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
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
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
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
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
feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
respect of him as the impenitent is said to tread under foot the blood of Christ the blood is as uneffectuall to him as what is by him thrown on the earth and trampled on is like to be to him and yet farther he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink damnation to himself v. 29. that is where the worthy receiver hath the benefits of Christs death communicated to him in this feast and so eats and drinks salvation to himself this unworthy intruder doth on the contrary bring by that means punishments and if he repent not by the admonition of those punishments damnation on himself As for the elements in this Sacrament Bread and Wine though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering them to God then by the Priests consecration benediction calling upon God over them they become Gods and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 's own supper 1 Cor. 11. 21. and so are changed from common Bread and Wine yet not so as to depart from their own nature or to be really converted into the Body and Blood of Christ save only in a spirituall sense and sacramentally acording to that of Theodoret Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The symbols of our Lords body and blood after the prayer of consecration are changed and become other but depart not from their own nature for they remain in their former essence and figure and shape and are visible and sensible such as before they were And accordingly these so many words are found used by diverse of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each denoting change but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transubstantiation or the like V. 29. Not drink That Christ did after his resurrection before his ascension eat and drink with his Disciples seems to be affirmed by many places of Scripture and those such as are to that sense interpreted by the Ancients Thus Act. 10. 41. S. Peter saith the Disciples eate and drinke with him after his resurrection and that is used by him as a proof of the reality and certainty of his resurrection which it would not have been if they only had eate and dranke and he had not Thus when Act. 1. 4. it is said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though perhaps that may be thought to signifie no more then his having conversed with them and not necessarily to inferre his eating or drinking yet both the Origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt and the Syriack and Arabick interpretation make it signifie all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Chrysostome gives his judgement of it that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection their eating and drinking with him And so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies partaking of the table with them and on Acts 10. 41. the Scholion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes the resurrection of Christ by their eating with him after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for after he was risen he did not work any miracle for the resurrection it self was a great miracle and of that none so great an evidence as to eat and drink So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. p. 530. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is said to eat after his resurrection this he did by way of oeconomy not as being really hungry but that he might shew his disciples that he was risen from the dead after the same manner as he is said to have shewed the disciples the prints of the nailes And so Titus Bostrensis among the arguments Christ used to assure his disciples of his resurrection laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asking for meat and eating before them adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat after his resurrection but not that his flesh wanted nourishment So John 21. 13. 't is said of Christ he took bread and in like manner a fish and Lu. 24. 30. he lay down at meat with them and took bread and not only gave to others but v. 43. taking a fish and hony combe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat before them all and though there be not expresse mention there made of his drinking also yet that affirmation of the Disciples Acts 10. 41. referring clearly to that part of the story and extending it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we drank with him also as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we eat with him will be a proof and testimony of the one as well as the other To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his resurrection he eat and drank with them as being in the flesh although spiritually he were united to the father This being then on these grounds supposed there is another possible way of interpreting this place of Christ that he would drink no more of the fruit of the vine till he drank it new in the kingdome of his father viz. that the state of Christ after his resurrection is called the kingdome of his father and that upon this ground because at his resurrection Christ the son of God was instated in his Kingly office and all power as he saith after that time Mat. 28. 18. was given unto him both in heaven and in earth in which respect it is that the Gospel is ordinarily called the kingdome of God and so among the Jewes saculum Messiae the age of the Messias and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to come which certainly commenced at the resurrection of Christ as at his death the former age of the Law and Prophets was consummate or ended and that perhaps the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 19. 30. It is finish'd To this may those words of S. Chrysostome be applyed when he saith of Christ making mention of the kingdome c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he proposes a discourse of the resurrection and calls his own resurrection thus Yet because 't is possible and probable enough that S. Chrysostome by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the state and time of the general resurrection not only of Christs but of the Disciples also to whom he speakes and with them of all others and then accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie the act of his rising out of the grave but also the future state of Christ with them together after the final judgement and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added may seem to referre to that sense and again because drinking it new with them may best be taken in a figurative sense to expresse those heavenly festivals there vouchsafed to the Saints received into communion of those joyes with Christ and because the space
