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.
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
A PARAPHRASE AND ANNOTATIONS VPON THE New Testament A PARAPHRASE AND ANNOTATIONS Upon all the Books of the New Testament Briefly explaining all the difficult places thereof The Second Edition corrected and enlarged By H. HAMMOND D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luc 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. LONDON Printed by J. Flesher for Richard Davis Bookseller in Oxford MDCLIX A necessary Advertisement to the Reader TO prepare the Reader to receive the designed benefit of this work it will be first usefull to present him with a scheme or brief Table of the severals which here are offered to him and will be reducible to three heads The first concerning the Original Text the second concerning the Version or Translation the third concerning the Exposition of it In every of these if all that hath formerly been observed and written by others had here been summarily repeated it would have given a vast but unnecessary bulk to this Volume and therefore for those things which have been already thus largely insisted on whether by the Antients S. Chrysostome and the Greek Scholiasts or among the many later writers on this subject by the most judicious and learned Hugo Grotius in his admirable Comments on the Gospels as also in the Posthumous Annotations on the other parts of the New Testament which for a great part bear his signature upon them the care hath been to leave the Reader from their own hands to receive the account and reap the benefit of their excellent labours which are every where to be met with and not to adde one Volume more to the great number of those which are already inriched with the spoils and swelled by the transcribing of others observations In the first place that concerning the Greek Text Many learned men especially Lucas Brugensis and Robertus Stephanus have used great industrie to observe the various readings of the many Manuscript Copies which had been diligently collected and compared And these are already to be had by those that please to consult them Yet because this Kingdome of ours hath been enriched with some monuments of Antiquity in this kind which were probably designed by God for more honorable uses then onely to be laid up in Archives as dead bodies in vaults and charnel-houses to converse with dust and worms and rottenness some of these I have chosen to advise with and from them to offer sometimes a various reading yet not permitting this to supplant or turn out that which hath vulgarly been received but setting it in the inner margent that those that have judgement may as they see cause make use of it The first MS. which I have my self twice compared I found in the place of my Education in the Librarie of S t Mary Magdalene College in Oxford a fair and an ancient Copie The second is that more known in the King's Librarie at S t James's presented to our late Soveraigne by Cyrill the Patriarch of Constantinople written in Capital letters by a very antient hand of Thecla as it is thought and now happily prepared for the presse by the great pains and judgment of M r Patrick Young from whose hands the most Reverend Father in God the Archbishop of Armagh having long since received a Copie of the various readings was pleased to communicate them to me The third is the Greek and Latine MS. of the four Gospels and the Acts found ninety years since in a Monasterie at Lions in the time of the Civil warre in France and twenty years after presented by Theodore Beza as a monument of venerable Antiquity to the University of Cambridge the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh What hath from any of these appeared useful to be proposed is in the inner margent of this Book translated and set over against the Text with an or in the front of it as the Characteristick note to distinguish it from the changes of the English Translation which without that mark are put in the same margent 2. In the next place concerning the Translation The first part of my task was to prepare a new one out of the Original Greek such as seemed to me most agreeable and on which my present understanding of the Text is founded and to authorize or give confidence to such an undertaking I had in my prospect not only the two English Translat the one in the Book of Luurgie the other in the Bibles but the examples also of many learned men as well those that live in the obedience of the Bishop of Rome whose great I shall adde just value of the Vulgar is notwithstanding sufficiently known as others of the Reformed Churches Such of both sorts are Cardinal Cajetane M r Calvine who translate from the Original what they comment upon So doth Oleaster and Mercer and Forerius and Erasmus and Malvenda a late Spanish Frier in his seven Volumes of Comments on the Bible I need not adde Junius and Tremellius and Beza and Castellio the Authors of the Spanish the Italian the French Translations and many more who have all made use of that liberty Yet considering my own great defects the incompetencie and disproportionableness of my strength and few years consideration to the length and weight of this work and knowing that as oft and as farre as I differed in my sense from other men so often and in the same distance did other men differ from me and having before my eyes from the fate of other men's attempts in this kind which I could not induce my self to approve of great reasons to forecast and foresee mine own hazards and though not to discern yet to fear and suspect many misadventures therein and so to passe that more early censure on my self which from others which saw not with my partial eyes I had cause to look for Upon these I say and some store of other considerations I made choise of the course which now is taken in stead of obtruding a new retaining the known Translation of our Bibles and after the manner which was formerly used in our Bibles of the larger impressions of noting some other rendrings in the Margents annexing where it seemed usefull another Translation of some words or phrases with this * or †or other like marks of reference to the words in our vulgar Text And this is done also in the inner Margent And where the matter is of any difficulty or weight the reasons of the change are more largely offered and are to be found in the Annotations referred to by some letter of the Alphabet a. b. c. c. set over the top of the word in the Text. But when the matter is more perspicuous or lesse weighty so that the bare affixing of the Greek words is a sufficient reason for the rendring them then that only course is taken and the Greek being affix'd to the
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.
peremptory for the putting him to death 22. And he said unto them the third time Why what evill hath he done I have found no cause of death in him I will therefore chastise him and let him goe 23. And they were instant with loud voices requiring that he might be crucified and the voices of them and of the chief priests prevailed Paraphrase 23. carryed it see Mat. 27. d. wrought upon him to doe contrary to his owne judgement and inclination 24. And Pilate gave sentence that it should be as they required Paraphrase 24. and so he passed sentence of death upon him 25. And he released unto them him that for sedition and murther was cast into prison whom they had desired but he delivered Jesus to their will 26. And as they led him away they laid hold upon one Simon a Cyrenian coming out of the countrey and on him they laid the crosse that he might bear it after Jesus Paraphrase 26. And having put on him a Scarlet robe a crown of thornes a reed like a Scepter in his hand and so made him a mock-king of the Jewes and then taken all from him again and used him contumeliously Mat. 27. 29. c. they led him out to crucifie him and as they went they press'd one Simon to carry his crosse on which he should be crucified after him See Mat. 27. note e. 27. And there followed him a great company of people and of women which also bewailed and lamented him 28. But Jesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your children Paraphrase 28. the calamities which are ready to befall this whole nation for this sinne of rejecting and crucifying me are likely to be farre greater and more worthy of your tears then what now befalls me 29. For behold the days are coming in the which they shall say note c Blessed are the barren and the wombes that never bare and the paps which never gave suck 30. Then shall they begin to say to the mountains fall on us and to the hills cover us 31. For if they doe these things in a green tree what shall be done in a dry Paraphrase 29 30 31. For heavy days are shortly to come upon this people miserable streights and distresses first and then even utter destruction express'd as 't is here Jo. 2. 19. Hos 10. 8. Apoc. 6. 16 by calling the mountains to cover them and by that other proverbiall phrase of cutting off the green tree with the dry Ezech. 20. 47. the righteous and the wicked together Ezech. 21. 2 3. or the rich and the poore together that is making an utter desolation v. 4. see 1 Pet. 4. 