10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all Beware ye of the leaven of the Pharisees which is hypocrisie Paraphrase 1. Of all other dangers take special heed of the Pharisees see Mat. 10. 17. and Sadducees Mat. 16. 6. whose doctrine express'd by leaven Mat. 16. 12. is full of hypocrisie puffes them up into a great opinion of their owne sanctity and hath an influence like leaven to the sowring of all their actions and accordingly these men though they make a great shew of piety and may be apt to deceive you and make you expect good from them yet will they of all others be readiest to betray you Mat. 10. 17. c. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darknesse shall be heard in the light and that which ye have spoken in the eare in closets shall be proclaimed upon the house tops Paraphrase 2 3. This I say not that you should so beware as to be afraid of them or conceale any part of your message I only foretell you your danger that you may prudently combate with it proclaim publickly to your faces whatsoever you have been taught by me and not only secretly and whisperingly but publickly and confidently beat down this hypocrisie and false doctrines of theirs that that is the meaning of v. 2. 3 appears by comparing them with Mat. 10. 27. and Mar. 4. 22. 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can doe 5. But I will forewarne you whom you shall feare Feare him which after he hath killed hath power to cast into hell yea I say unto you Feare him Paraphrase 4 5. And let me tell you as one friend would doe another that which is most for his interest that these Pharisees at the utmost can but kill the body and when that is done there is an end of their malice and therefore 't is much wiser to feare displeasing of God as you will doe if for feare of men ye omit to discharge your duty who as he will cast both body and soule into hell upon disobedience and disloyalty to his commands so can if he please and will if he see it best for you preserve you in the midst of the greatest dangers 6. Are not five sparrowes sold for two farthings and not one of them is forgotten before God Paraphrase 6. This is a work of that providence of his that attendeth and watcheth over the smallest things in the world the vilest sparrow or bird of the ayre in every motion of it is within the reach of Gods care 7. But even the very haires of your head are all numbred feare not therefore ye are of more value then many sparrowes Paraphrase 7. And agreeably to that particular providence of his which extendeth to every event you may resolve of your selves that God hath a most particular providence over all that belongs to his servants This will fortifie you against all feare whatsoever your dangers are For sure there is more value set on you and care taken for your preservation then there is over all the sparrowes that are in the world 8. But I say unto you Whosoever shall confesse me before men him also shall the son of man confesse before the Angels of God Paraphrase 8. And this encouragement you have that your fearlesse confession of Christ and his truth shall be rewarded with his owning you in the day of judgement which sure is more to your advantage then any thing you can acquire by compliance with the world 9. But he that denieth me before men shall be denied before the Angels of God Paraphrase 9. Whereas the contrary feare or cowardise or falling off from your duty shall cause Christ to disclaim you when you have most need of him 10. And whosoever shall speak a word against the son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven Paraphrase 10. Here are added by S. Luke words spoken by Christ on another occasion Mat. 12. 32. and seem to be applied by him to the aggravation of the sinne of the Pharisees on occasion of whom this whole passage from v. 1. was delivered That they that by the meannesse of Christs humane appearance are tempted to deny him to be the Messias and doe accordingly oppose him may have some place for pardon and be in some degree excusable but they that attribute his works of power his miracles done visibly by the finger of God to the working of the devil in him there is no place of excuse and mercy for them if they doe not upon the resurrection of Christ and the Apostles preaching it to them return and repent and effectually receive Christ 11. And when they bring you unto the synagogues and unto Magistrates and powers take ye no thought how or what things ye shall answer or what ye shall say Paraphrase 11. This being said of them as in a parenthesis he returnes to other passages of that speech of Christs Mat. 10. 9. when they bring you before Consistories see note Mat. 6. d. Jam. 2. b. 12. For the holy Ghost shall teach you in the same hour what ye ought to say Paraphrase 12. See Mar. 13. 11. 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me Paraphrase 13. Sir there is a controversie between my brother and me about the dividing our patrimony I desire to avoid the delaies of a suit at law and to doe as it is ordinary referre is to arbitration and who so fit as you our Master to conclude it between us your disciples and followers 14. And he said unto him Man who made me a judge or a divider over you Paraphrase 14. But he knowing what had hapned to Moses when he would have made peace among the Jewes Exod. 2. 14. Who made thee a Prince or a Judge over us gave them an answer which the Evangelist sets down in the same words wherein the Greek rendred the Hebrew there that is I will not be liable to such objections from men as were then ungratefully made against Moses I will not meddle with your matters of interest wherein he that is not awarded what he desires will think himself unjustly dealt with 15. And he said unto them Take heed and beware of covetousnesse for a mans life consisteth not in the abundance of the things which he possesseth Paraphrase 15. All that I shall say to you is That the desire of wealth the labour to encrease your own by lessening another mans possessions the not being content with what you have is a sinne of great danger diligently to be avoided and