of friendship and peace is ordinarily said In reference to which is that of Aeschines de ementit Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salt of the city meaning thereby the publike peace and prosperity and from hence saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt before all other meaets was set before the guests The onely difficulty is from whence this custome sprang or wherein this symbolical nature of salt consists and that is answered by the same Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as salt being compacted of many drops of water every one in it self fluid and unsteady becomes one solid body so they that from distant places conjoyne into a league of friendship meet together both in place and friendly disposition CHAP. X. 1. AND he rose from thence and cometh into the coasts of Judaea by the farther side of Jordan And the people resort unto him again and as he was wont he taught them again Paraphrase 1. departed from Galilee Mat. 19. 1. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his wife tempting him Paraphrase 2. Is it lawfull for a man upon a dislike of his wife for other causes besides fornication to put her away This they asked out of an intention to ensnare him knowing his doctrine in this matter Mat. 5. 32. contradicted that liberty which they had by Moses 3. And he answered and said unto them What did Moses command you 4. And they said Moses suffered to write a bill of divorcement and to put her away Paraphrase 4. Moses gave us liberty to do so Deut. 24. 1. 5. And Jesus answered and said unto them For the hardnesse of your hearts he wrote you this precept Paraphrase 5. This law wherein that was permitted by Moses was written to provide by that means against the inflexiblenesse and imperswasiblenesse of the Jewes hearts which if this were forbidden them would be apt to commit some greater villany 6. But from the beginning of the creation God made them male and female 7. For this cause shall a man leave his father and mother and cleave to his wife 8. And they twain shall be one flesh so then they are no more twain but one flesh 9. What therefore God hath joyned together let not man put asunder Paraphrase 6 7 8 9. But the prime law of the creation was quite otherwise making the union between husband and wife a sacred thing that must not be violated by any See note on 2 Pet. 1. 6. 10. And in the house his disciples asked him again of the same matter 11. And he saith unto them Whosoever shall put away his wife and marry another committeth adultery against her Paraphrase 11. by living as an husband with her whom he marries when he is the husband of another and causeth his own wife from whom he thus unreconcileably parteth to commit adultery Mat. 5. 32. that is giveth her great occasion and temptation and danger to do so 12. And if a woman shall note a put away her husband and be married to another she committeth adultery Paraphrase 12. part with her husband do her part in absolving the husband from his band to her and make use of it to marry her selfe again to another 13. And they brought young children to him that he should touch them and his disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children to come unto me and forbid them not for of such is the kingdome of God Paraphrase 14. they are of that temper of innocence and simplicity and being impotent themselves resigne themselves up to be aided and sustained by others that they are of all others the fittest emblemens of those of whom the Christian Church is made up here and heaven hereafter 15. Verily I say unto you Whosoever shall not receive the kingdome of God as a little child he shall not enter therein Paraphrase 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility and self-denyall and resignation and sole dependence on Christ as is observable in one of this 〈◊〉 never be received or entertained by Christ 16. And he took them up in his armes put his hands upon them and blessed them 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I doe that I may inherit everlasting life Paraphrase 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18. 18. And Jesus said unto him Why callest thou me good There is no man good but one that is God Paraphrase 18. The attribute of good belongs truly to none but God Is that thy meaning to acknowledge me such when thou callest me by that title 19. Thou knowest the commandements Doe not commit adultery Doe not kill Doe not steal Doe not bear false witnesse note b Defraud not Honour thy father and mother Paraphrase 19. The sixe commandements of the second table of the decalogue Honour thy father and thy mother Thou shalt not commit adultery c. and in stead of the tenth Thou shalt rest contented with thy own and not seek to encrease thy own condition by the diminution of other mens 20. And he answered and said unto him Master all these have I observed from my youth Paraphrase 20. thus farre I have gone already and have all my time constantly been an observer of all these commands 21. Then Jesus beholding him loved him and said unto him One thing thou lackest Go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the crosse and follow me Paraphrase 21. approved these gracious beginnings in him and accordingly spake friendly and kindly to him to allure and advance him to that degree of contempt of worldly possessions and riches which otherwise would depresse his soul and make him uncapable of true discipleship as the thrones in the parable of the sower that might give him the true advantages of wealth ability of relieving and supporting others and by a readinesse to suffer the utmost in that profession qualifie him for a capacity of discipleship first and then of eternall treasure 22. And he was sad at that saying and went away grieved for he had great possessions 23. And Jesus looked about and saith unto his disciples How note c hardly shall they that have riches enter into the kingdome of God Paraphrase 23. undertake the doctrine of Christ here or be made partakers of his glory in the kingdome of heaven hereafter 24. And the disciples were astonished at his words but Jesus answereth again and saith unto them Children How hard is it for them that trust in riches to enter into the kingdome of God Paraphrase 24. that look upon wealth with the eye of the world as that which can help them to all they want 25.
him and find you in a posture uncapable of mercy from him unqualified to receive benefit by his coming 37. And what I say unto you I say unto all Watch. Annotations on Chap. XIII V. 4. All these That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here these things and all these things signifie that which had been by this Evangelist mention'd in the words immediately precedent there is no question And consequently that thereby is signified the Destruction of the Temple and what was implyed and contained in that the City and nation of the Jews their whole Government Civil and Ecclesiastical Which being the words in which S. Mark expresses that which S. Matthew expresses in other words here what shall be the signe when all these things shall be fulfilled there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the signe of thy coming and of the consummation of the age it irrefragably followes from hence what hath been insisted on at large in the Annotations on Mat. 24. b. c. that the coming of Christ and consummation of the age signifies the destruction of the Jewish Temple and nation Of which onely and not of the day of last Judgment the signes are here demanded by the Disciples and given by Christ Which I here adde ex abundanti for the removing all scruple in this matter To the same purpose 't is again observable that though here at the beginning S. Mark doe not at all use the phrase of Christs coming in this manner yet v. 26. instead of that which is in another phrase in S. Matthew c. 24. 