and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
his character of these 4. things first denying Christ to be come in the flesh secondly not confessing the testimony of the crosse thirdly converting the oracles of God to their own lusts fourthly denying the resurrection and judgment to come To which he sets opposite the Christians patient suffering for Christ pag. 21. and loving him that died for them V. 10. If any would not work This was a proverbial speech among the Jewes in Beresith Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Obel Moed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever doth not labour doth not eat Of this see beside Drusius dec 2. adag 3. Buxtorfe Lex Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the like proverbs used by Christ see Note on Mat. 10. h. THE FIRST EPISTLE OF PAVL THE APOSTLE note a TO TIMOTHY THat Timothy first converted by Paul and therefore here called his own son in the faith ver 1 2. and that some time before his coming to Paul at Lystra Act. 16. as appears by the testimonial which he then had of the brethren v. 2. and then after employed by him for the planting of the Gospel Act. 16. 3 c. was at length placed Bishop of Ephesus the prime Metropolis of Asia appears sufficiently in the records and writings of the ancient Church So the anonymous Author of his life in Photius Num. 254. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle so were others called beside the primary Timothy is ordained and installed Bishop of the Metropolis of the Ephesians by S. Paul So the Fathers of the Council of Chalcedon Act. 11. who from Timothy to their time reckon 27 Bishops of Ephesus So Eusebius l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy is storied to have been the first Bishop of the province of Ephesus And the same might be testified by innumerable more S. Chrysostome may be taken for all Hom. 15. in 1 Tim. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that Timothy was intrusted with a Church or rather with a whole nation that of Asia Now for the time when he was placed in this Bishoprick as that will be usefull to direct us when this Epistle was written so will that it self be concluded from this first Epistle ch 1. 3. where S. Paul's exhorting him to abide at Ephesus that he might admonish some not to teach other doctrine c. is an intimation of his leaving him Bishop resident there and that saith he he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going or when he went into Macedonia that is in that part of S. Pauls travail set down Act. 20. There v. 1. S. Paul went out from Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go into Macedonia at which time in all probability and by Analogie with the words 1 Tim. 1. 3. he left Timothy Bishop there 'T is true that when S. Paul is in Macedonia Timothy is with him there 2 Cor. 1. 1. and after he had wintered in Epirus Tit. 3. 12. and spent three months in Greece Act. 20. 2 3. and returned back into Macedonia then Timothy is with him Act. 20. 4. and goes straight to Troas v. 5. All which might well be after the leaving him at Ephesus either on occasion of the businesse of that Church about which he might go to consult S. Paul being so neer or in obedience to some summons of S. Paul such as after we see he had to a longer journey even to come to Rome to him 2 Tim. 4. 9. After this coming to Troas Act. 20. 6. although I suppose he was with him among the rest of the Bishops of Asia at Miletus v. 17. yet there is no farther mention of Timothy in the book of the Acts. Supposing then that this of Act. 20. 1. was the point of time to which S. Paul referres when he speaks of his being left to reside at Ephesus and supposing again that he could not write to him at any part of the time when he was with him and yet the whole contexture of the Epistle rendring it probable that it was written by way of directions soon after his leaving him there and that whilst it was yet uncertain to S. Paul whether he should come to Ephesus again c. 3. 14 15. which also may be the reason that there are no salutations in the close because of his coming newly from thence and his thoughts to be there again speedily it will be from these premises reasonable to conclude that either it was written on the way as he went from Ephesus toward Macedonia Act. 20. 1. at Troas perhaps where he stayed a while see Note a. on Title of 2 Cor. or at his very first coming to Macedonia or in Epirus or in Greece but the former of them as nearest to his coming from Ephesus is the most probable That it was before his coming to Miletus Act. 20. 17. may thus appear 1 Tim. 3. 14. He tells Timothy that he hopes shortly to come to him to Ephesus that chief Metropolis of Asia but at his being at Miletus he tells them that he knows that they shall see his face no more Act. 20. 25 38. and therefore that his being at Miletus must needs be after the writing this Epistle his meeting them at Miletus being to supply the place of his coming to Ephesus which had formerly been designed by him but now put off through hast to get to Jerusalem by Pentecost Act. 20. 16. As for the subscription of the Epistle that it was from Laodicea in Phrygia Pacatiana 't is Cujacius's observation that that could not be ancient there being no distinction between Pacatiana and Salutaris till the time of Constantine and it is farther evident by Col. 2. 1. that Paul had not at the writing of that Epistle to the Colossians been at all at Laodicea and yet that that was long after the writing of this Epistle that being set by Chronologers An. Chr. 59. Soon after this as S. Paul tells the Ephesians and Asiaticks Act. 20. 29. that after his departure grievons wolves should enter in among them so he here saith he left Timothy at Ephesus to fortifie the Church against them and who those wolves are appears by their Fables and Genealogies here ch 1. 4. which are the known character of the Gnosticks then and the Valentinians afterward and so is the swerving from charity good conscience and faith unfeigned c. ver 5 6. Besides this suppressing of hereticks another special use there was of leaving Timothy at Ephesus that as Metropolitan of Asia he might ordain Bishops and Deacons in all the other cities where they were wanting as is said of Titus in Crete And accordingly this Epistle brings him particular directions to that purpose ch 3. Which is a proof that this Epistle was written to him soon after his fixing there to furnish him for the discharge of this office Mean while this is evident that the Gnosticks were now scattered in Asia and so charactered by him ch 4. and ch 6.
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
〈◊〉 〈◊〉 〈◊〉 their heads were cut off A privilege which belongs to such in stead of more ignominious punishments So Josephus the Historian born at Jerusalem of the sacerdotal family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of priests and himself a priest saith Photius Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the privilege of a Romane and was called by a Romane name Flavius the praenomen of the Emperour Vespasian CHAP. XXIII 1. AND Paul earnestly beholding the councell said Men and brethren I have lived in all good conscience before God untill this day Paraphrase 1. I have all my life long both when I was a propugner of the Mosaical Law against Christ's reformation and since I have been a preacher of the Gospel acted sincerely and uprightly according to my conscience and consecrated my life to Gods service 2. And the high priest Ananias commanded them that stood by to smite him on the mouth Paraphrase 2. And Ananias the chief person among the Jewes see note on Lu. 3. c. 3. Then said Paul unto him God shall smite thee thou whited wall for sittest thou to judge me after the law and commandest me to be smitten contrary to the law Paraphrase 3. God will punish thee by way of retaliation deale with thee as thou hast done with me thou hypocrite Dost thou sit like a Magistrate or distributer of legall justice and dost thou break the law thy self and command me to be punish'd before thou hast heard the cause see c. 22. 25. 4. And they that stood by said Revilest thou Gods high priest Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of Gods appointment a sacred person and under God the chief Magistrate among the Jewes 5. Then said Paul I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the ruler of thy people Paraphrase 5. I did not know that to be true which thou tellest me that Ananias was an high priest of Gods appointment that he was not so nor yet the high priest put in by the Roman Procurator at this time see note on Lu. 3. c. however knowing him to be a person in authority placed in a judicature as Paul confesseth v. 3. I acknowledge I did amisse and am sorry I did revile him for that is unlawfull by that place of Scripture Exod. 22. 28. 6. But when Paul perceived that the one part were Sadducees and the other Pharisees he cried out in the councel Men and brethren I am a Pharisee the son of a Pharisee of the hope and resurrection of the dead I am called in question Paraphrase 6. And Paul discerning the Sanhedrim to consist partly of Pharisees who believe another life after this partly of Sadducees that doe not said aloud I am as my father was of the sect of the Pharisees and the main thing that I am question'd for is my believing that there is another life after this which is a pure Pharisaical doctrine which all of that sect hold as well as I. 7. And when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided 8. For the Sadducees say that there is no resurrection neither Angel nor Spirit but the Pharisees confesse both Paraphrase 8. no life after this no immortal Spirit nor soul of man subsisting without a body 9. And there arose a great cry and the Scribes that were of the Pharisees part arose and strove saying We find no evil in this man but if note a a Spirit or an Angel hath spoken to him let us not fight against God Paraphrase 9. Doctors of the Law which were generally of the Pharisees opinion took his part and profest to think he had done nothing amisse and that 't was possible that he had received some infusion or incitation from Gods Spirit or else some voice from heaven or vision by an Angel and if he had 't would not become them to resist his doctrine lest if that were truly revealed to him by God they should fight against God himself 10. And when there arose a great dissension the chief captain fearing lest Paul should have been pulled in pieces of them commanded the souldiers to goe down and to take him by force from among them and to bring him into the castle Paraphrase 10. to goe to him at the barre where he was as a prisoner answering for himself 11. And the night following the Lord stood by him and said Be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witnesse also at Rome Paraphrase 11. Paul saw a vision again and God appeared to stand by him and encourage him telling him that he should now receive no farther harm there but as he had defended and avowed the faith of Christ there at Jerusalem so he should live to doe at Rome also 12. And when it was day certain of the Jewes banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Paraphrase 12. And he had soon a notable testimony of the virtue of Gods protection over him promised him in that vision for early in the very next morning 13. And they were more then fourty which had made this conspiracy Paraphrase 13. thus bound themselves by oath and execration on themselves 14. And they came to the chief priests and elders and said We have bound our selves under a great curse that we will eat nothing untill we have slain Paul Paraphrase 14. And they came to the Sanhedrim and told some of them what they had resolved on 15. Now therefore ye with the councell signifie unto the chief captain that he bring him down unto you to morrow as though you would enquire something more perfectly concerning him and we or ever he come neer are ready to kill him Paraphrase 15. And therefore desired that the whole Sanhedrim would signifie their desire to the Colonel that he would on the morrow bring Paul down to them to examine him upon some interrogatories And said they by the way before he come neer the Councel-house we will lie in ambush and be sure to kill him 16. And when Paul's sister's son heard of their laying in wait he went and entered into the castle and told Paul 17. Then Paul called one of the Centurions unto him and said Bring this young man unto the chief captain for he hath a certain thing to tell him Paraphrase 17. Captains of the guard and desired him to conduct that young man to the Colonel to deliver a message to him 18. So he took him and brought him to the chief captain and said Paul the prisoner called me unto him and prayed me to bring this young man unto thee who hath something to say unto thee 19. Then the chief captain took him by the hand and went with him aside privately and asked him