me alone But although ye forsake me my Father will not he will continue close to me and acknowledge me even in death it self yea and raise me up from death 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world Paraphrase 33 This I have foretold you that you may depend on me for all kind of prosperity and by consideration of my conquest over all that is formidable in the world take courage and hold out against all the terrors and threats of the world and the sufferings in it Annotations on Chap. XVI V. 7. Comforter What is meant by the word Paraclete here attributed to the Holy Ghost hath been mention'd Note on c. 14. 16. and will more fully be discernible by this place For of the Paraclete taken in the notion of an advocate or actor this is the office to convince the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accuser or as it is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie the cause against all gain sayers to convince them or to convince others that they have complain'd or acted unjustly So that all that here follows must in any reason so be interpreted as shall agree with the customes of pleading causes among the Jewes Now there were 3 sorts of causes or actions among the Jewes 1. publick judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concerning criminall matters and those consisted in the condemnation and punishing of offenders against God false prophets c. 2 dly in the defending of the just or upright against all oppression or invasion or false testimony and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning justice or equity or righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 3 d in pleading against any for trespasse against his neighbour as in robbery c. and urging the law of Retaliation to suffer as he hath done and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world who had rejected and crucified him One action he should put in against the world of the first kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning that question whether Christ were guilty of being a false prophet or they of not believing a true prophet the Messias of the world and should demonstrate or prove them guilty of a great crime viz. of not believing the Messias and that should be managed thus There are rules set down Deut. 18. 22. to discern and distinguish a false prophet from a true and particularly to discern the Christ or Messias v. 18. viz. if undertaking to be the Messias and to prove that by foretelling things which were not in the power of the devil to work or to foretell all the things which he foretold came to passe Now one of the things foretold by Christ was that the Spirit or Paraclete should come Which being fulfilled by his coming and his coming from God and not from the devil but destructive to his kingdome this would be a convincing argument that he was a true prophet and so the Messias which he affirmed himself to be and so that they were guilty of a great sinne in not believing on him of a greater in crucifying him and therefore that they ought to expect that punishment of excision Deut. 18. 19. which after within a while did accordingly befall that nation A second action which the Holy Ghost did put in for Christ against the world was to vindicate his innocence though he had suffered among them as a malefactor and his way of managing that was by giving them assurance and convincing them that he which was thus condemned and crucified by them was by God taken up into heaven as a clear testimony of his innocence to partake of his own glory there The third action was that of judgment or of punishing injurious persons by way of Retaliation against Satan the cause and author of the death of Christ who put it into Judas's heart and the chief Priests and Pharisees the former to deliver up the latter to put him to death And by the coming of the Holy Ghost and preaching of the word thorough the world and so the spreading of Christianity among the Gentiles which was an effect of this coming and office of the Holy Ghost this work of Retaliation was wrought most discernibly on Satan or the Prince of this world he put Christ to death and he himself is slain as it were his kingdome destroyed his idols Oracles abominable sins whereby he reigned every where among the Gentiles in the heathen world were remarkeably destroyed by this coming of the Holy Ghost and so the world and the Prince thereof judged sentenced and condemned judicio talionis to suffer from Christ as he had dealt with him and that was the convincing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment This seems to be the meaning of this very difficult place to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels and from Val. Schindler in his Pentaglott in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1521. C. V. 23. In that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day here may possibly be mistaken by assigning too restrained a sense to it For if it be applied to that part only of the precedent verse But I will see you again which notes the space immediately following his Resurrection see c. 14. 