18. And if my portion who am the son of God and innocent be in your opinion so sad and lamentable under this Roman judge and souldiers what will become of the profest enemies of God who as a dry trunk of a tree are as it were fitted and markt out for the fire and shall fall into the hands of whole armies of the Romans Or if in the distress that shall come upon you the rich and the noble shall be put to such streights then what will the condition of the meaner sort be 32. And there were also two other note d malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactors one on the right hand and the other on the left Paraphrase 33. Golgotha but in Greek Cranion that is a skull 34. Then said Jesus Father forgive them for they know not what they doe And they parted his rayment and cast lots Paraphrase 34. made a division of his upper garments into four parts and tooke each of them a part but his inner garment see note on Mat. 5. r. having no seam in it they cast lots for that who should have it entire Joh. 19. 24. 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be the Christ the chosen of God Paraphrase 35. undertooke to be the Messias And surely if he were the Messias to deliver the nation he would first deliver himself 36. And the souldiers also mocked him coming to him and offering him vinegar Paraphrase 36. used him contumeliously 37. And saying If thou be the King of the Jews save thy selfe 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWES Paraphrase 38. And there was put up over his head a title containing the cause of this condemnation see note on Mar. 15. b. which was written in Greek and Latine and Hebrew the three most ordinary languages one or other of which there were very few but understood thus Jesus the Nazarene the King of the Jewes 39. And one of the malefactors which were hanged railed on him saying If thou be Christ save thy self and us 40. But the other answering rebuked him saying Doest thou not fear God seeing thou art in the same condemnation Paraphrase 40. Though these other impious persons use him thus yet we that are thus punished with him ought if he were guilty to have compassion for him and not reproach him 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amisse Paraphrase 41. And besides this we are indeed guilty but he a most innocent person which came to doe good to this people and is used thus ill by them 42. And he said unto Jesus Lord remember me when thou comest into thy kingdome 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise Paraphrase 43. Immediately after thy death 〈◊〉 shalt goe to a place of blisse and there abide with me a member of that my kingdome which thou askest for 44. And it was about the sixth houre and there was a darknesse over all the earth untill the ninth houre Paraphrase 44. And it was nigh twelve of clock see Mar. 15. 25. and there was an eclipse of the sun and a palpable darknesse on all the land of Judea untill three afternoon 45. And the Sun was darkned and the note e veile of the Temple was rent in the midst Paraphrase 45. Mat. 27. 51. 46. And when Jesus had cryed with a loud voyce he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 47. Now when the Centurion saw what was done he glorified God saying Certainly this was a righteous man Paraphrase 47. confessed it an evidence of Gods interposing his power and thence concluded that he was an innocent person 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned Paraphrase 48. And all the multitudes there present had remorse at
true the joy of the holy Ghost 1 Thess 1. 6. is the rejoicing in afflictions contrary to the joy of the world and so rejoicing in hope Rom. 12. 12. but that hinders not but these phrases being otherwise inclined by the Context may signifie otherwise V. 23. Is sin In this place 't is certain the ancient Copyes generally added that Benediction which we now find ch 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now to him that is able to stablish you according to my Gospel and so on to the end Thus we find it in S. Chrysostome and Theophylact c. And from thence the Posthumous notes under Grottus's name inferre that the Apostle first designed to end his Epistle there But there is no ground for such conjectural inference 'T is certain Doxologies may be seasonaâ—le in other places and not onely by way of conclusion and so we find in the like style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to him that is able c. Eph. 3. 20 21. in the middle of the Epistle and so incidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom be glory Gal. 1. 5. and more solemnly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to the incorruptible King of Ages c. 1 Tim. 1. 17. almost in the beginning And it is S. Chrysostomes Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is customary with S. Paul to conclude an exhortation with prayâ—rs and praises And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After an exhâ—rtation he alwaies useth to pray The petitory part of this Doxology is contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a praying that God who alone is able will stablish them and this so proper to the whole business of the precedent chapter that it cannot without great injustice be taken from it and therefore without examining the reason of its removall for which we have onely probable conjecture it is all reason that it should be fetch'd back from ch 10. 25. and placed here as it ought to be CHAP. XV. 1. WE then that are strong ought to bear the infirmities of the weak and not to please our selves Paraphrase 1. They that know the nature and extent of Christian liberty ought to help and relieve those that doe not understand it to be watchfull to keep them from falling into sinne and not please themselves too much in reflexion on their own strength and knowledge and neglect or despise others that have not so much 2. Let every one of us please his neighbour for his good to edification For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me Paraphrase 2 3. Let us rather doe what good we can to the edification of other men after Christ's example who did not consider the pleasing of himself but had the same common concernments with the Father that whatsoever befell God fell on him was as tender of Gods honour as if it were done to himself Psal 69. 9. see Joh. 2. 17. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Paraphrase 4. And if ye think or pretend that those words spoken by the Psalmist belong not to you ye must know that generally such sayings in the old Testament were meant to be our instructions and documents and one principall use of them is that by the examples which we find there of the patience of pious men and of God's relieving and comforting those that want relief we might be confident that God will relieve us also in due time 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus Paraphrase 5. And that God for whom we ought to suffer and who will give you that relief give you also the grace of unity and charity such as Christ commanded and expects from you 6. That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ Paraphrase 6. That ye may joyne unanimously Jewes and Gentiles into one and assembling together worship and serve the Lord who is both the God and Father of our Lord Jesus Christ Eph. 1. 3 17. in all unity of affections and form of words 7. Wherefore receive ye one another as Christ also received us to the glory of God Paraphrase 7. Wherefore in all humility of condescension and kindnesse embrace and succour one another help them up when they are fallen in stead of despising and driving them from your communion after the example of Christ's usage toward men who came from heaven and kid down his life to relieve us and there is nothing by which God is more glorified then this 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers Paraphrase 8. And that ye may not think fit to despise the Jewish believers let me tell you that Christ came to them was by God constituted a means or instrument of good to the Jewes in preaching to them the truth of God calling them to repentance and so exhibiting and making good to them the promises made of old to that people beyond all others 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing unto thy name Paraphrase 9. And on the other side that the Jew may not condemn and reject the Gentile Christian or him that makes use of his lawfull liberty let him know that God hath been most wonderfully mercifull to the Gentiles and made Christ also an instrument of this mercy to them after that the Jewes had rejected him and so hath given them occasion to magnifie his name according to that of Psal 18. 49. I will praise thee and sing unto thee among the Gentiles signifying thereby that the Gentiles have cause to give thanks and praise him 10. And again he saith Rejoice ye Gentiles with his people Paraphrase 10. And so Deut. 32. 43. the Gentiles are bid to joyn with the Jewes in rejoicing and praising God 11. And again Praise the Lord all ye Gentiles and laud him all ye people Paraphrase 11. And so Psal 117. 1. all the nations and all the people of the world are called upon to praise God 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to a reigne over the Gentiles in him shall the Gentiles trust Paraphrase 12. And Isaiah prophesying of Christ ch 11. 10. that should come from David's family under the type of Hezekiah a king of Judah lineally descending from David saith that he shall be for a standard to the Gentiles to whom they may and shall come and trust and relie on him 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power