putting them in custody kept them and brought them out to execution adding that these are the same in the Camp that the Lictors or Serjeants are in the City From all which it appears to be most fitly rendred a guard to which in the militia the prisoners are committed CHAP. XXIV 1. AND after five daies Ananias the high priest descended with the Elders and with a certain oratour named Tertullus who informed the Governour against Paul Paraphrase 1. Annas the chief of the Jewes see note on Lu. 3. c. with some others of the Sanhedrim and a lawyer or pleader named Tertullus went down all from Jerusalem to Caesarea see note on oh 18. c. to Felix and brought in a bill of information see Theophylact accusation or charge against Paul 2. And when he was called forth Tertullus began to accuse him saying Seeing that by thee we enjoy great quietnesse and that very worthy deeds are done unto this nation by thy providence 3. We accept it alwaies and in all places most noble Felix with all thankfulnesse Paraphrase 2 3. And when Tertullus was admitted to speak he began his plea against Paul with a flattering oration to Felix telling him how happy the Jews had alwaies in every of their cities counted themselves under his government and managery of affaires and that they were very thankfull to him for it 4. Notwithstanding that I be not farther tedious unto thee I pray thee that thou wouldst hear us of thy clemency a few words 5. For we have found this man a pestilent fellow and a mover of sedition among all the Jewes throughout the world and a ring-leader of the sect of the Nazarens Paraphrase 5. This Paul we Jewes know to be a dangerous person and every where where he comes he disquiets the peoples minds and prepares them to commotions and seditions against the present government that of the Romans see v. 18. and ch 25. 8. and he is a great promoter of the religion of those that are ordinarily called Nazarens from Jesus that dwelt in Nazareth that is of Christians 6. Who also hath gone about to profane the Temple whom we took and would have judged according to our law Paraphrase 6. And he hath done such things in the â—emple of the Jewes among us at Jerusalem as are absolutely contrary to the laws of our God see c. 21. 21. and we apprehended him and would have had him punisht so as our law appoints those to be punisht that bring strangers boyond that court of the Temple that was assigned them and separated from the other see Eph. 2. 14. 7. But the chief Captain Lysias came upon us and with great violence took him away out of our hands 8. Commanding his accusers to come unto thee by examining of whom thy self mayst take knowledge of all these things whereof we accuse him Paraphrase 7 8. But as we were proceeding against him Lysias the Captain of the Temple or commander of the guard of souldiers that guards the Temple would not permit us to proceed against him in our Court but carried him away with a guard of souldiers c. 23. 10. and cited some of the Sanhedrim to come hither to thee and accuse him whom therefore thou mayst please to examine and heare what they can say 9. And the Jewes also assented saying That these things were so Paraphrase 9. And the Jewes of the Sanhedrim that came down v. 1. confirmed the truth of all that Tertullus had pleaded 10. Then Paul after that the Governour had beckned unto him to speak answered For as much as I know that thou hast been of many years a Judge unto this nation I doe the more cheerfully answer for my self Paraphrase 10. given him leave permitted him 11. Because that thou mayst understand that there are but yet twelve daies since I went up to Jerusalem for to worship Paraphrase 11. And first thou mayst please to understand that about twelve daies since I came up to Jerusalem to keep the feast of Pentecost a solemn feast of the Jewes there when by law 't is appointed to be kept 12. And they neither found me in the Temple disputing with any man neither raising up the people neither in the synagogues nor in the city 13. Neither can they prove the things whereof they now accuse me Paraphrase 12 13. And there I behaved my self very quietly made no disturbance raised no sedition and they that say I am a seditious person and raise disturbances whereever I come are not able to prove any thing of this nature but onely content themselves with a general charge of sedition 14. But this I confesse unto thee that after the way which they call heresie so worship I the God of my fathers believing all things which are written in the Law and the Prophets Paraphrase 14. But as for the other part of the accusation ver 5. that I am a great promoter of the sect of the Nazarens I acknowledge this that that way of worshipping the God of Abraham which Christ hath taught and the Christians practise which I suppose they mean by the word Sect or peculiar way of profession or religion see Act. 26. 5. is the way that I doe use and in doing so doe agreeably to all that is written in the Mosaicall Law and the writings of authority among the Jewes by which they think themselves obliged 15. And have hope towards God which they themselves also allow that there shall be a resurrection from the dead both of the just and unjust Paraphrase 15. And the main part of this is that there shall be a life after this and that all that ever lived here shall then be judged and rewarded whether they be good or evil And this is no more then these men themselves all but the Sadducees professe to believe and depend on 16. And herein doe I exercise my self to have alwaies a conscience void of offence toward God and toward men Paraphrase 16. In this religion and practise I am as carefull as I can to live blamelesly and to doe my duty in all things towards God and man 17. Now after many years I came to bring almes to my nation and offerings Paraphrase 17. As for that which they mention of my profaning the Temple thus it was Many years after my conversion to this way that they speak of I was sent by the pious Jewes c. of other parts to Jerusalem and Judaea with their charity and free-will oblations brought in for the service of God c. 11. 30. 18. Whereupon certain Jewes from Asia found me purified in the Temple neither with multitude nor with tumult Paraphrase 18. And whilst I was doing thus some Jewes of Asia saw me in the Temple where I was farre from profaning of it as was suggested ver 6. and ch 21. 23. but was there in such a manner as the Law of the Jewes required of me and they senslesly mistaking affirmed that I carried Trophimus a Gentile of Ephesus into
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
beginning of the Decalogue Kimchi on Psal 66. 18. and Josephus concerning Antiochus's designed sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have consulted only and not acted doth not deserve punishment According to which S. Paul might well say of any Jew brought up under such Masters that he had not believed Coveting to be a sin had not the more exact consideration of the direct words of the Law assured him that it was V. 14. Sold under sin The phrase sold under sin signifies as it doth when 't is said of Ahab that he was sold to work wickedness or of the revolting Jewes 1 Mac. 1. 15. as a slave or captive sold from one Master one sin to another and so here 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carnal man and is farther express'd by the character of him following that the evil that he would not that he doth and the good that he would that he doth not just like that which the Poets say by way of aggravation of that wicked condition of Medea the witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. I understand the evils that I am about to commit but my passion overcomes my reason and of him in the Tragedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ignorant of none of those things of which thou admonishest me but my nature or custome forces me contrary to my opinion Which is so farre from being matter of alleviation or lessening of the sin that as Euripides saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the author of the greatest evils unto men so 't is by Plutarch set down for the greatest aggravation for citing that in the Tragedy of Acreus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is an evil that falls on men from God to doe evil when they see their duty he corrects it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the most bestial irrational miserable condition for a man that knowes what is best to be led by incontinency and effeminacy from it And so Xenophon from Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that considers not the best things but by all means seeks the most pleasant how differs he from the foolish beasts And so Simplicius upon Epictetus c. 11. p. 74. upon occasion of those verses of Medea resolves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not only to think right and be affected accordingly but to conform our works to our right opinions And till we doe so the best that he can say of us is that perhaps we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning to learn are come as farre as the knowing of the Law which notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men sin and accuse themselves for â—â—nning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for irrational affections are not presently brought within measure and proportion nor suddenly subjected to reason V. 23. Anothers law For the understanding the sense of the Apostle in this whole chapter 't is usefull to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh and the flesh against the spirit c. Which is thought to be parallel and to import the same sense with this Of these two places therefore it must first be remembred that the difference which is between these Texts ariseth not from the distinction between the spirit in the one and the Law of the mind in the other nor consequently is it to be placed betwixt the lusting of the flesh against the spirit simply taken and the warring of the Law in the members against the Law in the mind as that is no more than a warre but betwixt the former simply taken or with the addition of the spirit lusting back again against the flesh or with the circumstances mentioned Gal. 5. 17. none of which imply a yielding to the lusts of the flesh and the latter taken with that addition here mentioned of bringing the man into captivity to the Law of sinne And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man that in the one the spirit prevailes in the other the flesh is victorious that is the will of the one is led by the spirit chooses and acts the deeds of the spirit the will of God but the will of the other followes the carnal dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performes the will of the flesh and so falls under the condemnation which belongs to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a state is altogether subject to punishment for every sinne that is acted is under hell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all under hell in that they act And if it be suggested that the consequents in the place to the Galath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that what things you would ye do them not seem parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would that I do not here v. 15 19. and so neither of them signifie this carnal state to this it must be answered that these two are not parallel but on the contrary that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would I do not is really equivalent with the captivation to the Law of sinne as by the whole Context appears though indeed there is some obscurity in it which till by the Context it be explained may mislead one to think otherwise The truth is evident these two things are conjoyned in both those verses what I would that do I not but what I hate that I do v. 15. and the good that I would I do not but the evil that I would not that I do v. 19. And being so conjoyned in the same person the subject of the discourse and but equivalent phrases with those other of captivation to the Law of the members and being carnal and sold under sinne the meaning must be that he neglects to doe the good that the Law of God and his own mind dictates to him and doth commit on the contrary the evill that according to his mind and the declaration of God's willin the Law he disliketh and hateth and so evidently acteth in opposition to conscience commits the sins of the flâ—sh willingly and knowingly non obstante the contrary dictate and solicitation of conscience But then this is much more than is contained in that lusting of the flesh against the spirit Gal. 5. styled by Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife of the reason and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissention and emulation betwixt them For as there the flesh lusteth so the spirit lusteth too and it is not affirmed of either of them that it leads the other captive All the event that is taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that what you would that you do not which being the effect of the double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lusting must have such a sense proportioned to it as
