by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
years after the time that that promise was made to Abraham Gen. 12. 3. cannot in any reason be thought to disannull or frustrate or invalidate the covenant made by God to Abraham and in him to all believers or Christians his spiritual as well as carnal progeny so as to leave believers now under obligation to observe the Mosaical Law or to propose justification to them upon no other terms but those when in the promise to Abraham so long before it was made over to them upon these other cheaper and better terms of fidelity and sincerity and purity of the heart 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise Paraphrase 18. For if the blessing that is promised to Abrahams seed whether carnal or spiritual that is to believing Gentiles as well as circumcised Jewes came by the performance of the Mosaical Law then comes it not by the promise made to Abraham which is directly contrary to the Scripture which affirms it to come as to Abraham so to all others by promise onely 19. Wherefore then serveth the Law it was added because of transgression till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediatour Paraphrase 19. You will ask then if the promise made to Abraham be the onely thing by which now and ever since justification hath been to be had to what purpose the Law was given I answer It was given to restrain men from sin and to shew them their guilt and to make them seek out for a remedy which is to be found only in the doctrine of the Gospel and in this respect it was usefull for the while till Christ and his members disciples and believers should come and that the Law might be the more effectual to that end to restrain us from sin it was given in a glorious formidable manner by Angels delivering the ten Commandements in thunder so terribly that the people durst not approach the mountain and therefore was Moses called up to be a Mediatour standing betwixt God and the people to shew them the word of the Lord Deut. 5. 5. and by his hand it was delivered to them 20. Now a mediatour is not a mediatour of one but God is one Paraphrase 20. Here again it may be objected that if in the delivery of the Law Moses were a mediatour he must then needs be so between God and the Israelites and then it must be supposed that as in a covenant so in that giving of the Law there must be a contract between God and the people and then the subject matter of this contract will in all probability be justification upon performance of legal obedience and then God will by pact be obliged to observe this truth still and justifie such and none else 21. Is the Law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousnesse should have been by the Law Paraphrase 21. To this I answer that if this were conclusive it would then make void those promises made to Abraham which must be as carefully preserved as the objecter seems carefull to make good God's pact by the Law And indeed the true way of stating the difficulty must be by preserving both as farre as the matter will bear But there is one thing supposed in this objection which is utterly false and the cause of all the mistake viz. that 't is possible to perform the Law for that must be presupposed before we can talk of justification by that contract betwixt God and man or that the Law furnishes with strength sufficient to doe it If that indeed were true there would be no reason to expect the performance of the promises made to Abraham and consequently of justification but only by the Law but when the Law doth no such matter 't is clear that that cannot be a valid contract but void assoon as made and so that it supersedes not that other of promise to Abraham or that which is now by me insisted on in Christ which is purposely to supply the defects and defailances of the Law 22. But the Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe Paraphrase 22. But 't is clear by Scripture that all men of all nations Jewes and others are guilty of sin Rom. 3. 19. and so uncapable of justification by the Law which requires perfect obedience or else cannot justifie and so still there is no justification to be had upon other terms but those of grace and promise upon condition of performing sincere Evangelical faithfull obedience 23. But before faith came we were kept under the Law shut up unto the faith which should afterward be revealed Paraphrase 23. All that can be said of the Law is that before Christ and the Gospell came we were by God put under that oeconomy kept under and disciplin'd by it as in a state of candidates or expectants untill the time should come for the revelation of the Gospell 24. Wherefore the Law was our school-master to bring us unto Christ that we might be justified by faith Paraphrase 24. And so the Law was onely a guardian or institutor of us in time of minority as it were an imperfect rule proportion'd to an imperfect state not to justifie but onely to keep us in order and to leave and deliver us up to the Gospell onely for justification 25. But after that faith is come we are no longer under a school-master Paraphrase 25. Now therefore the Gospell being come the school-master or guardian in minority is quite out-dated 26. For ye are all the children of God by faith in Christ Jesus Paraphrase 26. For all that are true believers are adopted by God and consequently justified without legall observances onely by faith 27. For as many of you as have been baptized into Christ have put on Christ Paraphrase 27. According to that known rule that All of what sort soever that have received the faith and are accordingly baptized into it are made members of Christ 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Paraphrase 28. And there is no discrimination from any outward accidents of countrey relation sex but circumcised or uncircumcised ye are all equally accepted in Christ if sincere believers or being members of Christ v. 27. ye are all accepted by God 29. And if ye be Christs then are ye Abrahams seed and heires according to the promise Paraphrase 29. And if received and accepted by God as members of Christ then are you that spirituall seed of Abraham to whom the promises of justification made by him doe belong by way of inheritance without any necessity of legall performances or any other suppletory claime or
his just reward for such injuries 15. Of whom be thou ware also for he hath greatly withstood our words Paraphrase 15. The reason why at this time I mention him is that thou mayst beware of him avoid him look upon him as an excommunicate person delivered up to Satan 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions and admonitions to repent 16. At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge Paraphrase 16. At my coming to Rome when I was to plead for my self all my acquaintance all that were able to have stood me in any stead either by their power at Rome or by their testimonies in my defence forâ—ook me for feat of suffering I pray God to pardon them for it 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be the mouth of the lion Paraphrase 17. Yet God assisted and vindicated my innocence that the Gospel might be preached by my means and so the Romans the Gentiles might receive it see Phil. 4. 22. and to that end I was at that time delivered from a most considerable present danger though not freed from prison 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdome to whom be glory for ever and ever Amen Paraphrase 18. And I am confident that God will at this time so guarde me that I shall be delivered from every enterprise against me however that he will keep me from doing any thing unworthy of an Apostle and servant of his that so when I lose this miserable life I may attain to that eternal kingdome of God 19. Salute Prisca and Aquila and the houshold of Onesiphorus Paraphrase 19. See c. 1. note a. 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Doe thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen The second Epistle unto Timotheus ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time Annotations on Chap. IV. V. 7. I have fought These two verses are wholly Agonistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any of the four famous games Olympick c. and of that as it signifies suffering of afflictions see 1 Thess 2. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one sort of combaâ—e in either of those four that of racing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good either as being in a good cause or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 5. according to the laws of the agones and so his fighting a good fight is suffering Christianly and valiantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perform and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run or perform the race see Note 2. on Act. 21. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring to his whole life but this one combat here insisted on his danger at Rome And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the faith is to observe the Gospel rules and so not to offend against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws of the combat see Note on the title of this Epistle Thus in those writings that go under Trismegistus's name we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul that hath undertaken and performed this strife or combat of piety Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward and that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown of righteousnesse possibly in the notion that theHebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is answerable is taken Isa 48. 18. Nehem. 2. 20. Psal 35. 27. that is for felicity As Prov. 8. 18. where wealth and righteousness are put together Abenezra interprets it felicity or prosperity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 6. 