men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
me alone But although ye forsake me my Father will not he will continue close to me and acknowledge me even in death it self yea and raise me up from death 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world Paraphrase 33 This I have foretold you that you may depend on me for all kind of prosperity and by consideration of my conquest over all that is formidable in the world take courage and hold out against all the terrors and threats of the world and the sufferings in it Annotations on Chap. XVI V. 7. Comforter What is meant by the word Paraclete here attributed to the Holy Ghost hath been mention'd Note on c. 14. 16. and will more fully be discernible by this place For of the Paraclete taken in the notion of an advocate or actor this is the office to convince the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accuser or as it is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie the cause against all gain sayers to convince them or to convince others that they have complain'd or acted unjustly So that all that here follows must in any reason so be interpreted as shall agree with the customes of pleading causes among the Jewes Now there were 3 sorts of causes or actions among the Jewes 1. publick judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concerning criminall matters and those consisted in the condemnation and punishing of offenders against God false prophets c. 2 dly in the defending of the just or upright against all oppression or invasion or false testimony and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning justice or equity or righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 3 d in pleading against any for trespasse against his neighbour as in robbery c. and urging the law of Retaliation to suffer as he hath done and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world who had rejected and crucified him One action he should put in against the world of the first kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning that question whether Christ were guilty of being a false prophet or they of not believing a true prophet the Messias of the world and should demonstrate or prove them guilty of a great crime viz. of not believing the Messias and that should be managed thus There are rules set down Deut. 18. 22. to discern and distinguish a false prophet from a true and particularly to discern the Christ or Messias v. 18. viz. if undertaking to be the Messias and to prove that by foretelling things which were not in the power of the devil to work or to foretell all the things which he foretold came to passe Now one of the things foretold by Christ was that the Spirit or Paraclete should come Which being fulfilled by his coming and his coming from God and not from the devil but destructive to his kingdome this would be a convincing argument that he was a true prophet and so the Messias which he affirmed himself to be and so that they were guilty of a great sinne in not believing on him of a greater in crucifying him and therefore that they ought to expect that punishment of excision Deut. 18. 19. which after within a while did accordingly befall that nation A second action which the Holy Ghost did put in for Christ against the world was to vindicate his innocence though he had suffered among them as a malefactor and his way of managing that was by giving them assurance and convincing them that he which was thus condemned and crucified by them was by God taken up into heaven as a clear testimony of his innocence to partake of his own glory there The third action was that of judgment or of punishing injurious persons by way of Retaliation against Satan the cause and author of the death of Christ who put it into Judas's heart and the chief Priests and Pharisees the former to deliver up the latter to put him to death And by the coming of the Holy Ghost and preaching of the word thorough the world and so the spreading of Christianity among the Gentiles which was an effect of this coming and office of the Holy Ghost this work of Retaliation was wrought most discernibly on Satan or the Prince of this world he put Christ to death and he himself is slain as it were his kingdome destroyed his idols Oracles abominable sins whereby he reigned every where among the Gentiles in the heathen world were remarkeably destroyed by this coming of the Holy Ghost and so the world and the Prince thereof judged sentenced and condemned judicio talionis to suffer from Christ as he had dealt with him and that was the convincing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment This seems to be the meaning of this very difficult place to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels and from Val. Schindler in his Pentaglott in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1521. C. V. 23. In that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day here may possibly be mistaken by assigning too restrained a sense to it For if it be applied to that part only of the precedent verse But I will see you again which notes the space immediately following his Resurrection see c. 14. 19. and antecedent to his Ascension it will not then be proper to affirm of that space that they should ask him nothing for it is evident that at that time of seeing him they asked him many things see Act. 1. 6. But as this Resurrection of Christ was attended with his Ascension to heaven and sending the Paraclete so it is most exactly true which here follows In that day ye shall ask me nothing that is shall have no need of asking more questions The Paraclete shall teach you all things That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is rendred asking and not that other notion of asking for praying in the following words may appear first by v. 19. where they being dubious and uncertain what he meant by yet a little while and ye shall not see me c. it is said Jesus knew that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask him that is ask him the meaning of that speech and to that he here referres in the same word In that day when that course shall be taken for the instructing you so perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall ask me nothing 2dly By the changing of the word in the other part of this verse where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall ask or begge of the
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
indeed the English word cover seems to come from it and that either simply to cover or to cover with pitch c. secondly in Piel to cleanse expiate and to be propitious Hence it is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plaster or cover with bitumen of pitch and sometimes most ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate or cleanse And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covering Exod. 26. 36. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory when the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering See Note on Rom 3. h. And so in this place where it notes a part of the Ark it must be taken in the notion of the Hebrew and rendred in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering as 't is Exod. 26. 34. and 30. 6. or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been here retained would have imported V. 7. Errors The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies peculiarly ignorance yet is taken among the Greek Writers in the Old Testament for sinning indifferently So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company that had not sinned against the King according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies ignoravit erravit ignorance error so also it signifies defecit recessit falling off failing and so here it signifies all those sins for which there was allowed expâ—ation and sacrifice under the Law that is all sins but those of Presumption or Will V. 13. Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie in this place signifies to purifie in the notion that belongs to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure and holy are set opposite 1 Cor. 7. 14. So also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is used for washing among the Jewes See Note on 1 Cor. 7. d. Thus it appears to be used here not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean or polluted immediately precedent and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing or purity following but by the evidence of the matter here spoken of For that was the design of the legal sacrifice bloud and ashes to cleanse them that were legally polluted which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cleansing of the flesh that is to make them legally clean such as might come into the congregation again But this still in a Metaphorical signification as cleansing signifies expiation or obtaining pardon of sin freeing from the inconveniences or Censures that belong'd to it In this same sense the word is used c. 10. 10. Through which will we are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our sins are expiated through the offering of the body of Christ once for all which v. 26. is expressed by another phrase that he hath now once appeared to put away sin by the sacrifice of himself V. 16. Be the death What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siggnifies here will be best guest by the Context which looks to the validity of Wills and Testaments and to the pleading of them in Law to receive benefit from them This is expressed v. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of this it is sufficiently known in all Lawes what is here said that as long as the Testator lives there is no validity in his Will no pleading any thing from it because Voluntas est ambulatoria say the Lawyers a man as long as he lives may change his Will In this sense may this 16. v. be thus interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is a Testament that is where a Testament is produced or pleaded or where a Testament is a Testament or to the confirming of a Testament to the proving of a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the death of the Testater be brought produced alledged brought into the Court testimony brought of it for otherwise the Will will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as long as the Testater is alive or as long as there is no constat of his death Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used sometimes in the New Testament in a Forensical sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring an accusation 1 John 18. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25. 7. to bring accusations or charges against any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or enter a suit against one V. 20. To put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to frustrate as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frustrate God's connsel that is deprive it of evacuate the end of it and so here Christ's death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depriving sin of its end or designe which was first to get us into its power to reign in our mortal bodies and then maliciously to bind us over to punishment eternal from both which Christ's death was designed to redeem us from living in sin and from being punished for it according to the two benefits of Christ's death signified in the Sacraments grace and pardon CHAP. X. 1. FOr the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect Paraphrase 1. For the Mosaical Law which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel eternal life c. and not the lively representation or effigies of them such as the Gospel now affords us is no way able by sacrificing every year as long as the temple lasts bullocks and goats that is by repeating often those same kinds of sacrifiees to work that great benefit for the worshippers which the Gospel is designed to doe viz. to give men full pardon of sin and purifie their consciences 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sin Paraphrase 2. For then they would not need to be offered again continually when the work for which they were offered was once wrought as if the cure were wrought the medicine need not be any more applyed 3. But in those sacrifices there is again remembrance of sins made every year Paraphrase 3. Whereas now being only a commemoration of sins not a purging them away they are
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this age might yet be remitted and pardon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear proportion in sense to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and lyes Prov. 30. 8. Or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the words are without deeds agreeing to them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful Eph. 5. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here The advice of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked word Thus will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil things v. 35. and thus it may referre to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are