19. and antecedent to his Ascension it will not then be proper to affirm of that space that they should ask him nothing for it is evident that at that time of seeing him they asked him many things see Act. 1. 6. But as this Resurrection of Christ was attended with his Ascension to heaven and sending the Paraclete so it is most exactly true which here follows In that day ye shall ask me nothing that is shall have no need of asking more questions The Paraclete shall teach you all things That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is rendred asking and not that other notion of asking for praying in the following words may appear first by v. 19. where they being dubious and uncertain what he meant by yet a little while and ye shall not see me c. it is said Jesus knew that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask him that is ask him the meaning of that speech and to that he here referres in the same word In that day when that course shall be taken for the instructing you so perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall ask me nothing 2dly By the changing of the word in the other part of this verse where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall ask or begge of the
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
Paraphrase 35. knew him as having been there before Lu 5. 1. 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole Paraphrase 36. touched it or any part of his garment Annotations on S. MATTHEW Chap. XIV V. 8. Instructed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus hath a peculiar notion for a Client instructing an Advocate in his cause telling him the heads of his defence and so it may properly signifie here and so the Vulgar reads praemonita that Herodias instructed her daughter admonished her before hand what she should propose to the King by way of request so in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masters having shewed their Scholars how to do their business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do also by words premonish them But besides this Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promoveo proveho and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all of these to stirre up perswade instigate The Interpreters of the Old Testament use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen Deut. 6. 7. and that belongs to the same sense V. 9. Was sorry Of Herods sorrow many motives and reasons might be collected One lesse observable might be because this was his Birthday feast On such dayes they were wont to make merry and entertain the people and make it Holy-day from all secular employments and they tooke speciall care to avoid all ill omens to have no quarrels nor contentions no pleadings in foro Natalem colimus tacete lites Mart. l. 10. 87. but especially no shedding of blood no executions counting it unfit to deprive any of life that day wherein they received theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo against Flaccus and if any hanged on the gallowes or cross before they were then to be taken down This was done by the Pagans lest they should offend or sadden or displease their Genius and Herod being more then half a Pagan might well have this cause of grief and so be troubled to doe this on John Baptist this day But beyond this two other reasons of Herods sorrow are set down by the Evangelists on Mar. 6. 20. where 't is said Herod feared John and look'd upon him as a just and holy man and thereupon reformed many things upon his instance and took pleasure in hearing him and that is mention'd as the obstruction of Herodias's designe of killing him v. 19. A second reason is here mention'd v. 5. he feared the multitude because they counted John as a prophet he was afraid to meddle with him because of his popularity as the Pharisees were c. 21. 26. Both these had an influence on Herod and caused this reluctancy to his execution V. 19. Blessed That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse signifies to give thanks is sufficiently known And the same is otherwise express'd by praising glorifying singing confessing calves of lips but especially giving thanks and two of them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 16. with thansgiving singing or praising The only difficulty here is whether the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bless'd be to be rendred so as to joyne with the bread and fishes or with the word God understood that is whether it be he gave thanks to God or he blessed the bread c. praying for Gods blessing upon them The sense in either notion will be much the same For if he blessad or gave thanks to God he is to be supposed also to have pray'd for his blessing upon them and so if he gave thanks or pray'd for blessing on them it must be to God that this was perform'd But the use of the phrase in the New Testament inclines it both here and Mar. 6. 41. and 8. 7. to the latter notion that of blessing the bread giving thanks for it For so 1 Cor. 10. 16. where it hath an Accusative case joyn'd with it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup or pot the cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we blesse which makes it necessiary to render the word in that place not to give thanks simply but to blesse that is by giving of thanks to separate or consecrate it to a holy use as when Gen. 2. 3. 't is said of God that he hallowed the seventh day and blessed it Thus 1 Sam. 9. 13. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse the sacrifice that is by giving thanks to God to consecrate it And so Lu. 9. 16. 't is clearly without the notion of any extraordinary Consecration of the Loaves and Fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he blessed them and brake c. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie with prayer c. 1. Tim. 4. 5. which belongs to the use of every creature and not only of those which are consecrated to a peculiar use in the service of God V. 23. Evening The different signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening being come in this verse from the same phrase v. 15. may be observed For betwixt that and this the people were set to supper and risen again the Disciples sent to take boat and the multitudes dismiss'd by Christ and all that being done Jesus goes by himself to the mount to pray and then after that it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening being come The sure way of understanding this must be by comparing these passages with the relations of the other Evangelists S. John assignes not any part of the day to the former part of the action but to the latter he doth Joh. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the evening was come S. Mark in the first place hath a different phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much time being now spent c. 6. 35. and S. Luke another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 9. 12. Now the day began to wane In the latter place S. Marke reads with S. Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening being come and S. Luke proceeds not to that part of the story By this it is cleare that the latitude of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render evening is it which must reconcile the seeming difference The evening and the morning were the first day saith Moses and so 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all from the beginning of the evening till the next morning the space of the Suns being set as the morning is of the Suns being up So Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening of the Sabbath is immediately attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the morning of the first day of the week and here the first thing after this last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the fourth watch in the night that is toward morning According to this latitude the declination of the day the Sun-setting in S. Luke and the much
have recover'd it at its rebuilding and increase by Herod whereas the gold or the gift which the piety of the Jewish Donour had consecrated might be allowed by them to have that sanctity but this being so weak a reason leaves it lyable to the censure of Hypocrisie which Christ here layes upon it the true cause surely being that by perswading men that the gold and gifts brought to the Temple were the holiest things in the world holier then the Temple or Altar it self they might bring men to great liberality that way and so make gain of their doctrine \1 \2e words are to be taken which affirme the Law to be a Schoolemaster or leader of children to Christ these being but those initial elements fitted for those of tender years and grosser understandings yet designed also to adumbrate those things which are now more clearly taught us by Christ As for the Law of God as that was given to Moses and comprehended all the duties to God and man 't is evident that faith in God is a part and weightier part of that and so reducible to the first and great Commandment as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments being certainly comprised in the love of God and supposed in it and not onely so but it is particularly contained in the first commandment of that first table I am the Lord thy God thou shalt have no other Gods but me the former of which are federal words and so are to be answered by our beleeving what God promiseth in his Covenant viz. that he is our God a merciful and a gracious Father and so to be filially depended on trusted in and obeyed as well as loved by us and the latter part commanding us to have God for our God must again be interpreted to require from us a beleeving of him both as that signifies a fiducial relyance and affiance on him a beleeving his promises and as it is a beleeving whatsoever he shall say whether bare affirmations our doctrinal points either in the Old or New Testament revealed to us or more especially his commands and threats as our beleef of them is all one with fearing and obeying him Gods veracity being one of those his attributes to which our beleef must be answerable if we will be deemed to have him for our God As for the promises of another life which are a principal part of the object of a Christians faith if they be not thought to have been revealed under the Law of Moses which is conceived to look onely toward an earthly Canaan and so the felicities of this life onely This sure is a mistake caused in many perhaps by not distinguishing betwixt lesse clear revelations such indeed were those under the Law in comparison with the lustre that Christ brought into the world and none at all or perhaps by most through not observing that those diviner promises were revealed before the Law and being found inefficacious among the sensual world God was farther pleased to adde under Moses those earthy promises to attract even sensual men and give them a present tast of those good things which he had laid up for them that would adhere to him These therefore being long before revealed to Adam and Noah and by tradition from them stedfastly beleeved by all the people of God were supposed in the Mosaical Law as known already and therefore needed not therein to be more particularly repeated Besides Moses in his giving the Law to the Jewes set down over and above the Law it self a story from the Creation to his time wherein many passages there are which give certain evidence of another life and the joyes of that as the reward of a godly living as when of Enoch it is said Gen. 5. 