shall be founded in that double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that can be no other than this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will be taken in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lust and so not for an act of the elective faculty which to one matter is but one either choosing or refusing but for an act of some kind of woulding or appetite and that is constantly two fold to the same matter the flesh hath one woulding and the Spirit hath another the flesh desires and would have a man yield to the pleasant proposal the Spirit would have him resist it and both these are evidently mentioned in that verse one called the lusting of the spirit and the other of the flesh From the contrariety of which it necessarily followes that whatsoevâ—â— matters of this nature good or evil any man 〈◊〉 doth against one of these wouldings and 〈◊〉 he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he would Whereas if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty which we ordinarily call the will of man it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he will his actings follow his will or choice and whensoever he doth not so he acts by violence or rather is acted and to that is required that he be conquered by some other and yet of any such conquest there is no mention in that place of Gal. 5. 16. which mentions onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides and so the result is that Gal. 5. 16. there is no more said but this that which way soever a man act he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire or lusting of his if he act according to the flesh he acts against the solicitation of the mind and spirit and if he act according to the spirit he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but acts contrary to all its importunities and he that doth the latter of these is far from being led captive to the law of sinne which is in the flesh or members being indeed a conqueror over it though he have not eradicated or extirpated it For the yet fuller clearing of this take the plain importance of those two verses and set them severally and then you will soon see how no correspondence there is between them Gal. 5. 16. the Apostle sets down this plain Aphorisme that the desires of the flesh and spirit are one contrary to the other and consequently that to whichsoever of them the Will of man consents it must needs reject the other But Rom. 7. 15 19. the Apostle sets down the state of a particular man which deliberately chooses and acts the evil which he knowes he should not do or which the Law of God in his own mind tells him distinctly he ought not to do as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 33. speaks of an intemperate man that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his election is contrary to his lust yet he is overcome by his lust and acts what that suggests And so S. Augustine confess l. 8. c. 5. Lex peccati est violentia consuetudinis quâ trahitur tenetur etiam invitus animus The law of sinne in that place is the violence of custome by which the mind is drawn and held against its inclination plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner What agreement now is or can there be betwixt these two verses 'T is true indeed that they which do what they hate and would not may well be said not to do the things which they would and so are included in those words Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel because Rom. 7. 't is determined to doing the ill which he hates whereas Gal. 5. the speech lyes open to both parts to the doing the good which the flesh hates as well as the evil which the flesh loves Now this being spoken of men indefinitely is very distant from defining it on one side and applying it to a particular person as it is evidently done Rom. 7. when he saith Non quod volo bonum hoc ago sed quod odi malum illud facio I do not the good that I would but the evil which I hate that do I and consequently though the flesh's disliking the virtuous actions and liking the vitious be perfectly reconcileable with walking in the spirit and so with a regenerate state and so the place to the Galatians though not spoken particularly of the actions of regenerate men but delivered as an Aphorisme indefinitely appliable to mens actions whether good or evil may be appliable to the actings of such yet the place to the Romans being determined to the facio malum I do the evill and that evidently against the dictate of the mind the resistence of the conscience is 〈◊〉 reconcileable with that spiritual walking and so 〈◊〉 the regenerate state Rom. 8. 1. Another notion 〈◊〉 which some of the ancients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate that I do viz. that it should belong only to desires or thoughts unconsented to So S. Jerome and S. Augustine also l. 1. Cont. 2. Epist Pelag. c. 10. being perswaded by some Doctors and a conceited advantage against the Pelagian heresie to retract in some part what before he had asserted and spoken the most for of any man And of this opinion is Methodius also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that which I hate I do is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the doing that which is ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only of thinking or imagining and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of aliene imaginations which frequently make incursions on us and bring us to phansy things which we would not adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not wholly in our power to think or not to think absurd things but either to use or not to use such thoughts or phansies for we cannot hinder thoughts from coming upon us but we can choose whether we will be perswaded by them or use them And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How did the Apostle do evil if he spake not of absurd thoughts This interpretation of S. Paul's words if it were secure from being any farther extended then the authors of it designed could have no hurt or noxiousness in it it being certainly true that every regenerate man is thus infested with phansies and thoughts which he hates and gives no consent unto Yet if the words of the text be well considered this cannot but appear a strange interpretation For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. and both those are directly all one
rather to be imbraced in this place may be conjectured by the nature of the subject which this phrase called according to purpose is set to expresse viz. those that love God which are Christians endued with that grace of charity or love of God which will fit them to suffer for or with Christ and if it doth so doth by that appear to be cordial and sincere not hypocritical And of such constant resolute lovers of Christ it is here said that it is one of the privileges of the Gospel that all things how sharp soever that befall them doe tend to their good And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one that is called according to purpose one that stedfastly and cordially adheres to God will be directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be clearly applied to God and that in the matter of election without consideration of works onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God that calls the Gentile Idolaters to Christ when the perverse Jewes are left to themselves yet that which determines it there to God is not onely the matter which makes it necessary but the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose the purpose of God to call the Gentile world to the knowledge of Christ And in other places as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 11. the eternal purpose of God again or God's promise concerning the severall ages of the world so there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose 2 Tim. 3. 10. which demonstratively signifies a grace or vertue among Christians being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and sure signifies a generall good resolution and purpose of mind having an influence on the whole Christian life and so fit to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole conversation next before it CHAP. IX 1. I Say the truth in Christ I lie not my conscience also bearing me witnesse note a in the holy Ghost Paraphrase 1. These things being so that there is no true purity or consequent justification to be had by the Law of Moses nor any way but by Christ whatsoever ye think of me looking on me I know with an evil eye as if I were your enemy I protest before Christ and testifie to you my brethren of the Jewish nation that truth of which mine own conscience in the presence of the holy Ghost that is privie to and searcher of hearts is witnesse to me 2. That I have great heavinesse and continuall sorrow in my heart Paraphrase 2. That the thought of my brethren the Jewes that depend upon the Law and confide in their own righteousnesse and will not be brought to look after Christ and that inward purity by him prescribed in stead of the external circumcision c. is matter of great grief and incessant torment to my soul 3. For I could wish that my self were note b accursed from Christ for my brethren my kinsmen according to the flesh Paraphrase 3. So farre am I from deserving to be thought as I am their enemy that I could be content that I were separate or excommunicate from Christs Church not onely to want the honour of Apostleship but to be the most abject creature separate from the body of Christ the communion of Saints and so delivered up to Satan see note on 1 Cor. 5. e. Or that as Christ being not accursed or worthy of any ill became a curse for us so after his example any the saddest condition might fall on me Or if it were possible and if it might any way tend to this end I could me thinks be content to part with all mine own hopes and interests in Christ even mine eternall heaven and blisse on condition my brethren and consanguineans the Jewes would leave their trust in the Law and in their being Abraham's seed and come in to the Gospel and make use of the privileges that are allowed them there So passionate is my love toward them that I could endure any losse by way of expiation for them to rescue them from their infidelity and the destruction that attends them 4. Who are Israelites to whom pertaineth the adoption and note c the glory and the covenants and the giving of the Law and the service of God and the promises Paraphrase 4. They being the people to whom Christ was primarily and principally sent the posterity of Abraham and Isaac and Jacob and favoured by God for their fathers sakes and honoured with the privilege of being acknowledged as sons or people of God the privilege of having God present among them his majesty shining as it did in the ark 1 Sam. 2. 12. Psal 83. 3. the covenants that is both the word of the covenant and the sacrament of the covenant circumcision and sprinkling of blood Gen. 17. 10. Exod. 24. 8. the giving of the Law to them in tables the prescript manner of worship appointed by God himself and the promises of the Messias c. 5. Whose are the fathers and out of whom as concerning the flesh Christ came who is over all note d God blessed for ever Amen Paraphrase 5. They coming from the Patriarchs and Christ the incarnate Son of God coming from them taking his flesh and being born of a Jewish woman though he were above and over all creatures in the world God blessed for ever the title by which the one supreme God was known and express'd among the Jewes 6. Not as though the word of God hath taken none effect For they are not all Israel which are of Israel Paraphrase 6. But whatsoever becomes of these children of Abraham according to the flesh yet for all this the promise of God made to him doth no way miscarry the sins of Abraham's carnal seed cannot make God's promise to be frustrated ch 3. 3. from which place to this the discourse begun ch 3. 2. had been interrupted and not resumed again till now and here resumed and pursued for the promise was not made to his carnal but spiritual seed to believers begotten after the image of his faith the privileges made to Israelites doe not belong to all that are of the stock of Jacob. 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called Paraphrase 7. Nor doth the adoption the second privilege v. 4. or the privilege of being received in by God as his peculiar people belong to all that are come from Abraham for it was once said to Sarah Gen. 21. 12. that the promised seed should be confined to Isaac's line or from Isaac shall come the blessed seed or that shall be the blessed seed that comes from Isaac see note on Mat.