Elders of the people unto the palace of the high priest who was called Caiphas Paraphrase 3. the whole Sanhedrim 4. And consulted that they might take Jesus by subtilty and kill him Paraphrase 4. apprehend Jesus secretly without any great noyse Lu. 22. 6. and cause him to be sentenced and put to death by the Romans 5. But they said Not on the feast day lest there be an uproare among the people Paraphrase 5. And although it were customary to put malefactors to death at solemne times Acts 12. 4. that their punishment might be more exemplary yet they had an exception to that because of the great opinion the people had of him which might cause a sedition among them if 't were done at any such time of resort and therefore they deliberated and had some thoughts of putting it off till after the feast But it seems this counsel was laid aside upon Judas's proffer v. 15. only a fit season was sought by Judas v. 16. perhaps only that of apprehending him in the night 6. Now when Jesus was in Bethany in the house of Simon the leper Paraphrase 6. One Simon known and distinguish'd from others by this that he had once had a leprosie and 't is probable had been cured of it by Christ and so was a disciple of his a Christian 7. There came unto him a woman having an note b alabaster box of very precious ointment and poured it on his head as he sat note c at meat 8. But when his disciples saw it they had indignation saying To what purpose is this wast Paraphrase 8. one of them by name Judas Iscariot see c. 27. Note h. and c. 21. 2. murmured that so much ointment should be cast away upon Christ 9. For this ointment might have been sold for much and given to the poor Paraphrase 9. when it might have been sold at a good rate and that have relieved many poor people 10. When Jesus understood it he said unto them Why trouble ye the woman for she hath wrought a good work upon me Paraphrase 10. Why doe you murmure or complain of this womans action seeing that which she hath now done is an act of charity or piety very seasonable at this time 11. For ye have the poor alwayes with you but me ye have not alwayes Paraphrase 11. For you are sure to have continuall opportunities of giving almes to the poor but ye are not likely to have so towards me 12. For in that she hath powred this ointment on my body she did it for my buriall Paraphrase 12. And indeed this very act which she now hath done is more then an act of charity 't is a presage very significant that I shall dye and be buried very shortly for which this ointment is proper by way of embalming 13. Verily I say unto you wheresoever this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memorial of her Paraphrase 13. the story of Christs death and burial 14. Then one of the twelve called Judas Iscariot went unto the chiefe priests Paraphrase 14. Then Judas he that had made that mutiny and consequently that had had this answer given him in foul displeasure upon this occasion and knowing that they of the Sanhedrin were desirous to apprehend him privately 15. And said unto them What will ye give me and I will deliver him unto you and they covenanted with him for thirty note d pieces of silver Paraphrase 15. Shekels 16. And from that time he sought opportunity to betray him Paraphrase 16. such an opportunity as they meant v. 4. that is an opportunity of taking him when the people should not be aware to deliver him up unto them 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover Paraphrase 17. Now on the thursday evening wherein the thirteenth day of the moneth Nisan was concluded see Note on Mar. 14. c. and the fourteenth day began the day of preparation to the feast of unleavened bread whereon they put all leaven out of their houses that is on the evening which began the Paschal day 18. And he said Goe into the city to such a man and say unto him The master saith My time is at hand I will keep the passover at thy house with my disciples Paraphrase 18. The season of my death is so neer at hand being likely to befall me before this Paschal day at even werein they were wont to eat the lambe that I cannot solemnly observe the paschal sacrifice I will therefore eat the unleavened bread and bitter hearbs the memorial of the afflictions and deliverance in Egypt at thy house this night See Note on Mar. 14. c. 19. And the disciples did as Jesus had appointed them and made ready the Passover 20. Now when the even was come he sate down with the twelve Paraphrase 20. after sun-set some time see Mar. 14. c. 21. And as they did eat he said Verily I say unto you that one of you shall betray me 22. And they were exceeding sorrowful and began every one of them to say unto him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me Paraphrase 23. It is one of the twelve see Mar. 14. 18 20. one of those very persons that lye at meat and eat in the same messe with me Lu. 22. 21. according to that prophecy Psal 41. 9. nay he gave John a particular token Joh. 13. 26. to signifie that 't was Judas 24. The sonne of man goeth as it is written of him but woe unto that man by whom the sonne of man is betrayed It had been good for that man if he had not been born Paraphrase 24. It is prophecied of the Messias that he shall be put to death and accordingly it shall be but woe be unto that man that shall be the instrument of it It were more for the advantage of that man never to have been then by this sin to incurre that woe 25. Then Judas answered and said Master Is it I He said unto him Thou hast said Paraphrase 25. It is as thou hast said 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat note e this is my body Paraphrase 26. And whilst Judas was there before any of them were risen from the table Jesus in imitation of the Jewes custome after supper of distributing bread and wine about the table as an argument of charity and a meanes of preserving brotherly love among them instituted the Sacrament of the Eucharist as a contesseration of charity among all Christians and to that end taking bread and giving thankes he brake and gave it to the disciples to take and eat telling them that this taking and eating was
now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of
to the Jewes and not at all to the Gentiles So in their first Commission out of which the very Samaritans were excluded Mat. 10. 5. Goe not into the way of the Gentiles and into any city of the Samaritans enter ye not but goe rather to the lost sheep of the house of Israel And in their second Commission Act. 1. 8. although the Samaritans are taken in and the utmost parts of the earth yet ch 3. and ch 13. 46. 't is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first to the Jewes that they must preach And accordingly we find that the Apostles till the Jewes reject them and are ready to stone them doe not leave them off to goe to the Gentiles But then Act. 13. 46. they foretell them what they are to doe Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you which referres I suppose to the precept of Christ that made it necessary but seeing ye have put it from you c. loe we turn to the Gentiles And when v. 47. they urge the Lords commandment for so doing it is not this parting precept of Christ but one out of the prophet Isaiar c. 49. 6. I have set thee to be a light to the Gentiles c. And the same I conceive before intimated v. 40 41. Beware lest that come upon you Jewes which is spoken of in the prophet Behold yee despisers and wonder and perish for I work a work which you shall in no wise beleive c. that is upon the Jewes despising and holding out obstinately against the preaching of the Gospel v. 45. 't was prophecied that they should be destroyed and about the same time the Gospel should be removed and preach'd to the heathen world An incredible thing which should amaze the Jewes and be matter of great wonderment to them and so it is said of them upon the like occasion of the Christian Jewes that they were astonyed c. 10. 45. What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jewes at Corinth where upon their resisting and blaspheming he shakes his garment an embleme of their approaching ruine like the shaking off the dust from their feet and tells them From henceforth I will goe to the Gentiles and presently enters into the house of Justus a prosclyte v. 7. This is after most fully done to the Jewes at Rome at the conclusion of the Acts c. 28. 28. Be it known therefore unto you that the salvation of God is sent to the Gentiles but that again upon the obduration of the Jewes v. 26 27. All this makes it appear that after Christs death the Gospel was by the Apostles to be first preach'd to the Jewes to convince them of their sinne of crucifying Christ enlarged also to the Samaritans by Christs command Act. 1. 8. who were in their worshipping at mount Gerizzim schismaticks and so separated from the Jewes but otherwise were Jewes in religion and that was a doing till about the time that that fatall destruction fell upon that nation ch 10. 23. But this not exclusively but inclusively also to the preaching to all the nations and people of the world as the phrase is taken in the greatest latitude when the Jewes should first have express'd their obstinacy sufficiently For so the words as they are repeated in S. Mark must necessarily signifie Goe into all the world and preach the Gospel to every creature to those of the synagogue first and then to others also Thus S. Luke hath set it down most distinctly ch 24. 47. that repentance and remission of sinnes should be preached to all nations beginning at Jerusalem where Judaea in which Jerusalem is is one of the all nations and they are to begin at Jerusalem and from thence first preach through all other parts of Judaea and even in the heathen cities first of the native and proselyte Jewes in their synagâ—gues and proseuchae before they went to the Gentiles and so generally they continue to doe till the time of the destruction of that people The second argument for this rendring of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as that it may primarily point to the Jewes is that of S. Paul Gal. 2. viz. that S. Peter was intrusted with the Gospel of the 〈◊〉 that is to preach the Gospel particularly to the Jewes and so again it there appeareth of James and John that they betook themselves to the circumcision that is to the Jewes v. 9. And 't is observable how farre S. Peter was from understanding this precâ—pt in this place to oblige him at that time not long after Christs ascension to preach to the Gentiles for in the bâ—sinesse of Cornelius Act. 10. 't is clear that he did not yet think it lawfull for him to preach to that one Gentile and for the commission of Christ he repeats it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 42. he commanded us to preach to the people that is to the people of the Jewes as the Rulers of the people and Rulers of Israel are all one and as that nation is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. 41. signifies all the Jewes and 't is manifest that before he would venture to preach Christ to that one heathen God saw it necessary to send him a Vision and by that instructed him that the Gentiles were not to be look'd on by him any longer as profane or not to be conversed with but might be preach'd to as well as the Jewes And this God confirm'd by sending down the holy Ghost on these first fruits of the Gentiles Cornelius and hâ—s company as he had done on the Apostles the first fruits of the Jewes to testifie this his pleasure from heaven immediately And accordingly v. 45. the beleiving Jewes were astonished when they heard of this and ch 11. 1. 't is said that the Apostles c. in Judea heard of this and v. 2. they call Peter in question about it and he is fain to give them an account of his Vision and the descent of the holy Ghost upon them as a testimony that so 't was to be v. 16. and by that they are convinced v. 18. and not till then V. 20. End of the world It hath formerly been said Note on Mat. 24. c. that there was a double age famously spoken of among the Jewes the then present age and the future age or the state of things under the Messias from that time to the end of the world According to this the destruction of that state or end of the first age is taken notice of as a famous period and is set down in that very style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. and Mat. 13. 40. where 't is more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this age and so again Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion
and told them Elias verily cometh first and restoreth all things and how it is written of the son of man that he must suffer many things and be set at nought 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Paraphrase 12 13. And he answered them saying It is no doubt prophecied of Elias Mal. 4. 5. that he should come before the great and terrible day of the Lord that is the destruction of the Jewes on purpose to convert and deliver them from it v. 6. But let me tell you John Baptist is this Elias and he ye know is come already as well as I and they have used him as Ahab used Elias when he was here on earth stood out obdurate against all his threats And as they have done with him so shall they deale with me persecute despise and put me to death according to the predictions of the old prophets concerning the Messiah and as was intimated by John Baptist in those words of his Behold the Lamb of God that taketh away the sinnes of the world meaning that I should beare your punishments as a lamb be sacrificed and slain by and for you See Mat. 17. 11 12. 14. And when he came to his disciples he saw a great multitude about them and the Scribes questioning with them 15. And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16. And he asked the Scribes What question ye with them Paraphrase 16. About what doe you question the disciples ver 14. 17. And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit Paraphrase 17. a disease which when it is upon him takes away his speech an Epilepsy Lu. 9. 39. and hearing v. 25. 18. And wheresoever he taketh him he note b teareth him and he foameth and gnasheth with his teeth and pineth away and I spake to thy disciples that they should cast him out and they could not 19. He answereth him and saith O faithlesse generation how long shall I be with you how long shall I suffer you bring him unto me Paraphrase 19. He said to his disciples or In his answer to the man he said to his disciples See Mat. 17. 17. 20. And they brought him unto him and when he saw him streightway the spirit tare note c him and he fell on the ground and wallowed foaming Paraphrase 20. put him into a fit 21. And he asked his father How long is it agoe since this came unto him And he said Of a child 22. And oft-times it hath cast him into the fire and into the waters to destroy him but if thou canst doe any thing have compassion on us and help us Paraphrase 22. so as to endanger his life 23. And Jesus said unto him If thou canst beleive all things are possible to him that beleiveth Paraphrase 23. If thou canst beleive me to be able to doe it thou mayest then be capable of this miracle For 24. And straightway the father of the child cryed out and said with teares Lord I beleive help thou mine unbeleif Paraphrase 24. and whatever degree of faith is wanting in me I beseech thee to pardon and repair it in me 25. When Jesus saw that the people came running together he rebuked the foule spirit saying unto him Thou dumb and deaf spirit I charge thee come out of him and enter no more into him Paraphrase 25. commanded the devil that inflicted that disease saying Thou evil spirit which afflictest this person so sorely that he can neither speak nor hear 26. And the spirit cryed and rent him sore and came out of him and he was as one dead insomuch that many said He is dead Paraphrase 26. And he fell into a sore fit of Epilepsy and therewith was forever freed of the disease 27. But Jesus took him by the hand and lifted him up and he arose Paraphrase 27. recovered 28. And when he was come into the house his disciples asked him privately note d Why could not we cast him out Paraphrase 28. His disciples thinking verily that they were not able to cure this disease asked in private what the reason was 29. And he said unto them This kind can come forth by nothing but by prayer and fasting Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed and their not using that means which they ought to have used was it that made them not able to doe it and that was the culpable omission which he reprehended in them v. 19. See Mat. 17. 21. 30. And they departed thence and passed through Galilee and he would not that any man should know it 31. For he taught his disciples and said unto them The son of man is delivered into the hands of men and they shall kill him and after he is killed that he shall rise the third day Paraphrase 30 31. And Christ now determined to be more private seeing and telling his disciples how little good was now likely to be done by his farther miracles it being certain that the chief of the Jewes would instead of believing on him put him to death but as this should be so within three days he should rise again and that would be a proper means to convince some See note on Mat. 8. b. 32. But they understood not that saying and were afraid to ask him 33. And he came to Capernaum and being in the house he asked them What was it that ye disputed among your selves by the way 34. But they held their peace for by the way they had disputed among themselves who should be the greatest Paraphrase 34. they had as they went along fallen into a contention which of them was to be preferred before to take place of the rest 35. And he sate down and called the twelve and saith unto them If any man desire to be first the same shall be last of all and servant of all Paraphrase 35. The precedence among my disciples all that they are capable of that of being governours of the Church brings no advantage to him that hath it but to be more the servant of other men more work and business being the only advantage of that precedence which shall befall you and your successors in the Church 36. And he took a child and set him in the midst of them and when he had taken him in his arms he said unto them 37. Whosoever shall receive one of such children in my name receiveth me and whosoever shall receive me receiveth not me but him that sent me Paraphrase 36 37. To which purpose he gave them a significative embleme in shewing them a little child and having done so taking him into his arms and embracing him By the former part intimating what was before exprest v. 35. that he that will expect