24. that Enoch walked with God and was not for God took him when he was but 365. years old which must needs inferre that somewhat extraordinary befell Enoch which the Apostle calls translating him Heb. 11. 5. and also that that life to which God took him was much more desireable than that which here he parted with else his untimely death farre sooner than others there recited both before and after him could not be proposed as a reward of his walking with that is pleasing God Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened and by Moses recorded for all the Israelites to know that came after must needs be to all them a testimony beyond all doubt of this truth that there remained a blessed life after this for those who pleased God The like was that of Elias in the time of the Kings who was visibly carried up to heaven and this both by the sonnes of the prophets foretold before-hand and testified by Elisha who succeeded him in his prophetick office and was an eye-witnesse of it The same appears by that passage of Gods being by himself styled in the Law the God of Abraham c. after their death whence our Saviour concludes against the Sadducees that Abraham lived with God and that there was another life revealed by God in that style To this pertains the speech of Balaam Num. 23. 10. Let me dye the death of the righteous and let my last end be like his But above all the express words of Daniel long before Christ and so under the Law Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt And in a word though the Law given by Moses have not in the letter the mention of any other life but that in the land of Canaan yet all the ceremonies of the Law were principally no doubt designed to this end to adumbrate and so reveale this truth unto them and that in such a manner as was most for the turn of such childish and gross and rude minds viz. by sensible representations which the Apostle that well knew their meaning interprets to this sense throughout the Epistle to the Hebrewes and assures us that Abraham Isaac and Jacob expected a city that had foundations whose builder and maker was God Heb. 11. 10. meaning Heaven undoubtedly by that phrase And so of Moses v. 26. that he had respect to the recompense of reward that sure which was after this life for he came not to Canaan the pleasures and honours of which were on this intuition despised by him v. 25. Thus much hath been here added on this occasion for the refuting the doctrine of those men who can discern none but temporal carnal promises under the Law whom for farther satisfaction if it be yet needfull I referre to the judicious and perspicuous Treatise of P. Baro De praestantia dignitate divinae legis dedicated to Archbishop Whitgift but first read in his Lady Margarete Lectures at Cambridge Lib. 1. V. 27. Whited sepulchres There is little difficulty to determine what is meant by
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepulchres washed over with white lime on purpose that they may be discerned by passengers and avoided lest they contract legal pollution by them For thus the Jewes were wont to mark Sepulchres Calcem aquâ maceratam effundit in locum immunditiei they use lime macerated with water and poure it upon the place of uncleanness Yad Tum Met. c. 8. And Rashi ad Gemar Moed Kat. c. 1. f. 5. renders the reason quòd ipsa alba sit instar ossium quam ergo videntes eò non accederent because lime is white like bones and therefore they see and go not neer it So among the Christians in Optatus Corpora occisorum per dealbatas aras aut mensas poterunt numerari the bodies of the slain may be yet numbred by the whited altars or tables that is by the tombs in fashion of an altar or table laid over them and whited All the difficulty is in what respect it here followes that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair when Lu. 11. 44. it is said of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not And this will be fitly salved by considering that this faireness is not all one with their being whited before but denotes the reason why they had need of being thus whited these graves were it seems grown over with grass and so were undistinguishable from other ordinary ground were outwardly as fair green grass as if there were no graves under and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair so most fitly is it said of them in Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernable graves or monuments so that the men that go over them are not aware of thei◠being graves and so are polluted by going over them And that makes it necessary that they should have some marke set upon them be washed over with lime proportionable to which was Christs reproving of these Pharisees hypocrisie that so as fair as they were outwardly they might not deceive and pollute silly disciples which were not aware of their wickedness See Mr. Pocock Miscell c. 5. V. 35. Zacharias son of Barachias Who this Zacharias was is questioned among learned men and it falls out there were very many of the name to each of whom some part of this character here set is competible There was Zachary the Prophet who besides that he was a Prophet was the son of Barachiah also Zach. 1. 