30. then shall appear or be seen the signe of the son of man in heaven this signall punishment and revenge on the crucifyers from Christ now reigning in heaven he hath these plain words Then shall they see the son of man coming in the clouds with great power and glory V. 32. The son That this whole discourse belongs to the destruction of Jerusalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been said in the Annotations for the evincing of it Which having been the matter of Daniels predictions and afterwards of some of Johns visions in the Revelation and here of Christs It is most certain that the time of it was revealed by God to this son of man and other his servants and therefore of that and of the particular circumstances connecting to the last point of that it cannot be understood that of that knoweth no man c. That day and hour therefore of which the words are to be understood must be more nicely interpreted to signifie not the time more loosely but more strictly that very point of time wherein this fatal blow was to be struck And of this to preclude the curiosity of men and to ingage their vigilance Christ is pleased to tell them that no dispensation of Gods either by man viz. Daniel or any other Prophet or by Angel or which is highest by the son of man had ordered us thus to know the times or the seasons this being no part of the Prophetick office of any man or within the commission of Christ himself to reveale this secret to them What the Agnoetae taught in this matter and wherein their supposed mistake consisted is not obvious to define They were thus called saith Leontius because they defined from this text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ as man was ignorant of some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner as we say he suffered grief c. For this saith he Theodosius Bishop of Alexandria wrote against them but his authority is not great being himself tainted and deemed as an Heretick as there appears and so accounted by Baronius and his followers Theodosiani or Jacobitae But Eulogius Bishop of Alexandria also wrote against them and the Epitome of his arguments and answers we have in Photius and the summe of them is that what is here said of Christ was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundùm respectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that his body viz. the humane nature of which he was the head was not without ignorance as saith he he is said to be made sin and a curse for us because the head appropriating to it self the things of the body he thus took upon him the things of the body viz. of us sinfull men Yet after this though he much dislike that either according to his Divinity or Humanity ignorance should be attributed to him he cannot but acknowledge with Gregorie Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he knowes indeed as God but is ignorant as man onely adding that the Fathers that acknowledged or admitted ignorance in our Saviour in respect of his humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not produce this as a doctrine but to repress the Arians made use of it Now of this discourse of Eulogius Pope Gregorie gives his opinion in his Epistles that he admires much in it but dislikes nothing that he had written a great deal to Anatolius the Deacon to the same sense that what he said of Christs words that they were to be referred to him juxta corpus ejus not quod sumus in respect of his body which we are is most true and that S. Augustine had oft expressed himself to the same sense adding also another interpretation of the words not that the son of man was ignorant of that day Sed quia hunc sciri minimè permittat but that he would by no means permit it to be known After this another subtilty as he styles it he proposeth that the onely son being incarnate and made for us perfect man in natura quidem humanitatis novit diem Sed hunc non ex natura humanitatis novit knew the day in his humane nature but not from his humane nature because being made God-man he knew it onely per Deitatis suae potentiam by the power of his deity This certainly hath truth in it but will not easily be discerned how it opposeth them who acknowledging Christ God-man to know all things in this hypostatical union do yet affirme him in respect of his Humanity to be ignorant of some things For 't is not necessary they should mean any more in thus affirming then that he hath not this knowledge of all things from his Humanity but from his Divinity only In that Epistle of Gregories one thing is resolved which may possibly give some light to this whole matter viz. that he that is no Nestorian cannot be an Agnoeta If this be true then we have a competent cause of the Agnoetae being reckoned up for Hereticks for such the Nestorians doubtless were denying the union of the Divine and Humane nature in Christ But the history rather inclines us to beleeve that the Agnoetae were Eutychians than Nestorians for Theodosius was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉
performed as free-will offerings and so divided themselves from the rest of the profane world which did not as they did nay from the Haesidoei themselves who performed as much as they but did not think themselves or others obliged by law to doe so and therefore were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or divided from other men and by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sect that required the most exact performances of any By this it appears that these were not any order or sort of men setled by law which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rulers over them but only a sect of which some of all orders of men were and indeed a prevailing sect taken up by most of the chief men of the nation the Elders in the great councel or Sanhedrim in Jerusalem and the Rulers in the Consistories in other cities which therefore are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and those rulers Pharisees one of whom is here spoken of and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the rulers that were Pharisees V. 18. With one consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Syriack adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the feminine numeral which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one And there is little question but S. Luke so rendred that Syriack word Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one literally with this phrase and consequently 't is best rendred presently See our learned Mr. Fuller in his Miscellanies V. 35. Land The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be guess'd first by that saying of Mat. 5. 13. You are the Salt of the earth that is the persons by whom the whole world of men must be seasoneâ— and 2 ly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth or 〈◊〉 and ordinarily for the men the inhabitants of the earth as 1 Sam. 27. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smiting the earth and the like very often From whence 't is easie to conclude that for the salt to be usefull or fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the earth is to be proper for the use of men and if by its illnesse it cease to be so 't is of all other things the most unprofitable for whereas other things being not fit for men may yet be fit for the dunghill salt by its naturall impropriety is debarr'd even from that most inferior degree of profitablenesse But perhaps and indeed mâ—st probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may in the husbandmans notion signify land whether pasture meadow or tillage all which are improved by manure So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 6. 