at this time as well as the Jews not by pardoning of their sins while they remain in them but by admitting them to repentance by not shutting up waies of mercy and moreover calling them using admirable methods of mercy in revealing himself to them and hath put in our hands the word of reconciliation the preaching of this Gospel and making known the means of grace and advising and perswading all men to make use of it 20. Now then we note c are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Paraphrase 20. This therefore is the nature of our present imployment to be as our title of Apostles imports proxies and negotiators for Christ we supplying the place of Christ on earth and so treating with men after the manner that Christ did when he was here calling sinners to repentance and that with all the affectionate importunity imaginable as sent from God on purpose to entreat men to it and accordingly now we doe in Christs stead we beseech you to reform your lives and make your selves capable of the return of Gods favour to you see note on Mat. 5. m. 21. For he hath made him to be note d sin for us who knew no sin that we might be made the righteousnesse of God in him Paraphrase 21. For Christ an innocent pure sinlesse person hath God sent to be a sacrifice for our sins that we might imitate his purity and thereby be through the benefits of his death accepted and justified by God Annotations on Chap. V. V. 10. Receive the things done in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to receive by way of reward a crown or prize to carry it away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch and take off the crown standing over the goale Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things by the body must be relative and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mentioning what only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what he hath done noting this agreement and proportion betwixt that which he receives and what he hath done which is the clear sense of those other places wherein God is said to render to every man according to his works Some MSS. and printed copies the Complutense Edition read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper or peculiar things of his body and that will be very agreeable also Every man shall receive that which is proper to him either as the body is the shop of action wherein and whereby as by the instrument every thing is done or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies himself by an Hebraisme formerly mention'd according to or by way of retribution to what he hath done c. V. 11. Perswade men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men signifies in these books will be set down at large Note on Gal. 1. 6. see also Note on 1 Joh. 3. c. viz. to pacifie to propitiate to gain in upon men and obtain their approbation either of the cause they plead or of themselves whom they desire to approve to them And though it be a very obvious and commodious sense of these words knowing the terrors of the Lord we perswade men that the consideration of the judgment to come is a very proper forcible suasorie to amendment of life c. yet the circumstances of the Context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the judgment to come to be so exact that it descends to every action that is done whether good or bad we Apostles who have a weighty task of duty lying on us to win souls to Christ are obliged to pursue this work to gain in upon men as much as we can to approve our selve to them in all things that they may not be scandalized by any thing done by us but chearfully led on with a good opinion of our preaching and our persons this being very usefull toward the Apostolical designe of working good upon men Agreeably to which it followes in this same verse we are made manifest to God and I hope also to be manifested in or to your consciences where to be manifested to their or in their consciences is all one with this notion of perswading them that is approving himself to them And to this matter that which followes v. 12. pertains also and therefore Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade men by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do all things that we may not scandalize men and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cure or provide against scandals such as may hinder men in their proficiency in the Gospel V. 20. Are Ambassadors The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles signifies Legates Nuntios also so as in the antient formulae Missi signifies Embassadours see Marculphi form and Bignonâ—us's notes on lib. 1. c. 40. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future So as in Philostratus de vita Apoll. l. 4. c. 5. 't is said that he was sent of an embassy from Hercules to the Thessali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the summe of the embassie saith he was that they would not be destroyed but that having omitted sacrifice they should now perform them again V. 21. Sin for us What is meant here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will best appear by the notion of it in the Old Testament sometimes and by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse here In the Old Testament 't is taken for a sacrifice for sin Lev. 4. 3 29. and 5. 6. and Psal 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation or the person that is so sanctified And there is nothing more ordinary in the Septuagint then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a sacrifice for sinne and so in the Chaldee paraphrase also Exod. 29. 14. where the Hebrew reads sin they read a sacrifice for sin for indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things sin and legal uncleannesse and secondarily two things more a sacrifice of propitiation for sin and of purification for uncleannesse and consequently being rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the notion of sin and also of uncleannesse Lev. 12. 6. Num. 6. 2. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation Ezek. 44. 27. 45. 19. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying Num. 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification Num. 8. 7. from hence comes that this one Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it
most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming â—he time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our
sounds literally such as are the special kinds of ornament wherein one is set out most pompoâ—sly and magnificently so as vain glorious persons adorn themselves CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you I resolved to deprive my self of Timothies company and to stay alone at Athens a City in Greece 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your faith Paraphrase 2. To settle you in the doctrine of the Gospel which we had planted among you and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto Paraphrase 3. To keep you from being discouraged or falling off by reason of these afflictions by putting you in mind of what I am sure you know already that this is to be looked for by all true believers the Gospel being the covenant of the Crosse and so nothing in it strange that God should determine to permit and not to restrain the malice of wicked men but leave Christians to be exercised by them 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to passe and ye know Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you that afflictions are the Christians portion And it hath accordingly come to passe and so you have the experimental knowledge of it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have note a tempted you and our labour be in vain Paraphrase 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant or whether the devil and the world bringing persecutions upon you for the faith had wrought upon you by those temptations and so all our labour in planting the faith were cast away and lost upon you 6. But now when Timothy came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you Paraphrase 6. And now he at his return telling us that joyfull news of your constancy in the faith and of your love to God casting out all fear of persecution and that your kindnesse to me continues and that you are as desirous to see me as I to visit you 7. Therefore brethren we were comforted over you in all our affliction and distresse by your faith Paraphrase 7. This was matter of extrem joy to us in the midst of our afflictions or in the midst of yours that though the Gospel had brought persecution and distresse upon you yet you continue faithfull and constant in despight of all 8. For now we note b live if ye stand fast in the Lord. Paraphrase 8. For whatsoever befall us we have matter of exceding joy Joh. 14. 