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
I might make merry with my friends 30. But assoon as this thy son was come which hath devoured thy living with harlots thou hast killed for him the fatted calf Paraphrase 30. spent all that portion which thou gavest him 31. And he said unto him Son thou art ever with me and all that I have is thine 32. It was meet that we should make merry and be glad for this thy brother was dead and is alive again and was lost and is found Paraphrase 32. But for the return of this thy brother from that riotous course which is as wonderfull a work and as considerable a blessing as if he had been raised from the dead it is all reason that we should expresse an extraordinary joy in an extraordinary manner Annotations on Chap XV. V. 7. Repentance The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change of mind from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief or sorrow for sinne or dislike of what a man hath done is sufficiently known and as it hath place in many other passages so eminently in this For as he that lives a Godly life may and doth often fall into such sinnes as deserve his sorrow and displeasure at himself and so cannot be said not to want that sorrow so it is certain that that man continuing all his life so without any eminent fall into wilfull sinne may be said not to need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that change which here is spoken of and is required to the bringing home of a lost sheep a prodigall to his fathers house So he that was wash'd already had no need saith Christ save to wash his feet but is clean every whit Joh. 13. 10. V. 16. Huskes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here set down as the food of Swine are the fruit of the Carobe or arbor Ceratonia which the Syriack translation reads accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac who calls the tree it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that saith Hesychius is an Aegyptian fig 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fruit Gorrbaeus thus describes that 't is of the length of a mans finger forked about the breadth of a thumb very sweet but hard of concoction and of an ill juice which is agreeable to what is affirm'd of it by Pliny l. 15. c. 24. who adds that the rind of it is the part that is eaten and thereupon c. 28. In siliquis quod manditur quid nisi lignum est that part of it which is eaten is the wood Whence it is that Siliqua the Latine word for that fruit comes also to signifie the huske or rind of any kind of fruit which is the reason I suppose why the word is ordinarily rendred husks though the Latine siliqua doe not alwaies signifie so Of this fruit Dioscorides saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be taken green they are very ill for the stomach and are apt to breed loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dried they are medicinall for a loosnesse and are diureticall The use of them green was probably that which belongs to this place where the Swine are said to feed on them as they were wont to be allowed to doe on those other fâ—uits which were good for nothing else This fruit saith Pliny was ordinary among the Aegyptians agreeing therein with Hesychius to which perhaps that part of the Parable referres v. 13. where the prodigall is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have travailed afarre off to a region though it be not named For that it cannot referre to some countrey in Judaea may seem both because there is no mention of that fruit in Judaea and because feeding of swine was against the laws of the Jewes for as to that mention of heards of swine among the Gadarens all that can be concluded thence is this that Gentiles then inhabited there and so Josephus distinctly numbers Gadara among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pompey took away from the Jewes and thirdly because 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he travailed a great way off V. 24. Dead The Scripture-notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead may be learn'd from hence to signifie one that is desperately engaged in a wicked course Thus those that were carried into captivity and despair'd of returne are call'd dead bones Ezec. 37. 3. and the reducing of them is said to be the bringing them out of their graves v. 12. So the state of Abrahams body and Sarahs womb in respect of having hopes of a posterity is call'd deadnesse Rom. 4. 19. noting desperation of children and no more So the state of unchristian living is call'd death 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespasses and sinnes Ephes 2. 1. see Rom. 4. 17. So 1 Tim. 5. 6. She that lives in pleasure is dead while she lives So the Jewes have a saying Ill men while they live are said to be dead And so the ancient Arabs Not he that is at rest is dead but the living dead man he is truly dead and all this no otherwise then according to the ordinary notion of Pythagoras who for any that had forsaken his school that is refused to live according to his rules of Philosophy had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an empty coffin set in his place to signifie him to be morally dead Accordingly reformation or recovery to good life is call'd a rising from the dead reviving being quickned passing to life in these and other places and signifies no more by all these expressions but only repentance from dead works or renovation CHAP. XVI 1. AND he said unto his disciples There was a certain rich man which had a steward and the same was accused unto him that he had wasted his goods Paraphrase 1. unthriftily lavisht out that estate which was entrusted to him to manage and improve 2. And he called him and said unto him How is it that I heare this of thee Give an account of thy stewardship for thou mayst be no longer steward 3. Then the steward said within himself What shall I doe for my Lord taketh away from me the stewardship I cannot dig to beg I am ashamed Paraphrase 3. Having not been brought up to it I am not able to earn my living by my labour and so there is no way of subsistence imaginable for me but to beg and that is a shame for me 4. I am resolved what to doe that when I am put out of my stewardship they may receive me into their houses Paraphrase 4. I may be entertained by my masters debtors 5. So he called every one of his Lords debtors unto him and said unto the first How much owest thou unto my Lord 6. And he said An hundred measures of oyle And he said unto him Take thy bill and sit down quickly and write fifty 6.
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
priviledges here eternall life of body and soul hereafter 40. And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life and I will raise him up at the last day Paraphrase 40. That being also another part of his commission to me that whosoever believeth in his son should not perish but whatever by so doing befall him here inherit everlasting life in that other world 41. The Jewes then murmured at him because he said I am the bread which came from heaven 42. And they said Is nor this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from heaven Paraphrase 41 42. by what he said of himself he pretended to come rom heaven whereas they knew his birth here on earth and his parentage which they conceived to be contrary to his coming down from heaven 43. Jesus therefore answered and said unto them Murmure not among your selves Paraphrase 43. To this muttering of theirs Jesus replied I have said nothing which 't is reasonable for you to murmure at 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Paraphrase 44. T is true there is some pretence for these vulgar prejudices against me which would make it impossible for those that look no farther to become my followers and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me see note d. and without this work first wrought and that probity and humility which qualifies men to receive my doctrine I doe not expect that any man should believe on me and therefore I attribute it to that see v. 65. when any one doth as on the other side to your obduâ—ate hearts that you doe not come unto me And for every one that doth thus come and therein obey my call and follow the duct of my Father on him most certainly will I bestow everlasting life 45. It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me Paraphrase 45. The summe of what I thus say hath been obscurely delivered to you by the prophets of old For they for example â—saiâ—h c. 54. 13. speaking of these times have foretold that God will dispose and prepare the hearts of many men to be fit or ready to receive Christ see note o. to embrace the Messias And therefore it was that I said that every humble honest heart every disciple of my Father that hath not resisted that guidance and attraction of my Father doth certainly come to me and believe on me 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Paraphrase 46. Where yet that of learning or being taught of God doth not imply his seeing or talking with my Father and being so taught by him For this is proper and peculiar to me who am therefore qualified to reveal his will to all that come unto me 47. Verily verily I say unto you He that believeth in me hath everlasting life 48. I am that bread of life Paraphrase 47 48. He that embraceth my doctrine and is sincerely my disciple to believe and practise what I command him shall undoubtedly live for ever as having fed on that enlivening bread v. 33 receiving me his spirituall food by his faith into his soul 49. Your fathers did eate Mâ—nna in the wildernesse and are dead 50 This is the bread which came down from heaven that a man may eat thereof and not dye 51. I am the living bread which cometh down from heaven if any man eate of this bread he shall â—ive for ever and the bread that I shall give him is my flesh which I will give for the life of the world Paraphrase 49 50 51. The Manna given in the desert did not make them immortall which did eat of it But the bread which is now sent you down from heaven will give immortality to them that feed on it that is to all that truely believe in Christ that receive his doctrine and digest it into the food and nourishment of their souls And this is offered and prepared for every man not only for you Jewes Manna was bread indeed but first dead not living Secondly it came not down from heaven properly so called v. 32. and Thirdly they which did eat of it afterwards dyed Fourthly their Manna was contradistinct from their quailes that bread from that flesh Fifthly That was given for the preserving the life only of one nation But contrariwise by these so many ways of excellency above that Manna I am first living bread Secondly I came down from heaven properly so called the highest heaven Thirdly whosoever feedeth that is believeth on me embraceth my doctrine and practiseth accordingly shall not dye the soul whose food I am shall become immortall in blisse Fourthly this bread which I speak of is very flesh even my flesh which I will give to be crucified for the life of the world by that death of mine purchasing grace and pardon for sin which are the foundation of immortality Fifthly this world is the whole world all mankind not onely that one nation of the Jewes which received benefit by that 52. The Jewes therefore strove among themselves saying How can this man give us his flesh to eat Paraphrase 52. Hereupon the Jewes disputed about this saying of his how 't is possible that men should feed on his flesh 53. Then Jesus said unto them Verily verily I say unto you Except ye note e eat the flesh of the son of man and drink his blood ye have no life in you Paraphrase 53. you thus feed on this celestiall food that is be sincere disciples of the crucified Saviour that comes not to be a glorious King but to dye for the sins of the world you have no part in this true that is immortall life 54. Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day 55. For my flesh is meat note f indeed and my blood is drink indeed Paraphrase 55. For I that am thus sent in the flesh to dye for the world am such food as will feed you to everlasting life and so am eminently that which food is said to be yea in a much higher degree Food doth not first give but only continues and preserves life but my flesh shall give life to the world 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Paraphrase 56. He that thus feedeth or believeth on me that resignes himself up to be ruled by me in the same manner as he abides in
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