7. Now two sorts of manure there are Some things have a peculiar propriety to the enriching of ground and are used alone without mixture of any thing else with them as to some ground marle lime c. Some things having not this propriety in any speciall manner yet being in mixture with those that have are fit for this turne and of such generally our mixum's or composts are made wherein all kind of dung being one speciall ingredient that mixum may well be the thing that is here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dunghill whither as is here intimated many other things are cast as well as dung Now salt which is very good for domestick uses when that loses its virtue when 't is corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is no longer good for those uses 't is likewise good for nothing else Other things when they are corrupted do but change their use dung it self in the utmost degree of putrefaction is good for enriching of land but salt corrupted quite unlike other putrid things is not good singly by it self to be laid on any sort of land no nor in mixture or compost with any thing else no not with dung which is most usefull And this is the state of a putrid disciple a corrupt Christian he doth hurt wheresoever he is but no kind of good and therefore as a wicked and not onely unprofitable servant or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable is the worst character that can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 is cast out as here the unsavory salt as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—jectaneous or reprobate whereas the good Christian is elect precious a good and faithfull servant very profitable to his Masters use and honour and the advantage of other men In this expression of our Saviours of salts loosing its savour one thing farther may deserve to be added from the Chymists doctrine of salt For it is certain that salt if we speake strictly is not capable of being made insipid nothing in nature being able so to worke upon that fix'd incorruptible principle It is therefore necessary that in this place by salâ— loosing its savour we understand a mix'd body wherein salt abounds so in our vulgar dialects especially in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common name of salt and salt-bodyes and is indifferently rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then t is most true that salt may loose its savour that is that in such a body the salt may be either removed and drain'd forth and then the body will be really insipid or buryed in a mass of other prevailing elements and then to us it will appeare insipid and be justly said to have lost its savour And on these terms our Saviours parable exactly corresponds with the process of nature in all mix'd bodyes For when in their dissolution their spirit Phlegme and Sulphur are called forth the remainder yet is in several cases â—educible into the ancient forme and when it is not yet it is usefull to many and those noble purposes at least it is helpfull to the ground to make it fertile Thus corrupted fruits and plants the excrements and carcasses of living creatures thus lime and ashes and burnt land are profitably used in tillage some immediately applyed others after digestion and being putrifyed But if at last the salt be draind out of these or any other bodyes what is left is an useless elemental earth in the Chymists language a Caput mortuum or terra damnata and is not fit for the land to be immediately laid upon it nor yet for the dunghill or mixum there to be rotted a while and then made use of but possibly good for walkes or allies where we would have nothing grow there to be trodden under foot of men as it followes in the text Accordingly in the Primitive discipline the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did cast themselves at the feet of the pious Christians as meriting to be trampled on by them and calling to all that enter the Church to tread on them as
The stone which the builders rejected the same is become the head of the corner 18. Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall it will grinde him to powder 19. And the chief priests and the scribes the same houre sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them 20. And they watched him and sent forth spies which should feign themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the Governour Paraphrase 20. And the Pharisees sent some of their disciples and some of those that adhered to Herod Mat. 22. 16. to entrap and ensnare him to which end they put on the disguise of upright conscientious men that earnestly desired to be instructed in a scruple of every daies practise about paying tribute meaning by his answer to take advantage and if he said any thing against Caesar's right at they supposed he would then to accuse and implead him before the Procurator of the Romans 21. And they asked him saying Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22. Is it lawfull for us to give tribute unto Caesar or no 23. But he perceived their craftinesse and said unto them Why tempt ye me Paraphrase 23. Why doe ye desire and endeavour to insnare me 24. She me a peny whose image and superscription hath it They answered and said Caesars Paraphrase 24. See Mat 22. 20. and note c. 25. And he said unto them Render therefore unto Caesar the things which be Caesars and unto God the things which be Gods 26. And they could not take hold of his words before the people and they marvailed at his answer and held their peace Paraphrase 26. without any reply departed from him 27. Then came to him certain of the Sadducees which note a deny that there is any resurrection and they asked him Paraphrase 27. affirm that there is no future state of men after this life 28. Saying Master Moses wrote unto us If any mans brother die having a wife and he die without children that his brother should take his wife and raise up seed unto his brother Paraphrase 28. any man that hath brethren Mat. 22. 24. 29. There were therefore seven brethren and the first took a wife and died without children 30. And the second took her to wife and he died childlesse 31. And the third took her and in like manner the seven also And they left no children and died 32. Last of all the woman died also 33. Therefore in the resurrection whose wife of them is she for seven had her to wife And Jesus answering said unto them The children of this world marry and are given in marriage 35. But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage Paraphrase 35. that future state 36. Neither can they die any more for they are equall unto the Angels and are the children of God being the children of the resurrection Paraphrase 36. being made partakers of that future eternall estate 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob. Paraphrase 37. But as for the main point disputed between you Jewes that there is another life after this your own Moses will instruct you in those words which he delivered at the bush Exod. 3. 6. see note on Mat 22. d. 38. For he is not a God of the dead but of the living for all live unto him Paraphrase 38. For those that are departed out of this world have another life the soules of the just are already in the hands of God and their bodies sure to be raised up and united to them by the power of God 39. Then certain of the Scribes answering said Master thou hast well said 40. And after that they durst not ask him any questions at all 41. And he saith unto them How say they that Christ is David's son Paraphrase 41. And after some few things Mat. 22. 35. the Pharisees being come about him he proposed a question to them Mat. 22. 41. what they thought of the Messias whose son he was and upon their answering that he was David's he again asked how that could be 42. And David himself saith in the book of Psalms The Lord said to my Lord Sit thou on my right hand Paraphrase 42. When 43. Till I make thine enemies thy footstool 44. David therefore calleth him Lord how is he then his son 45. Then in the audience of all the people he said unto his disciples 46. Beware of the Scribes which desire to walke in long robes and love greetings in the markets and the highest seats in the synagogues and the chief rooms at feasts Paraphrase 46. Mat. 23. 1 7. 47. Which devour widowes houses and for a shew make long prayers the same shall receive greater damnation Paraphrase 47. They are persons of great covetousnesse cruelty oppressors of the poor and helplesse without any mercy and that they may hold up their reputation which is necessary to enable them to doe so securely they pretend great devotion and pray a great while Annotations on Chap. XX. V. 27. Deny The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contradict and agreeably to the latitude of the Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for to contend CHAP. XXI 1. AND he looked up and saw the rich men casting their gifts into the treasury Paraphrase 1. their freewill donations into a repository for the use of the Temple Mar. 12. 41. 2. And he saw also a certain poor widow casting in thither two mites 3. And he said Of a truth I say unto you that this poor widow hath cast in more then they all 4. For all these have of their abundance cast in unto the note a offerings of God but she of her penury hath cast in all the living that she had Paraphrase 4. into the treasury of the Temple 5. And as some spake of the Temple how it was adorned with goodly stones and gifts he said Paraphrase 5. presents brought to the Temple and hanged up there for the beautifying of it he said 6. As for these things which ye behold the daies will come in which there shall not be left one stone upon another that shall not be thrown down Paraphrase 6. As for all these things that make now such a magnificient shew Mat. 24. 2. within few yeares they shall be utterly destroyed and demolished see note on Mat. 24. a. 7. And they asked him saying Master but when shall these things be and what signe will there be when