taske to be required of us V. 8. The word is nigh thee The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh is best to be understood by the opposition of it to hidden and farre off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weighty and heavy and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible So Gen. 18. 14. and from thence transcribed Lu. 1. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no word or thing shall be impossible this word is used in the Original This is there farther expressed by those proverbial speeches of being in heaven or beyond or in the bottome of the sea and being fetch'd from thence all noting some special difficulty or impossibility above our knowledge farre off removed out of our reach and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh must be feasible and easie to be known first and then to be practised in thy mouth and in thy heart the Septuagint adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in thine hands that thou mayst doe it V. 18. Their sound This place is cited out of the Psalmist Psal 19. 4 but so as it lies in the Greek translation not as in the Original for in stead of their voice here 't is rendred out of the Hebrew their line or rule or direction for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies The Psalmist there speaks of the heavens v. 1. The heavens declare the glory of God and the firmament sheweth his handy work and so on v. 2 3. and then v. 4. their line is gone out through the land and their words unto the end of the world that is in a poetial style wherein the Psalms are written though the heavens stand in one place keeping one constant motion equidistant from the earth yet the commands and words thereof are heard every where that is their virtue and efficacy are understood and admir◠by all Here the Septuagint seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing different from the meaning of it as appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words that immediately follow for by that 't is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commands as it were or rule or direction delivered by them such as may agree with words and that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice Others rather think that the Septuagint respecting the sense and not the word did thus render it paraphrastically But Mr. Pocock conceives from the Arabick use of the word that the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was antiently used by the Hebrews for vociferation See his Miscellan p. 48. And S. Paul according to his manner writing to those that used the Greek Bible in their assemblies recites it as he finds it there and applies it by accommodation frequent in these writers to the Gospel that voice or doctrine of heaven that is of God himself and when he saith it was gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all the land that seems as frequently it doth to belong to the land of Judaea as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bounds or extreme parts of the earth may well be the Gentile world and this to convince the Jewes and repell their objection supposed v. 14. and now answered that the Gospel was amply revealed to the Jewes both within and without Judaea wheresoever they were in the Gentile cities for being by the Apostles preached not only in Jerusalem and over all the cities of Jewry but also in Caesarea Joppa Antioch Ephesus Corinth Philippi Thessalonica Galatia Laodicea and Rome it self and first to the Jewes in every of those places it must needs as the influences of the heavens to which the comparison is here made be dilated and extended to all other parts whereever the Jewes were dispersed so that the Apostle may as he doth appeal to their own consciences but I say Have they not beard whether they did not believe that the Jewes had universally heard of it and consequently did out of obstinacy reject and not remain ignorant of it which was a full answer to their objection of how shall they hear without a preacher and an account of the reasonablenesse of the Apostles dealings in forsaking of them that had been thus obdurate But withall it may denote that having begun and so fully performed their duty to them it is now by consequence to be expected from them that they should lift up their voices to the Gentile people themselves and preach the Gospel to them also over all the world V. 20. Asked not after me That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred enquiring of not after making God the terminus or person to whom the address is made and not the matter of their question whom they asked not concerning whom appeareth 1. by the nature of the word which literally denotes it and 2dly by the use of it in all other places as Mat. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked him saying Is it lawfull c. and ch 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked him a signe and Mar. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will aske you a question and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being asked Lu. 17. 20. and Joh. 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why askest thou me aske them that heard and also 3dly by the Hebrew which from Isa 65. 1. is rendred by it for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaesivit consuluit as when one consulteth the Oracle asks counsel of God Agreeable to which is that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring it by that word which is ordinarily used for consulting the oracle and from which Apollo that gave the oracles is called Pytho For so the place belonged in that Prophet to those that were delivered out of Antiochus's hands at a time when they despaired and hoped not for such a mercy and that despairing or not hoping of theirs is there express'd by not seeking of God nor consulting him nor applying themselves to him at all for that purpose So Hos 4. 12. where we read my people aske counsel of their stocks the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they asked at their images By this I conceive may be discerned the meaning of that phrase 1 Pet. 3. 21. where Baptisme is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the answer of a good conscience toward God and otherwise a promise or stipulation or bargain because those consisted saith Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a question and an agreeable answer and were wont to be made in this form by way of answer to a question thus Spondes Spondeo Dabis Dabo Dost thou promise I do promise Wilt thou give I will and so the Catechumenus Dost thou forsake the devil c I doe forsake 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost thou believe I doe believe This interpretation of some learned men depends upon a presumption that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an answer not a question the pretense of which is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Glossary promitto spondeo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulor which indeed will reasonably be admitted by a Metonymie as in Seneca de beneficiis interrogatio is used for stipulatio and so it may be appliable here because he that thus comes to God or any to desire directions or counsel from him is presumed to promise on his part to perform what shall be required of him But then still this sponsio is not an answer but rather a question the answer being responsio a return to this sponsio that is an agreement between parties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theophilus whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally the question and it is not any more according to analogie that it should be the answer then that the Latine inquiro or interrogo should be the answering of a question which we know is only the asking of it It may I suppose more regularly be rendred the question or addresse of a good conscience to God as enquiring signifies in our present notion consulting with seeking to asking counsel of God as in Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never permitted my own conceit to perswade me without asking some others counsel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull to ask others counsell and not to be directed by your selves when the true penitent believer comes to God as to the oracle to enquire of him for the whole future life with a Lord what wilt thou have me to doe or Good master what shall I doe to inherit eternal life applying himself to God for his directions of all his future actions and that with a sincere upright conscience resolving firmly to doe what is there required of him which resolution of universal sincere obedience is that which is there set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rinsing of sullages with the water which is but the ceremony that signified that other and was not to be thought to avail any but those that performed what was signified by it any more then the circumcision of a Jew without the inward purity According to this it is that as Tertullian calls Baptisme sponsio salutis an undertaking of salvation that is of the way laid down by God to it l. de Bapt. and l. de Resurr Carnis Anima non lavatione sed responsione I suppose again it should be read sponsione sancitur the soul receives its sanction not by washing but by undertaking for that is the meaning of sponsio and accordingly sponsores and susceptores are all one so Cyprian expressly calls it interrogatio Baptismi Ep. 76 and 80. the asking or inquiring of Baptisme And this is indeed the peculiar nature of Baptisme the ceremony of the Christians Proselytisme his initiation and admission into Christs family which is according to the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his coming unto God as a disciple and accordingly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 19. make disciples baptizing Baptisme is the ceremony of their entrance on discipleship CHAP. XI 1. I Say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Benjamin Paraphrase 1. Here it will be objected again that by this it seems to be concluded that then God hath utterly cast off the Jewes his antient people having cast them off from the preaching of the Gospel To this I answer that the objection is utterly causlesse and groundlesse for that the Jewes are not utterly cast off I my self am a visible example who had not only the Gospel revealed to me from heaven by Christ but am employed as an Apostle to preach to others who yet am an Israelite as lineally descended from Abraham by Benjamin as any can be supposed to be 2. God hath not cast away his people which he foreknew Wot yet not what the Scripture saith of Elias how he note a maketh intercession to God against Israel saying Paraphrase 2. God hath according to his threats Deut. 29. 28. cast off the rebellious Israelites but those whom he did foresee to be such whom he might according to the rules which in the Gospel he hath prescribed approve and love his honest faithfull servants that have any kind of probity in them those sheep that hear his voice he hath not now cast off or pass'd any decree against them Of which kind though they seem but few yet are there not so few In like manner as in the story of Elias 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people their murthering God's prophets and throwing down his altars then built by pious men of the ten Tribes to serve God with when they were not permitted to go to Jerusalem in which case the prohibition of building private altars is by the learned Jews said to have ceased and doing it in so universal a style as if he were the one only pious man left in the land and that that was the reason that they now plotted and attempted to kill him also 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal Paraphrase 4. To this complaint he receives answer by the voice from heaven 1 Kin. 19. 12. in these words I have reserved or left for my self out of that deluge of sin wherein the ten Tribes are involved or as the Hebrew may be rendred I will reserve a remnant of seven thousand men which have not or shall not bow the knee to Baal as there were some that observed the Law and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar Ezek. 9. 4. 5. Even so then at this present time also there is a remnant according to the election of grace Paraphrase 5. So at this season some though a few in proportion have been preserved such as according to the rules of the Gospel God hath determined to receive humble obedient servants of his which have readily received the faith of Christ answerable to those v. 4. that bowed not the knee to Baal and from their former sins did now on Christs call turn to him and so were capable of that justification brought in by Christ which consisting in pardon of sins to all penitent believers and not in rewarding of works belongs to those which thus return to him See note on 1 Pet. 2. 6. 6. And if by grace then it is no more
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