16. and opposed to death by which it there appears to signifie eternal life But it may also signifie a righteous life which is thus rewarded and crowned by God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judge is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the crown to the conquerour V. 13. Cloake The authority which I have for rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll is from the antient Glossaries Thus Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without question should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a little piece of parchment folded up which perhaps may be all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter mentioned because they being added with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially seem to denote somewhat which had been formerly mentioned rather than any new thing See S. Hierome Ep. 125. ad Damas q. 2. V. 14. The Lord reward Of this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not here omiss to note that the full importance of it is no more than a Prophetical denuntiation or prediction that should in the just judgement of God befall Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord shall reward others of the antients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward So the Author of the questions and answers assigned to Justine making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction So Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is instead of the future shall render adding that pious men do not rejoice in or desire to hasten the punishemnts of the wicked but that they foretell them he Gospel and weak believers having need of such comforts To this may be added that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 9. in the future cemplebitur or consumetur shall be consumed or fulfilled is yet by the antient Interpreters rendred in the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 72. Let it be accomplish'd and so the Chaldee Syriack Arabick and Aethiopick and onely the Vulgar Latine retains consumetur shall be consumed Thus on the other side Mat. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your peace return to you is sure a promise from Christ or prediction that their peace shall return to them and thus is it innumerable times in the sacred dialect of these Books V. 17. The mouth of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the Lion is commonly thought here to signifie Nero so styled because of his cruelty But as there is no reason to believe that Paul was now admitted to Nero's own hearing
learners those that now heard and received his doctrine though perhaps not absolutely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 5. 1. the promiscuous multitude the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 25. the many troops that followed him but I say the multitudes of Disciples that beleived on him were astonish'd at his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he taught them thus Luke 6. 17. it is set down distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of Disciples out of which 't is said he chose twelve v. 13. signifying that there were more Disciples then those twelve in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the great multitude of people from all Judaea c. that came to hear and to be healed of him So oft in other places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple is applyed to all that entred into his school as well as to the Twelve So c. 8. 21. 't was a Disciple which said Lord suffer me first to bury my father but sure none of the Twelve and so in many other places From all which 't is clear to whom the doctrine and precepts of this Sermon belongs as also who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye who are said to be the salt of the earth c. v. 13. not the Apostles peculiarly for as yet there were none such but all Christians which were then in the world and so in like manner all that should succeed them in that title all that enter Christs school that professe his doctrine and so follow him as obedient Disciples V. 5. The earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often hath a peculiar Critical signification in the Gospels and referres to the land of Judaea and here by being promis'd to the Meek and obedient looks distinctly on the fift Commandement and in it on the Land which the Lord thy God giveth thee i. e. a fruitful prosperous being here on earth which is here said to belong by promise of God peculiarly to the Meek And though sometimes it proves not so when in time of civil dissensions the supreme Governours are resisted and perhaps overcome for then the Meek or obedient conscientious subjects are commonly involv'd in the worst because in the Princes condition are deprived of their part in this promise turn'd out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance or portion yet because this is an irregular and extraordinary case in respect of which this General rule is capable of exception and because this is a particular tryall fit to befall a righteous man to see whether his estate will tempt him out of his duty and because the Godly mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporal felicity that is promis'd to him is alwayes with this reservation unlesse it be fitter for his turn that God make some experiments by afflicting of him which if he be found faithful in such tryals will encrease his glory and abundantly recompense the losse of this earth here by the land of the living hereafter and because the Hundred fold promised in this life i. e. the most fruitful Canaan-harvest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inheriting of this plentiful land is dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay or mixture of persecutions therefore I say the truth of this promise still remains good that the meek shall possesse the earth that obedience to superiours hath generally though with the exceptions premised the promise of this life and on the other side the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cry which saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring disobedience sedition c. is there saith he the peculiar cause of desolation even of Temporal infelicities V. 8. See God The seeing God here may perhaps not look so farre off as the Beatifical vision in another world but be first fulfill'd in the work of Grace in opening our eyes to behold the wonderful things of God's law for this belongs peculiarly to the purity of heart as that excludes both hypocrisie and uncleannesse filthinesse of the flesh and spirit Thus saith Origen did God exhibit himself to be seen of Abraham Isaac and Jacob not to the eyes of their Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure heart contra Cels l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers Porphyry Iamblichus Plotinus Marinus when they speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in Hierocles his pref on the Golden verses V. 9. The Peacemakers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or work in sacred dialect doth oft signifie the habit or bent of the mind with the consequent actions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit or live indulgently in sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a sincere inclination or resolution of mind which is never sine effectu utterly uneffectuall toward righteousnesse as that signifies the practise of Christian virtues Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. 18. they that work Peace are peaceable minded men and so proportionably the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers is used in this place in the same signification As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows they shall be call'd sons that must be rendred according to the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called i. e. to be mention'd on Mat. 2. k. And so 't is used 1 John 3. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God both here and v. 45. are they which partake of and resemble him in some special divine excellencies as sons of God are imitators of him Eph. 5. 1. such as peaceable-mindednesse here Just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Mars are good souldiers and sons of Neptune men of a savage and tyrannous disposition And so 't is observable that John 8. 39. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe the works and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being willing or delighting to doe them v. 44. are evidences of Sons V. 11. Shall revile you As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call his name c. 1. 23. signifies his name shall be called and so in other places there noted so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they shall persecute and revile you signifies when ye shall be persecuted c. and v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they persecuted the Prophets without any intimation who the Persecutors were is so were the Prophets before you persecuted See Note on Luke 16. 9. V. 13. Have lost its savour The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insipidum unsavoury and then by a Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and here one of those is taken for the other and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for being saltlesse insipid unsavoury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having lost all its saltnesse all of that quality that belongs to that creature V. 17. Law
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