1. but of him no author reports that he was slain and betwixt the Temple and the Altar he could not be slaine because the Temple in his time was destroyed and so there was neither Temple nor Altar then and though he were chief of those which caused the reedifying of the Temple yet in that he offended not the Jews nor in any other part of his Prophecy nor indeed is it imaginable that so immediately after they came from under the scourge from the captivity they would kill their Prophet or defile their Temple A second Zacharias was the father of John the Baptist and though the Scripture neither mention him to be the sonne of Barachias nor to have been killed yet for the latter that of his death two traditions there are one indeed of Writers of no great authority yet pretending to be very ancient that he was killed by Herods officers because he would not tell where his sonne John was for whom Herod sent And with one passage of that narration viz. that his blood continued upon the threshold like a stone agrees that which is affirmed by Tertullian contra Gnost c. 10. The other is asserted by S. Basil and before him by Origen and repeated in the same manner by Gregory Nyssene Cyrill of Alexandria Theophylact and others that there being a place in the Temple where the Virgins were wont to be by themselves and to pray and Mary after the birth of Christ continuing to come to that place she was prohibited by those that knew she had a childe but maintained by Zacharias the Priest who affirmed her still to be a Virgin whereupon the men of that age set upon Zachary as a manifest transgressour of the Law and killed him betwixt the Temple and the Altar But this tradition is rejected by S. Jerome And indeed which soever of those two causes be assigned for the cause of his death it will not be very proper for this place where Christ speaks of their killing of Prophets and such this Zachary was not but only a Priest and those Prophets particularly sent to them v. 34. 37. as instruments to gather them v. 37. that is to reduce them unto repentance by denouncing judgements against them And upon this ground it is that the learned men which believe this Zachary to be here meant doe not yet beleive either of the two assigned causes of his death to be the true one but his foretelling the destruction of the city and temple as Stephen after did and was stoned for it and so executing the Prophetick office which as it is not very appliable to this Zachary who was no Prophet so it also takes away all force from the authority of those antient Writers in this particular and the tradition by them mention'd which are the only basis whereon this opinion can stand and in reverence to whom it is that I set down this opinion so largely they and the tradition being as positive for that cause of his death as that he was at all killed There was a third Zachary and he a Prophet and slain by the people at Joashs command and that for testifying against them being sent particularly by God to reduce them 2 Chron. 24. 19 20. This death of his was by stoning v. 21. as here and stoned them which were sent unto you as he also was said to be sent v. 19. and that in the very place here mentioned betwixt the Temple and the Altar express'd thereby In the court of the Lords house see note k. and of him 't is peculiarly mentioned that when he dyed he said The Lord look upon it and require it which makes the mention of this mans death very proper to be joyned with Abel whose blood cryed for judgement from the ground The most considerable objections against this interpretation are 1. that this Zacharias was the son of Jehojada v. 20. which is answered by those that favour it by saying that it was very ordinary for men to have more names then one especially those that had Jehovah in their names Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest Judith 15. 8. is Eliakim Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And say they 't is possible that Zacharias might be set in this Gospel as in Luke it is without mention of his Father or with mention of Jehojada and some Scribe might set
and who by his coming will open mens eyes and give them a right understanding of me he shall maintain my cause against all opposers by coming down on you shall give you assurance of my being sent from God and by the gift of tongues shall enable you to convince all others and shall constitute you witnesses of it to all as being the fittest to doe so by your having been eye-witnesses of all that I have done having been with me at the first and never departed from me since Annotations on Chap. XV. V. 20. Kept The joyning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it seem a little probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be here taken in an ill sense for an infidious observing or treacherous watching of Christs words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes used see Lu. 20. 26. and so also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56. 7. they observe that is watch my steps when they lay wait for my soul and Job 7. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God is said to be the observer of men But the use of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament especially in the writings of S. John ch 8. 55. ch 14. 23 24. ch 17. 6. 1 Joh. 2. 5. Rev. 3. 8. and 10. ch 22. 