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any kinde of exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one exceeds or excels the other and in Isocrates speaking of Monarchies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they comprehend saith he all the advantages that are in war And so in Ecphantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King hath a great eminence or excellence over the common nature of men and in Alex. Aphrod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the faculties of the body wherein beasts exceed men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of the minde of men above beasts And the notion of which now I speak though it differ in the object and matter about which it is conversant is the same in effect with these a desiring and usurping that which is not agreeable to his condition sex nature c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things that are not meet which Alex. Aphrodis more distinctly expresseth in his Schol. on Arist de An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked man allows himselfe too large a proportion of sweet things or pleasures So Asterius Hom. Cont. Avarit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not used only for the mad love of money and other possessions but in a more general acception to desire to have more of any thing then is due convenient So Hierax in his book of justice of which we have a large fragment in Stobaeus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one and then exemplifies it in Milo and Lais and as 't is one branch of it in Milo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch away the estates of those that are weaker then he so 't is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to force their wives from them And so in Lais as it is one act of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require and gain immoderately by her lovers so it is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the marriages of some women to get away their husbands from them And of this we have a Grammaticall ground in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both covetousness and lust and being by the Septuagint often rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution Ezec. 33. 31. and to that notion of the word the place agrees if we compare it with v. 29. Where the cause of their desolation is the abominations committed by them and those joyned with dâ—filing the neighbours wife v. 26. Thus in an antient Prayer of Ephraim Syrus appointed for confession and the sin chiefely insisted on being that of uncleannesse as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have mercy on my sinnes my iniquities my unnaturall lusts adulteries fornications idle and filthy speakings where if we may judge by the attendants the word is used in this sense Thus I conceive Plato used the word de Rep. l. 9. where speaking of sensuall men he compares them to the beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full fed and lascivious and farâ—her addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must refer to the fulnesse of lust and flesh together To these may be added the Glosse of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which he cites the Apostle the hurt of immoderate lusting And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies this very thing and which he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluptuousness he expresseth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excesse which is alwayes very curious busie importunate to fetâ—h in pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but little different from one another Thus 't is used in the Epistle of Barnabas p. 231 where giving the reason why hares were forbidden under the Law to intimate that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like them he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the fragments of Polycarpus's Epistle speaking of Valens an Elder of Philippi and his having committed somewhat utterly unworthy of that calling by his example he admonisheth others to abstein ab avaritia that sure was in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inordinate desires sint casti and that they be chaste adding that whosoever did not thus abstein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab idololatria coinquinabitur tanquam inter Gentes judicabitur will be contaminated with Idolatry and judged as among the Gentiles And so there is little reason to doubt but that when Bede on Mat. 5. 32. speaking of Divorce saith non hîc intelligitur tantùm fornicatio in stupro quod in alienis viris aut feminis committitur sed omnis concupiscentia vel avaritia vel idololatria c. 't is not onely adultery that is here understood which is committed on other mens wives but every concupiscence or covetousnesse or Idolatry he meanes by avaritia coveting unnaturall lust having no question translated that note out of some Greek commentator who had used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense And so when Holkot out of Papias observes that the Scriptures call by the name of Fornication omnem illicitam corruptionem all unlawfull or interdicted corruption sicut est Idololatria avaritia such are Idolatry and coveting it is evident that corruptio illicita is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable villany as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies see Note on c. 8. 1. and idolatry and covetousnesse the unnaturall sinnes used by the heathen worshippers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter that is of sinnes reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all reason it is to be understood of unnatural lusts so as to agree with uncleanness and Idolatry Thus in all reason the word is to be taken here where these four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naughtinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire are put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion that Gen. 19. 7 and 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken that is to signifie the sinne of Sodom there described and in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense also So Col. 3. 5. in relation to the Gnosticks he bids them mortifie fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Syriack render it passivity evil concupiscence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire which is Idolatry So Eph. 5. 3. Let neither fornication nor uncleannesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate desire be named among you putting them in the number of the nefanda sinnes not to be named and so v.