therefore I testifie this and every servant of God is convinced of it and accordingly receives and obeyes me 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all Paraphrase 38. What meanest thou by the truth 39. But ye have a custome that I should release unto you one at the Passeover will ye therefore that I release unto you the King of the Jews Paraphrase 39. set one prisoner at liberty at your intreaty 40. Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber Paraphrase 40. No by no means but release to us Barabbas This abbas was a robber Barabbas was one that in an insurrection had been guilty of murther Act. 3. 14. and was a robber also Annotations on Chap. XVIII V. 3. Lanthornes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a lamp or light but that saith he expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a lanthorn but as he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that hath a light on it which being as 't is there contradistinct to the lanthorn is a candle on a candlestick or somewhat proportionable to that among the Jews which we usually expresse by the word Lights that is candles c. set out for use and service V. 28. Lest they should be defiled The Praetors hall was full of Pilates Roman souldiers now these being Gentiles are in that condition of which Maimonides saith that they are to be accounted for such as have a perpetual issue of blood upon them whensoever any thing is to be done wherein the question of cleannesse or uncleannesse is considerable As here in the eating the Passeover of which no unclean person was to partake So that by presence among the Gentiles this legal uncleannesse is contracted as much as by any thing Hence is that of Act. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is unlawful for a Jew to be joyned to or converst with an heathen so Act. 11. 3. Why didst thou go in to those that were uncircumcised and didst eat with them And Justin out of Trogus speaking of the Jews and affirming falsly that they were banish'd out of Aegypt for fear of infecting the Aegyptians with some disease Lest saith he they should be avoided and hated by all other nations for the same cause Caverunt nè cum Peregrinis communicarent quod ex causa factum paulatim in disciplinam religionémque convertit they took care never to communicate with strangers which being first done on this cause so this Heathen had resolved to defame them by degrees turned into discipline and religion that is became a setled law among them So Apollonius Molo in Joseph l. 2. cont Appion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They might not converse with them which chose to live after other customes of life V. 31. It is not lawful for us to The Jewish Rabbines were wont to say that Fourty years before the destruction of the second Temple the power of Judicature in capital crimes was taken from them because say they murtherers prevailed and dissipated capital punishments from Israel And accordingly it appears that Christ here was crucified by the Romans the Jewish form of hanging being by stoning first and then setting up a stake and a piece of wood acrosse it and hanging the dead person up his hands being joyned and nailed together toward the West and then taking him down and burying the wood with him But for crucifying men alive as the Romans did Christ there is nothing to be found among the Jewes who if they had had the execution of him would first have stoned him which they often attempted to doe See Paul Fagius on the Chald. Paraph. Deut. 21. 22. CHAP. XIX 1. THen Pilate therefore took Jesus and scourged him Paraphrase 1. Then Pilate thinking to satisfie the Jewes importunity by inflicting this lighter punishment on him appointed Jesus to be scourged meaning when he had done so to release him see Lu. 23. 16. 2. And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands Paraphrase 3. And saluted him as a mock-king 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him Paraphrase 4. And professe to you that having scourged him I found nothing capital in him or which may deserve farther punishment or indeed any at all 5. Then came Jesus forth wearing the crown of thorns and the purple robe and Pilate saith unto them Behold the man Paraphrase 5. See him that ye accuse for taking upon him to be King of the Jewes these are all the ensignes of his dignity You see he hath been scourged and reproachfully used This may suffice for any fact by him committed Lu. 23. 16. 6. When the chief priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I find no fault in him Paraphrase 6. When therefore those of the Sanhedrim and the officers that attended them saw him they called to have him crucified But Pilate profest he could find nothing for which to doe it and therefore they must doe it themselves if they would have it done for he could not 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the son of God Paraphrase 7. took upon him to be 8. When Pilate therefore heard that saying he was the more afraid Paraphrase 8. afraid of passing any sentence against him 9. And went again into the judgment hall and saith unto Jesus Whence art thou But Jesus gave him no answer Paraphrase 9. What is thy stock or extraction 10. Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to crucifie thee and have power to release thee Paraphrase 10. Wilt thou behave thy self thus obstinately toward me who have it in my power either to put thee to death or to free thee from it 11. Jesus answered Thou couldst have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sinne Paraphrase 11. I am under no crime at all in which thou mayst found the right of putting me judicially to death and having the whole host of Angels at my command I am also able to rescue my self out of thy hands So that thou hast neither right nor power to inflict any punishment on me were it not that God who is my father hath in his great wisdome and divine counsells for
great many of that trade that wrought under him who were all maintained by that imployment And many others of severall occupations were employed about these pictures And all these whose livelyhoods were concerned in it he called together and said unto them 26. Moreover ye see and hear that not alone at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much people saying That they be no Gods which are made with hands Paraphrase 26. the Images which we make and worship are not indeed true Gods 27. So that not onely this our craft is in danger to be set at nought but also that the Temple of the great goddesse Diana should be despised and her magnificence should be destroyed whom all Asia and the world worshippeth Paraphrase 27. trade by which we get our living 28. And when they heard these sayings they were full of wrath and cried out saying Great is Diana of the Ephesians Paraphrase 28. And hereupon they were enraged and cried down the doctrine of Paul by crying up Diana the goddesse of the Ephesians so long worshipt by them 29. And the whole city was filled with confusion and having caught Gaius and Aristarchus men of Macedonia Pauls companions in travail they rushed with one accord into the Theatre Paraphrase 29. And in this hurrey they seiz'd upon two of Pauls companions and brought them out probably with an intention howsoever they were hindred to throw them to combate with wild beasts upon the stage see note e as it was ordinary to doe with malefactors 30. And when Paul would have entred in unto the people the disciples suffered him not Paraphrase 30. And Paul was willing to have come among them with an intention to give them an account of the faith of Christ contrary to these Idol-worships of theirs but the Christians that were there perswaded him to the contrary 31. And certain of the note f chief of Asia which were his friends sent unto him desiring him that he would not adventure himself into the Theatre Paraphrase 31. And some of the Praefects of the games or sports there which being consecrated to their Gods were intrusted to the charge of the priests were so kind to him that knowing the purpose of the people to cast him to the wild beasts they sent to him to keep close and not to come out among the people as he meant v. 30. lest if they took him they should carry him as it seems they meant see note on 1 Cor 15. d. and cast him to wild beasts on the theatre 32. Some therefore cried one thing and some another for the assembly was confused and the more part knew not wherefore they were come together Paraphrase 32. a great hubbub and confusion there was 33. And they drew Alexander out of the multitude the Jewes note g putting him forward and Alexander beckned with the hand and would have made his defence unto the people Paraphrase 33. And some of the popular officers brought out Alexander a Jewish professor of the faith and the Jewes examined and questioned him believing probably that he would excuse himself and lay the fault upon Paul And he made a signe with his hand that he would gladly make his own apologie and give them an account of the whole matter 34. But when they knew that he was a Jew all with one voice about the space of two houres cried out Great is Diana of the Ephesians Paraphrase 34. But the heathens of Ephesus knowing that he was a Jew and supposing that he was for Paul's way and that derogatory to Diana though the truth is he meant to dear himself and lay the blame on Paul for which he is said to have done him much injury 1 Tim. 1. 19. and 2 Tim. 4. 14. they would not permit him to be heard but cried for two houres space Diana the great Diana the Goddesse of the Ephesians 35. And when the note h Town-clerk had appeased the people he said ye men of Ephesus what man is there that knoweth not how that the city of the Ephesians is a note i worshipper of the great Goddesse Diana and of the image which fell down from Jupiter Paraphrase 35. And the Register of their games composed and quieted the people with this oration Every body knows that Ephesus among the cities of Greece hath the honour to be called the chief officer in the worship of Diana to whom it belongs to preserve and adorn her Temple and the Temple that encloses that image that fell down out of heaven from Jupiter so much talk't of among the heathens 36. Seeing then that these things cannot be spoken against ye ought to be quiet and to doe nothing rashly Paraphrase 36. And therefore this being granted by all what need is there of this so much adoe 37. For ye have brought hither these men which are neither robbers of Churches nor yet blasphemers of your Goddesse Paraphrase 37. For this Paul c. hath neither robbed your Temples nor spoken any thing against your Goddesse Diana 38. Wherefore if Demetrius and the crafts-men which are with him have note k a matter against any man note l the law is open and there are deputies let them implead one another Paraphrase 38. As for Demetrius and the trades-men that depend on him if any man hath done them any injury let them form their inditement or accusation 't is now a fit time for them to have justice done them the court sits let them bring in their charge 39. But if ye enquire any thing concerning other matters it shall be determined in a lawfull assembly Paraphrase 39. But if you have any other suit or controversie among you it shall be referred to such a meeting or judicature as the law appoints for such matters 40. For we are in danger to be called in question for this daies uproar there being no cause whereby we may give an account of this concourse 41. And when he had thus spoken he dismissed the assembly Annotations on Chap. XIX V. 9. School of one Tyrannus There were two kinds of schools among the Jewes wherein the Law was taught private or publick 1. Private wherein any Doctor entertained scholars and such was this of Tyrannus here contained under the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of learning mentioned by Maimonides as one kind of their holy places their Schools and not onely their Synagogues being accounted so Then 2dly Publick where Consistories sat to resolve differences of the Law V. 12. Aprons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lightly changed from the Latine semicinctum that which is called by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cingulum coriaceum or succinctorium which work men put before them that they may not foule their cloathes an apron or napkin supplying the aprons place The difference which Theophylact and Oecumenius make between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these is that