7 9. and that with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words very often and particularly in this Chapter v. 10. twice will be sufficient reason to reject this rendring and to read it literally If they have kept my word they will also keep your word that is obey and observe it making their not observing the word of Christ an argument that they will not observe the Apostles neither or that by this experiment of their dealing with Christ they maylarn what kind of dealing or entertainment is to be looked for from the world for the disciples of Christ agreeable perfectly to what was before said of the worlds persecuting them also V. 25. Without a cause The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies gratìs without any hire freely without intuition of wages and is so taken Mat. 10. 8. Rom. 3. 24. 2 Cor. 11. 7. Apoc. 21. 6. 22. 17. is here and Gal. 2. 21. taken for without a cause whether Impellent as here they hated me without any motive or impulsive to hatred on my part offered to them or Final as in the Galat. Then did Christ die in vain or to no purpose The reason of these various acceptions of the word beyond its native extent is to be setch'd from the like use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both these and proportionably the Greek though naturally it doe not extend to these is according to the custome of these writers used in the same largenesse as the Hebrew is CHAP. XVI 1. THese things have I spoken unto you that ye should not be offended Paraphrase 1. All this have I said to fortifie you that you should not be deterred from my service by the hazards which attend it 2. They shall put you out of the synagogues yea the time cometh that whosoever killeth you will think that he doth God service Paraphrase 2. They shall remove you from their assemblies c. 9. b. and when they have done so within a while they shall think it not onely lawfull but acceptable to God and of the nature of a sacrifice which propitiates for other offences to put you to death 3. And these things will they doe unto you because they have not known the Father or me Paraphrase 3. And the ground of their doing so is the great impiety of their hearts see c. 6. note d. their not liking either the old commands of my Father or those which I now bring from him 4. But these things have I told you that when the time shall come you may remember that I told you of them And these things I said not unto you at the beginning because I was with you Paraphrase 4. Till this time that I am ready to depart from you I did not think fit to say this to you because whilst I was here all the malice of men bent it self wholly against me letting you alone 5. But now I goe my way to him that sent me and none of you asketh me Whither goest thou 6. But because I have said these things to you sorrow hath filled your heart Paraphrase 5 6. But now as you come to be uppermost in this employment of revealing my Fathers will the opposition will light on you This departure of mine fills you with sadnesse and you are so intent upon the sad thought of it that you doe not ask one question about the end of my journey or about the benefit that may redound to you by it and shall certainly doe so 7. Neverthelesse I tell you the truth It is expedient for you that I goe away for if I goe not away the note a Comforter will not come unto you but if I depart I will send him unto you Paraphrase 7. For let me tell you the holy Ghost is not to come till after my departing and his coming shall be of more advantage to you then my staying would be 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement 9. Of sinne because they believe not on me Paraphrase 8 9 10 11. And when he comes he will plead my cause against the world and lay against it all the three sorts of actions that are amongst the Jewes usuall in their courts 1. He shall charge it with the crime of not believing in me by the gift of tongues c. evidencing that I that am to be preached by that means am indeed the true Messias and so likewise by the fulfilling those predictions which now I give you 2dly He shall vindicate and justifie my mission and innocence by my ascension to heaven taking me away out of the reach of humane malice and rewarding my patience with his consolations 3dly He shall urge and work revenge upon Satan and his instruments who crucified me and retaliate destruction back upon them 10. Of righteousnesse because I goe to my Father and ye see me no more 11. Of judgment because the Prince of this world is judged 12. I have yet many things to say unto you but you cannot bear them now Paraphrase 12. Beside all that I have yet said I have many things concerning the Christian law to reveal to you which being so distant from the law of the Jewes wherein ye have been brought up and for which you are so zealous ye cannot yet receive or be patient of them see Orig. cont Cels l. 2. 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever