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
hath strange formidable powers of inflicting diseases nay death it self on malefactors see note d. Another the faculty of interpreting scripture Another of knowing men's hearts whether they be sincere or no in order to Ecclesiastical discipline in censures and diseases Another to speak some languages which he was never taught see note g. which served both as a miraculous act to confirm the Gospel and as a help to reveal it to men of all countries Another the power of interpreting strange languages to such in the congregation who had not understood the language in which the Apostles had spoken ver 30. 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Paraphrase 12. so in like manner is Christ and his Church many members in one body see Gal. 3. note d. 13. For by one Spirit are we all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are And the cup of charity or thanksgiving appointed by Christ in his last supper to be used in his Church is a token and band of the same unity among Christians and signifies the animating of all by the same Spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Paraphrase 14 15 16 17. For as the body is made up of severall members for severall uses so is the Church of Christ each of them profitable for some end and therefore though one be inferiour to some others yet hath that no reason to envy them 18. But now hath God set the members every one of them in the body as it hath pleased him Paraphrase 18. It hath therefore seemed best to God to give severall men severall offices in the Church which they are to be content with not repining that they are not more honourably employed 19. And if they were all one member where were the body Paraphrase 19. For if every member were equall to all others there could not be a subordination and assignation to severall offices as in a body there must be 20. But now are they many members yet but one body Paraphrase 20. And therefore God hath so ordered it that each should have his peculiar office and all together be united into one body 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to be feeble are necessary Paraphrase 21 22. Every one having need and use of every other and generally those which we more despise and are ashamed of being most necessary 23. And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comelinesse Paraphrase 23. we cloth and cover most diligently 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Paraphrase 24. but God hath so disposed of the severall parts of the body that some shall have a naturall beauty others that want that shall be supplied by clothes which are an artificiall beauty 25. That there should be no schisme in the body but that the members should have the same care one for another Paraphrase 25. That there may be no separation of interests or desires in the body and so likewise in the Church but that the several members may be as solicitous every one for another member as for its self 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it Paraphrase 26. From whence it followes that as in the body every member hath a fellow-feeling with each other so all true members of the Church have the same common interests and concernments whether of suffering or of rejoicing 27. Now ye are the body of Christ and members in particular Paraphrase 27. And this must be by you applied to your selves who are being considered all together the Church though not the Church Universal yet a special part thereof the Church of Corinth see Chrysostome and so the mystical body of Christ and the severall persons of you members of that body that particular church 28. And God hath set some in the Church first note b Apostles secondarily note c prophets thirdly note d teachers after that note e miracles then gifts of healings note f helps note g governments note h diversities of tongues Paraphrase 28. And the chief officers constituted by God in the Church are 1. Apostles sent to plant the faith and having done so either to govern being present or superintend being absent in all Churches 2. Prophets who having many spiritual gifts teach where the Apostles have planted and confirm believers and impose hands see note on Act. 15. c. 3. Doctors or teachers of Churches already constituted and so all one with Bishops differing from prophets onely in this that they taught out of the instructions which they had themselves received without any special revelation Then as endowments of these and parts of their function were these five things 1. Powers of inflicting diseases and death it self upon the disobedient 2. Gifts of healing them that received the faith 3. The care of the poor 4. The power of governing the Churches where they were planted And lastly some sorts of languages necessary to their preaching to the Gentiles though not the gift of all tongues which came down on the Apostles 29. Are all Apostles are all prophets are all â—achers are all workers of miracles 30. Have all the gifts of healing doe all speak with tongues doe all interpret Paraphrase 29 30. Thus do the severall offices and gifts in the Church belong to several persons and not all to one and each is to be content with his lot and use it to the benefit of the Church 31. But covet earnestly the best gifts And yet shew I unto you a more excellent way Paraphrase 31. I conceive then that you doe well every one to seek and contend in prayer earnestly for those gifts which are most usefull and profitable to the
continued in a damning condition see note on 1 Cor. 11. f. as all other heathens did 4. But God who is rich in mercy for his great love wherewith he loved us Paraphrase 4. But God who is infinitely mercifull beyond what we can ask or think without any thing in us to invite him to it meerly out of that kindnesse of his which he bare to us as we were in that sad desolate condition of sin and misery 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved Paraphrase 5. Hath by that power by which he raised Christ from the grave raised us out of this heathen state of all kind of impieties a state so farre from meriting any such dealing that it deserved nothing but utter desertion and therefore 't is as wonderfull an act of goodnesse and mercy in God that we are thus rescued and escaped out of that condition by the preaching of the Gospel to us see Heb. 13. c. as it was for Lot when he was by the Angel led out of Sodom and commanded to escape for his life c. 6. And hath railed us up together and made us sit together in heavenly places in Christ Jesus Paraphrase 6. And as he hath quickened us out of this spiritual death so in Christ our head he hath also in assured hope raised us up from the dead and set us with him in heaven For he sitting there which is our head we are at present not unfitly said to sit there also and shall infallibly come thither in due time 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse toward us through Christ Jesus Paraphrase 7. By which means he hath given an eminent testimony to all ages that shall follow this of the Apostles how exceedingly gracious he is to those that live under Christianity which is called The age to come see Mat. 11. note a. by those undeserved mercies shewn unto us by giving us Christ and his Gospel to be revealed to us 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Paraphrase 8. For you are delivered out of that heathen state by the meer undeserved mercy of God who might justly have left you in it without ever calling you who had so sinned against nature out of it and the preaching of the Gospel which hath been the means of rescuing you thus is a meer free undeserved gift of God the matter of the Gospel being no way to be known but by divine revelation and God having sent Christ and Christ his Apostles to make that known unto you without which you had never heard as without hearing you could never have believed such supernatural truths see Rom. 10. 