What is it that thou hast to tell me 20. And he said The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel as though they would enquire somewhat of him more perfectly 21. But doe not thou yield unto them for there lie in wait for him of them more then fourty men which have bound themselves with an oath that they will neither eat nor drink till they have killed him and now they are ready looking for a promise from thee 22. So the chief captain then let the young man depart and charged him See thou tell no man that thou hast shewed these things to me 23. And he called unto him two Centurions saying Make ready two hundred souldiers to goe to Caesarea and horse-men threescore and ten note b and spearmen two hundred at the third houre of the night Paraphrase 23. Captains of two bands and bid them have their bands in readinesse and take to their assistance 70 horse-men and a guard of two hundred men to watch and ward to go to Caesarea Stratonis an haven town see Note on c. 18. c. presently after nine of the clock that night 24. And provide them beasts that they may set Paul on and bring him safe unto Felix the Governour Paraphrase 24. a horse or mule for Paul to ride on 25. And he wrote a letter after this manner 26. Claudius Lysias unto the most excellent Governour Felix sendeth greeting 27. This man was taken of the Jewes and should have been killed of them then came I with an army and rescued him having understood that he was a Roman 28. And when I would have known the cause wherefore they accused him I brought him forth into their Councel 29. Whom I perceived to be accused of questions of their Law but to have nothing laid to his charge worthy of death or of bands Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law which had not yet set out any decree against Christians 30. And when it was told me how that the Jewes laid wait for the man I sent straightway to thee and gave commandement to his accusers also to say before thee what they had against him Farewell Paraphrase 30. also gave order to his accusers to appear before thee and implead him 31. Then the souldiers as it was commanded them took Paul and brough him by night to Antipatris 32. And on the morrow they left the horse-men to goe with him and returned to the castle 33. Who when they came to Caesarea and delivered the Epistle to the Governour presented Paul also before him 34. And when the Governour had read the letter he asked of what province he was And when he understood that he was of Cilicia Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour 35. I will hear thee said he when thine accusers are also come And he commanded him to be kept in Herods judgement hall Paraphrase 35. secured in the hall called Herod's hall Annotations on Chap. XXIII V. 9. A Spirit or an Angel Of the four severall wayes of Revelations which were among the Jewes these are confess'dly two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice from heaven brought by an Angel by which any thing was made known to them The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim under the first Temple the twelve stones in the pectoral of the high Priest which was called hoschen judicii the irradiation of which foretold many things to the Jews This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle which saith he ceased to shine 200 years before he wrote Of which see Suidas in the word Ephod and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy which under the second Temple after the death of Haggai Zachary and Malachi was taken away This was of two sorts either in time of sleep by way of dream or when they were waking by casting them into a trance or extasie where by way of vision they saw some body saying this or that to them or else seeing no shape onely heard a voice Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams and seeing of visions as that other of the holy Ghost in the phrase pour out my Spirit Many examples of the vision or trance we have here in this book of Ananias Act. 9. 10. and of Saul v. 12. of Cornelius ch 10. 3. and of Peter ver 10. and of the dream also called a vision by night which was seen by Paul c. 16. 9. and again ch 27. 23. where an Angel appeared to him in a dream and the Lord c. 23. 11. as to Joseph Maryes husband Mat. 1 As for that of the holy Ghost which belongs to this place it is thus defined by the Jewes that a man being awake and in his full senses speaks and acts like another man but the Spirit of God or Spiritus excelsus excites him and suggests unto him words which he shall say as in that of Christ to the Apostles Mar. 13. 11. 't is not you that speak but the holy Ghost the interpretation of the dabitur in illa hora it shall be given in that houâ—e which went before Three of these four waies of Revelation the Jewes resolved to be abolished at this time that of the Vrim and Thummim with the first Temple that of Prophecie with Malachi and that of the holy Ghost in the second year of Darius as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost onely they did according to the prophecie of Joel expect that it should return to them again in those daies and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit hath spoken to him and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the word Angel as indeed it was when he heard a voice from heaven delivered out of thunder Saul Saul c. Though 't is possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him V. 32. Speare-men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learn'd from Phavorinus who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard and so H. Stephanus Satellites Stipatores to the same sense Thus called saith Meursius quòd maleficis manum injicerent eósque apprehenderent carceri mancipatos ad supplicium producendos custodirent because they apprehended or laid hands on Malefactors which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands and indeed so the Kings MS. reads here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable de incarn verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te when thou judgest literally but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being impleaded of murther he was freed from the accusation where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified which is so often used in these Epistles For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest overcome when thou pleadest in the latter and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie pleadings so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
that the Judaizer must not judge or condemn the other See v. 3. c. and c. 2. 1. Note a. V. 5. Esteemeth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies must be resolved by the special not vulgar use of the word among authors It is used sometimes for approving giving the suffrage in a competition so S. Chrysostome useth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gives his suffrage and his sentence or judgement to this So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hated them that did not adjudge the victory to him So Aristotle l. 1. de An. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every of the elements but the earth had some Philosopher or other that gave his suffrage to it that it was the soul or principâ—l of all things So Plato in Philcho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we prefer any before it So when of Epicurus 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he defends or gives his vote to pleasure that it is the summum bonum And in the Epigram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the soul rejoyceth not as preferring eating before all things And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one preferres one day before another but another approves every day that is preferres not any before any V. 15. Grieved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to be grieved as that notes being wounded or galled in his course and by that means driven off from the profession of Christianity That it signifies so appears by the Context comparing this verse with v. 13. where the brothers having a scandal that is gall-trap see Note on Mat. 11. c. put in his way is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being grieved here answerable to both which together is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalized or galled and made weak or sick or faint or wounded v. 21. For it is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief or sorrow is oft taken for the cause of sorrow disease or wound or gall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 30. 12. is one that causeth grief to the soul and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning is by Hesychius rended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamity which is the cause of mourning and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear signifies the cause of fear danger according to an Hebraisme observable in these writers where for want of the conjugation Hiphil which in Hebrew signifies to cause to doe any thing the Greek language is faine to use the Active to doe So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies infirm or sick Lam. 1. 22. is by the Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read is faint as Isa 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole heart is faint that is very sick which is the cause of grief and therefore the same word is in other places rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 7. 15. pain or disease So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies destruction and is frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prov. 31 6. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in sorrow for which our English have ready to perish agreeably to which S. Paul here joynes as the interpretation of grieving the brother destroying him This is farre distant from that notion which is ordinarily had of this phrase as if it signified sorrow or trouble or grief for the other man or rather anger or displeasure against him which being in this matter without cause for 't is said ver 14. that that which the brother ears is not unclean in its self and therefore he may lawfully eat it in that respect is wholly to be charged on him that is so causlesly displeased or angry and would not devolve that guilt of scandal on him that eats that here lies on him by the brothers being grieved or wounded V. 17. Joy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy Gal. 5. 22. signifies not the natural passion but the Christian virtue and that again most probably that which is exercised toward our brethren appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity before and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace c. after it and therefore it must be understood in that notion which shall be agreeable thereto either to signifie the rejoicing at any good that befalls another but especially at the virtuous actions performed by him which 1 Cor. 13. 6. is rejoicing in the truth that is integrity and sincerity of another opposite to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing amisse precedent or else the desire or delight of doing good to others which as a thing very pleasant to him that hath it and as the cause of joy to them that receive benefit from it may perhaps be called joy And though the former of these notions is the more easie and prompt yet that this latter is the more proper to that place may appear probable by comparing it with the like phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy in the holy Ghost which is here also joyned with righteousness and peace and all of them by the matter in hand the care of not offending the weak brother appear to be branches of duty to the neighbour and seems contrary to the grieving and wounding the brother v. 15. that is the betraying him to any sinne and is expounded v. 19. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing those things that belong to edification toward one another that is building up in piety bettering one another which is here joyned with pursuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that belong to peace as there the joy is with peace it self and ch 15. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing the neighbour to his good for edification that is gratifying or causing joy and pleasure to him in improving his spiritual weale and so 1 Cor. 10. the not giving scandal to others v. 32. is exemplified by his pleasing of all men in all things not seeking his own profit but the profit of many v. 33. and so not to seek his own but that which is anothers v. 24. as it is said of charity that it seeketh not her own 1 Cor. 13. 5. that is takes care of others safety not onely of her own doth nothing that may scandalize another and rather then doe so abstains from that which the man himself approves of By all which it seems probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy and joy in the holy Ghost that grace of the Christian flowing from the sanctifying Spirit of God or which is according to the will of God a holy Christian joy as rejoicing in the Lord Phil. 4. is rejoicing in those things afflictions there which God would have us rejoice in is the seeking and advancing the spiritual weale and good of others as the grieving of them is the contrary the wounding of their consciences and occasioning their sinne 'T is
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
of the holy Ghost Paraphrase 13. Now that God in whom all our trust is reposed and from whom all good things are to be received bestow on you that cheerfull quiet in stead of the contentions that have been among you and that union and concord in the Christian faith or without any receding from it that thereby ye may have that hope which the Gospel bestowes on you on condition of charity c. encreased unto you into all abundance through the working of the holy Ghost in you 14. And I my self also am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able also to admonish one another Paraphrase 14. And though I doubt not but ye that are full of virtue and charity and perfectly know what your Christian duty is are also without my help able to advise one another to doe what I now say that is to abstain from contemning and condemning one another 15. Neverthelesse brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God Paraphrase 15. Yet I have thought good to write freely to you to stirre you up to the practice of that which you know already this being a branch of my office and authority Apostolical as wel as that of making known the Gospel 16. That I should be the minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost Paraphrase 16. That office I say to which I was sent by Christ Act. 9. 15. to preach the Gospel to the Gentiles as well as the Jewes that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him sanctified not as other sacrifices by any priest on earth but even by the holy Ghost that is that they might be brought to obey the Gospel 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God Paraphrase 17. And for my successe herein I have ground or matter of great rejoicing not in my self but in order to God the author of this successe 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Paraphrase 18. And herein I shall not need to be so vain as to mention any thing that can be questionable wherein as an instrument in Christ's bands I have wrought and had this successe to my work in bringing the Gentiles to receive and obey the Gospel A work which hath been done by miracles and preaching 19. Through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ Paraphrase 19. Proving and manifesting my commission and the truth of what I should say by greater evidences then any prophet of old by doing all kinds of miracles as also by speaking of strange languages 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem and taking a circuit through Phoenice and Syria and Arabia Act. 19. 20. c. I have discharged this my office and preach'd the Gospel to the Macedonians which joyn upon Illyricum 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another man's foundation Paraphrase 20. By which course it appears that I have not only been carefull not to preach where some other had been before me upon which it might be said that I did only superstruct where others had laid the foundation but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ 21. But as it is written To whom he was not spoken of they shall see and they that have not beard shall understand Paraphrase 21. To fulfil that glorious prophecie Is 52. 15. that they should be brought borne to God that were never preached to before as the events of Jeremies prophecies should be made good to them to whom the prophecies had not come 22. For which cause also I have been much hindred from coming to you Paraphrase 22. By this means of preaching to some new people or other I have been hindred unexpectedly from coming to you when I have severall times designed it 23. But now having no more place in these parts and having a great desire these many years to come unto you Paraphrase 23. But now having no more occasion to detain me in these parts that I yet foresee and having for many years had an earnest desire to visit you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company Paraphrase 24. In my journey to Spain I am resolved to doe it taking you in my passage and expecting that you will accompany me some part of my way thither after I have stayed a while and satisfied my self with the pleasure of being among you 25. But now I goe unto Jerusalem to minister unto the saints Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem Paraphrase 26. By the Christians of Macedonia and Achaia 27. It hath pleased them verily and their debtors they are for if the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnal things Paraphrase 27. This they have done and 't was but due from them for considering that these Gentile provinces have been beholden in an higher respect to the Jewes have received the Gospel from them as indeed from Judaea it was that 't was first preached to Macedonia and Achaia 't is but reasonable they should make them those poor returns contribution to their wants 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain Paraphrase 28. When therefore this businesse is dispatch'd and I have delivered to them safely this fruit of the Gentiles liberality I intend then to begin my journey to Spain and take you in my way thither 29. And I am sure that when I come unto you I shall come in the fulnesse of the blessing of the Gospel of Christ Paraphrase 29. And I am confident when I come I shall give you such evidences of the great mercy and glorious dispensations of God and the good successes which I have had that you will be much confirmed in the
〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entring of the cause secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilitio litis the establishment of the matter in dispute thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching into the cause the second of these may be here literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place for the seiling or establishing the cause in that sense wherein the Romane law saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easie to determine because as the word it self so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this world then it will seem to signifie the Heathen world and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer literator as Tertullian renders it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher or indagator into the nature of things which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek out or search wisdom on the earth But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this age then it may more probably referre to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturallists that undertook to know every work of the creation and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquirie or mystical disquisition and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher or inquirer that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of inquiry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how th◠taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