not by sight Paraphrase 7. And which gives us that really to be enjoyed which we have here in this life only by faith 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. Paraphrase 8. We make choice rather and are infinitely better pleased to leave this body behind us here to goe out to die that by this means wâ— may come to our home our blisse in heaven and so the fear or expectation of death is farre from being painfull to us 9. Wherefore we labour that whether present or absent we may be accepted of him Paraphrase 9. All our ambition and designe being but this that whether we continue in this earthy body of ours or go out of it whether living or dying we may be acceptable to God 10. For we must all appear before the Judgment seat of Christ that every one may note a receive the things done in his body according to that he hath done whether it be good or evil Paraphrase 10. For there will certainly come a day when every person that ever lived shall be judged by God set as it were in an eminent conspicuous place as men that are impleaded are wont to be and every action of his life taken into consideration that accordingly every man may be punish'd or rewarded body and soul together according to his actions of what sort soever they be whether good or bad which in his life-time he hath committed in his body and soul together 11. Knowing therefore the terror of the Lord we note b perswade men but we are manifest unto God and I trust also are made manifest in your consciences Paraphrase 11. Considering therefore the dreadfulnesse of this appearance of God as on one side we labour to perswade men to embrace the truth and live as those that are thus to be judged so we desire to approve our selves to God as our Judge also who I am confident doth approve of our sincerity herein and I hope you are as well satisfied also of our uprightnesse toward you 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart Paraphrase 12. What I say is not as if I wanted again commending to you but that I may arm you against those false Apostles that come among you and glory much of outward things but know in their consciences that they have little cause to doe so against whom you may fortifie your selves and make answer to them by glorying of my patience and perseverance and performances in the Gospel and to this end only it is that I say this unto you 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause Paraphrase 13. And what we doe herein is mean for good my speaking thus largely of my self is for the glory of God whose grace it is that enables me to doe any thing and any more moderate language or actions are designed by me to your advantage also Or both together whether one or other they are meant to the glory of God and your good 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Paraphrase 14 15. For our love to Christ founded on his to us hath us in its power to make us doe whatsoever it will have us making this argument from this certain acknowledged truth of Christs having died for all men that then certainly all men are sinners laps'd in a lost estate and so hopelesse unlesse they use some means to get out of that estate which that he might help us to doe was the designe of Christs dying for all that we might having received by his death grace to live a new life live no longer after our own lusts and desires but in obedience to his commands that died and rose again to that end to blesse us in turning every man c. Act. 3. 26. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Paraphrase 16. Wherefore now we esteem or value no man according to the outer advantages of this world wisdome riches learning c. which are wont to set men out in the eyes of the world and although it were true that we had familiarly convers'd with Christ here as some among you say they have they that say I am of Christ 1 Cor. 1. 12. and preferre themselves before others for that and expect their doctrine should be received before the doctrine of others yet now we know that he is gone from this earth and no man can now pretend to know Christs will otherwise then as it was revealed at his being here above or any more then another upon this bare score because he once convers'd familiarly with Christ here All that now we have to doe with Christ is to look on him not under any such notion as a Christ talking familiarly with us on earth but as an heavenly King offering and designing us a spiritual kingdome upon our obedience and fidelity not any temporal advantage or matter of boasting upon our acquaintance with him here 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new Paraphrase 17. If any man professe to have any peculiar claim to Christ this must be the way of judging of the sincerity of his pretensions if he think himself obliged to live a new life The state of the Gospel is a change of every thing from what it was before more grace promise of pardon on repentance and sincerity for the future more explicite promises of heaven and precepts of greater perfection and what is all this but an obligation in all reason to a new and a Christian life 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation Paraphrase 18. Now all these things depend on God as the author of them who hath used this means of making up that breach between him and us and hath given us power and commission to give men reconciliation peace or pardon or absolution upon renewing of their lives 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation Paraphrase 19. And the tenure of our commission runs thus That God hath used Christ as a means to make peace between him and the greater and worser part of the world the Gentiles
at this time as well as the Jews not by pardoning of their sins while they remain in them but by admitting them to repentance by not shutting up waies of mercy and moreover calling them using admirable methods of mercy in revealing himself to them and hath put in our hands the word of reconciliation the preaching of this Gospel and making known the means of grace and advising and perswading all men to make use of it 20. Now then we note c are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Paraphrase 20. This therefore is the nature of our present imployment to be as our title of Apostles imports proxies and negotiators for Christ we supplying the place of Christ on earth and so treating with men after the manner that Christ did when he was here calling sinners to repentance and that with all the affectionate importunity imaginable as sent from God on purpose to entreat men to it and accordingly now we doe in Christs stead we beseech you to reform your lives and make your selves capable of the return of Gods favour to you see note on Mat. 5. m. 21. For he hath made him to be note d sin for us who knew no sin that we might be made the righteousnesse of God in him Paraphrase 21. For Christ an innocent pure sinlesse person hath God sent to be a sacrifice for our sins that we might imitate his purity and thereby be through the benefits of his death accepted and justified by God Annotations on Chap. V. V. 10. Receive the things done in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to receive by way of reward a crown or prize to carry it away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch and take off the crown standing over the goale Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things by the body must be relative and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mentioning what only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what he hath done noting this agreement and proportion betwixt that which he receives and what he hath done which is the clear sense of those other places wherein God is said to render to every man according to his works Some MSS. and printed copies the Complutense Edition read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper or peculiar things of his body and that will be very agreeable also Every man shall receive that which is proper to him either as the body is the shop of action wherein and whereby as by the instrument every thing is done or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies himself by an Hebraisme formerly mention'd according to or by way of retribution to what he hath done c. V. 11. Perswade men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men signifies in these books will be set down at large Note on Gal. 1. 6. see also Note on 1 Joh. 3. c. viz. to pacifie to propitiate to gain in upon men and obtain their approbation either of the cause they plead or of themselves whom they desire to approve to them And though it be a very obvious and commodious sense of these words knowing the terrors of the Lord we perswade men that the consideration of the judgment to come is a very proper forcible suasorie to amendment of life c. yet the circumstances of the Context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the judgment to come to be so exact that it descends to every action that is done whether good or bad we Apostles who have a weighty task of duty lying on us to win souls to Christ are obliged to pursue this work to gain in upon men as much as we can to approve our selve to them in all things that they may not be scandalized by any thing done by us but chearfully led on with a good opinion of our preaching and our persons this being very usefull toward the Apostolical designe of working good upon men Agreeably to which it followes in this same verse we are made manifest to God and I hope also to be manifested in or to your consciences where to be manifested to their or in their consciences is all one with this notion of perswading them that is approving himself to them And to this matter that which followes v. 12. pertains also and therefore Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade men by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do all things that we may not scandalize men and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cure or provide against scandals such as may hinder men in their proficiency in the Gospel V. 20. Are Ambassadors The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles signifies Legates Nuntios also so as in the antient formulae Missi signifies Embassadours see Marculphi form and Bignonâ—us's notes on lib. 1. c. 40. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future So as in Philostratus de vita Apoll. l. 4. c. 5. 't is said that he was sent of an embassy from Hercules to the Thessali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the summe of the embassie saith he was that they would not be destroyed but that having omitted sacrifice they should now perform them again V. 21. Sin for us What is meant here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will best appear by the notion of it in the Old Testament sometimes and by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse here In the Old Testament 't is taken for a sacrifice for sin Lev. 4. 3 29. and 5. 6. and Psal 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation or the person that is so sanctified And there is nothing more ordinary in the Septuagint then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a sacrifice for sinne and so in the Chaldee paraphrase also Exod. 29. 14. where the Hebrew reads sin they read a sacrifice for sin for indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things sin and legal uncleannesse and secondarily two things more a sacrifice of propitiation for sin and of purification for uncleannesse and consequently being rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the notion of sin and also of uncleannesse Lev. 12. 6. Num. 6. 2. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation Ezek. 44. 27. 45. 19. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying Num. 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification Num. 8. 7. from hence comes that this one Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it
were of the same latitude with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of to signifie all these severals For that of sin I need not instance for that of legal uncleannesse see Num. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was unclean by the touch of a dead body For that of sacrifice of explation among many others see Lev. 4. 25. the blood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that is sin-offering And in the last for purification either of a leaper or a woman after child-birth or after the touching of a dead body the word generally used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin so in the New Testament Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is the sacrifice of propitiation and so Heb. 10. 6. and 13. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most distinctly Then for the opposition wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is here set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse Christ made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that we might be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse that is an argument that as our being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse signifies our being sanctified first and then accepted by God justified so his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies his being condemned that is consecrated as a sacrifice is wont to be devoted for the sins of the people CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain Paraphrase 1. And we whose office it is to labour for that for which Christ hath laid down his life c. 5. 21. doe exhort you not to frustrate all these gracious methods of God not to permit the Gospel see note Heb. 13. d. to be cast away upon you 2. For he saith I have heard thee in a time accepted and in the day of note a salvation have I succoured thee behold now is the accepted time behold now is the day of salvation Paraphrase 2. For the Prophet saith in the person of God Isa 49. 8. In a season which I had chosen I have hearkened to thee and in the fittest time for deliverance to come I have interposed my help It seems God hath his times and seasons to give deliverances and such is this wherein I now speak a point of time wherein God hath resolved to deliver all his persevering faithfull servants out of their persecutions And this in all reason ought to be laid hold of by us to escape out of the sins of the world and so out of the wrath that belongs to them that remain therein 3. Giving no offence in any thing that the ministry be not blamed Paraphrase 3. And one especial part of our labour and care is to abstain strictly from all things that may avert any man from the faith indeavouring to approve our selves to all that all men may look on our behaviour in the Gospel with reverence and not with censure and so be attracted to Christian life not deterred by us 4. But in all things approving our selves as the ministers of God in much patience in affliction in necessities in distresses Paraphrase 4. Approving our fidelity in the discharge of our office by all proper means first by the constant patient enduring of all sort of afflictions viz. pressures wants exigencies 5. In stripes in imprisonments in tumults in labours in watchings in fastings Paraphrase 5. Scourgings imprisonments seditions by pains taking denying our selves our ordinary sleep and food 6. By purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfained Paraphrase 6. By continence by the study of the divine Law in the more secret sense see note on 2 Pet. 1. c. by long-suffering by bounty by the extraordinary gifts of the Spirit prophesying languages c. by sincere charity and zeal to the good of souls 7. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left Paraphrase 7. By preaching the pure Gospel of Christ by the power of God in doing miracles c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse condition the spears in time of prosperity to repell the temptations of the world resolution against all the assaults of carnality and the shield in order to dangers and approach of evil patience constancy and perseverance to defend us from them 8. By honour and dishonour by evil report and good report as deceivers and yet true Paraphrase 8. Through the various fates of being contumeliously used by some as well as reverently by others vilified as well as commended counted as deceivers when yet we are most faithfull dispensers of the truth of God 9. As unknown and yet well known as dying and behold we live as chastned and not killed Paraphrase 9. Esteemed and look'd on by some as if they knew us not by others own'd and valued some judging us as lost men that by our needlesse zeal had brought destruction on us whereas by Gods help we are still alive permitted by God to be afflicted and chasten'd but not yet to be put to death though of some of us 't were verily purposed that we should 1 Cor. 15. 32. and 2 Cor. 1. 8. 10. As sorrowfull yet alway rejoicing as poor yet making many rich as having nothing and yet possessing all things Paraphrase 10. Our lives pitied and look'd on as made up of nothing but sadnesse whilst yet we are alwaies cheerfull and rejoicing in the testimony of a good conscience as poor our selves and yet enriching whole multitudes of men with that which is the most valuable true riches and though we are deem'd and that truly to have nothing yet are we so provided for by Gods good providence as to want nothing that is necessary or usefull for us 11. O ye Corinthians our mouth is opened to you our heart is enlarged Paraphrase 11. I have spoken clearly and freely to you O Corinthians and my heart as well as my mouth hath been enlarged to you also so great is my kindnesse and affection to you 12. Ye are not straitned in us but ye are straitned in your bowels Paraphrase 12. Ye are not pent up in us as in a narrow room my whole soul is open to you and at your service you have no small place in my affections but you doe not retribute as ye ought ye are somewhat straitned in your affections toward me 13. Now for a recompense in the same I speak as unto my children be ye also inlarged Paraphrase 13. And truly it were but a just return as from children to your parent if ye would be back again as kind and affectionate to me as I have been to you 14. Be ye not note b unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse
that thereby ye and all that will make use of his bounty may be spiritually enriched 10. And herein I give my advice for this is expedient for you who have begun before not only to doe but also note a to be forward a year ago Paraphrase 10. And herein though for the degree of your liberality no precept doth oblige you Christs command of relieving the poor leaving to you the liberty to determine the proportion yet I shall give you my opinion that as you have formerly express'd some forwardnesse not onely to doe somewhat for that present but to resolve to doe more if you had been or when you should be able so 't will not now be for your credit or the reputation of your bounty to â—all short of that purpose 11. Now therefore perform the doing of it that as there was a readinesse to will so there may be a performance also out of that which ye have Paraphrase 11. And therefore now you may do well to perfect what ye then began that as then at a distance ye were forward to make the resolution so you may now perform according to your present ability 12. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Paraphrase 12. For supposing a man chearfully to do what he is able that resolution of his if it be perform'd that is if he do according to his ability shall be well accepted and rewarded by God and that which he is not able to doe shall never be expected of him 13. For I mean not that other men be eased and you burdened 14. But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality Paraphrase 13 14. And this collection that I speak of is not so design'd that other men should be released of their burthen by having it laid on your shoulders that they should be made up by your liberality and you distress'd by giving them but that there may be an equality you relieving them now in this time of famine in Jewry out of your plenty and when you want see Mar. 12. 6. as they now doe they when the famine is over should relieve you again out of their plenty 15. As it is written He that had gathered much had nothing over and he that had gathered little had no lack Paraphrase 15. That as it was in the gathering of Manna no man had the more or the lesse for gathering more or lesse so it might be among fellow-Christians they that had for the present lesse possessions should yet by supply from others have sufficient and they that had greater possessions by relieving others have no more left to them then they had need of 16. But thanks be to God which put the same earnest care into the heart of Titus for you Paraphrase 16. And what I write to you for your advantage by way of care of and advice to you it seems Titus hath had in his mind already out of the same care of you God be thanked who put it into his heart 17. For indeed he accepted the exhortation but being more forward of his own accord he went unto you Paraphrase 17. For he was very willing at the first word nay prevented my exhortation and before he was spoken to of his own free choice he went to you about it 18. And we have sent with him the brother whose praise is in the Gospell throughout all the Churches Paraphrase 18. And with him we sent the Evangelist probably S. Luke see note on Rom. 16. 6. whose diligence in preaching the Gospell through all Churches is so much commended 19. And not that only but who was also chosen of the Churches to travell with us with this grace which is administred by us to the glory of the same Lord and declaration of your ready mind Paraphrase 19. And whom the Bishops in Synod ordain'd to goe along with me this journey and was not by my self chosen to it see 1 Cor. 16. 3. to carry this collection wherein I had done nothing but as a servant and officer made use of by the Macedonians to the honour of God whose servants they were that were thus reliev'd and whose grace it was that the Macedonians were so liberall and to the stirring up your alacrity and forwardnesse by their example 20. Avoiding this that no man should blame us in this abundance which is administred by us Paraphrase 20. This I then did and of this I now give this so particular account as being very carefull that I might not be under suspicion or censure in managing or disposing that great sum of money collected or received by me 21. Providing for honest things not onely in the sight of the Lord but in the sight of men Paraphrase 21. Providing for a good reputation before men as well as for a good conscience before God 22. And we have sent with them our brother whom we have oftentimes proved diligent in many things but now much more diligent upon the great confidence which I have in you Paraphrase 22. And with Titus and Luke I have by consent of the Churches v. 19. sent a third of whose industry and diligence we have often had experience but in this businesse found him much more willing to be industrious upon the speciall confidence he hath of your goodnesse and expected liberality 23. Whether any do enquire of Titus he is my partner and fellow helper concerning you or our brethren be enquired of they are the messengers of the Churches and the glory of Christ Paraphrase 23. In brief the persons that are intrusted in this businesse as such as may be trusted Titus that accompanied me and help'd to convert you the other brethren Luke c. men of eminence and rule in the Churches of Christ see note on Rom. 16. 6. and such as have been used as instruments to advance the Gospel 24. Wherefore shew ye to them and before the Churches the proof of your love and of our boasting on your behalf Paraphrase 24. And therefore it will concern you by your behaviour in this matter to demonstrate your own Christian charity and to let them see that what I have boasted of you hath not been without reason Annotations on Chap. VIII V. 10. To be forward What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will signifies in this place will appear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe precedent For when to will goes before doing as Phil. 2. 13. it doth then it must be conceived to denote the resolving of that which is after done but when it is subsequent to doing as here then it cannot belong to that but to some farther action still future either of the same kind with that formerly done
the world to save sinners of whom I am chief Paraphrase 15. O 't is a truth of an huge price and fit to be the onely tradition or Cabala among us Christians in stead of all the Jewish secrets and mysteries that are talked of by these hereticks that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses and to obtain pardon and salvation upon their reformation for the greatest sinners in the world of which number I have reason to look on my self as the principal of all others 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Paraphrase 16. But being such God hath dealt most mercifully with me called me from heaven whilst I was peâ—secuting him that I might be a prime object of his patience and longanimity and in order of time the first that was so miraculously called that so the wickedest of the Gentiles may in me have an example of hope of mercy if they shall come in unto Christ 17. Now unto the King note d eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen Paraphrase 17. Now to the great ruler and wise disposer of all ages of the world Governour and commander of Angels the one true God whose attributes are to be incorruptible invisible and wise beyond all imagination so as none partakes with him and from whom all the wisdome of all others doth proceed 18. This charge I commit unto thee son Timothy according to the note e prophecies which went before on thee that thou by them mightst note f warre a good warfare Paraphrase 18. Now to thee O Timothy thou who wert first converted by me I give this commission as a trust I commit to thee agreeable to the revelations which were made of thee that though young thou shouldst be ordained a Bishop in the Church ch 4. 14. though we find no mention of this in the Acts as we doe of Saul and Barnabas Act. 13. 2. that according to that appointment of God thou shouldst carefully discharge that Episcopal office committed to thee 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack Paraphrase 19. Holding fast and continuing constant in the true faith and discharge of a good conscience not as some which falling into impure lives have afterward fallen into foule errors in point of faith 20. Of whom is Hymenaeus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme Paraphrase 20. Such are in the Church of Ephesus Hymenaeus 2 Tim. 2. 17. and Alexander 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power to chasten and afflict them that they may reform and recover from the very ill course in which they are both for faith and manners Annotations on Chap. I. V. 4. Genealogies Most of the divinity of the Gnosticks made up out of the Greek poets Antiphanes Hesiod Philistion c. consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctions then from them Genealogies how one thing joyns with another and begets a third out of Night and Silence come forth Chaos c. and applies all the Theologie and Genealogies of the Gods in Orpheus c. to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called the Angels see Note d. In reference and opposition to which it is that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Charity so much wanting in those hereticks accordingly as it is produced in a Christian and that saith he is the special genealogie with the study of which we Christian especially they that call themselves Gnosticks need to trouble our selves See Tit. 3. 9. V. 11. Glorious Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to referre to the schechina among the Jewes which we have often spoke of noting the presence or appearance of God of Christ on the earth among us See Note on Mat. 3. k. and 16. n. V. 15. Acceptation What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be learn'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes especially in the Chaldee idiome where it signifies to receive any thing for undoubted and with an honourable respect the same that they expresse also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear that is obey and believe with the exhibition of honour see Paulus Fagius on the Chaldee Paraphrase Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard the Chaldee Paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received by which appears what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a prophet Mat. 10. 41. which in like manner Luke expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to neglect Luk. 10. 16. to wit to believe and honour him So 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives not the things of the spirit that is neither believes nor values them but as it followes they are foolishnesse unto him So Ioh. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the end of the verse and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. where the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places Hence are the Cabalae of the Jewes their receivings that is traditions as to give Eph. 4. 8. is all one with to receive Psal 68. 18. and as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receipt and gift are all one which they esteem so undoubted and honourable For as the office of the Doctor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliever so of the Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive as in the beginning of Pirche Aboth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received the Law from Mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivered it to Ioshuah And as from the former of these words is the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala their doctrine received and had in so much reverence so from the second is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doctrine delivered by hand from their antecessors and without writing transmitted to posterity the first expressed in the New Testament often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the full sense of this place If there be any undoubted dogma worthy of belief any true Cabala this certainly is it that Christ came into the world to save sinners V. 17. Eternal The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of which God is said to be the King may possibly signifie the several ages of the world and no