17. and note on Heb. 13. c. and all this an act of Gods free will and mercifull pleasure 9. Not of works lest any man should boast Paraphrase 9. Not from any merits of yours to move God to it that so all may be imputed to him nothing at all unto your selves 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Paraphrase 10. For we are formed anew by God and as it were out of a state of nothing the heathen idolatry in which we were raised by the preaching of the Gospel to a being and a life and so are as so many new creatures of his creating on purpose that we should bring forth fruit live Christianly and that we might doe so he hath accommodated us with all things which may be any way usefull to that end 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands Paraphrase 11. And this consideration and remembrance may be usefull to you viz. that by birth or natural generation ye were originally Gentiles called the uncircumcised by the Jewes who had that circumcision in their flesh wrought by the hands of men 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world Paraphrase 12. That being then without Christ ye lived in a very distant manner from the Israelites both in respect of customes and laws but especially of the worship of God were justly detested and not permitted to live among them and for the promises made to Abraham ye were utterly strangers from them and so in the first respect you had no God nothing but Idols to worship and in the latter no kind of hope of good to entertain your selves with 13. But now in Christ Jesus ye who sometime were afarre off are made nigh by the blood of Christ Paraphrase 13. But now in stead of that great distance formerly kept an affinity and league hath been made between you see Act. 20. 39. Gentiles and Jewes and Christ's blood hath been the solemn rite by which that league after the manner of the Eastern nations which use that ceremony of blood in making leagues hath been struck 14. For he is our peace who hath made both one and hath broken down the note a middle wall of partition between us Paraphrase 14. For â—he is our peace-maker and hath joyned those two distant people into one having as it were broke down or removed that little sept or wall in the Temple that separated the court of the Jewes from that of the Gentiles and so hath laid all common brought them both into his Church to live without any discrimination of ceremonies c. 15. Having abolished in his flesh the enmity even the Law of commandements contained in ordinances for to make in himself of twain one new man so making peace Paraphrase 15. Having by his sufferings brought the Gentiles that believe to that condition that the people of God ought not to look upon them as enemies and persecute them as now the Judaizers do for neglecting the Ceremonies of the Mosaical Law and by the doctrine of the Gospel taken away the obligingnesse of the Mosaical precepts which made the conversing with the Gentiles eating their meats c. unlawfull also that so he might form them both together into one new man making an agreement or peace between them 16. And that he might reconcile both unto God in one body by the crosse having slain the enmity thereby Paraphrase 16. And having united them one to another might also reconcile them to God having by his sufferings taken away all quarrel or falling out whether betwixt God and them or especially here betwixt Jew and Gentile having died for both indifferently and thereby sealed his covenant of mercies to both 17. And came and preached peace to you which were afarre off and to them that were nigh Paraphrase 17. And
Lord Jesus Christ 21. Submitting your selves one to another in the fear of God Paraphrase 21. Yielding obedience to those to whom 't is due in subordination to God obeying their lawfull commands upon God's command to honour them but yet not doing any thing in obedience to them which is forbidden by that superior Law of God 22. Wives submit your selves unto your own husbands as unto the Lord. Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law which in this and other things doth no way disannul but rather confirm God's first institution 23. For the husband is the head of the wife even as Christ is of the Church and he is the Saviour of the body Paraphrase 23. And the same obligation that lies on the Church to obey Christ viz. because he is the head of it lyes on the wife to obey the husband who is the head of the wife 1 Cor. 11. 13. by the law of creaâ—ion which is in force among all nations and as Christ did for his Church so it is the office of the husband as of the head to take care for and secure and defend the body which belongs to it that is to doe all that he can for the good of the wife 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things but extended unlimitedly to all where there is not a prohibition of some superiour law see v. 21. as the Church is to be regulated by Christ and those whom he hath placed over it in all things 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Paraphrase 25. And by the same rule of analogie with Christ the husbands are obliged to expresse that care of their wives that love to their good as Christ had to the good of his Church which is his wife for whom he laid down his life 26. That he might sanctifie and cleanse it with the washing of water by the word Paraphrase 26. That he might purifie it from all sin to that end appointed baptisme therein obliging us to forsake the devil c. and covenanting to give us grace to doe so and to that adding his word the whole doctrine commands promises of the Gospel as a powerfull means to oblige and enable us to doe so or baptizing us in the name of the Father and the Sonne and the holy Ghost Theophylact. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Paraphrase 27. And all this that as a wife he may set it out in beauty and comelinesse as a garment come new out of the fuller's hand purged from spots stretched from wrinkles the former newly contracted the latter by long time of custome and habit the former more easy the latter hard to be removed and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it 28. So ought men to love theirwives as their own bodies he that loveth his wife loveth himself Paraphrase 28. And this love of the husband to the wife must be as to a part of himself for so Eve was taken out of Adam 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Paraphrase 29. And not to love a man's self and every part of that is unnatural and therefore every sensible man will love his wife as part of himself endevour her good as Christ doth the Churches with all the zeal imaginable 30. For we are note h members of his body of his flesh and of his bones Paraphrase 30. For he is the head of the Church and we are members of him 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh Paraphrase 31. And this is the reason of that precept in the first creation that a man shall at marriage put off all other neerest relations so farre as to preferre this newly contracted relation before them all of two to make up one common person Gen. 2. 24. 