have parted with for our sakes were it never so dear to you though now you are so shie and afraid of a little persecution or what is now become of all that for which you were so taken notice of and magnified among men as the kindest and lovingest of any to your teachers so kind that I am able to bear you witness that nothing was so pretious to you but you would have parted with it for my sake Theophylact. 16. Am I therefore become your enemy because I tell you the truth Paraphrase 16. Am I then who was at first so pretious to you now taken for an enemy of yours for one that means you mischief and am likely to bring persecution and pressures among you of which your now teachers the Gnostick complyers undertake to rid you for no other crime but onely telling you my conscience and revealing the truth of the Gospel unto you This is a little unhappy 17. They zealously affect you but not well yea they would exclude you that you might affect them Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good but that they may supplant me and get all your affection to themselves or that they may shut you out of the fold of Christ that ye may follow them as your new pastors 18. But it is good to be zealously affected alwaies in a good thing and not only when I am present with you Paraphrase 18. But in a good cause ye ought to be constant and therefore so you ought in your affections to me and to the doctrine then preached to you and that now when I am absent and not only when I am present among you Such a seeble decaying affection as that is good for nothing 19. My little children of whom I travail in birth again untill Christ be formed in you Paraphrase 19. My babes which cost me the same pain now that you would if I were now to convert you anew till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you Thus great is my kindnesse to you 20. I desire to be present with you now and to change my voice for I stand in doubt of you Paraphrase 20. It was no want of care or kindnesse in me that I was not with you before this Many resolutions I have had to come to you and to speak with in stead of writing to you and so to apply these remedies sharper or milder as should appear most convenient being uncertain at this distance which is the best way of dealing with you 21. Tell me ye that desire to be under the Law doe ye not hear the Law Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification may in the very Law it self see your selves confuted 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman Paraphrase 22. For of the two children that Abraham had the one of Hagar which denotes the Law the other of Sarah which denotes the Gospel without legal performances 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise Paraphrase 23. 'T is apparent that one viz. Hagar's child was born after an ordinary manner but Sarah's child was not by the ordinary course of nature but above it by the power of God and by virtue of the promise made to Abraham 24. Which things are note b an allegory for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar Paraphrase 24. And these two mothers are figurative expressions and allegorically denote the first and second Covenant see note on the Title of these books the Law and the Gospel Hagar denotes the Law given from Sinai and that brings nothing with it but servitude and strict observances and yet thereby helps no man to the condition of sons to justification 25. For this Hagar is mount Sinai in Arabia and note c answereth to Jerusalem which now is and is in bondage with her children Paraphrase 25. For the name of Hagar signifies the mount where the Law was given and this is answerable to the present state of the Jews these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised and observe the Mosaical Law like the Jewes and so they like Hagar their mother are in a servile condition still 26. But Jerusalem which is above is free which is the mother of us all Paraphrase 26. But Sarah which denotes the state of the Gospel that new city which Christ hath brought from heaven with him see Rev. 21. b. of which all we Christians are free-men or citizens she is a free-woman and signifies that we Christians Gentiles as well as Jews are free from the Mosaical rites c. and that we may be justified without them 27. For it is written Rejoice thou barren that bearest not break forth and cry thou that travailest not for the desolate hath many more children then she which hath an husband Paraphrase 27. According to that prophecie Isa 54. 1. Rejoice c. the meaning of which is that the Gospel-covenant which when Christ was here on earth had few children few that were brought forth by it after his death upon the preaching of the Gospel by the Apostles to the Gentiles had many more then among the Jewes in his life-time 28. Now we brethren as Isaac was are the children of promise Paraphrase 28. But my brethren as Isaac was born only by strength of God's promise not by any ordinary means Abraham and Sarah being beyond age so are the children of God received to be such and justified only by the promise of God that is through the strength of that promise to Abraham and covenant in Christ that all faithfull obedient persevering believers should be justified without any Mosaical performances 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now Paraphrase 29. But as Ismael then who was born by the strength of nature persecuted him that was born by the strength of God's promise only viz. Isaac so now it comes to passe they that depend on the Law for justification persecute them that depend onely on God's promise that are perswaded that through faith without legal performances they shall be justified 30. Neverthelesse what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not note d be heire with the son of the free-woman Paraphrase 30. To these therefore is applyable that which follows in the story that Ismael is to be cast out and none but Isaac to inherit they that depend on the Law for justification never attain to it but they that depend on the sole promise of God and accordingly expect to be
Lord Jesus Christ 21. Submitting your selves one to another in the fear of God Paraphrase 21. Yielding obedience to those to whom 't is due in subordination to God obeying their lawfull commands upon God's command to honour them but yet not doing any thing in obedience to them which is forbidden by that superior Law of God 22. Wives submit your selves unto your own husbands as unto the Lord. Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law which in this and other things doth no way disannul but rather confirm God's first institution 23. For the husband is the head of the wife even as Christ is of the Church and he is the Saviour of the body Paraphrase 23. And the same obligation that lies on the Church to obey Christ viz. because he is the head of it lyes on the wife to obey the husband who is the head of the wife 1 Cor. 11. 13. by the law of creaâ—ion which is in force among all nations and as Christ did for his Church so it is the office of the husband as of the head to take care for and secure and defend the body which belongs to it that is to doe all that he can for the good of the wife 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things but extended unlimitedly to all where there is not a prohibition of some superiour law see v. 21. as the Church is to be regulated by Christ and those whom he hath placed over it in all things 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Paraphrase 25. And by the same rule of analogie with Christ the husbands are obliged to expresse that care of their wives that love to their good as Christ had to the good of his Church which is his wife for whom he laid down his life 26. That he might sanctifie and cleanse it with the washing of water by the word Paraphrase 26. That he might purifie it from all sin to that end appointed baptisme therein obliging us to forsake the devil c. and covenanting to give us grace to doe so and to that adding his word the whole doctrine commands promises of the Gospel as a powerfull means to oblige and enable us to doe so or baptizing us in the name of the Father and the Sonne and the holy Ghost Theophylact. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Paraphrase 27. And all this that as a wife he may set it out in beauty and comelinesse as a garment come new out of the fuller's hand purged from spots stretched from wrinkles the former newly contracted the latter by long time of custome and habit the former more easy the latter hard to be removed and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it 28. So ought men to love theirwives as their own bodies he that loveth his wife loveth himself Paraphrase 28. And this love of the husband to the wife must be as to a part of himself for so Eve was taken out of Adam 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Paraphrase 29. And not to love a man's self and every part of that is unnatural and therefore every sensible man will love his wife as part of himself endevour her good as Christ doth the Churches with all the zeal imaginable 30. For we are note h members of his body of his flesh and of his bones Paraphrase 30. For he is the head of the Church and we are members of him 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh Paraphrase 31. And this is the reason of that precept in the first creation that a man shall at marriage put off all other neerest relations so farre as to preferre this newly contracted relation before them all of two to make up one common person Gen. 2. 24. 32. This is a great mysterie but I speak concerning Christ and the Church Paraphrase 32. This place of Genesis is spoken literally of marriage but it hath also a divine secret mystical sense in it to denote first the forming of the Church after the manner of Eve out of Adams side Adam was alone God casts him into a dead sleep then takes a bone out of his side and makes a woman meet for him and she is the mother of all living So Christ being the second Adam and alone also he is cast into a dead sleep on the Cross and then out of his side the Church is formed and she becomes his spouse and so the mother of all living in the spirituall sense See Prosper de praediction l. 1. c. 1. Secondly the conjunction consequent to this marriage between Christ and his Church who are literally one flesh by Christ's assuming our nature upon him and mystically one body by the strict union which he hath made both by infusing his graces as the head to the members and obliging us to continue in him as members in union with and subjection to the head And so the Jewes themselves say of the taking Eve out of Adam's side that it was to signifie the marriage of the most highest God blessed forever who left his father in heaven saith Chrysostome to cleave to this wife this spouse of his the Church 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband Paraphrase 33. The short is that by the law of our creation confirm'd and not disannulled by Christ and exemplified to us in his dealings with his spouse the Church every Christian husband is bound to account of his wife as of a great part of himself and accordingly to love and care for her and she back again as to the head behave her self reverently toward the husband Annotations on Chap. V. V. Offering The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is ordinarily observable see Heb. 10. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and offering v. 5. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offering and sacrifice for sinne v. 6. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice is certainly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies of beasts wholly burnt upon the altar of which therefore no part came to the Priest Heb. 13. 11. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation is the 〈◊〉 〈◊〉