19. such as if a man should return to life again see Psal 22. v. 26. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before God 10. Night and day praying exceedingly that we might see your face might perfect that which is lacking in your faith Paraphrase 10. once more be able to visit you and complete or fill up those things which are necessary to your faith see Mar. 12. 6. and perseverance in it 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you Paraphrase 11. give us a speedy journey 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you 13. To the end he may establish your hearts unblameable in holinesse before God even our Father at the coming of our Lord Jesus Christ with all his Saints Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy so as may be acceptable before him who is both our God and our father at that great day now approaching to the destruction of the obdurate unbelievers and rescue of the faithfull which is one coming of Christ with his Angels see Jud. 4. and so in like manner at the dreadfull day of doome Annotations on Chap. III. V. 5. Tempted It is ordinary in the Scripture-dialect for Verbs to signifie beside the action or passion noted by them the effect which is consequent thereto Of Passives it hath been noted at large Note on Mat. 11. b. And of Actives there want not examples especially in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we speak of For to tempt doth ordinarily signifie no more then to offer temptations to propose or suggest those objects which if the man resist and reject are matter of vertue in him but having tempted here signifies evidently having brought them unto sinne that is wrought upon them corrupted them by temptations for otherwise his labour in preaching the Gospel to them would not become vain by that means So when God is said to give men to Christ Joh. 6. 37. the meaning is that by Gods preventing and preparing grace they do effectually come to Christ receive and embrace the Gospel V. 8. Live To live beside the literal notation of it signifies also to be cheerfull or merry to rejoyce So Psal 22. 26. your heart shall live for ever which is a consequent of eating and being satisfied praising God So Joh. 14. 19. Because I live ye shall live also In the first place it is literally taken for Christs resurrection but in the second for their rejoycing such as was caused by the recovery of a friend from death to life these joyned by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed on Mat. 8. Note k And this is ordinary in all languages Hebrew Greek and Latine And so here it is evidently used we live if c. that is it is matter of infinite joy to us and accordingly it follows as an expression of exultancy For what thanksgiving can we return for all the joy c. CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Paraphrase 1. Now my brethren by all the kindnesse which you bear to us we intreat you and by all the obligations that the Christian faith lays upon you and the care of your own eternal welfare we advise you in the presence of God that ye walk
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
acknowledged and that after his coming the Epistles to the Philippians Colossians and Philemon were written as appears by the place Rome from whence they are all dated and the joyning of Timothy's name in the front of them Now of all those Epistles 't is clear that they were written at his first being at Rome and not immediately before his Martyrdome For Philip. 1. 26. 2. 23 24. he expresseth his confidence that he shall be delivered and again come unto them which is not reconcileable with his perswasion of the instant approach of his death at the writing of this and to Philemon v. 22. he sends to make provision for his lodging at Colossae As for the Subscription of the Epistle which referres it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time of his coming before Nero that may possibly stand good by this interpretation that he was twice at his first imprisonment brought out to the barre before the Emperor and freed both times that the first being his greatest danger was most memorable to him by all mens forsaking him and the interposing of Gods protection when all other means failed him And this is more likely to be recited by him in an Epistle written soon after it then in one of ten years distance from it However we know that the Subscriptions of the Epistles are not to be found in all the antient Copies What the designe of this Epistle was is manisest to stirre him up to caution diligence and discharge of his office on occasion of the creeping heresie of the Gnosticks c. 2. 17. stolen in among them which had much debauched the Asiaticks c. 1. 15. and made use of Magick to oppose the truth of the Gospel c. 3. 8. CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus Paraphrase 1. I Paul who farre from any merit of mine meetly by the good pleasure of God and his undeserved grace have received commission to make known the Gospel or the promise of life which now is made by Christ to all penitent believers 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day Paraphrase 3. In my thanksgivings and prayers to God whom as my progenitors of the tribe of Benjamin did before me so have I obeyed sincerely all my time even when through ignorance I persecuted the Christian faith doing according to the dictate of my conscience or as I was perswaded I ought to doe I mention thee constantly praying and giving thanks to God for thee 4. Greatly desiring to see thee being mindfull of thy tears that I may be filled with joy Paraphrase 4. Desiring earnestly to see thee whom I love so dearly and this passionate desire being inflamed by the remembrance of thy tears at our parting that our meeting again may be as full of joy as our parting was of sorrow 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also Paraphrase 5. Remembring the sincerity of thy obedience to the Gospel of Christ and being confident that as thy mother and grandmother which received the faith before thee continued in it to the end so thou also wilt persevere and never fall off from it 6. Wherefore I put thee in remembrance that thou stirre up the gift of God which is in thee by putting on of my hands Paraphrase 6. And that it may be so I now write to thee as a monitor or remembrancer that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee and making thee Bishop in which some others joyned with me see note on 1 Tim. 5. f. and the many extraordinary gifts consequent thereto which thou art obliged to stirre up and quicken by the diligent exercise of them and neither by fear nor compliance with any to let them lie by thee unprofitably 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Paraphrase 7. For sure that God that gave us this commission and gifts hath not given thee or me so poor a cowardly spirit as that we should be afraid of the dangers and threats of men against the preaching of the Gospel but couragious hearts to encounter any difficulty a love of God which will actuate this valour and cast out all fear of danger and withall a tranquillity of mind and a full contentednesse in whatsoever state 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God Paraphrase 8. Whatever therefore the danger be of preaching Christ be not discouraged or whatever the example of my sufferings doe thou resolve to doe and suffer the like cheerfully and couragiously and to be a fellow-susferer with the Gospel of Christ to bear whatsoever falls upon that by that strength which God gives thee 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Paraphrase 9. Who hath rescued us out of the evil world and called us to sanctity not because we had deserved that mercy of his but of his own free mercy and goodnesse long agoe designed us in Christ 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Paraphrase 10. And now hath revealed it to us and made us partaâ—ers of it by Christ's coming into the world and preaching the Gospel to us who hath thereby voided the power of death over us and made a clear revelation of that life and immortality which was not before so certainly revealed that if we will obey him we may certainly be made partakers of it 11. Whereunto I am appointed a preacher and an Apostle and a teacher of the Gentiles Paraphrase 11. And for the preaching and teaching of this especially to the Gentiles God hath given me the authority and commission of an Apostle 12. For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day Paraphrase 12. And that viz. my preaching to the Gentiles hath exasperated the Jewes and brought persecutions upon me but I am not discouraged with them see Rom. 5. 5.