32. This is a great mysterie but I speak concerning Christ and the Church Paraphrase 32. This place of Genesis is spoken literally of marriage but it hath also a divine secret mystical sense in it to denote first the forming of the Church after the manner of Eve out of Adams side Adam was alone God casts him into a dead sleep then takes a bone out of his side and makes a woman meet for him and she is the mother of all living So Christ being the second Adam and alone also he is cast into a dead sleep on the Cross and then out of his side the Church is formed and she becomes his spouse and so the mother of all living in the spirituall sense See Prosper de praediction l. 1. c. 1. Secondly the conjunction consequent to this marriage between Christ and his Church who are literally one flesh by Christ's assuming our nature upon him and mystically one body by the strict union which he hath made both by infusing his graces as the head to the members and obliging us to continue in him as members in union with and subjection to the head And so the Jewes themselves say of the taking Eve out of Adam's side that it was to signifie the marriage of the most highest God blessed forever who left his father in heaven saith Chrysostome to cleave to this wife this spouse of his the Church 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband Paraphrase 33. The short is that by the law of our creation confirm'd and not disannulled by Christ and exemplified to us in his dealings with his spouse the Church every Christian husband is bound to account of his wife as of a great part of himself and accordingly to love and care for her and she back again as to the head behave her self reverently toward the husband Annotations on Chap. V. V. Offering The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is ordinarily observable see Heb. 10. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offering and sacrifice for sinne v. 6. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies of beasts wholly burnt upon the altar of which therefore no part came to the Priest Heb. 13. 11. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helme withersoever the governour listeth Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel and in the power of winds and waves as we are of temptations to carry it violently before them yet the Pilot by means of the helm or stern a small part of an unconsiderable bignesse is able to rule it and turn it as he please 5. note b Even so the tongue is a little member and boasteth great things behold how great a matter a little fire kindleth Paraphrase 5. Again the tongue is one of the smallest parts of a man's body and yet makes a great noise doth a great deal of hurt stirres up faction and contention in the Church as a little fire ye know will set a whole house or any the greatest pile on fire 6. note c And the tongue is a fire a world of iniquity so is the tongue among our members that it defileth the whole body and setteth on fire the note d course◠of nature and it is set on fire of hell Paraphrase 6. And the tongue cannot more fitly be resembled then to fire for though it be but one and that a very small member of the body yet so it may be used as to set the whole society of men a church a kingdome a whole world on fire with strife and contention and all wickednesse infecting and poysoning the whole society setting all in combustion being it self set on work by the devil kindled by that fire that comes from hell 7. For note e every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind Paraphrase 7. 'T is in the power and skill of man as through all times we see to represse the violence and poyson of all other creatures to subdue and disarm them of their weapons and means of hurting mortally 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Paraphrase 8. But the tongue is more hard to be subdued then any of these an irremediable author of many evils strikes and wounds and kills like the most venemous beast and no antidote is sufficient against it 9. Therewith blesse we God even the Father and therewith curse we men which are made after the similitude of God Paraphrase 9. And what a foul sin is it in a Christian or professor of piety to use this member to so distant offices to confesse with the tongue and acknowledge him who is both our God and our father and to judge and rasie at our Christian brethren who for that image of God they bear upon them are to be looked on and used with all kindnesse 10. Out of the same mouth proceedeth blessing and cursing My brethren these things ought not so to be Paraphrase 10. This contrariety of our practices is a most unchristian thing and ought to be reformed in you your profession of piety to God ought to have all charity to your fellow-Christians accompanying it 11. Doth a fountain send forth at the same place sweet water and bitter Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature so contrary one to the other sweet water to which the effluxions of our charity may fitly be compared and bitter water by which cursing was express'd Num. 5. 21. 12. Can the fig-tree my brethren bear olive-berries either a vine figs so can no fountain yield both salt water and fresh Paraphrase 12. Any more then one tree can bear the fruit that belongs to another tree 13. Who is a wise man and indued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdome Paraphrase 13. And therefore for them that despise and condemn others and take upon them to be the onely perfect men ver 1 2. the Gnostick Judaizers let them know wherein the true Christian knowledge consists even in doing all works of charity as well as piety with all meeknesse as that is opposed to pride of their own wisdome accompanying them 14. But if you have bitter envying and strife in your hearts glory not and lie not against the truth Paraphrase 14. But bitter emulation contention is farre◠from being a piece of spiritual wisdome and therefore if this be among you what is this but an hypocritical boasting or ye have little reason to boast or pretend that you are the wise or spiritual as the bitter contentious Gnosticks doe see v. 15. 15. This wisdome descendeth not from above but is earthly sensual devilish Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us 't is that which first the love of the world secondly mens own carnal unregenerate hearts or thirdly Satan himself that professeth to be an enemy of all good men infuseth into them 16. For where envying and strife is there is confusion and every evil work Paraphrase 16. For there is nothing so ill that is sinfull be it sedition or disturbance of the whole State or Church and nothing so ill that is miserable no such curse to any community or unquietnesse to any particular person but it is certainly to be expected where emulation and contention have once entred 17. But the wisdome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits note f without partiality and without hypocrisie Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties that it is first pure from all lusts and filthinesse so frequently practised by the Gnosticks secondly peaceable and so quite contrary to the contentious factious humor of the Gnosticks thirdly not rigid but gentle mild equitable receding from his own strict right in order to peace see note on 2 Cor. 10. a. fourthly very ready to believe any thing that is good of another or that may mitigate or alleviate his fault see note on 1 Cor. 13. c. fifthly abounding in all charitable works sixthly without all wavering or inconstancy or danger of falling off to the seducers or persecutors Gnosticks or Jewes or without making any difference a liberal distribution to all that want seventhly without dissimulation or appearing to be what they are not such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle 18. And the note g fruit of righteousnesse is sown in peace of them that make peace Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous the peace and all the mercies of God shall be their reward Annotations on Chap. III. V. 1. Be not many masters What the full importance of this admonition is 〈◊〉