Demas's crime not as 't is thought forsaking of Christianity And that was charged on some others though Timothy stuck close to him Phil. 2. 21. All seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. betake themselves to the care of their own secular affairs not to the affairs of Christ in attending on the Gospell ver 22. And the criminousnesse of this arising from hence that he forsakes that which is more excellent for that which is lesse so though it be not otherwise unlawfull Ecclesiastical for Secular emploiments is an evidence that the Ecclesiastical emploiment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion a good that is excellent work a state if lived in as it ought of some perfection V. 2. Husband of one wife What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife both here andv 1◠and Tit. 1. 6. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband c. 5. 9. will not be easily resolved For if it should be interpreted as an interdict of choosing to the office of Bishop or Deacon any who had lived in Polygamie that is had had more wives at once though that might have some colour of sense in it from the practice of the Jewes as far as concerned the man who among them was permitted Polygamie yet this is not appliable to the widow or woman c. 5. 9. for never among Jewes or even Turks was it permitted that the woman should have more then one husband at once and the reason is clear because the multitude of husbands did not help forward but rather hinder propagation for which it was that the multitude of wives was permitted Onely among the Barbarians there is mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people so called because the wife among them had many husbands and among the Medes that dwelt in the Mountains 't is said that a woman was married to five husbands at once But there is no probability that this should be referred to or looked upon in this place Then for the other interpretation that here the Digamist or he that hath had two wives successively one after another should be made uncapable of holy Orders or be under some reproach for so doing and his having married but once should be as necessary to a Bishop or Deacon as sobriety c. this is a little strange it being ordinary for the wife to die soon after marriage and without children and in that case the second marriage tending as much to the ends of Matrimony comfort of life propagation remedy of lust as the former can be supposed to doe And besides this prohibition being not to be found in the lawes of any nation and being grounded on no other text but this of the meaning of which the question now is will no farther be concluded hence then the words of this place do inforce it A third sense the phrase is capable of which seems much fitter for the matter in hand that he be said here to be or to have been the husband of more wives thenone who married after divorce that is who having put away his wife on any cause whatsoever even for that of fornication which the Law of Christ allows doth marry another This he that had done was by the words of Christ especially as they are set down Mar. 10. 11. Luk. 16. 18. and by a speech of Saint Paul's 1 Cor. 7. 39. under such prejudices that we cannot wonder that here he is not thought fit to be received into holy Orders and so the woman also They that marry after Divorces are in the first Canon of the Council of Laodicea expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and legally coupled in second marriages And the like mention we finde of them Concil Necoasar can 52. where such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to entreat absolution And Concil Ancyr can 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term of abstension or separation which belongs to the Digamist in thisnotion of it is mentioned as a known and vulgar thing And Concil primi Niceni Can. 8. the Novatians error appears to have been their refusing to communicate with these Digamists upon their repentance in like manner as with those that had fallen in time of persecution which signifies these two to be look'd on as crimes of high importance in a Christian for which the Censures of the Church fell heavy on them though upon Repentance the Catholicks admitted them to Communion again And thus also in Athenagoras we Christians saith he are commanded either to remain every man as we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to content our selves with one marriage which is no where commanded in that other sense of marrying after the death of the first and therefore must be understood of this other sort after Divorce For the second marriages saith he are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comely kinde of adultery Adultery saith he from Christ's words for he that puts away his wife and marries again committeth adultery which proof of his restraines his words to those second marriages which are after Divorces but that a well-favoured fashionable comely one because the Imperial lawes say nothing against such marriages after Divorces allowed by them And again saith he 'T is the Law of Christ that no man shallput away her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he hath defloured or made no virgin and marry again This seems to be Theophylacts understanding of it for as on this place he saith it was opposed to the practice of the Jews among whom saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polygamie was permitted or as other Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of children was desired in which respect their divorces were permitted so on Tit. 1. 6. he applies it to him who had so little kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he marries another and after expresly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who saith he doth that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be approved by the Laws of them which are not Christians where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thought to signifie the dead wife then it will be unappliable to the practice of the Jewes for all others as well as they married second wives after the death of the former and therefore it must probably signifie her that is departed by divorce and then that which followeth of the digamist will also concurre with it to interpret his sense to this purpose For of such marriages after divorces we know the practice and allowance of the Graecians and Romans as well as Iewes and of the Imperiall Laws And so before him Theodoret If any man having put away his former wife shall marry another he were worthy of reprehension and therefore a Bishop that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be such an one So Chrysostome also from whom Theophylact had his sense and words So Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one master or guide Mat. 23. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one law-giver or judge here Jam. 4. 12. For it being Christ's office onely to give lawes to the Church these Judaizers doe clearly intrench upon his office and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many in stead of the one Master This one difficulty being thus explained and the interpretation confirmed the rest of the Chapter will be very perspicuous and coherent to it which in any other interpretation of the verse will be obscure and the connexion very hard to be discerned V. 5. Even so That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here is a note of the latter part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the similitude may at first sight be believed but upon farther consideration will be found a mistake For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship but by another similitude annexed after it with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold◠for that is the way of bringing in similitudes and is used before v. 3 and 4. and not onely the forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as and so Nay when the plain sense or matter to be illustrated is first set down as here it is v. 2. If any man offend not in word he is able to bridle the whole body also there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold is by much the fittest form to introduce the similitude as there it doth of the horse and ship And if that be converted into the other form it must be by placing the latter part first after this manner As a man turns or rules an horse by a bridle or a ship by a stern so he that hath command of his tongue is able to bridle or rule the whole body And again v. 5. As a little fire sets a great deal of matter on fire so the tongue being a little member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes a great noise keeps a great stir puts whole multitudes into a combustion And therefore another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is here to be taken notice of