yee generation of Vipers how can yee escape the damnation of hell Paraphrase 33. And being of such a serpentine viperous race and filling up the measure of your fathers sinnes in going on still in their bloudy course v. 37. how is it possible for you to escape that finall destruction which attends all this guilt and those torments of hell consequent to it 34. Wherefore behold I send unto you Prophets and wise men and Scribes and some of them yee shall kill and crucifie and some of them shall yee scourge in your synagogues and persecute them from city to city Paraphrase 34. I tell you plainly that I am that God that send to you Prophets and others learned in your religion which receiving the faith c. 13. 52. shall preach it to you And I now foretell you that contending that they are no Prophets c. some of them yee shall kill in zeale and fury others ye shall presse the Romans to crucifie which is the very thing which your fathers whom ye condemn did before you for they contended that they were not Prophets others yee shall scourge in your publick judicatures though ye do not put or cause them to be put to death And the issue of it will be 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of note i Zacharias son of Barachias whom yee slew between the Temple and the note k Altar 36. Verily I say unto you All these things shall come upon this note l generation Paraphrase 35 36. That not reforming the sinnes of your fathers and all other bloody men that have been before you the foulnesse of whosecrimes ought to have warned you from the like guilts though they were not all your lineall progenitors as Cain but still continuing and going on in them and filling up the measure of their sins you shall now in this age have all that destruction come upon you which hath been merited by the shedding of those just mens blood a grievous and in scripture style a crying sinne that is said to have called to God for the avenging of it such was Abel whose blood was said to cry and such Zacharias the sonne of Baruch who is like to be slaine in this generation between the porch of the Temple and Altar without in the Court and immediately to usher in that destruction upon you 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and yee would not Paraphrase 37. How many passionate invitations and cals have I given you to bring you to repentance to perswade you to be gathered under the wings of the divine presence that is to become proselytes to me to be born again and lead new lives see note on Lu. 13. d. but yee refused all 38. Behold your house is left unto you desolate Paraphrase 38. Behold your desolation of Temple and City and whole nation is irreversibly at hand 39. For I say unto you yee shall not see me note m henceforth till yee shall say Blessed is he that cometh in the name of the Lord. Paraphrase 39. And after I am once gone from you yee shall see me no more receive no more admonitions from me till I come to take vengeance of you at which time you shall be forced to confesse me And those that will not confesse me now would then be most glad if it would be accepted to use that acclamation which the children did when yee were
thence in the end of that verse where he saith that the words which he spake unto them were spirit and life the meaning must be that Christ spake not of a carnal grosse but an immaterial spiritual eating that is receiving and laying up his doctrine in their hearts and souls and amending their lives by it which is also the true durable profitable eating farre beyond the corporeal external as Christ and his doctrine are the true Manna v. 55. so Ioh. 4. 23. the true worshippers shall worship the Father in spirit that is the service and worship of God now under the Gospel shall not consist in the external legal performances but extend to the heart and soul those duties of real purity and piety which were typified by those legal shadows So when the Spirit signifies the Gospel as that is opposed to the Law under the title of the flesh Gal. 3. 3. and in many other places this is taken by Analogie from that acception of the spirit for the soul as that is the principle of life and that an inward principle These are the more obvious acceptions of the word which belong to most of the places where the word is used and in most of them the Context will readily determine to which In some few other places it is used in a different sense and notes 6tly a way of dispensation or oeconomy a disposition or course of things as when the Law is called the spirit of bondage Rom. 8. 15. that is the way of dealing with men as with servants as it was with the Jews and on the other side the spirit of Adoption the more ingenuous way of dealing as with sons now under the Gospel And so here when they would as Elias had done have called for fire on the Samaritans Christ tells them they know not of what spirit they are that is they considered not under what dispensation they were Christ came to save c. the course or way of proceedings which the Gospel brought in or was meant to teach men was very distant from that which had been observable in Elias under the Old Testament and consequently they must not do as Elias had done Christ came to infuse and teach by his example and sermons an higher charity even to enemies and rejecters of Christ himself then was thought necessary before They that rejected and scoffed at a Prophet then the Prophet had commission to destroy them and accordingly without farther admonitions calls for fire from heaven to devoure them presently But they that refuse and crucifie Christ are by him prayed for and are by his command yet farther to be preached to and if possible brought to repentance and according to this example so are all Christians to conform themselves and if they do then are they said to be of Christs and not of Elias's kind of spirit of the Evangelical dispensation or oeconomy So 1 Pet. 4. 14. If ye be reproached for the name of Christ c. the Spirit of God that is the same way of oeconomy which was used toward Christ incarnate resteth on you is used among you 7thly It signifies affection temper disposition of any which is a sense lightly varied from the former so Luk. 1. 17. the spirit of Elias is that temper affection zeal that was observable in Elias So 1 Joh. 3. 24. By this we know that God abideth in us by the spirit that he hath given us that is by our having the same temper the same affection which is so observable in God that is that of charity to our brethren v. 23. That this is the meaning appears by comparing it with ch 4. 12 13. If we love one another God abideth in us c. by this we know that we abide in him and he in us because he hath given us of his spirit So Rom. 8. 9. Ye are not in the flesh but in the spirit that is in the former notion of the spirit for that inward purity and obedience required under the Gospel ye must live pure spiritual lives without which there is no pleasing God v. 8. if so be the spirit of God dwelleth in you that is if the sacred Evangelical temper of which we have the precepts and pattern in Christ continue among you But if any man have not the Spirit of Christ that is if that temper so observable in Christ be not at all discernible in you ye are none of his ye cannot pretend to be Christians or expect to enjoy the priviledges of such and v. 11. If the spirit of him that raised up Jesus dwell in you that is if that divine Godlike temper be constantly in you he that raised up Jesus from the dead that is God will also quicken your mortal bodies give even these mortal bodies of yours a joyful resurrection by his spirit dwelling in you that is by the power of that same Spirit that raised Christ if ye be now animated and quickened by that if that divine temper of his continue in you So v. 14. being led by the Spirit is living according to the pattern set before us by Christ And so the spirit of fear and of power and love c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity and of courage and constancy and adherence to Christ such as was exemplified to us in Christ in declaring and asserting his Fathers will on the otherside In the Old Testament 't is farther used sometimes for skill and abilities Exod. 28. 3. the Spirit of wisdome to make Aaron garments and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome and in understanding and in knowledge and in all manner of workmanship Sometimes for zeal as 1 Sam. 11. 6. where the Spirit of God came upon Saul and his anger was kindled greatly Sometimes for a Commission to an office or employment as Iudg. 3. 10. the Spirit of God came upon Othniel that is he received mission from God and he judged Israel So upon Gedeon ch 6. 34. and on Ieptha ch 11. 29 and on Samson ch 13. 25. but this still joyned with extraordinary abilities for the discharge of the office and with particular incitations to some extraordinary things which might testifie to men this their Commission from God or to themselves that they are thus designed and qualified for it As appears by Sampson c. 14. 6. where the Spirit of the Lord coming mightily upon him denotes the strength which God gave him to kill the Lion and that an essay of what he should be able to do to the Philistines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses and puts it upon the Seventy 't is apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people together with abilities to discharge it see Deut. 34. 9. which is there communicated by God to the Seventy as it follows and they shall