and had stolne and run away from him and coming to Rome while Paul was prisoner there was converted by him v. 10. and is now returned to his Master with this Epistle of commendation to obtain a pardon and reception for him which consequently was written and sent from Rome where he now was in prison An. Chr. 59. And this at the same time that the Epistle to the Colossians was sent as may be conjectured by these characters common to them 1. Timothy joyned with Paul in the beginning 2. the same saluations in the conclusion Epaphras Marcus Aristarchus Demas and Lucas and 3. Archippus called upon in both to take care and look to the trust committed to him CHAP. I. 1. PAUL a prisoner of Jesus Christ and Timothy our brother unto Philemon our dearly-beloved and fellow-labourer 2. And to our beloved Apphia and Archippus our fellow-souldier and to the Church in thy house Paraphrase 2. those Christians that are with thee 3. Grace to you and peace from God our father and the Lord Jesus Christ 4. I thank my God making mention of thee alwaies in my prayers 5. Hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints Paraphrase 5. thy charity to all the saints and thy faith in Christ see note on Mat. 7. d. 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus Paraphrase 6. That your liberality charity to others that are in want flowing from thy faith in Christ Jesus see note on Act. 2. c may be able to demonstrate to all the zeal of your charity and kindnesse toward Jesus Christ 7. For we have great joy and consolation in thy love because the bowels of the saints are refreshed by thee brother Paraphrase 7. This liberal charity of thine is matter of great joy and comfort to me to consider how many Christians are in their wants refreshed comforted by thee my beloved Philemon 8. Wherefore though I might be much bold in Christ to injoyn thee that which is convenient Paraphrase 8. And therefore though from my experience of thee I have great freenesse of behaviour toward thee in or through Christ see Joh. 7. a. and am not shie or backward to lay it upon thee as an Apostolical command knowing that thou wilt readily obey it 9. Yet for love's sake I rather beseech thee being such an one as Paul the aged and now also a prisoner of Jesus Christ Paraphrase 9. Yet I chose rather to make it my request upon the score of thy love toward me who as an old man and a prisoner shall obtain some kindnesse and affection from thee 10. I beseech thee for my son Onesimus whom I have begotten in my bands Paraphrase 10. And my request is not for my self but for Onesimus one whom I have converted to the faith since I was a prisoner 11. Which in time past was to thee unprofitable but now profitable to thee and to me Paraphrase 11. A person that formerly injured thee when he ran away from thee but is now if thou wilt receive him again according to the signification of his name likely to be profitable to thee and if thou please to me also see v. 13. 12. Whom I have sent again thou therefore receive him that is mine own bowels Paraphrase 12. He is thy servant and therefore I have remitted him to thee I pray receive him and entertain him with all kindnesse as one dearly beloved by me 13. Whom I would have retained with me that in thy stead he might have ministred unto me in the bonds of the Gospel Paraphrase 13. Had it not been for the reason specified v. 14. I would have kept him here with me that he might attend and doe me all those good offices while I am in prison for the doctrine of Christ which I know thou wouldest doe if thou wert here 14. But without thy mind would I doe nothing that thy benefit should not be as it were of necessity but willingly Paraphrase 14. But I would not doe so till thou hadst given thy consent that thy charity to me may be perfectly free and so thy kindnesse in affording him to me if thou thinkest meet 15. For perhaps he therefore departed for a season that thou shouldst receive him for ever 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord Paraphrase 16. Being now so improved that he will not only deserves to be looked on as a servant usefull to thee so but more then so as a fellow-Christian and usefull to thee in those best thinges one very usefull to me and therefore in any reason to be so much more to thee who hast a double relation to him as one of thy family and one of thy faith 17. If thou count me therefore a partner receive him as my selfe Paraphrase 17. If therefore thou lookest on me as a friend if all be common between thee and me as between friends treat him as thou wouldst doe me if I should come unto thee 18. If he hath wronged thee or oweth thee ought put that on mine account Paraphrase 18. And if at this coming away from thee he purloined any thing from thee or hath any thing of thine in his hands I will be answerable to thee for it 19. I Paul note a have written it with mine own hand I will repay it albeit I doe not say to thee how thou owest unto me even thine own self besides Paraphrase 19. I give thee this bill under my hand whereby I oblige my self to pay it though I might put thee in mind that a greater debt then that need not be stood on between me and thee who owest thy conversion and so thy soul and wel-being and so thy self to me 20. Yea brother let me have joy of thee in the Lord refresh my bowels in the Lord. Paraphrase 20. give me cause of rejoicing to see thee doe as becomes a true charitable Christian to doe 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also doe more then I say 22. But withall prepare me also a lodging for I trust that through your prayers I shall be given unto you Paraphrase 21. that by the benefit of the prayers of you and others for me I shall have liberty from my bonds and be permitted to come and visit you 23. There salute thee Epaphras my fellow-prisoner in Christ Jesus 24. Marcus Aristarchus Demas Lucas my fellow-labourers 25. The grace of our Lord Jesus Christ be with your spirit Amen Written from Rome to Philemon by Onesimus a servant Annotations on Philemon V. Written it with my own hand These words are to be explained by the Roman laws that of Ulpian among their Axiomes Si quis scripseris se fidejussisse omnia
they that are perfect act without fear all things that are forbidden This was S. Augustines sense of the designe of this Epistle De fide oper c. 14. Quoniam haec opinio tunc fuer at exorta aliae Apostolicae Epistolae Petri Johannis Jacobi Judae contra eam maximè dirigunt intentionem ut vehementer adstruant fidem fine operibus nihil prodesse Because this opinion was risen up in that time all the Catholick Epistles of James c. were chiefly intended against it vehemently asserting that faith without works will profit nothing CHAP. II. 1. MY brethren have not the note a faith of our Lord Jesus Christ the Lord of glory with respect of persons Paraphrase 1. Christianity being so great a promoter of justice and charity to all and especially to Christians and again to those that most need our relief and assistance ch 1. 27. 't is a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other 2. For if there come unto your note b assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person 3. And ye have respect unto him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my foot-stool Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes and shall set one in a more honourable place then the other see note b. consider one and despâ—â—e the other 4. Are ye not then note c partial in your selves and become judges of evil thoughts Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial or if ye doe not so much as debate among your selves or consider the merit of the cause but as wicked corrupt judges hand over head adjudge the cause to the rich and despise the poor v. 6. whatsoever the justice of the cause and merit of it be or preferre the rich before the poor and judge the cause by the person not the person by the cause 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdome which he hath promised to them that love him Paraphrase 5. This is a most unchristian dealing in you And then do but consider Hath God had any such partialities in bestowing Christianity and his graces on men nay hath he not on the other side picked out men as poor as any to be as eminent believers and saints as any 6. But ye have despised the poor Doe not rich men oppresse you and draw you before the judgment-seats Do not they blaspheme that worthy name by which ye are called Paraphrase 6 7. But you if a man be poor despise him consider him not And truly 't is no very amiable thing to be rich nor doth it produce any excellencies in them that are so or favours toward you that deserve to be so considered by you for riches make men apt to oppresse others and to enter vexatious suits against them and to despise Christianity and blaspheme that good profession of yours 8. If ye fulfill the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well Paraphrase 8. If ye observe the law of Christ our king which he hath in a particular manner prescribed us Joh. 13. 34. 15. 12. and to which above all other men all we Christians are to be subject and that agreeable to what is mentioned in the Old Testament Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves this is somewhat like a Christian 9. But if ye have respect to persons ye commit sin and are convinced of the Law as trangressors Paraphrase 9. But if ye use this partiality ver 2. this is a sin and so condemned by the Law Lev. 30. 15. Deut. 1. 17. 16. 19. Exod. 23. 