rejected by the Jews suffer rise and ascend to heaven and then upon the Jews obstinate holding out the Gospel should be preached to the Greeks and all the rest of the heathen world 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit Paraphrase 24. Assuredly my death saith he is a means of bringing more unto the falth then my life would be as it fares with corn put into the earth which by that means dies but arises with abundance of encrease 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Paraphrase 25. And so in proportion it shall be with you the venturing of your lives and sticking fast to me is the thrivingst surest way of preserving your selves 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor Paraphrase 26. If any man will be my disciple see Luke 8. a. he must provide to suffer as I shall And if he thus keep close to me he shall fare as well as I do whatsoever he suffer here be rewarded by my Father abundantly see Note on 1 Tim. 5. d. 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Paraphrase 27. I am not impassible or subject to no affection such as desire of life c. but in all these just as you are The apprehension of that which is now approaching is a great perturbation to me Which way shall I turn me shall I pray to my Father to deliver me from the danger to rescue me from dying But this was it for which I came into the world that I might suffer And therefore I shall not absolutely pray against that 28. Father glorifie thy name Then came there note b a voice from heaven saying I have both glorified it and will glorifie it again Paraphrase 28. No this shall be my prayer that my Father will so dispose of me that I may do whatsoever it is that may most tend to the glorifying of his name in me Upon his saying those words there came a clap of thunder and with it a voice from heaven audible in these words I have c. 29. The people therefore that stood by and heard it said that it thundred Others said An Angel spake to him Paraphrase 29. And of the multitude there present some took notice of the thunder with which that voice came others of the voice it self 30. Jesus answered and said This voice came not because of me but for your sakes 31. Now is the judgement of this world now shall the prince of this world be cast out Paraphrase 30 31. Upon this Jesus said to them This voice from heaven came not to answer or satisfie me but to convince you and bring you to the faith or assure you that my death shall tend to the glory of God and bringing down of sin and Satan ch 16. 11. 32. And I if I be lifted up from the earth will draw all men unto me Paraphrase 32. And I being crucified see Note on Mat. 1. h. will by that means bring a great part of the whole world to believe on me Gentiles as well as Jews 33. This he said signifying what death he should die Paraphrase 33. This speech Christ meant as an intimation not only that he should be put to death but also what kinde of death this should be viz. crucifixion which is an elevation or 〈◊〉 to the cross and an holding out the hands as if it were to invite all to him promising an hospitable reception See 〈◊〉 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The son of man must be lift up Who is this son of man Paraphrase 34. To this discourse about his death the people made an objection that their Doctors had taught them out of scripture Psal 110. so the word Law signifies ch 10. 34. see Note a. and perhaps Isai 40. 8. that the Messias shall endure for ever and never die and therefore if it were true what he said that the son of man must be put to death they could not guess what he meant by the son of man sure not the Messias 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth Paraphrase 35. To this he answered I am not likely to stay long amongst you here on earth make use of me the light of the world while I am with you or else you are likely to be left in the dark in a blinde unhappy condition for ever and do not upon your traditions perswade your selves that I shall alway continue among you here because I am the Messias 36. While ye have the light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Paraphrase 36. I shall continue with you but a while and therefore be sure ye make haste to learn sufficient for your whole lives to come to get your directions complete that you may live like Christians When Jesus had said this he went away and concealed himself from them at Bethany probably for a while 37. But though he had done so many miracles before them yet they believed not on him Paraphrase 37. All this did not effectually work on them but though he had done all these miracles in their sight yet they did not believe on him 38. That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Paraphrase 38. And thereby the prophecy of Esaias ch 53. 1. was fulfilled which was to this purpose How few are there that have been by all Christ's miracles convinced that he is the Messias 39. Therefore they note c could not believe because that Esaias said again 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted that I should heal them Paraphrase 39 40. That other prophecie also had not been fulfilled had they not thus disbelieved him wherein the just judgement of God forsaking and bringing the punishment of blindness upon them was pronounced by that prophet against the stubborn obdurate Jews who by this means are likely never to be converted or pardoned 41. These things said Esaias when he saw his glory and spake of him Paraphrase 41. These things were spoken by that prophet in setting down a vision of his when Christ's being on the earth was revealed to
therefore I testifie this and every servant of God is convinced of it and accordingly receives and obeyes me 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all Paraphrase 38. What meanest thou by the truth 39. But ye have a custome that I should release unto you one at the Passeover will ye therefore that I release unto you the King of the Jews Paraphrase 39. set one prisoner at liberty at your intreaty 40. Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber Paraphrase 40. No by no means but release to us Barabbas This abbas was a robber Barabbas was one that in an insurrection had been guilty of murther Act. 3. 14. and was a robber also Annotations on Chap. XVIII V. 3. Lanthornes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a lamp or light but that saith he expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a lanthorn but as he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that hath a light on it which being as 't is there contradistinct to the lanthorn is a candle on a candlestick or somewhat proportionable to that among the Jews which we usually expresse by the word Lights that is candles c. set out for use and service V. 28. Lest they should be defiled The Praetors hall was full of Pilates Roman souldiers now these being Gentiles are in that condition of which Maimonides saith that they are to be accounted for such as have a perpetual issue of blood upon them whensoever any thing is to be done wherein the question of cleannesse or uncleannesse is considerable As here in the eating the Passeover of which no unclean person was to partake So that by presence among the Gentiles this legal uncleannesse is contracted as much as by any thing Hence is that of Act. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is unlawful for a Jew to be joyned to or converst with an heathen so Act. 11. 3. Why didst thou go in to those that were uncircumcised and didst eat with them And Justin out of Trogus speaking of the Jews and affirming falsly that they were banish'd out of Aegypt for fear of infecting the Aegyptians with some disease Lest saith he they should be avoided and hated by all other nations for the same cause Caverunt nè cum Peregrinis communicarent quod ex causa factum paulatim in disciplinam religionémque convertit they took care never to communicate with strangers which being first done on this cause so this Heathen had resolved to defame them by degrees turned into discipline and religion that is became a setled law among them So Apollonius Molo in Joseph l. 2. cont Appion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They might not converse with them which chose to live after other customes of life V. 31. It is not lawful for us to The Jewish Rabbines were wont to say that Fourty years before the destruction of the second Temple the power of Judicature in capital crimes was taken from them because say they murtherers prevailed and dissipated capital punishments from Israel And accordingly it appears that Christ here was crucified by the Romans the Jewish form of hanging being by stoning first and then setting up a stake and a piece of wood acrosse it and hanging the dead person up his hands being joyned and nailed together toward the West and then taking him down and burying the wood with him But for crucifying men alive as the Romans did Christ there is nothing to be found among the Jewes who if they had had the execution of him would first have stoned him which they often attempted to doe See Paul Fagius on the Chald. Paraph. Deut. 21. 22. CHAP. XIX 1. THen Pilate therefore took Jesus and scourged him Paraphrase 1. Then Pilate thinking to satisfie the Jewes importunity by inflicting this lighter punishment on him appointed Jesus to be scourged meaning when he had done so to release him see Lu. 23. 16. 2. And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands Paraphrase 3. And saluted him as a mock-king 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him Paraphrase 4. And professe to you that having scourged him I found nothing capital in him or which may deserve farther punishment or indeed any at all 5. Then came Jesus forth wearing the crown of thorns and the purple robe and Pilate saith unto them Behold the man Paraphrase 5. See him that ye accuse for taking upon him to be King of the Jewes these are all the ensignes of his dignity You see he hath been scourged and reproachfully used This may suffice for any fact by him committed Lu. 23. 16. 6. When the chief priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I find no fault in him Paraphrase 6. When therefore those of the Sanhedrim and the officers that attended them saw him they called to have him crucified But Pilate profest he could find nothing for which to doe it and therefore they must doe it themselves if they would have it done for he could not 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the son of God Paraphrase 7. took upon him to be 8. When Pilate therefore heard that saying he was the more afraid Paraphrase 8. afraid of passing any sentence against him 9. And went again into the judgment hall and saith unto Jesus Whence art thou But Jesus gave him no answer Paraphrase 9. What is thy stock or extraction 10. Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to crucifie thee and have power to release thee Paraphrase 10. Wilt thou behave thy self thus obstinately toward me who have it in my power either to put thee to death or to free thee from it 11. Jesus answered Thou couldst have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sinne Paraphrase 11. I am under no crime at all in which thou mayst found the right of putting me judicially to death and having the whole host of Angels at my command I am also able to rescue my self out of thy hands So that thou hast neither right nor power to inflict any punishment on me were it not that God who is my father hath in his great wisdome and divine counsells for
most glorious ends to the good of the world determined to deliver me up into thy power to suffer death under thee And this is a great aggravation of the sinne of Judas and the Jewish Sanhedrim he to deliver me up to them they to make thee their instrument to serve their malice in crucifying me not only an innocent person but even the son of God himself This they have had means to know better then thou and therefore though thy sinne be great yet theirs being against more light is much more criminous and shall accordingly be more severely punished 12. And from thenceforth Pilate sought to release him but the Jewes cried out saying If thou let this man goe thou art not Caesars friend Whosoever maketh himself a king speaketh against Caesar Paraphrase 12. This speech of Christs was so resented by Pilate that from that time he was very solicitous to have him set at liberty But the Jewes clamours and threats overaw'd him telling him that this Jesus was a stirrer of sedition and disturber of the government and if he did not put him to death he should not perform the part of a Procurator of the Roman Empire 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment seat in a place that is called the pavement but note a in the Heâ—rew Gabbatha Paraphrase 13. Syriack 14. And it was the preparation of the Passeover and note b about the sixt hour And he saith unto the Jewes Behold your King Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread and 't was toward noon or midday 15. But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your King The chief priests answered We have no King but Caesar 16. Then delivered he him therefore unto them to be crucified and they took Jesus and led him away Paraphrase 16. Thereupon he passed sentence against him according to the votes of the Jewes that he should be crucified and the souldiers v. 23. led him away to execution 17. And he note c bearing his crosse went forth into a place called The place of a scull called in the Hebrew Golgotha Paraphrase 17. And a crosse being laid on his shoulder he was led toward a place called in Syriack Golgotha that is the place of a scull but by the way they met Simon of Cyrene and made him carry the crosse part of the way 18. Where they crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the crosse and the writing was Jesus of Nazareth the King of the Jewes Paraphrase 19. the cause of his death his accusation see note on Mar. 15. b. 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the city and it was written in Hebrew and Greek and Latine Paraphrase 20. Syriack words but Hebrew letters and in Greek and Latine words 21. Then said the chief priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes Paraphrase 21. Then they of the Jewish Sanhedrim said 22. Pilate answered What I have written I have written Paraphrase 22. The inscription shall not be altered 23. Then the souldiers when they had crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout Paraphrase 23. under-garment see Lu. 23. 34. which was woven all of one piece 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my rayment among them and upon my vesture they did cast lots These things therefore the souldiers did Paraphrase 24. This therefore was exactly according to that prediction done by the souldiers 25. Now there stood by the crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the disciple standing by whom he loved he saith unto his mother Woman behold thy son Paraphrase 26. John he said unto his mother John shall supply the place of a son to thee to sustain thee see note on 1 Tim. 5. b. 27. Then saith he to the disciple Behold thy mother And from that hour that disciple took her unto his own home Paraphrase 27. And to John Deale thou with her as with thine own mother whereupon John took her home to his own house with him 28. After this Jesus knowing that all things were now accomplished that the scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger and they filled a spunge with vineger and put it upon hyssope and put it to his mouth Paraphrase 28 29. After this Jesus considering that all this while or thus farre all the prophecies concerning him had punctually been fulfilled to give farther occasion to the fulfilling that of Psal 69. 22. he saith I thirst Or seeing that now all was completed save only that one particular prediction he calls for somewhat to drink knowing that according to that of the Psalmist they would give him vineger And accordingly so they did 30. When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Paraphrase 30. And assoon as he had drunk of that he said aloud All prophecies are now fulfilled as farre as belongs to my life and bowing his head as in a gesture of adoration and prayer he said Father into thine hands I commend my spirit and so expired 31. The Jews therefore because it was the preparation that the bodies should not remain upon the crosse on the sabbath day for that sabbath day was note d an high day besought Pilate that their leggs might be broken and they taken away Paraphrase 31. Then the Jews that the bodies of the dead might be quickly taken from the crosse and not hang there on the day following which was the first day of unleavened bread to which this day of the Pasch was the eve or preparation and also Saturday and so a feast and a sabbath together 32. Then came the souldiers and brake the leggs of the first and of the other which was crucified with him Paraphrase 32. The souldiers therefore according to appointment went to take them down and lest there should be any life in them and so being taken down they should run away and escape they brake the leggs of the two thieves 33. But when they came to Jesus and saw that he was dead already they brake not his leggs 34. But one of the souldiers with a spear pierced his side and forthwith came there out blood and water 35.