which though thou art young may fit thee for the discharge of that venerable office 8. For bodily exercise note d profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come Paraphrase 8. For though abstinence from daily meats and wines and from marriage be as an act of self-denial and exercise acceptable to God yet if this be not observed with due limits if meats be abstained from as unlawful and marriage in like manner as abominable and detestable as by the Gnosticks who yet indulged to all villany it was then there is no good but hurt in them Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety which is of the greatest value imaginable will help us to all advantages that we can wish If we would have a comfortable life here this is promised to them that seek the kingdome of God and his righteousnesse Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here it is sure to be made up abundantly in another life 9. This is a faithfull saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe Paraphrase 9 10. And to this purpose it is to be observed as a most certain and considerable truth that to all truly pious persons there is so great assurance of an eternal reward that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us being confident that this God as he desireth the eternal welfare of all so hath promised to save all that shall believe and obey him and so consequently is the most assured Saviour of them that doe so 11. These things command and teach 12. Let no man despise thy youth but be thou an example of the believers in word in conversation in charity in spirit in faith in purity Paraphrase 12. And though thou art a young man in years yet let the gravity of thy life supply the want of the years that are wont to be required of thy office and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction both in respect of constant love and adherence to God and of profession of the faith and of purity or chastity three main particulars wherein these heretical Gnosticks do endeavour to corrupt others 13. Till I come give attendance to note e reading to exhortation to doctrine Paraphrase 13. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers 14. Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presb tery Paraphrase 14. Make use of those gifts which in order to thy function were given thee according to the revelation from the Spirit concerning thee ch 1. 18. at thy ordination see note on ch 5. f. when besides me 2 Tim. 1. 6. some others also of the Apostles one or more laid hands on thee see note on Act. 11. b. 15. note f Meditate upon these things give thy self wholly to them that thy profiting may appear to all 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Annotations on Chap. IV. V. 2. Conscience seared The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I conceive not rightly apprehended when it is thought to signifie an insensate conscience as if the resemblance were here to flesh when it is seared or cauâ—erized Hesychius and Phavorinus have both taken notice of the phrase and rendred it to another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the phrase denotes those that being brought to the test are found faulty have not a good conscience The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers or examiners or triers by which he explains it and of them saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth And when any upon such examination is found faulty he is wont to be branded for a cheat or rascal and that branding or stigmatizing is here the thing referred to and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted branded stigmatized conscience infamous villains And so saith Phavorinus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring no doubt to this place it signifies having not a sound or whole conscience V. 3. Forbidding to marry Many hereticks there were in the antient Church which prohibited marriage and taught abstinence from meats as necessary having much of their doctrine from the Pychagorean Philosophers Such were the Encratitae Montanists and Marcionites But these came after the Apostles times and are not so probably spoken of here as those which were present then in the Church And such saith Ignatius there wre in the Apostles times Ep. ad Philad and such saith Irenaeus was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil and commanded to abstain from the flesh of beasts And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villany against the creation and the Creator teaching that men ought not to receive marriage nor get children nor bring into the world such as would be miserable nor furnish death with food or nourishment that is people the world with men whom death will consequently feed on And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine all marriage to be fornication that is utterly unlawfull and that it is brought in and delivered by the devil p. 446. So Irenaeus l. 1. c. 22. Nubere generare à Satana dicunt esse The Gnosticks affirm marriage and generating to be from the devil So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage and set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all l. 6. 10. and for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉
heresie diffusing it self Peter and Paul Governours of that Church destroyed him setting himself out and being by others esteemed and worsh p'd as a God for when Simon undertook to flie and was carried up in the aire by a chariot of the devils these servants of God falling on their knees cast against him that dart which Christ directs to Mat 18. 19. that weapon of agreement of two in prayer and thereby cast him to the ground So Sulpitius Severus hist l. 2. Saint Augustin Serm. 3. in Natali S. Petri Pauli and Isiodore Pelusiote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. miserable creature he was thrown down from aloft to a notorious infamous death And that this warning of S. Paul to Timothy belongs to those that then lived and not to some that were to come toward the end of the world these latter dayes of ours may appear ver 5. by the exhortation to him to turn away from such And upon this consideration Theophylact confesseth that by the last times may be meant those immediately following S. Pauls death wherein Timothy should survive CHAP. IV. 1. I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom Paraphrase 1. when he appears in his kingdom 2. Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine Paraphrase 2. urge them presse them call upon them both when they are at leisure to hear thee when thou hast some special opportunity or vacancy to fasten anything upon them and at other times when thou hast not such probable opportunities hoping that at some time or other it will succeed convince the evill doers of their wicked courses reduce by reprehension those that are fallen but not so foully through error c. confirm those that have begun well and let all this be done with lenity and diligent instructing of them 3. For the time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching eares Paraphrase 3. This I prescribe as the method proper for the present condition of those under thee that thou mayst gain as many as is possible as foreseeing that the number of obstinate hereticks will so encrease within a while that there will be little for thee then to doe little hope of working on them when men begin to advance to the higher pitch of heresie and to get patrons for their base lusts and vicious practices betake themselves to false teachers any that will please or gratifie their humor 4. And shall turn away their ears from the truth and shall be turned unto fables Paraphrase 4. And refuse and reject all true doctrine and betake themselves to the fabulous divinity of the Gnosticks made up of Gentilisme aud Judaisme an odde mixture of both 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministery Paraphrase 5. But doe thou watch over thy flock with all diligence and warynesse be not diâ—couraged with any pressures or dangers hold out in despight of them all doe that which belongs to one that is by the Apostles of Christ intrusted under them with the propagating of the Gospel and maintaining it where it is taught which being a task of some weight and largenesse see thou perform all the parts of it 6. For I am now ready to be offered and the time of my departure is at hand Paraphrase 6. And this the rather because I have been in great danger brought out to be tryed for my life see title of this Epistle note a. and Phil. 2. note e. and my death hath been very nigh at hand 7. note a I have fought a good fight I have finished my course I have kept the faith Paraphrase 7. Which I can mention cheerfully as having the testimony of my conscience that I have behaved my self faithfully in my combate run all the hazards and past through them and never fallen off from the discharge of my duty according to my Christian profession and office Apostolicall 8. Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me at that day and not to me onely but unto all them also that love his appearing Paraphrase 8. For this I doubt not but God will give me my reward when he comes to crown his combatants even that eternall blisse and felicity which as the judge or rewarder in the Olympick games or combates he will certainly adjudge to me as one who have endured much therein And the same will he adjudge to all others who shal have so spent their time and continued in a Christian course as that Christ's coming to reward the faithfull and to destroy all opposers and unfaithfull may be matter of desire and not terror to them who if they live not to enjoy his deliverances here will be abundantly recompensed by death 9. Doe thy diligence to come shortly unto me Paraphrase 9. I desire with all possible speed that thou come hither to me 10. For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Paraphrase 10. There being these motives to hasten thee First because Demas that did assist me in preaching the Gospel Philem. 24. and Col. 4. 14. hath now left me betaking himself to his worldly affaires see note on 1 Tim. 3. a. and is gone to Thessalonica whether to his home there or to trade and get wealth in that place As for Crescens though he be gone into Gallia or France saith Epiphanius Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is not for any such worldly end but to preach the Gospel there and so Titus is gone another way to Dalmatia 11. Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministery Paraphrase 11. By which meanes I am almost alone no body but Luke remaining with me which makes me stand in need of thy help and presence And when thou comest bring Mark Barnabas's kinsman with thee for I have especiall use of him for the preaching of the Gospell 12. And Tychiâ—us have I sent to Ephesus 13. The note b cloak that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments Paraphrase 13. When I came from Troas I left a Parchment-roll with Carpus and some books I pray in thy passage call for them and bring them with thee hither but especially the Parchment-roll 14. Alexander the Coppersmith did me much evill note c the Lord reward him according to his works Paraphrase 14. Alexander mentioned Act. 19. 33. see note e. on that chapter did me a great deale of wrong at my being there He will one day meet with
not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift eager dogges and so signifies greedy devourers And to this sense hath Guil. Canterus with full confidence interpreted the phrase Nov. Lect. l. 1. c. 15. But that which to me seems more facile is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take no care but for food and so the word bellies will be proverbially taken for gluttonous persons as in Hesiods Theogenia from whence the latter part of this verse seems to be imitated and lightly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony which are also proverbially express'd by idlenesse as in Sodome Ezech. 16. 49. and so seem to signifie here among the Gnostick hereticks in Crete V. 15. Unto the pure The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks which here and through this whole Epistle he arms them against that talked much of Christian liberty and extended it to the partaking of idol feasts and to all the filthinesse of the flesh calling themselves the Spiritual and Perfect to whom all these things were lawful and indifferent or free These are they that pervert the truth ver 14. teach things which are not lawful v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted in the latter end of this verse Now the notion of lawful or indifferent is here expressed by pure that is that hath no impurity or turpitude in it defileth not the conscience Of which sort of things the Apostle here pronounceth that to them that live pure lives and unspotted from the pollutions of the flesh these indifferent things may thus freely be used And this he thus expresses To the pure all things are pure that is They that strictly abstain from unlawful freedomes may with a safe conscience use any lawful liberties but to them that are defiled and unfaithful that is to polluted filthy Apostate Gnosticks nothing is pure there is no place for such pretences as these that what they doe they doe with a good conscience their mind and conscience is defiled they are far from those faithful and knowers of the truth 1. Tim. 4. 3. who have this liberty there allow'd them their mind is polluted with pestilent errors and their conscience with knowledge and memory of their foul sins and so Christian liberty belongs nothing to them That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure and not onely to them that count these indifferent things lawful may appear by the latter part of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure to whom nothing is pure or lawful that is the things that are in themselves most indifferent are by them done in a polluted manner their eating things offered to idols is far from being lawful or indifferent in them Christian liberty can never excuse them or be pretended for them CHAP. II. 1. BUT speak thou the things which become sound doctrine Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me see c. 1. 9. 2. That the note a aged men be sober grave temperate sound in faith in charity in patience Paraphrase 2. And for the deacons or other officers of the Church beside the Bishops c. 1. 7. they must be free from all manner of intemperance or excesses of a reverend behaviour discreet orthodox and such as have not been guilty of the Gnostick heresie who have so much love to Christ as to persevere in that profession in time of persecution see note on Rev. 2. b. 3. The aged women likewise that they be note b in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things Paraphrase 3. So for the Deaconesses that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church not backbiters not accustomed to intemperate drinking of wine such as by words and examples may teach good not ill lessons unto others 4. That they may note c teach the young women to be sober to love their husbands to love their children Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties 5. To be discreet chast note d keepers at home good obedient to their own husbands that the word of God be not blasphemed Paraphrase 5. staying at home taking care of the family gentle and kind and charitable in all their relations to servants at home and to others that need their charity respectfull and observant of their husbands that Christian religion be not thought to infuse any thing into them contrary to moral vertue 6. Young men likewise exhort to be sober-minded Paraphrase 6. Likewise for the men all those that are under authority see note on Luke 22. d. advise them to take care that they be humble and temperate 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptnesse gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Paraphrase 8. True doctrine and coming with so much clearnesse of expression and conviction that it is not liable to the censures of any but that they that doe not like but oppose the Christian profession may have nothing to lay to your charge and so be ashamed that they oppose such excellent persons 9. Exhort servants to be obedient to their own masters and unto please them well in all things not answering again 10. Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Paraphrase 10. but approvin themselves the most truly faithfull servants that can be that by their actions the Christian religion may be well spoken of by all men in this as well as other respects 11. For the grace of God that bringeth salvation hath appeared to all men Paraphrase 11. For the Gospel see note on Heb. 13. d. hath been made known and published to Gentiles as well as Jewes see Luke 3. b. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world Paraphrase 12. And the summary doctrines of that are to oblige us Christians to renounce and forsake all impious licentious practices and perform all sorts of duties reducible to three heads toward our selves toward our brethren toward God sobriety justice and piety all the time of our living here 13. Looking for that blessed hope and the glorious appearing of that