3. and so you offend even against the Law and not only against the Gospel 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Paraphrase 10. And 't is but a small excuse for you to think that this is but one transgression and therefore not considerable For the obedience to Gods will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all 11. For he that said Do not commit adultery said also Do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Paraphrase 11. For it is the same Law-giver that imposed the one and the other law that interdicted adultery and murther and his authority is equally despised by the committing of either 12. So speak ye and so doe as they that shall be judged by the law of libertie Paraphrase 12. Let your words and actions be like those that are to be judged not by the Mosaical Law which requires those external observances so severely circumcision under pain of death c. but by the law of Christ which hath set us at liberty in this kind and requires of us another sort of performances 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment Paraphrase 13. And first for the latter of these that of actions 't is certain that among the precepts of Christ there is none more eminent then that of works of mercy unto which the promises of God's mercy are so linked and proportioned that he that condemns others shall himself be condemned and he that doth forgive others needs not fear God's condemnation Mat. 6. 14. What doth it profit my brethren though a man say he have faith and have not works can faith save him Paraphrase 14. And 't is not for a Christian to say that his faith shall render such works unnecessary for indeed without such works his faith will nothing profit him and 't is ridiculous to think it will 15. If a brother or sister be naked or destitute of daily food Paraphrase 15. For in case a Christian be in great want and distresse for supply of the necessaries of life food and raiment 16. And one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which be needfull to the body what doth it profit Paraphrase 16. And you give him good words bid him have plentyâ— or wish he had but doe no more to help him to the things which he hath need of for
while those extraordinary gifts remained in the Church for diseases to be cured and health restored to the sick without the use of any other means of physick c. where as the prayer of faith or calling the name of Christ over the sick was the means of curing the disease v. 15. and so Act. 3. 16. Christ's name hath made this man strong and the faith which is by him hath given him this perfect soundnesse so the ceremony whether of Oil or Imposition of hands was indifferently either used or not used by them In the Gospels many such cures are wrought without either and so in the Acts by taking by the hand by embracing c. 3. 7. c. 20. 10. and by his bare word ch 9. 34. and so again ver 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears First to what end this Unction was used precisely to that of miraculous healing or recovering the sick to health and that not through any efficacy or virtue in the oil but directly the contrary as touching the eyes laying on the hands and saying the word were used none of which have any natural force in them nor were used on other designe then to demonstrate the miraculousnesse of the work which was wrought without any contribution of means Secondly that this usage as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their successors in the Church even while the gifts of healing did continue among them but was by the Apostles themselves very frequently omitted in their working of cures Thirdly for that use of unction or enoiling as a viand to those that depart out of the world there being nothing said of it here but on the contrary the whole use of it in order to the recovering of the sick there is no colour of ground for asserting it nor obligation to the use of it to be met with in the New Testament and therefore allowing it to be a bare ceremony or a signe of our spiritual cure it is strange how it should come to be esteemed a Sacrament and that distinguished from Absolution on the sick bed and as such be deemed necessary to all that depart out of this world and used to them only when it is thought certain that they will dy and all this meerly on the authority of this one place where it is designed on purpose to the recovering of the sick person Fourthly that even in order to the recovering of the sick it is not now a ceremony of any propriety or fitnesse for use the gift of miraculous healing being not now pretended to in the Church and therefore this ceremony which was then sometimes attendant on that gift and was adjoined to the exercise of it on purpose to shew that it was clearly a gift operating without natural means to which end the unefficaciousnesse of unction was very proper must long since cease to have any propriety Mean while the other parts of S. James's direction here to the sick are very worthy observing in order to our present practice that they should call for the Elders of the Church that those Elders should pray over or for them and that in the name of our Lord Jesus that if the sick have upon examination been found guilty of any sinne or sinnes which may probably have brought that admonition from heaven that sicknesse upon him he confess them to God and if they be trespasses against a brother confesse them to the injured person and desire his reconciliation also and in either case approve the sincerity of his resolution contrition and change of mind to the Elder or spiritual person who may be deemed in many respects more likely to passe a right judgment on it then he can on himself and by his office is rendred most fit to be thus intrusted and employed and then lastly that upon a due performance of all this and upon a due preparation of the patient and expression of his sincere desire of it the Absolution of the Church should be afforded him And as this may be a very proper method to be used for the obtaining the peace of God and of real comfort to the true penitent soul so may it now by the blessing of God in case the disease was sent for such correction be a most probable means together with the skilful directions and applications of the Physician and a patient submission to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the diseased and to qualifie him to receive benefit by the Physician and to partake of the promise here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall raise him up when he in wisdome and mercy shall see that fittest for him and the like may be said of all other afflictions For as certainly as God hath the disposing of the world every particular disease that befalls any is sent by him and from him comes with some commission whether to remove out of this world or to exercise patience or to mortifie sin or to call to reformation and if the latter be it as I think I may truly say most commonly it is and it is most safe to suspect and examine alwaies whether it be not so then nothing can more contribute to the remove of this evil then to take away the cause of it and to perform that work for which it was sent according to what we find in the cures wrought by Christ that the forgiving of the patient's sinnes Son thy sinnes are forgiven thee is the ordinary preface to his recovery And so Ecclus 2. 11. before God's releasing or delivering in time of tribulation there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprize and the high priest offered sacrifice for his recovery v. 32. the Priest is said to have made an atonement and God thereupon to have granted him life v. 33. And so in Hezekiah's sicknesse when the Prophet is sent unto him this is the method of his recovery And accordingly the son of Syrach counsels Ecclus 38. 9. My son in thy sicknesse be not negligent but pray unto the Lord and he will make thee whole Leave off from sin and order thy hands aright and cleanse thy heart from all wickednesse Give a sweet savour and a memorial of fine flower and make a fat offering as one that is to dy Then give place to the Physician for the Lord hath created him There is a time when in their hands there is good successe And why may not this be that time which I now mention The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth in their book set out by the King and intituled A necessary Doctrine and Erudition for any Christian man upon the head of Extreme Unction It is agreeably the grave and sober conclusion of