Paraphrase 7. He was able to stand and goe was perfectly cured of his lamenesse 8. And he leaping up stood and walked and entred with them into the Temple walking and leaping and praising God Paraphrase 8. And he demonstrated the perfectnesse of the cure by using his legs to all services leaping standing walking and as a testimony of his thankfulnesse to God the author he 9. And all the people saw him walking and praising God 10. And they knew that it was he which sate for almes at the beautifull gate of the Temple and they were filled with wonder and amazement at that which had hapned unto him 11. And as the lame man which was healed held Peter and John all the people ran together unto them in the porch that is called Solomon's greatly wondring Paraphrase 11. And as this person which was thus healed kept close to Peter and John and was unwilling to depart from them from whom he had received so great a mercy 12. And when Peter saw it he answered unto the people Ye men of Israel why marvell ye at this or why look ye so earnestly on us as though by our own power or holinesse we had made this man to walk Paraphrase 12. Why doe you look upon this cure as a strange thing to be wrought the miracles of Jesus are farre greater then this or why doe ye attribute any thing to us in this matter as if 't were any thing of our own either strength to doe such a work or excellency for which we might be thought worthy to be used in these works rather then other men to which this were to be imputed 13. The God of Abraham and of Isaac and of Jacob the God of our fathers hath glorified his son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him goe Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified and when he would fain have released him ye refused to have him released and absolutely against Pilate's will required him to be put to death 14. But ye denied the Holy one and the Just and desired a murtherer to be granted unto you Paraphrase 14. And when ye had your choice which should be released Christ or Barabbas ye chose the murtherer before him 15. And killed the prince of life whom God hath raised from the dead whereof we are witnesses Paraphrase 15. And murthered the Messias put him to death who came to bring life into the world And when you had done so God was then pleased to raise him from the dead and to make us witnesses thereof 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundnesse in the presence of you all Paraphrase 16. And now 't is by beleif in him that he or his power hath recovered this man from his lamenesse whom you now see to be cured and know before for many years to have been unable to goe And this faith or believing on him working not by its self but by his power on whom we believe is it that hath wrought this so remarkeable cure on him which you all so wonder at 17. And now brethren I wote that through ignorance ye did it as did also your rulers Paraphrase 17. Now this I suppose brethren that you of the multitude which did thus reject Christ did not know him to be the Messias and the same I suppose of your rulers those of the Sanhedrim 18. But those things which God before had shewed by the mouth of all his prophets that Christ should suffer he hath so fulfilled Paraphrase 18. And so the many prophecies of scripture that the Messias should be put to death have by this means had their completion 19. Repent ye therefore and be converted that your sins may be blotted out when the note a times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you Paraphrase 19 20. Doe you therefore amend your lives that this may be pardoned that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithfull giving them rest from their troubles and persecutions and a quiet profession of the Gospel but withall for the destruction of all the obdurate which is therefore foreslowed that all may repent may by your repentance become matter of advantage and comfort to you to which end it was that he was at first sent to you Jewes peculiarly or that he is now preached unto you before that time that if ye repent ye may have the benefit of it but if not be destroyed with the obdurate 21. Whom note b the heaven must receive till the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began 22. For Moses truly said to the Fathers A prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to passe that every soul which shall not hear that prophet shall be destroyed from among the people Paraphrase 21 22 23. This Christ being now entred on his regall power in heaven thereby to fulfill all the prophecies concerning him see note on Mat. 17. b. particularly that of Moses of destroying and cutting off from the earth all those Jewes that shall reject the Messias when he cometh Who being also the persecutors of Christians as they had been before of Christ their destruction shall consequently bring that refreshment v. 19. along with it as indeed it hapned in Vespasian's time after the destruction of the impenitent Jewes the believers which were remarkably preserved in that destruction had Halcyonian daies attending See 2 Thess 2. 1. and note on Rev. 1. d. 24. Yea and all the prophets from note c Samuel and those that follow after as many as have spoken have likewise foretold of these daies Paraphrase 24. the coming of the Messias the destruction of those that reject and the speciall mercies to them that believe on him 25. Ye are the children of the prophets and of the covenant which God made with our fathers saying unto Abraham And in thy seed shall all the kindreds of the earth be blessed Paraphrase 25. Ye are the peculiar persons of whom the prophets foretold and to whom the covenant belongs which was made to Abraham in which was promised that the posterity of him that is the Jews should be so blessed by God in having Christ given to them beside many other speciall prerogatives bestowed on them that all the families and people of the world also that would blesse themselves or others should use this form God
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
like to retain God in their knowledge God gave them over to a note h reprobate mind to doe those things which were not convenient Paraphrase 28. And this by way of retaliation as they have not thought fit to acknowledge God in their practices but only to boast of their deep knowledge so God hath left them to themselves and given them up to a villanous detestable abominable state of mind to commit unnaturall things such as no body will think tolerably fit or approve of 29. Being filled with all unrighteousnesse fornication wickednesse note i covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 30. Backbiters haters of God note k despitefull proud boasters inventors of evil things disobedient to parents Paraphrase 29 30. Whether sins of uncleannesse of all sorts of which they are full or whether malice bloodinesse contention which also these Gnosticks every where profess'd against the Christians falsnesse basenesse of disposition insusing hatred and variance secretly into all detestable abominable people most insolent in their reproaching of others and boasting of themselves inventors of all sorts of strange villanies especially those of uncleannesse contemners of all that are placed over them especially the rulers of the Church the Apostles c. see Jude 8. note d. 31. note l Without understanding note m covenant-breakers without naturall affection implacable unmercifull Paraphrase 31. Caring not how they behave themselves towards other men honestly or no whether they injure others or no unfit for friendships for leagues or bargains who doe not well in consort with others have nothing of trust or kindnesse or constancy in them void of all kindnesse to their nearest friends Luc. 21. 16. unreconcileable to all against whom they have conceived any malice men without all bowels of compassion in persecuting of others 32. Who knowing the judgment of God that they which commit such things are worthy of death not onely commit the same but have pleasure in them that doe them Paraphrase 32. Who having received the faith of Christ the Christian profession taking upon them to be most skilfull in mysteries to know more then any others of which it is one acknowledged part that of such sinnes as these eternall damnation is the just reward doe yet not onely favour themselves in the commission of them to which they may have some temptations from the flesh but as if their very understandings were debauched and corrupted doe approve and patronise see Theophylact them in others and think the committing such things so farre from crimes in them that they make them parts of their religion special mysteries and depths of their theologie very pious and commendable in any of their followers Annotations on Chap. I. V. 4. Resurrection from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the generall word which contains under it the rising again of every dead body and is appliable to every such particular that riseth and so here denotes the Resurrection of Christ being by the Context particularly determined to that as in other places it may denote the Resurrection of any one or more men as the Context shall enforce V. 17. Righteousnesse For the explaining of this verse the first thing to be examined is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse signifies not alwaies the virtue of just dealing but sometimes by a Metonymie the matter about which that is conversant the things which by Law are required of any and in performance of which his righteousnesse consequently consists Thus when Mat. 3. 15. Christ saith to John Thus it becometh us to fulfill all righteousnesse by righteousness are meant all those things that under that more imperfect ministery of John were prescribed men and required of them to doe to their being approved by God Thus those things which are required of Jewes to perform under the Mosaical Law are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse which is in the Law Phil. 3. 6. And there being two sorts of Proselytes of the Jewes one of those which undertook the whole Law of the Jewes were circumcised c. the other of those which onely received the seven precepts of the sons of Adam and Noah the former of these were called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of the covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of righteousnesse Where righteousnesse signifies all those commands and ordinances which in that Mosaical Covenant were required of the Jewes and without submission to which no stranger was permitted to come into their inner court of the Temple and joyne with them in the worship of God To this purpose it is observable what was the prime occasion of this Epistle the great charge which by the Jewes was laid on Paul for preaching the Gospel to the Gentiles and thereby promising them acceptance and mercy from God for all their past sinnes on condition of their embracing the Gospel and living for the future according to that rule without any performance of the ritual Lawes of Moses Circumcision c. This the Jewes violently opposed as that which was an apostatizing from the Law of Moses and the setting up a new righteousnesse a new summary of performances a new Law to the prejudice of the Mosaical What Paul had thus done he here asserts and stands to as that which was now the declared will of God under the Gospel though distant from that which had before been required of Jewes under the Law And as now he sets up the faith of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith the summary of those things which Christ from God requires of all men against the Ordinances of external obedience in the Mosaical Law so he thinks fit to style one the righteousnesse of God as the other was the Jewes righteousnesse and this righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or by faith that is that which Christ hath now revealed or declared to be our righteousnesse that which is required of us now under the Gospel to our being justified in Gods sight in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sort of legal performances Circumcision c. by observation of which the Jew and the Judaizer pretended to be acceptable and justified before God and without which they contended that there was no justification to be had and consequently that the uncircumcised Gentiles could not be justified or acceptable in the sight of God the contrary to which is by S. Paul here undertaken to be proved and is after enlarged on c. 3 4. c. Thus much for the occasion of this phrase and the general importance of it to note that way of oeconomy of saving and justifying men under the Gospel As for the more particular nature of this way of Gods dealing in Christ that is also contained in the 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor 〈◊〉 to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters So c. 9. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were said to be all one or this Evangelical way under it explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or by faith should in the construction be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signifie that we may believe For the first it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may believe that will be very agreeable also to many other places in this book for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is that they may be saved so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obedience is that ye may obey v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iniquity is that 's you may commit all villany as in the conclusion of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things very distant to retain and hold fast and to obstruct or hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby
in the purchase of pardon and forgiveness absolutely or for any but those that doe sincerely returne from their wicked lives and embrace the faith and obedience of Christ but to give space and to admonish and call to repentance and use means on God's part effectual if they be not obstinately resisted or contemned by us to bring us to new life And that is the meaning also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption which is in Christ v. 24. his freeing men from that necessity of perishing in their sinnes calling them to Repentance using all probable means to redeem and purifie them from all iniquity which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming Tit. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work redemption Lu. 1. 68. And so sometimes also forgiving signifies as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father forgive them Lu. 23. 24. for there he praies not for final or actual present absolute forgiveness to them but for the giving them space to repent and means to convince them of their sin by the coming of the holy Ghost and the Apostles preaching to them the resurrection of Christ from that death which they had inflicted on him And so must we understand the remission of sinnes which in the Creed is proposed to all to believe V. 26. Just That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous signifies a mercifull or charitable person hath been shew'd from the Hebrew notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Note on Mat. 1. g. And accordingly it may be observed that the word seldome in these books if ever belongs or is applied to the act of vindicative or punitive justice but as there in the case of Joseph who would not offer his wife to legall punishment and therefore is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous for the abating of the rigour of exact law and bringing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation or equity or mercy in stead of it Accordingly it is here to be resolved that this phrase being used of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God may be righteous must be understood to denote his mercy and goodnesse and clemency in pardoning and forgiving of sinnes that being the thing look'd on in the many foregoing expressions our being justified freely by his grace v. 24. the propitiatory v. 25. Gods means of exhibiting or revealing his covenant of mercy Gods righteousness that is his mercifull dealing with men under this second Covenant v. 25 and 26. and the remission of sinnes and forbearance v. 25. 