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not many masters may perhaps be thus collected One great fault of the Judaizing Christians and Gnosticks frequently taken notice of is that of judging others the orthodox Christians and separating from them Thus Rom. 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth in the beginning and end of the verse hath been shewed to signifie see Note a. on that chapter him that teacheth the necessity of observing the Mosaical Law and accuseth and separateth and speaks evil of the Orthodox Christians as breakers of the Law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Apostates because they are not circumcised These are there farther described v. 18 19 20. as those that take upon them to know the will of God most perfectly and are thence called Gnosticks to be guides of the blind lights of them that are in darknesse instructers of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers or masters of babes c. where their assuming those titles of guides lights instructers masters is joyned with the judging of others as blind ignorant fools and babes And as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher or master the same as here is one of the titles they assumed so v. 21. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that teachest another in this sense again thou that assumest to know more then all others to be able to instruct and teach others as if no man knew his duty but they These are again described Rom. 14. 4. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that judgeth another man's servant that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances require all those performances of their fellow-Christians as if they not Christ were the lords and masters of their faith So again Col. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man judge you in meat or drinks c. where the judging is that of the Judaizers and is called dogmatizing ver 20. by ordinance retrenching that liberty that Christ hath given us and thereupon judging all that are not their disciples and so that is all one with this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here A spice of this humour it was that Christ noted in the Pharisees Mat. 23. when he tells them they loved to be called Rabbi Rabbi v. 7. that is my master my master my guide my instructer which Christ forbidding his disciples to imitate gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one is your guide or master Christ and again ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not ye called guides or masters for one is your master Christ And that this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters here may appear first by the circumstances of the Context and secondly by comparing them with these other places now mentioned For the first in the 12th verse of ch 2. S. James speaks distinctly to these Judaizers and admonisheth them of their words as well as actions that they are to be guided by the Christian not Mosaical law and accordingly to be judged that the Christian law teacheth liberty from the Mosaical and they that speak or doe contrary to that liberty are much to be blamed Which being thus generally proposed on those two heads he begins by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first with the last actions those especially of mercy most contrary to the practice of these Judaizers who fiercely persecuted the Orthodox Christians and on that head he proceeds to the end of the Chapter shewing how little available faith or Christian profession will be without charity And then at the beginning of this Chapter he returns to the first that of the tongue or speech a special part of which is that of judging others and so goes on to this matter of the unruliness of the tongue v. 3 c. and shews how contrary that is also to Christian profession v. 9. it being the cursing of men when they pretend to pay reverence and blessing to God And this it seems they were guilty of not only by what had before been said c. 1. 26. that he that seems to be religious and bridleth not his tongue that man's religion is vain but here also v. 10. My brethren these things ought not to be so And that they are the Gnosticks that are thus noted by him appears v. 13. Who is wise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing among you let him by a good conversation shew his own works with meeknesse of wisdome intimating that this proud fastidious supercilious wisdome judging and censuring others is that which is here designed to be beaten down by him and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. And that is the reason also that c. 4. 11. having exhorted them not to speak against one another he adds He that speaks against his brother and judgeth his brother speaks against the law and judgeth the law that is by his practice condemns the law of God which he so zealously professeth to stand for That this is the importance of the place may appear secondly by comparing this verse here with Rom. 14. 10. There for the suppressing this fault of theirs judging or setting at nought the brother this reason is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we shall all appear before the judgment-seat of Christ as in another matter 1 Cor. 4. He that judgeth me is the Lord therefore judge nothing before the time untill the Lord come c. that is judging others is an unchristian thing deâ—ogating from Christ's judicature to which all must be referred And so here Be not many masters knowing we shall receive a greater judgment that is answer for what we doe at an higher judicature And so again c. 4. 12. There is one law-giver who is able to save and to destroy that is to whom all judging is to be referred who art thou which judgest another This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostick Judaizers evidently described v. 6. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swerving from the faith and good conscience and being turned to vain speaking he saith that they are desirous 〈◊〉 teachers of the Law that is Rabbies that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master or teachers here and this it seems in respect of their asserting the necessity of the Christian's observing the Mosaical Law as appears ver 8. and that is in effect the judging of them that observe it not And so 1 Tim. 6. speaking of these under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heterodox teachers puffed up as Gnosticks but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing he adds mention as of their envy and strife so of their evil speaking and evil surmising the judging which we now speak of As for the putting in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many be ye not many masters I suppose that is in
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for destruction of the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian â—â—wes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up to bear to an higher place and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or upon the crosse which was an high place also and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear or carry your fornications the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscipient and they shall undergoe that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you
or diminish 948. 2. Added nothing to me 601. 1. Adjure 134. 1. first and second Admonition 721. 2. Adoption 479. 1. spirit of Adoption 479. 1. Adversary 21. 1. 523. 2. full of Adultery 815. 2. Aegypt 919. 2. the Aegyptian 121. 1. 419. 2. 828. 1. Affectionately desirous 666. 2. fight of Afflictions 753. 2. After 562. 1. 599. 1. Aged men 718. 1. Agree 29. 2. witnesse Agreed not 179. 1. beat the Aire 540. 1. Alabaster box 129. 2. before All 350. 1. All men 463. 2. 477. 1. All the righteous bloud 11â— 2. All things 63. 2. 187. 2. 616. 2. 651. 2. 656. 2. All these things 172. 1. Allegory 608. 1. Almâ—s 34. 1. Already 683. 1. Altar 115. 2. 884. 1. 906. 1. under the Altar 891. 2. Ambassadours 578. 2. Amen 558. 1. Ananias high-priest 200. 2. Anathema 483. 2. 873. 1. Anathema Maranatha 566. 1. 948. 2. Angel 281. 2. his Angel 384. 1. a spirit or an Angel 424. 1. Angels 869. 1. with his Angels 545. 2. 677. 2. 852. 2. because of the Angels 584. 1. better then the Angels 727. 1. their Angels 92. 1. Angels of the Churches 384. 1. 869. 1. be Angry 625. 2. Annas 344. 1. Annas and Caiaphas 198. 1. Anoint thy head 36. 2. Anointed 367. 2. Anointed with the holy Ghost 367. 2. Anointing with oile 785. 1. that which is Anothers 244. 1. 245. 1. Answer of a good conscience 491. 1. Answered 145. 1. Answereth to 608. 1. Antichrist 680. 2. 681. 2. 828. 1. 829. 2. Antichrist cometh 828. 1. Antichrists 828. 829. now are there many Antichrists 822. 1. Antipas 859. 876. 1. Apollyon 901. 2. Apostle 770. 1. Apostles 209. 1. 399. 2. 326. 1. 508. 2. 551. 1. say they are Apostles 872. 1. Appearance 674. 1. 683. 2. graves that Appear not 116. 2. things which doe Appear 757. 2. Appeared 221. 1. Appii forum 435. 2. Appoint 350. 1. Appointed 794. 2. not Appointed us to wrath 794. 2. Apprehended 644. 2. Approve 444. 2. 449. 2. Aprons 412. 1. Archippus 662. 1. Areopagite 406. 1. Areopagus 405. 2. Aretas 590. 2. Arimathea 139. 2. Armageddon 926. 2. As of the 270. 1. Ashamed 487. 2. 867. 1. Asia 865. 1. Ask 210. 2. 491. 2. Ask according to his will 840. 1. Ask in faith 841. 1. shall Ask 92. 1. 317. 2. Asleep 670. 2. Assembled together 132. 2. 350. 2. Assembly 776. 1. general Assembly 764. 2. Assos 416. 1. Assure our hearts 832. 2. Attained 487. 1. 644. 1 2. Availeth much 610. 2. Avoid 709. 1. Author and finisher 763. 1. Azor 7. 1. B. Babler 405. 2. vain Bablings 709. 2. Babylon 806. 2. 919. 1. error of Balaam 851. 2. way of Balaam 815. 2. Bands 625. 1. I have a Baptisme 234. 2. Baptist 14. 1. Baptize with water 17. 1. 332. 1. Baptized in the cloud 544. 1. Baptized for the dead 563. 1. Baptized with the holy Ghost 332. 1. Bartholomew 271. 1. Baskets 83. 1. Bear 17. 1. 872. 2. Bear our sins 795. 2. Bear his crosse 138. 2. canst not Bear evill 872. 1. Bear long 250. 2. Beareth all things 556. 1. another Beast 914. 1. who is like unto the Beast 913. 1. Beast which was and is not 858. Beast out of the bottomelesse pit 907. 1. Beasts 780. 1. fought with Beasts 564. 1. four Beasts 884. 2. 885. 1. Beautifull outward 114. 1. Beelzebub 68. 2. Before him 460. 2. Before and behind 886. 1. was Before me 270. 1. Began 145. 1. judgment must Begin 804. 1. from the Beginning 296. 1. 826. 1. Beginning of sorrows 891. 2. Beggerly elements 604. 1. Beguile 655. 1. good Behaviour 718. 2. Behold 779. 2. 795. 1. â— Beholding his natural face 773. 2. could not Believe 307. 1. surely Believed 186. 1. they which have Believed 722. 2. Believeth all things 556. 1. Believing masters 703. 1. out of his Belly 292. 1. 338. 2. slow Bellies 717. 1. Beloved 703. 2. Beloved son 19. 2. Benefactors 260. 1. Benefit 704. 1. due Benevolence 531. 1. Beside himself 147. 1. Bethesda 280. 1. Betrayed 88. 2. Better then the Angels 727. 1. some Better thing 759. 2. Bewitched 604. 1. goe Beyond 699. 2. Bind 326. 2. 523. 2. Bishops 636. 1. 795. 2. Bishoprick 334. 2. Bitter zeal 779. 2. Bitternesse 360. 2. 455. 1. was to be Blamed 601. 2. name of Blasphemie 912. 1. Blasphemies 80. 1. Blesse 76. 2. Blessed are 210. 1. Blessed are the barren 264. 1. Blessed are they that keep 856. in thee be Blessed 605. 1. son of the Blessed 179. 1. Blessing 739. 2. cup of Blessing 545. 2. Blind-folded 261. 2. Bloud 456. 1. sweat like drops of Bloud 260. 2. price of Bloud 131. 1. abstain from Bloud 397 2. born of Bloud 269. 1. resist unto Bloud 540. 2. 764. 1. Bloud and water 323. 2. came by water and Bloud 324. 1. Bloud of Christ cleanseth 823. 2. Boanerges 147. 1. Boards 433. 2. Boasteth great things 779. 2. Boasting 538. 1. 782. 2. Boasting of things without our measure 587. 2. Body 465. 1. 625. 1. 674. 1. my Body 131. 1. 465. 1. Body of Christ 465. 1. 851. 1. by the Body of Christ 469. 1. Body of death 465. 1. Body of his flesh 652. 2. Body of sin 465. 1. Body flesh bones 818. 2. Body of Moses 851. 1. Bodies 935. 2. Bodily 465. 1. 654. 2. Bold 586. 2. Boldnesse 834. 1. Bond of iniquity 360. 2. bring into Bondage 600. 1. Bondage of corruption 478. 1. spirit of Bondage 223. 1. Book of life 646. 1. 881. 1. 913. 2. Borders of their garments 111. 1. inlarge the Borders of their 111. 1. Born of bloud 269. 1. 832. 2. Born of God 269. 1 2. 831. 2. Born of water 275. 1. in the Bosome 45. 2. Abrahams Bosome 45. 2. Bosor 815. 2. Bottles 49. 2. deny the Lord that Bought them 873. 2. Bound 422. 2. 902. 1. Bound in spirit 417. 1. Brake the box 176. 2. fine Brasse 868. 2. Breaking of bread 339. 2. true Bread 288. 2. Breast-plates of fire 902. 1. Breath of his mouth 683. 2. Brethren 350. 1. 703. 2. Brethren with me 597. 1. Bride-chamber 49. 1. 275. 2. friends of the Bridegroom 275. 2. Brightnesse of his coming 683. 2. Brimstone 902. 2. Brought forth 149. 2. Bruised reed 68. 1. Buffet 523. 2. Build the house 731. 1. Build thereupon 518. 1. Burned in spirit 409. 1. Burning â—19 1. Burst asunder 334. 1. heavy Burthens 111. 1. Busie-body 804. 1. no man might Buy or sell 916. 1. By 450. 2. 679. 1. 818. 2. C. tribute to Caesar 170. 1. Caesarea 409. 2. Caesarea Philippi 83. 1. Caiaphas 198. 1. 344. 1. a Calfe 885. 2. Call by their names 301. 1. Call upon the name 512. 1. Called 99. 1. 704. 2. Called Christians 380. 1. Called a Jew 449. 2. to be Called 11. 2. 26. 1. Calling 811. 1. Camels haire 16. 1. woman of Canaan 80. 2. Simon the Canaanite 54. 1. Candlesticks 869. 2. a Canker 709. 2. Cannot sin 832. 1. Captain 382. 1. Captain of our