Roman was captain thereof 2. note a A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway Paraphrase 2. And this Cornelius was a Proselyte of the Jewes and so one that worshipped the true God he and all his family though he were not circumcised and he was a very charitable and devout person and prayed daily at the set times very constantly 3. He saw in a vision evidently about the ninth houre of the day an Angel of God coming in to him and saying unto him Cornelius Paraphrase 3. about three of clock in the afternoon one of the times of his devotions had a vision and in it he saw an Angel see note on c. 8. f. 4. And when he looked on him he was afraid and said What is it Lord And he said unto him Thy prayers and thine almes are come up for a note b memoriall before God Paraphrase 4. And he discerned it to be a message from God and with an earnest intent look and great dread he said What is thy pleasure Lord And he said Thy prayer so constantly observed at thy set times and thy many works of charity on all occasions have been accepted by God as a special sacrifice and brought down a speciall blessing upon thee 5. And now send men to Joppa and call for one Simon whose surname is Peter 6. He lodgeth with one Simon a tanner whose house is by the sea side he shall tell thee what thou oughtest to doe Paraphrase 6. give thee knowledge of the mercy designed thee and directions for thy whole future life 7. And when the Angel which spake unto Cornelius was departed he called two of his houshold-servants and a devout souldier of them that waited on him continually Paraphrase 7. a souldier which was also a Proselyte and lived continually with him 8. And when he had declared all these things unto them he sent them to Joppa Paraphrase 8. And telling them the whole matter of the vision he sent them accordingly 9. On the morrow as they went on their journey and drew nigh unto the city Peter went note c up upon the house to pray about the sixth houre Paraphrase 9. went up to the roof of the house as a place commodious for devotion about twelve of the clock or midday which was another time of prayer used by pious men 10. And he became very hungry and would have eaten but while they made ready he fell into note d a trance Paraphrase 10. he fell into a trance such as in which men are wont to receive visions from heaven 11. And saw heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners and let down to the earth Paraphrase 11. And in a vision he seemed to see 12. Wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowles of the ayre Paraphrase 12. In which were all sorts of creatures clean and unclean those that by the Jewish law a Jew might touch and those that he might not noting the Gentiles and Jewes together see note on Mat. 23. d. 13. And there came a voice to him Rise Peter kill and eat Paraphrase 13. And the voice bid him eat freely and indifferently of them all that is converse and preach freely to the Gentiles as well as the Jewes 14. But Peter said Not so Lord for I have never eaten any thing that is common or unclean Paraphrase 14. But Peter refused as having thought himself bound to eat nothing that was forbidden by the law concerning clean and unclean 15. And the voice spake unto him again the second time What God hath cleansed that call not thou common Paraphrase 15. God hath taken away those interdicts concerning some meats and consequently those differences and separations between Jewes and Gentiles signified by them And therefore where God makes no distinction doe not thou make any 16. This was done thrice and the vessel was received up again into heaven 17. Now while Peter doubted in himself what this vision which he had seen should mean behold the men which were sent from Cornelius had made enquiry for Simons house and stood before the gate Paraphrase 17. and were just then come to the gate or dore 18. And called and asked Whether Simon which was surnamed Peter were lodged there 19. While Peter thought on the vision the Spirit said unto him Behold three men seek thee Paraphrase 19. It was revealed to him by divine afflation see note on ch 8. e. saying 20. Arise therefore and get thee down and goe with them doubting nothing for I have sent them Paraphrase 20. making no question upon those Jewish scruples of the unlawfulnesse of conversing with Gentiles for it is by my appointment that they are come to thee 21. Then Peter went down to the men which were sent unto him from Cornelius and said Behold I am he whom ye see what is the cause wherefore ye are come 22. And they said Cornelius the Centurion a just man and one that feareth God and of good report among all the nation of the Jewes was warned of God by an holy Angel to send for thee into his house and to hear words of thee Paraphrase 22. a Proselyte of the Jewes and generally well esteemed by them hath seen a vision and therein was by an Angel of God commanded to send for thee to come to him and say somewhat of eminent concernment to him 23. Then called he them in and lodged them And on the morrow Peter went away with them and certain brethren from Joppa accompanied him 24. And the morrow after they entred into Caesarea and Cornelius waited for them and had called together his kinsmen and neer friends 25. And as Peter was coming in Cornelius met him and fell down at his feet and worshipped him Paraphrase 25. took him for an Angel or one sent immediately from heaven to him and accordingly did behave himself toward him in great humility 26. But Peter took him up saying Stand up I my self also am a man Paraphrase 26. And Peter would not receive that expression from him telling him that he was an ordinary man though thus employed on God's errand to him 27. And as he talked with him he went in and found many that were come together 28. And he said unto them Ye know that it is an unlawfull thing for a man that is a Jew to keep company or come unto one of another nation but God hath shewed me that I should not call any man common or unclean Paraphrase 28. Ye all know that the lawes of the Jewish religion permit not a Jew to converse familiarly with any Gentile but God hath by vision revealed to me that I should not make any difference between Jewes and Gentiles 29. Therefore came I unto you without gainsaying as soon as I was sent for I ask therefore
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been