as a form of bringing in a second or third part of a distribution without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as antecedent And so it seems to be in this place a form of transition from one part of the Discourse of the tongue considered when it is bridled v. 2 3 4. to another v. 5. c. when it is not bridled and will be best rendred In like manner or so likewise As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which seems otherwise used it is not to be found in the King's MS. nor the Syriack See Note c. V. 6. And the tongue The words of this v. 6. in the ordinary copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the tongue is a fire a world of iniquity so is the tongue seated in the members seems not to be rightly set The King's MS. leaves out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that change will not render the words any complete sense The Syriack seem to have read it shorter without the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the tongue and to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the world instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and then the plain meaning is And the tongue is placed in the members a fire of iniquity to the world that is As a fire in the midst of a great deal of combustible matter sets all presently in a flame so doth the tongue in our members it is a cause of contention sedition c. and so of the greatest iniquity that sin of uncharitabienesse so contrary to the Christian law to the world the whole society of men about us That this is the true rendring of the place by making the world answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter which is set on fire and not that the tongue compared to fire is here styled a world of iniquity appears by the end of the verse where in like manner it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into a flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of affairs See Noted Ib. Course of nature That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies affairs or actions all that comes to passe see Note on Mat. 1. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wheel and the Hebrews are wont Rhetorically to express businesse or affairs of the world by the turning of wheels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how are the rolling or whirling of the wheels of your affairs turned Buxtorf Instit Epistol Epist 1. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie the compasse or sphere or succession of affairs meaning of men or mankind and so putting that into a flame will be in another phrase all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to the world at the beginning of the verse putting the world that is all the affairs of the world into a combustion Another notion I have had of this phrase which I shall but mention by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Astronomers notion touch'd on Note on c. 1. e. for Nativity or Geniture as that notes all the events of life by Astrologers conjecturally foretold from the position of the heavens at the time of any ones birth This the Artists might fitly represent in a wheel bringing up one part of the life and the events thereof after another to which the antients wheel of Fortune may seem to refer and when this wheel was represented fiery that would fitly note contentions and wars c. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be rendred to set the wheel of Nativity on a light flame that is to turn the whole life into contentions and feudes which is but an elegant way of expressing that sense which is acknowledged to belong to these words V. 7. Every kind of beasts For the understanding this verse it must first be premised that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 èssence being in Hesychius is commodious to it here both in the beginning and end of the verse so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. may signifie all kind of beasts that is beasts indefinitely so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be mankind that is men indefinitely of all ages or times proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tamed and hath been tamed that is in all times perpetually have been tamed The greater difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tame that may as ordinarily it doth signifie cicurare to take off from wildnesse and so to make tame and familiar to bring to hand and that may be very appliable both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beasts and birds which are by
Christian faith by my coming and telling you what I have been able to doe and consequently that I shall bring as much blessednesse to you and be cause of as much Christian joy as is possible 30. Now I beseech you brethren for the Lord Jesus Christ's sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake and upon that obligation of Christian love which he requires and his Spirit works in your hearts that you will with great earnestnesse and intention joyn your prayers with mine to beseech God 32. That I may be delivered from them that doe not believe in Judaea and that my service which I have for Jerusalem may be accepted of the saints Paraphrase 31. That I may be deliver'd from that danger which I foresee in Judaea from some refractary men that though they have received the faith are violently bent against me as an opposer of the Mosaical Law and that the relief which I bring to the poor Christians at Hierusalem and Judaea may be taken by them in good part though it come from those Gentile provinces 32. That I may come unto you with joy by the will of God and may with you be refreshed Paraphrase 32. This would be a means to make me come cheerfully to you if it please God to grant it to our prayers and to have a cheerfull being with you 33. Now the God of peace be with you all Amen Paraphrase 33. And the God of all unity and concord blesse you and preserve unity among you all Amen Annotations on Chap. XV. V. 12. Reigne over the Gentiles That which is out of the Hebrew rightly rendred for an ensigne is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear rule or dominion because it being the office of the King to defend and by armes to protect the people and the power of warre being as the power of the sword a branch of imperial authority and that no way competible to any but either to the supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 13. 1 2. power or prince or to him that is sent by him that is hath commission from him this being for an ensigne is all one in effect with ruling and one is but a phrase to expresse the other and the Apostle according to his manner maketh use of the Greek translation not of the Original CHAP. XVI 1. I Commend unto you Phoebe our sister which is a note a servant of the Church which is at Cenchrea Paraphrase 1. I pray take speciall notice of the bearer hereof Phoebe a pious person who relieveth those Christians which be in want at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever businesse she hath need of you for she hath been a succourer of many and of my self also Paraphrase 2. And entertain her Christianly as she is wont to doe others and give her your best assistance in the dispatching the businesse which she hath at Rome for she hath been very liberal to divers Christians and particularly hath assisted me in an eminent manner 3. Greet Priscilla and Aquila my helpers in Christ Jesus Paraphrase 3. Mention my love to Priscilla who though a woman hath joyned with Aquila a man to promote the Gospel of Christ and done their best to bring many to the faith 4. Who have for my life laid down their own necks unto whom not onely I give thanks but also all the Churches of the Gentiles Paraphrase 4. And have ventured their lives to save mine for which cause I am not onely bound to thank them but all the Churches of the Gentiles who were obliged by them 5. Likewise greet the Church which is in their house Salute my well beloved Epaenetus who is the first fruits of Achaia unto Christ Paraphrase 5. And all the Christians that belong to their family see note on 1 Cor. 16. c. My love to Epoenetus the first convert I had in all Achaia 6. Greet Mary who bestowed much labour on us Paraphrase 6. See note a. 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the note b Apostles who also were in Christ before me Paraphrase 7. who are either known men of great estimation with other Apostles as well as me or else themselves Apostolical men 8. Greet Amplias my beloved in the Lord. 9. Salute Urban our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold Paraphrase 10. who hath shew'd himself a faithfull sincere Christian 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus that are in the Lord. Paraphrase 11. that have received the faith 12. Salute Tryphaena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Paraphrase 12. doe good offices in the Church see note a. 13. Salute Rusus chosen in the Lord and his mother and mine Paraphrase 13. a choice person a sincure Christian and his mother which is to me as a mother also 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them Paraphrase 14. Christians 15. Salute Philologus and Julia Nereus and his sister Olympias and all the saints which are with them Paraphrase 15. Christians 16. Salute one another with an note c holy kisse The Churches of Christ salute you Paraphrase 16. with that Apostolical form of benediction 2 Thess 3. 17 18. of which a kisse was wont to be the ceremony 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Paraphrase 17. Now of this I warn you brethren to watch diligently and as out of a watch-tower men are wont to observe the enemy approaching so to observe and take notice of them which teach new doctrines either contrary or different from what we have taught you and so break the peâ—â—e of the Church and discourage or drive away others from the faith from such hereticall teachers ye are to separate that others may not be deceived by taking them for men as orthodox as any See note on 1. Cor. 5. g. 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Paraphrase 18. Such are the Gnosticks who in stead of serving of Christ serve their own lusts and interests and by plausible pretences and undertakings corrupt and seduce those who are of a temper ready to follow and obey and so become easie and seducible contrary to wise ver 19. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would