'T is true indeed that the satisfaction made and the price pai'd for our sinnes by Christ being the meritorious cause of this remission and justification may fitly denominate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in that other respect and it is most certain that God to give a great example to his hatred to sin and his wrath against sinners was pleased to lay on his own son the iniquities of us all rather then let sinne go utterly unpunished But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous being so commonly taken in that notion of mercifulness and so seldome in this of vindicative justice there is no reason to interpret it thus in this place V. 28. Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ratio or ratiocinium not onely in the notion of the Logician but also of the Arithmetician not only reason or arguing but also reckoning or counting and so you shall find it ch 9. 28. whose art is called thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counting or reckoning whence Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting account with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we therefore call counters or those by which we cast account Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perfect and make up an account and to conclude or summe up and so 't is here used to conclude not in the Logicians but Arithmeticians notion of concluding Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 13. f. CHAP. IV. 1. WHat shall we say then that Abraham our father as pertaining to the note a flesh hath found Paraphrase 1. What then doe we say Can it be said or thought that Abraham who is said in Scripture to be righteous or accepted by God as righteous obtained that testimony by the merit of his own innocence or performances This affirmative interrogation is in effect a negation and so the meaning is This cannot with any reason be affirmed by any 2. For if Abraham were justified by works he hath whereof to glory but not before God Paraphrase 2. For if he were so justified by any thing in himself any innocence or performance of his he might then be said to have somewhat to glory of his justification being an effect of his performances and not of the free grace of God see note a ch 3. 27. But sure there is no such matter Or if toward men who had nothing to blame in him he might have any place of boasting yet sure toward God he hath none he cannot be able to say to God by way of boast as of any speciall merit or excellency which alone is matter of boasting that he had done any thing by virtue of which he was justified before God And therefore certainly whatsoever privilege or prerogative was or could be conceived to belong to him or his posterity it was from the free mercy of God a fruit of undeserved promise and that excludes all boasting for what hast thou in this case which thou hast not received and why then boastest thou as if thou hadst not that is as if it were not a meer act of mercy and bounty to thee 3. For what saith the Scripture Abraham believed God and it was counted unto him for righteousnesse Paraphrase 3. And this appears by that way of God's dealing with him which is in the Scripture clearly enough set down and that the very same by which we teach and professe that all men are now dealt with by God that is a way that belongs to the Gentiles though sinners if they will forsake their heathen waies and now receive and obey Christ as well as to the Jewes viz. that Abraham believed God followed his call and believed his promise and thereupon though he had formerly been guilty of many sinnes and though his obedience being due to God's commands could not challenge any such reward from God yet did God freely justifie him that is upon his forsaking his countrey and the idolatries thereof and after upon his depending upon God's promises made to him and so walking cheerfully in his duty towards God pardon his past sinnes receive him into speciall favour strike a covenant of rich mercies with him 4. Now to him that worketh is the reward not reckoned of grace but of debt Paraphrase 4. By this 't is clear that 't was not his innocence or blamelesnesse by which he is said to
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
with justified and that belongeth to enemies while they are such to whom yet we know by many other places that actual pardon and so actual justification or reconciliation belongs not 3 dly by comparing of this justification by Christ with the condemnation by Adam v. 16. where Adams condemnation belonging to all the justification spoken of must be that also which belongs to all and so not the actual pardon which doth not belong to all or to any but those who perform the condition All which being supposed 't is from other places manifest that some condition there is required of us to make us capable of this benefit of the death of Christ the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of and this condition being to be performed by us by the means of the resurrection and grace of Christ 't is therefore said c. 4. 25. that he rose again for our justification that is to make us capable of those fruits and benefits of Christs death as well as died for our sinnes See Note on c. 3. h. V. 12. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being an illative form and most fitly rendred Wherefore makes it here necessary to enquire how that which followes is inferr'd from what went before and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter The former chapters had maintained the right of the Apostles preaching to the Gentiles by shewing that God was an impartial Judge both to punish impenitent foul sins and to reward penitence and good living without any partiality whether in Jew or Gentile c. 1. and 2 but most discernibly c. 2. 6. to the end Then in the third chapter follow objections against this and answers to them and on occasion of one of them taken from the sinfulness of the Gentiles is inserted a discourse of Justification under the Gospel shewing how that is no way prejudiced by past sinnes if they be sincerely forsaken nor hindred by want of Circumcision and Mosaical observances And this is insisted on and exemplified in both parts by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter From all which as so many premisses or mediums of probation the conclusion is here inferr'd but withall by comparing the Justification by Christ with the Condemnation by Adam farther confirm'd and illustrated in the remainder of this chapter viz that the mercy of God under the Gospel belongs unlimitedly or indefinitely to all sorts of men the Gentiles as well as Jews For the discerning of which it will be needfull that through the remainder of the chapter an Emphasis be laid on the universal forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the many v. 15. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward all men twic◠v. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many twice v. 19. By all and each of which are meant in the widest latitude without exclusion of any all mankind to whom Jewes and Gentiles the mercy and life introduced by Christ belongeth only on condition of new life required of them as the condemnation or death in Adam did to all his posterity The other difficulties in the chapter caused by essipses v. 15 16 18. by a parenthesis of two verses 13 14. by a comparison divided one part from the other by that parenthesis and the second part of it rising higher then the former and so necessarily changed from the form of a comparison or equality to that of an argument à minori ad majus from the lesse to the greater are explicated in the Paraphraste and need not here farther be insisted on CHAP. VI. 1. WHat shall we say then shall we continue in sinne that grace may abound 2. God forbid How shall we that are dead to sin live any longer therein Paraphrase 1 2. Now therefore for that objection against our doctrine of the Gentiles being taken in by God intimated ch 3. 8. Doe we affirm indeed what we are accused to affirm that men may live and continue and go on in sin that by that means the mercy of God which we acknowledge is illustrated by his looking graciously on the Gentile sinners may be in like manner the more set out by pardoning the greater sinners continued and gone on in by us Christians God forbid we should make any such conclusion or make any such use of the doctrine of God's mercy to sinners which we know was designed only to call and draw the Gentiles out of their sinfull courses to sincere reformation upon this promise of pardon for what is past Act. 17. 30. on condition of future amendment and not to encourage them to continue or go on one minute longer in that course or to flatter them with hope of impunity if they did Certainly our doctrine is of a farre distant making from this and our profession of Christianity most strictly obliges us to the contrary for our baptism is a vowed death to sin and therefore we that are baptized must not in any reason return to or live any longer in it our being baptized Christians obligeth us not to return to this mire again after we are thus washed 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Paraphrase 3 4. 'T is a thing that every Christian knows that the immersion in baptisme referres to the death of Christ the putting the person baptized into the water denotes and proclaims the death and buriall of Christ and signifies our undertaking in baptisme that we will give over all the sins of our former lives which is our being buried together with Christ or baptized to his death that so we may live that regenerate new life answerable to Christ's resurrection which consists in a course of all sanctity a constant Christian walk all our daies 5. For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Paraphrase 5. For if wee have in baptisme undertaken to forsake sin and to be dead to the motions of it and so to imitate Christ's death and thereby have been so graffed into Christ that we are become the same tree with him partaking of the same juice with that root we are then under the very same obligation to imitate and transcribe his resurrection by our new regenerate lives which are our first resurrection and the lively
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâ—eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
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
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that even now kept the book of taxes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that a◠there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher so here with the change but of letter without any of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
18. my earnest exhortation to you is that you purifie your selves from the sins of all kinds that are now crept in among you particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to and of the spirit as pride faction schisme c. preferring false teachers before us which planted Christ among you practising to the end all manner of piety with all diligence see note on Phil. 2. c. 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man Paraphrase 2. The false teachers that you receive so willingly injure you defile you and either defraud or perhaps seduce you into abominable sins See Ephes 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these and therefore are fitter to be embraced by you c. 6. 14. See Rom. note i. 3. I speak not this to condemne you for I have said before that you are in our hearts to dye and live with you Paraphrase 3. I speak not this to bring any evill report upon you for I love you most passionately as I said before 4. Great is my boldnesse of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyfull in all our tribulation Paraphrase 4. My freedom see note on Jo. 7. a. in mentioning your faults is great indeed but withall I am as free in boasting of your obedience and though I have had much grief and fear v. 5. through the sins that were among you yet the joy which I take in your repentance is extreamly more abundant then the sorrow was 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears Paraphrase 5. For the truth is all our journey long from Ephesus to Macedonia Act. 20. 1. we had a sad time of it for as we met with many oppositions from others so the many fears we had concerning you were very troublesome to us 6. Neverthelesse God that comforteth those that are cast down comforted us by the coming of Titus Paraphrase 6. But through the mercy of God who relieves those that are in greatest want of relief Titus's coming freed us from all 7. And not by his coming only but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind towards me so that I rejoyced the more Paraphrase 7. And it was not the bare presence of Titus that was such solace to me but the news that he brought me and with which he himself was so much comforted to wit the news of your panting after me lamenting most sadly the sins that I had in my former Epistle laid to your charge and your earnestnesse for me against those that traduced me 8. For though I made you sorry with a Letter I doe not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but note a for a season Paraphrase 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you for so I find they did though but for a time with place for speedy remission upon reformation I have no reason to be sorry for what I did though the truth is I was a while sorry for it and wish'd I had not been so severe 9. Now I rejoice not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing Paraphrase 9. But now that I hear what successe it hath found among you what reformation hath been wrought by it I professe my self to rejoyce not that you had the censures inflicted on you but that those censures produced that effectuall reformation and change for you were dealt with according to the custome of Evangelicall Discipline And so 't is clear enough that you have not been damnified by me in this matter but much advantaged thereby 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death Paraphrase 10. For that Discipline which Christ hath now ordained in his Church see 1 Cor. 5. note c. is very proper to work such change of mind as shall advance to a constant persevering durable forsaking all known sinnes see note on Rom. 10. a. whereas the punishments which are usuall in the world ordinarily end in the taking away of mens lives or somewhat analogicall to them in a lower degree 11. For behold this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things you have approved your selves to be clear in this matter Paraphrase 11. And an evidence thereof I have in you whose having the censures of the Church inflicted on some of you hath wrought a vehement care to make all right again a clearing of the guiltlesse a displeasure and disdain against the guilty fear of my displeasure desire to give me satisfaction earnestnesse to reform yea to deny your selves lawfull liberties by way of penance for the former inordinacies And so you have done all that is possible toward the acquitting your selves in this businesse 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that had suffered wrong but that our care for you in the sight of God might appear unto you Paraphrase 12. When therefore I wrote so sharply to you the interpretation which you are to make of it is this that it was not out of any disposition of severity against them that had committed those crimes the fornicators and incestuous person 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes him that was defrauded 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but onely to expresse my care of you that by my writing to you in that manner you might discern how diligent I am to doe you any good 13 Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all Paraphrase 13. And by this means I have received much matter of joy hearing what good effects the censures had wrought upon you and this joy was very much increased to see how Titus was joyed and inwardly inlivened by you 14. For if I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâ—parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