it shall be for meat And c. 2. 22. God took out one of Adam's ribs and made it a woman And Adam said This is now bone of my bone and flesh of my flesh Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh That by this rule of the Creation the Christian doctrine of the duties of husbands and wives is regulated appears Ma 19. 4. where to that question about Divorces Christ answers Have ye not read that he which made them at the beginning made them male and female and said For this cause shall a man leave father and mother c. What therefore God hath joined together let no man put asunder And so Mar. 10. 6. So 1 Cor. 6. 16. What know you not making this a special piece of knowledge that he which is joined to an harlot is one body with the harlot for they two saith he shall be one flesh And Ephes 5. 31. having said For this cause shall a man leave his father and mother and shall be joined to his wife and they two shall be one flesh he adds v. 32. This is a great mysterie collecting mysteriously or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge that is by the skill of interpreting mysteries of Scriptures all the conjugal love and union as between husband and wife so between Christ and his Church from that one passage in the Creation So 1 Cor. 11. 8 to prove that the wife is to be covered as a token of her subjection to her husband he saith For the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man All which are but conclusions drawn by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical explication from those passages in the creation of man and woman And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife they are all evidently conclusible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge or by explication of the hidden sense from the words in the Creation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabiting contrary to the infusions of the Hereticks falsly called Gnosticks is the interpretation of the first part of Gods blessing Gen. 1. 28. in these words Be fruitfull and multiply and again of their two being one flesh And this Plato himself appears to have learned from the storie of the Creation writing in Convivio and his Dialogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that antiently male and female were put together in one body and were after by Jupiter cut asunder concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of us is the share of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut asunder like the sole-fishes made two of one and this is the reason saith he that every one seeks out and desires a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one the other part of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to reunite the divided parts to make one of two and so to cure the dismembred nature To which fable S. Chrysostome referres when he saith of man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as two halves cut asunder Secondly The womans being taken out of the mans side doth not only with the Jewes in theirs but with Christ and his Apostles in their Christian Cabala signifie that the woman is dependent of the man unable to subsist without him from whence it follows here that he must provide for her honour or maintenance as being the weaker vessel see Noted Thirdly The womans being joined with the man in the dominion over the creatures Gods having given the fruit of the earth for food to them both in common or equally Gen. 1. 28 29. is a direct foundation of what is here added that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheirs of the gift of life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life signifies the necessaries of life of which therefore the wife is in all reason to partake with him or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for life it self then it belongs to the Creation male and female created he them which is again a mystical proof or argument of conviction that they that partake of life equally should also partake of the necessaries of life To which we shall not need to adde a third acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life for eternal or everlasting life which seems not to be looked on here See Note e. Ib. Honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies maintenance so 1 Tim. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour that is maintain relieve the widows and so when the ruling elder is said to be worthy of double honour 1 Tim. 5. 17. that denotes such a proportion of maintenance above others as was wont to belong to the elder brother in the family So Act. 28. 10. of the Barbarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they honoured us with many honours that is made us many entertainments when we were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we went away they brought us in all things for our use So in Cicero Medico honos debetur honour is due to a Physitian that is a reward or see And so Aristotle Rhet. l. 1. c. 5. among the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts honorarie donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a gift is the giving a possession and a signe of honour So Num. 22. 37. Am not I able to honour thee that is to give thee mercedem a reward saith S. Hierome for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both honour and reward and also the necessaries or provisions in an army opes pecudes supellectilem omnem wealth cattel all kind of provision saith Schindler Jud. 18. 21. And so as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to despise and to take no care of so to take care of to provide for any is expressed by honouring So Mat. 15. 6. and shall not honour his father c. that is shall afford him no maintenance or relief see 1 Tim. 5. d. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afford supplies or maintenance to the wife as being the weaker vessel taken out of and depending on him for the necessities of life Ib. Grace of life The several notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace in the Sacred dialect have been often taken notice of See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. â— All of them springing from that primarie notion of it for charity and liberality Thus is the word used 1 Cor. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your charity or liberality to the poor Christians So Ecclus 17. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the charity of a man and c. 20. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charities of fools for so it follows v. 14. The gift of a fool
reward of Martyrs they shall be clothed in shining garments that is gloriously or royally and this as a reward of their Christian constancy for they have behaved themselves as they ought 5. He that overcometh the same shall be clothed in white raiment and I will not blot out his name out of the note b book of life but I will confesse his name before my Father and before his Angels Paraphrase 5. He that holds out against all temptations and confesses Christ before men shall be rewarded with the richest Martyrs reward and though he be slain here he shall be sure to gain life by losing it I will make good my promise to this Confessor of mine in confessing and owning him before my Father and his Angels at the day of Judgement 6. He that hath an ear let him hear what the Spirit saith unto the Churches 7. And to the Angel of the Church in Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth Paraphrase 7. Christ that is pure and faithful to us and that loveth and owneth and rewardeth those that continue pure and faithful undefiled and constant to the professing of him that hath as a King see note on Mat. 16. h. supreme independent absolute power and authority put into his hand over the Church of God and so whatsoever he doth shall stand against all controll 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name Paraphrase 8. You have behaved your selves couragiously and so as I approve of and this behaviour shall be a means of enlarging the bounds of Christian doctrine of bringing in Proselytes to Christ in despight of all the cunning or force of the adversary and this because that little Church or host or congregation among you hath been kept entire and neither defiled with the impure mixture of the Gnosticks nor with their doctrine of renouncing Christ in time of persecution but hath held out against all 9. Behold I will make them of the Synagogue of Satan which say they are Jews and are not but do ly behold I will make them to come and worship before thy feet and to know that I have loved thee Paraphrase 9. And for the Gnosticks that have joined with the Jews to persecute you that have not onely been thus careful to preserve themselves by subtle compliances to appear to be Jewes to escape persecutions from them see note on c. 2. â— being indeed the most polluted villains in the world but farther have joyned with them to annoy the Christians let them know that their cunnings and subtilties shall stand them in little stead the time shall come that they shall see that those which have served Christ most faithfully and couragiously shall fare best even in this world and that Gods love is more useful and worth having then any other acquisition which is gotten with the losse of that and in stead of being able to prevail against you they shall be themselves subdued and destroyed see note on c. 2. l. 10. Because thou hast kept the word of my patience I will also keep thee from the hour of temptation which shall come upon all the world to try them that dwell upon the earth Paraphrase 10. And because you have observed my command of constancy persevered in the confession of Christ even in time of persecution and have been content to suffer for me I will preserve and deliver you from those persecutions which are about to fall upon the Christians every where as a sharp trial to them 11. Behold I come quickly hold that fast which thou hast that no man take thy crown Paraphrase 11. This patience and purity of yours I shall speedily reward Be ye therefore sure to persevere now this little while that all that hitherto you have suffered be not lost and unrewarded as it would if now at last you should fail 12. Him that overcometh will I make a pillar in the Temple of my Godâ— and he shall go no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which cometh down out of heaven from my God and I will write upon him my new name Paraphrase 12. He that thus holds out shall be a pillar of the Church and live quietly to perform the office of an Apostle in it he shall no more be disturbed or cast out Mat. 8. 12. And I will acknowledge him as a person truly godly a true member of the pure Catholick Christian Church known by the name of the new Jerusalem descending from heaven see note on c. 21. b. one that is approved by me as a faithful true Christian see note on c. 2. l. 13. He that hath an ear let him hear what the Spirit saith unto the Churches 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithful and note c true witnesse the beginning of the creation of God Paraphrase 14. This is the message of Christ the Amen in whom all the promises of God are fulfilled the faithful witnesse that hath confirmed the doctrine brought from his Father by laying down his life for it and so is a witnesse that deserves to be believed and requires all his disciples to do the like when there is occasion for it he that is the father of the Christian Church 15. I know thy works that thou art note d neither cold nor hot I would thou wert either cold or hot Paraphrase 15. I have examined and considered your temper and find it such as I can no ways like you professe the Christian faith know and receive the Gospel and so are not quite cold and yet have no Christian zeal or love to endure any thing for Christ 16. So then because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth Paraphrase 16. And so you are of a very indifferent temper though there be none of those which directly renounce the faith among you yet on the other side there be none that confesse it with any warmth or zeal and certainly the faith of Christ is such that if it be at all received may deserve our utmost fervency the laying down our life for it and if it be not thought worth that 't were better never to have received or profess'd it at all This indifferency of yours like luke-warm water nauseous to the stomach and cause of vomiting is matter of loathing to God and will bring utter rejection upon you 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked
salvation 348. 1. chief Captain 261. 1. chief Captains 892. 2. Captains of the Temple 260. 1. Captive into all nations 256. 1. taken Captive 478. 1. leadeth into Captivity 914. 1. Garnal 587. 1. Carried Stephen 359. 1. Cast down 576. 2. Cast out 356. 1. 846. 1. Cast out Devils 53. 1. Cast out your name as evill 210. 2. Castle 261. 1. without a Cause 314. 2. a Cast-away 541. 2. Ceased from sin 803. 1. without Ceasing 383. 1. two Chaines 436. 2. by Chance 226. 1. Change the glory 444. 1. was Chargeable 589. 2. straightly Charged 50. 1. Charity 873. 1. Chastise 263. 1. Chief of Asia 413. 2. Chief men among the brethren 399. 2. Chief Pharisees 239. 1. Chief Priests 151. 2. Chiefly 452. 1. Cherubims of glory 455. 2. saved in Child-bearing 690. 1. Children of God 26. 2. 832. 2. her Children 844. 2. Children of the Kingdome 832. 2. their own Children or others 89. 1. Children of wrath 549. 1. your Children 69. 1. Children in the market 62. 1. Children of the bride-chamber 49. 1. 275. 2. Chosen 67. 2. 792. 1. 793. 1 2. 794. 1. 851. 2. Chosen us in him 616. 1. 793. 2. Christ 368. 1. 605. 2. 680. 2. 828. 2. in Christ 616. 2. 621. 2. a man in Christ 591. 1. 862. Christ is in you 593. 1. false Christs 121. 1. Church 350. 1. 566. 1. whole Church 350. 2. Church of the living God 693. 2. in every Church 394. 2. Circumcision 643. 2. Citie 945. 1. all things are Cleane 229. 2. Cleane every whit 309. 1. Cleophas 266. 1. Cloak 31. 1. 714. 1. Cloak of covetousnesse 666. 2. Clothed 806. 2. Cloud 333. 1. 763. 1. under the Cloud 543. 1. cometh with Clouds 868. 1. Coat 31. 1. Cock-crowing 173. 2. a Colonie 635. 1. Colossians 649. Come together 7. 1. till I Come 329. 1. he that should Come 59. 1. world to Come 59. 1. 70. 2. Come to Christ 286. 1. Cometh 856. the Lord Cometh 566. 2. 852. 2. Cometh with clouds 868. 1. Cometh into the world 269. 1. Coming of the Lord 679. 1. 784. 1. Coming of Christ 119. 1. 812. 1. Coming in his Kingdome 85. 2. Comfort in the holy Ghost 312. 2. Comfort 312. 1. 316. 1. Commanded them 901. 1. great Commandment 108. 2. new Commandment 827. 1. old Commandment 826. 1. 827. 1. Epistles of Commendations 573. 1. Common and unclean 532. 2. Communication 564. 2. corrupt Communication 628. 2. Communion 339. 1. 594. 2. Communion of the body 131. 2. not to Company 522. 2. by Companies 154. 2. Compelled 138. 2. 599. 2. lust Conceiveth 675. 2. Concision 643. 1. Conclude 456. 2. Condemnation 849. 2. fall into Condemnation 785. 1. greater Condemnation 779. 1. Condemned of himself 721. 2. Conduct 566. 1. Confesse your faults one to another 786. 2. Confidence 731. 1. 753. 1. 757. 1. 832. 2. having this Confidence 638. 2. for Confirmation 593. 2. 699. 2. Confirmed 513. 1. Conflict 666. 1. Conscience seared 696. 1. with one Consent 239. 2. Considered 383. 2. it is Contained 792. 1. Content 704. 1. Contention 666. 1. Continue 913. 2. Continual coming 249. 2. if they Continue 690. 2. end of Contradiction 513. 2. 592. 2. 699. 2. â—ut Contrary-wise 601. 1. Convenient day 154. 1. not Convenient 444. 2. Conversation 644. 2. Convince gain-sayers 316. 1. Corban 79. 1. 743. 2. Corinthians 510. second to the Corinthians 568. Corrupt 446. 1. Corrupt the word 572. 2. Corruptible crown 540. 1. not Corruptible 797. 2. Corruption 478. 1 2. 525. 1. 800. 1. 801. 1. 810. 1. for Corruption 815. 1. first Covenant 748. 1. Covenant-breakers 446. 2. Covetousnesse 445. 1. 526. 2. 666. 2. thy Counsel determined 344. 2. Counsellor 181. 1. Counted to him for righteousnesse 605. 2. Countrey 154. 2. farre Countrey 242. 1. Countreymen 667. 1. Course 713. 1. Course of Abiah 187. 1. Course of nature 779. 2. finished our Course 419. 1. taken in their own Craftinesse 518. 2. Creation 651. 2. Creature 477. 2. every Creature 182. 1. bear his Crosse 323. 1. Crown 667. 2. 713. 2. Crowns of gold 884. 1. 920. 1. many Crowns 877. 1. Crucify afresh 739. 1. Crucified among you 604. 2. Cried 292. 1. Cubite 38. 2. Cup of blessing 545. 2. Curious arts 412. 1. Curse father or mother 79. 1. receit of Custome 48. 1. Cut asunder 124. 2. Cut to the heart 348. 1. Cut off 611. 1. Cymbal 554. 1. D. Damnation 499. 2. eat and drink Damnation 132. 2. Darknesse 823. 1 2. Day 518. 1. 751. 1. 819. 1. great Day 947. 2. an high Day 323. 2. Day-spring from on high 192. 1. Day is at hand 501. 2. Day of Christ 672. 1. 751. 1. Day of judgment 834. 1. Day of the Lord 679. 1. 751. 1. 820. 2. great Day of God 893. 2. that Day 172. 1. 317. 2. to Day or tomorrow we will 782. 2. Day of vengeance 893. 2. Day of visitation 795. 1. last Daies 338. 1. 784. 1. ten Daies 875. 2. in these Daies 189. 2. in those Daies 189. 2. Daily bread 35. 2. Day-starre 813. 1. Deacons 637. 1. Dead 241. 1. 563. 1. Dead bury their Dead 46. 1. baptized for the Dead 563. 1. Dead to the law 468. 2. 469. 1. Death and hell followed 891. 1. second Death 939. 2. shadow of Death 192. 2. sin unto Death 841. 1. Debt 92. 2. Decease 221. 1. 812. 2. Deceipt 666. 1. Deceive you with vain words 873. 1. Deceive our selves 823. 2. many Deceivers 827. 1. Deceivings 815. 1. Declare his righteousnesse 456. 1. the Deep 218. 2. 590. 1. Defile 780. 1. Defile the Temple of God 518. 1. Defiled 156. 1. 320. 1. Defraud 165. 1. Delicacies 699. 1. Deliverance 344. 1. Delivered 687. 2. Demonstration of the spirit 515. 1. Deny 254. 1. Deny himself 85. 1. Depart 309. 1. 638. 1. 680. 1 2. Depth 811. 1. 878. 1. Depths of Satan 878. 1. Deputy 387. 1. Despised moses law 753. 1. done Despight to the spirit of grace 753. 1. Despightfull 446. 2. Destroy 729. 2. Destroy the earth 908. 2. him shall God Destroy 518. 2. not Destroyed 576. 2. Destroyer 545. 2. Destruction of the flesh 523. 2. Devill 21. 1. is of the Devill 832. 2. hath a Devill 291. 2. Devotions 405. 1. a Devout man 366. 1. Devout men 366. 2. Diana 413. 1. making a Difference 854. 1. there is Difference 534. 1. Dignities 850. 2. Diotrephes 846. 2. Dip 310. 1. Discerning 549. 2. Disciples 25. 1. 74. 2. 350. 1. heal Diseases 53. 1. Disfigure their faces 35. 2. Dishonor his body 656. 2. Dishonoreth his head 547. 1. Disobedient 390. 2. 801. 1. Dispersed among the Gentiles 292. 1. Disputations 503. 1. Disputer 513. 1. Disputing with Stephen 514. 1. without Distraction 534. 1. Distresse 409. 1. not Distressed 576. 1. Divider 534. 2. Dividing 534. 2. rightly Dividing 709 1. Divisions 19. 1. the Divine 863. spirit of Divination 403. 1. Doctors 360. 1. Doctrine 699. 2. Doctrines 655. 1. Dominions 499. 1. 651. 1. Dore opened