and subordinately to him 23. Which is his body the fulnesse of him that filleth all in all Paraphrase 23. The Church I say which is the body of Christ and so is required to make him perfect in this relative perfection as the body is required and necessary to the perfection of the head though absolutely considered he is most exactly perfect of himself see note on Rom. 11. d. Annotations on Chap. I. V. 4 Chosen us in him What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chusing in this and all other places will be found set down at large Note on 1 Pet. 2. c. All that must here fitly be enquired is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods chusing in Christ And that will best be discerned by comparing it with the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing us in Christ ver 3. For that the blessing and the electing belong to the same matter appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as a term of proportion or similitude in the front of this verse which makes the connexion betwixt them thus that God hath blessed us in Christ according as he hath chosen us in Christ that is that his actual present blessing them at that point of time was correspondent to what God had decreed before the foundation of the world Now what the blessing there spoken of is appears in general by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual blessing or blessing in things which belong unto heaven and again by the predestination in order of nature precedent to it which is specified to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adoption and lastly by what is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us to be or that we should be holy and unblemish'd before him in love all which specifie the matter of the election here spoken of to be the same as of his blessing of us viz. our holy blameless conversation such as becomes sons of God a spiritual Christian obedience in all manner of piety and charity such as Christ came to plant in the world and in which respect he is said to bless us in turning every one from his iniquities Act. 3. 26. and so 't is here distinctly added c. 2. 10. that good works are the things to which God hath before prepared that is elected us that we should walk in them This then being the general matter of the election here spoken of not salvation or bliss in another world but holiness or piety here is yet farther determined or limited by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him or in Christ specifying Christ to be the means of bringing all particularly the Gentiles to this holy life from all eternity predetermined by God to doe so as in that place of the Acts God sent him thus to bless us And this Christ hath done by revealing Gods Will both in the precepts which contain this holy and blameless life in them and by his promises which so strongly and powerfully invite and oblige and by his terrors or threats which engage us to the performance of his precepts and so again by the miracles c. which signifie him to be sent by God but especially by his death and resurrection the first to testifie the truth of what he preach'd and withall to expiate for our sins and strike and seal in his blood a covenant of mercy with all Gentiles as well as Jewes of pardon of foregoing sins upon condition of reformation and amendment and of giving strength and grace to perform what God now under this Covenant requires of us without which as we should have had no encouragement to amend so we had been utterly unable to have performed that work of reformation and the second to confirm from heaven that he dyed an innocent person in the testimony of that truth thus owned by his father and by enstating him in that power and dominion at Gods right hand to enstate on him also the power of actual giving that grace to Gentiles as well as Jewes which by his death he purchased for all This then is the plain meaning of Gods electing in Christ c. Gods free undeserved mercy in decreeing to bestow Christ upon all as the means of all other most effectual to engage and bring men to holiness and purity of life that is by what Christ hath done and suffered for Gentiles as well as Jewes to call and bring home sinners of all sorts to repentance And this farther appears v. 9 10. where the mystery of his Will according to his own good pleasure which is all one with his election here is specified to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering all things that is Jewes and Gentiles together in Christ that is making Christ the means of calling and bringing in the most Idolatrous Gentiles as well as Jewes to receive the faith and obey the commands of God in Christ And this is the subject of a great part see ch 2. of this ensuing Epistle All which as it makes the vocation of the Gentiles as well as Jewes to be the matter wherein Gods election here is terminated and is very farre from denoting any irrespective Decree of bestowing eternal salvation on some few which includes the absolute rejection or dereliction of all others so it no way inferres their faith or repentance to be irresistibly wrought in them by this Decree of election or by the means determined therein but only that God hath in Christ pitch'd on most wise most powerfull most efficacious means of calling and melting even the Gentiles the worst of men which he likewise foresaw would be effectual on many by the power of his grace though many others through their own obstinacy would contemn and not make use of it V. 10. Gather together in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arithmetick signifies a summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting many members together into one hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put many severals together and when 't is used of speech then 't is to speak briefly and summarily Eccles 32. 8. and so saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to contract a long discourse into few words It is used in military affairs for the contracting or putting together scattered souldiers into one troop In Rhetorick it is the repeating and gathering the head of the former discourse or oration In all it is the bringing into one those that were several and so it is here the uniting and joyning together of those that were disparate and served before the same that in the parallel place Col. 1. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binging all to an agreement or pacification V. 11. Obtained an inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading signifies to be taken as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or patrimony in
Christian much lesse when it is to the injuring of our fellow-Christians 26. Be angry and sin not note h let not the sun go down upon your wrath Paraphrase 26. Another sin to be guarded by you is wrathâ—â— and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others yet let it not break out into bitter or contumelious behaviour or if it doe make all hast to subdue that rage and to reconcile thy self to him that hath been thus injured by thee 27. Neither give place to the devil Paraphrase 27. And to this end take care that you give not ear to calumniators or doe not suffer the devil to gain in upon you and bring you to those black detestable sinnes of malice mischievous machinations c. by your continuing indulgently in this sinne of wrath v. 26. 28. Let him that stole steal no more but rather let him labour note i working with his hands the thing that is good that he may have to give to him that needeth Paraphrase 28. A third sinne is stealing and despoiling of others which some under pretence of Christianity and their right to the creature have freely ventured upon They that have been thus guilty let them reform and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities and enable them to supply the wants of others 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers Paraphrase 29. A fourth sinne is that of filthiness from which ye ought to be so farre removed that not so much as your tongue should admit any impure word and therefore be sure that no unclean discourse so farre from usefull that 't is poysonous and infectious as putrid rotten meats be indulged to among you but in stead of it that which is wholesome profitable instructive in those things that are necessary for a Christian to know that it may bring advantage to them that hear you and increase of piety see note on chap. 5. c. 30. And grieve not the holy Spirit of God whereby ye are note k sealed unto the day of redemption Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God by which you are marked and sealed and set by as wares that are by Christ purchased to be used in his service a Church of pure Christians see note on ch 1. d. 31. Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice 32. And be ye kind one to another tender-hearted forgiving one another ever as God for Christ's sake hath forgiven you Annotations on Chap. IV. V. 8. Gave gifts It hath been the manner of many nations in their triumphs after victories to go up to the city in pomp and splendor to bring in captives bound all people coming forth to the spectacle and then to give solemn gifts or largesses to their friends and countrey-men or kindred as â—art of the sâ—lemnity So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph And this is here accommodated to Christ in his victory and triumph over hell accomplished by his death and resurrection For to increase the solemnity of that he went up to the heavenly Jerusalem his own city from which he came forth carried the Devil and sin and death captives shew'd them openly shackled and unarmed the Devil gagg'd and silenc'd in his oracles death's sting pulled out and sin left unable to hurt any that had truly repented of it and for a complement of all he sent his largesses to his Disciples and clients the gifts of the Holy Ghost That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave is in the Greek of the Psalme 78. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to give so 't is to receive also as in English to take sometimes signifies to give and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one V. 11. Evangelists The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist by the way Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added for the giving the full notion of it As first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or message being common to that which is written and which is delivered by word of mouth two notions there are of Evangelist one for the writer another for the preacher of the Gospel In the first notion we have the four Evangelists of which two were Apostles of the twelve Matthew and John and yet those as ordinarily called Evangelists as the other two But this is not the notion which belongs to this place where Evangelist is a distinct office from Apostle but the second which denotes an office then known in the Church when any that was taken notice of for some eminent degree of proficiency in the Gospel and special abilities of utterance and diligence c. was upon recommendation of the Church as it is said of Timotheus Act. 16. 2. chosen by any of the Apostles to assist them in their work and sent out with power of preaching the Gospel and of doing miracles and with gifts of healing to that purpose and of baptizing those that should receive the Gospel and with other powers also of ordaining Bishops when the Apostle thought fit to allow it him For as the office of Evangelist being to preach to unbelievers requires not the donation of all the Episcopal power viz. of ruling nor the power of Ordination necessarily because when the Evangelist hath planted the faith the Apostle himself may come and confirm and ordain Bishops as we see in Samaria Act. 8. 17. and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name saith on this place Quamvìs non sint sacerdotes Evangelizare tamen possunt sine cathedra quemadmodum Stephanus Philippus Though they be not Priests that is Bishops yet they may Evangelize without a chair so the donation of that superior power doth not yet make them cease to be Evangelists And accordingly as Philip which was but a Deacon and therefore only preached and baptized the Samaritanes Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17. was yet an Evangelist and is so styled Act. 21. 8 so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches and so to ordain rulers over them as of Mark it is said that being sent into Aegypt by S. Peter he constituted Anianus Bishop of Alexandria and so when Timothy was constituted Bishop of Ephesus 1
all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
the heathenish Pythagorean Philosophy together with the observances of the Mosaical Law and very distant and contrary to Christian divinity 9. For in him dwelleth all the fulnesse of the Godhead note c bodily Paraphrase 9. For the whole will of God is by Christ really made known to us as his Divinity really dwels in him and therefore there is little need of the additions of the Gnosticks which they borrow out of the heathen and Jewish theologie to supply the defects of the Evangelical doctrine 10. And ye are compleat in him which is the head of all principality and power Paraphrase 10. And by him you have knowledge sufficient to satisfie and complete you without such supplies as these from the doctrines and divinity of the Gnosticks about their AEones see 1 Tim. 1. note d. look'd on by them as divine immortal powers of which whatsoever they are if they be not idol-things be they Angels of a superiour or second degree Christ is the head and they which have Christ need not trouble themselves with these accessions 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian so is there as little need of the Judaical observations circumcision c. which are urged by the Gnosticks also Christ having in his Gospel helped you to the true gainfull circumcision not that outward the cutting off the fore-skin with a knife but the inward spiritual the putting off throwing away all those carnal sins which the Gnosticks again doe so abound in and this is the true Christian circumcision 12. Buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead Paraphrase 12. And to all this you are engaged and have undertaken it in your baptisme whereof one part referring to the burial of Christ denotes not only your dying to your sins forsaking the impurities of your heathen lives but also the abrogation of and liberty from the Mosaical performances Ephes 2. 15. and your laying all down in the grave to be buried with Christ never to live or have power in or over you again and another part that of coming out of the water referring to the resurrection of Christ denotes your vow and engagement to rise to all Evangelical performances and to all purity of life by the virtue of your faith in that God whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead 13. And you being dead in your sins and the uncircumcision of the flesh hath he quickend together with him having forgiven you all trespasses Paraphrase 13. And you being heathens and uncircumcised and so without requiring those legal performances of you hath he received into covenant taken you out of your heathen dark dead condition and having pardoned you all your past idolatries and provocations he hath called you into the free estate of the Gospel requiring none of those legal yokes of you which the Judaizing Gnosticks lay upon you 14. Blotting out the note d handwriting of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse Paraphrase 14. Having by that proclamation of pardon to all penitent believers Gentiles as well as Jewes which is a doctrine of Christ's now peculiarly revealted in the Gospel blotted out that bill which the Jewes were bound by having as it were signed it with our own hands against our selves by prosessing to expect justification by the Law a bill indeed contrary to our peace destructive to us and having taken away cancelled it and that as bonds are wont to be cancelled by striking a nail through it viz. nailing it to his crosse that is cancelling it by his death undergoing a vile death for us and obraining pardon of sins for us by that means 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Paraphrase 15. By which means also of his death he hath devâ—sted the evil spirits of their power thrown them out of their temples filenced their oracles c. and hath made it publickly discernible to all men carried them as it were in triumph as those that he had taken captive victoriously see Joh. 7. a. brought them from their idolatrous practices to the true Christian religion 16. Let no man therefore judge you in meat or in drink or note e in respect of an holy day or of the new moon or of the sabbath daies 17. Which are a shadow of things to come but the body is of Christ Paraphrase 16 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies c. and condemn or sentence Christians see note i. for eating or drinking things prohibited by the Jewish Law nor observing those things which are set down in their section of feasts or new moons or sabbaths which were all but types of Christianity and therefore now in the presence of Christianity it self are not obligatory 18. Let no man note f beguile you of your reward in a note g voluntary humility and worshipping of Angels note h intruding into those things which he hath not seen vainly puft up by his fleshly mind Paraphrase 18. Let no man please himself and condemn you in point of worshipping Angels as mediators to God as if there were some peâ—â—al humility in so doing undertaking to search into those things which he knows nothing of having no other ground for his doctrine but his own carnal phantasie 19. And not holding the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Paraphrase 19. Which they that are guilty of doe disclaim Christ who is indeed the head of his Church the only intercessor to the Father from whose influences as in the natural body the animal spirits are from the head conveyed to all the body by the nerves and thereby all the joynts cemented together for the supplying all the wants of every part so the Church by the unity maintained and continued with Christ the head and by amity liberality and charity of one towards another shall thrive and prosper and increase to that proportion which God requires see note on Ephes 4. e. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Paraphrase 20. If therefore ye have received the Christian faith and as ye ought to doe made that use of the death of Christ as to have forsaken all other doctrines and practices to receive his and so to look upon the rites of the Jewes and the
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
priest and as such working deliverance for us c. 4. 15. it will not be amisse to inlarge a while by comparing the chief things observable in an Aaronical priest with the like which are observable in him every one of them They are chiefly three First the Aaronical high priest is severed and set apart from the common multitude and appointed to act in stead of them in all things between them and God and particularly in matter of burnt-offerings which are by men given to God and so spent by the Priest wholly in God's service and of sin-offerings such as Lev. 4. 3. 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity Paraphrase 2. Both which he offers for the sins of the people those which they commit without deliberation through ignorance surreption oâ— suddain passion And this secondly he can doe affectionately and with a fellow-feeling of those infirmities which have betrayed them to such sins through incogitancy without malice or presumption as considering that he himself is subject to the like infirmities as well as others and so the more inclinable in all reason to mildnesse toward them 3. And by reason hereof he ought as for the people so also for himself to offer for sins Paraphrase 3. And because the Priest is subject to those infirmities 't is therefore appointed that he shall offer also for himself not only in case of any actual commission of this kind of which he is at any time guilty Lev. 4. 3. but also because such sins may passe by him undiscerned he is therefore on the great day of expiation when he offers for the sins of the people to offer for himself also Lev. 16. 6. 4. And no man taketh this honour unto himself but he that is called of God as was Aaron Paraphrase 4. And thirdly the nature of this office was such that no man might legally assume it to himself but only he that was of Aaron's line and so called to it by God that had assigned it to that line 5. So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a priest for ever after the order of Melchisedek Paraphrase 5 6. Now of these three things propounded of a legal high priest the first v. 1. the second v. 2 3. and the third v. 4. every of them are directly appliable to Christ As first the last of them see note on Mat. 7. b. that Christ did not intrude himself upon this office but God called him to it And that is the meaning of two places in the Psalmes first Psal 2. This day have I begotten thee O my son that is bestowed this special dignity upon thee to be a King and Priest after thy resurrection that is upon the ascending of Christ which was his going into the Holy of holies whither none but the high priest went the second Psal 110. Thou art such a Priest as Melchisedek was that is a King and a Priest together and that never to cease or to be succeeded by any till all be delivered up to God the Father 1 Cor. 15. 24. 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was note a heard note b in that he feared Paraphrase 7. The second parallel betwixt Christ and the Priest in his offering for himself now follows For so did Christ also in the time of his lowest estate of infirmities and destitution when upon the crosse he cried out My God my God c. offer up prayers and very submisse petitions to his Father that he would if he died yet deliver him out of death preserve his spirit and restore it again saying Father into thy hands I commend my spirit and cried with a loud voice Mat. 27. 50. Mar. 15. 37. Luk. 23. 26. at the delivering those words and it seems though it be not mentioned in the Gospel added tears therewith and accordingly he was delivered from that which he feared and according to his ardent prayer he was thus preserved by God and though he died was yet restored from death by God and not suffered to lie under the power of it 8. Though he were a son yet learned he obedience by the things which he suffered Paraphrase 8. And having past through so much of sufferings even to the highest degree of death it self in obedience to his Fathers will and so having found how dear obedience cost him though he were the Son of God in an eminent manner he could not but learn from thence what an hard thing it is to perform constant obedience when death it self sometimes must be taken in the way to it and consequently he could not but learn to have compassion on those that sin out of weaknesse v. 2. though in that he were unlike the priest that he was not subject to sin like him which taught the priest his compassion to sinners 9. And being note c made perfect he became the author of eternal salvation unto all them that obey him 10. Called of God an high priest after the order of Melchisedek Paraphrase 9 10. After this third and second part of the parallel the first now follows in the last place that as the priest is taken from among men and advanced to that office to negotiate between God and man in the things belonging to God especially in offering sacrifices so Christ is parallel to the priest also though in an higher manner not taken from the common multitude of men as the priest was in that unlike but yet negotiating in the whole businesse of souls as the priest did consecrated by his sufferings as the priest by the ceremonies of his consecration and being so consecrated he offers up himself unto his Father as the priest did gifts and sacrifices v. 1. presents himself now at his right hand in heaven by way of intercession for us for pardon and for grace and by that means if we live sincerely though not perfectly obedient to him becomes unto us the author of eternal salvation being after his resurrection from the grave pronounced or declared by God an high priest such an one as Melchisedek was a king and a priest together the priest to pray for blessings on us as Melchisedek did on Abraham and the king to doe that with power actually to bestow those blessings on us 11. Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing Paraphrase 11. Of which resemblance also between Christ and Melchisedek I might speak very much which would not easily be understood if I should speak it For I cannot boast much of the quicknesse of your understanding or
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
ye take care that your performances be agreeable to your words see note on 2 Cor. 1. b. that you fall not into lying or false speaking 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes Paraphrase 13. Again let your care be that whenever any affliction befalls you your praying to God be the constant effect of it as on the other side singing thanksgivings of your prosperity 14. Is any sick among you let him call for the note e elders of the Church and let them pray over him note f anointing him with oil in the name of the Lord Paraphrase 14. When any man falls into any disease he is to look on it as that which comes from God for some special end of his very ordinarily for some sin of ours committed either against God or man not yet repented of as it ought and because the man so visited may not be so well able to judge of himself but that he may stand in need of spiritual directions and counsel to discern his own guilts and because whatsoever his condition be he may receive much benefit thereby let him call to his assistance some spiritual person the Bishop in every city see note on Act. 11. b. or whosoever is by or under him ordained for such offices and when he hath afforded the sick man his best directions and assistance let him also pray to God with and for him that God will pardon his sins asswage his pains remove the disease and restore him to his former health withall using that ceremony of unction so ordinarily used by Christ in curing diseases and doing it in the name of Christ 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins note g they shall be forgiven him Paraphrase 15. And the prayer of the Bishop c. and of the sick if it come from faith in Christ in the one praying to God in Christ for his recovery and in the sick person from a true Christain penitent heart shall be of force save where God is pleased otherwise to dispose of it for the good of the patient and his own glory to heal and recover the sick see note on Mat. 10. g. and Luc. 13. b. and God shall restore him to his former health To which purpose also it is useful that if upon examination he be found to have committed any wasting sin or sins which probably have brought this disease on him the sick person first fit himself for and then receive absolution from the Bishop 16. note h Confesse your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much Paraphrase 16. Upon these considerations therefore it will be very proper for all that are in this estate to make acknowledgment of their sins to such as are thus called to visit them and that besides other respects in order to their cure from such diseases as are then upon them by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance see Gen. 20. 7. For this is certainly known that the prayer of a man of God to which he is incited by the Spirit as the prophets were when they prayed and as they were under the Gospel who had the gift of miracles see note on Gal. 5. b. will be very effectual even work miraculous cures 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths Paraphrase 17. Elias was a prophet and a righteous man but a man for all that and subject to the same afflictions and frailties that we are and yet by earnest prayer he brought drought and famine upon the land for the punishment of the sins of the people that ran idolatrously after Baal and so upon the land of the ten tribes it rained not for three years and an half Luk. 4. 25. and Rev. 11. 6. 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit Paraphrase 18. And upon some reformation he again prayed 1 Kin. 18. 45. and he was heard in abundance of rain and fruits 19. Brethren If any of you doe erre from the truth and one convert him Paraphrase 19. To conclude this discourse begun v. 14. let this be remembred and considered by all If any Christian transgresse the Evangelical rule of life fall into sin and any man take him off from that vicious course 20. Let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall note i hide a multitude of sins Paraphrase 20. It is a most excellent glorious work of mercy which he hath wrought the effect of which is that God will free him on whom this change is wrought from death eternal and perhaps from temporal present death through sicknesse fallen on him for that sin ver 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty but hath now repented of Annotations on Chap. V. V. 3. As it were fire That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire are to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have treasured up and not with the former the sense doth much inforce and the antient manner of writing without points doth well permit and it hath a special significancy in this place agreeable to the times wherein this Epistle was written For the last dayes being the time of the Jewes destruction see Note on Act. 2. b. and to treasure up wealth as fire being no more then to lay up their wealth so as it should mischief and devour and consume in stead of advantaging them this is here most truly said of the uncharitable and unchristian Judaizers at that time in respect of the destruction of that people approaching where the rich misers were the most miserably harrass'd of any See Note on Rev. 9. c. V. 7. Coming of the Lord The coming of the Lord is here expresly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romanes to which he there applies the words of Christ concerning John If I will that he tarry till I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the time of this life was to him extended untill the taking of Jerusalem and a little beyond it V. 9. Grudge not The practices of the Zelots among the Jewes a little before the great miserable destruction of that people are often mentioned in Josephus and referred to in this Epistle especially and in those of S. Peter written about the same time and to the same persons that this of S. James was viz.
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
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.
thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of his purity or have any likenesse or conformity with him and live in any impure course as the Gnosticks doe we neither speak nor act according to the Gospel which prohibits and interdicts all such wayes as they daily and avowedly practice 7. But if we walk in the light as he is in the light Paraphrase 7. But if we live pure lives as he is perfectly pure then we partake with Christ of his graces and resemble him in his purity see v. 3. and v. 6. and the death of Christ is beneficial to us who thus imitate his purity and cleanse us from all the guilt of past sins and present infirmities 8. If we say that we have no sin we deceive our selves and the truth is not in us Paraphrase 8. All these mens pretensions to perfection are a perfect cheating of themselves Whosoever conceive as the Gnosticks doe calling themselves The perfect c. that such actions as are done by them are reconcileable with persection or innocence they most miserably deceive themselves and must know that they are so farre from any state of perfection that they act quite contrary to the rule which the Gospel gives for the regulating of mens lives 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Paraphrase 9. The only way is to repent and acknowledge what we have done amisse and then God having promised pardon to all humble penitents upon sincere reformation is obliged in fidelity and justice to make good this promise to you to free you from all punishment of sin and no other course but this will render you capable of his mercy 10. If we say that we have not sinned we note b make him a lyar and his word is not in us Paraphrase 10. Nay they that live such lives as these men and yet pretend to perfection do not only lie v. 6. deceive themselves v. 8. but proceed farther and make God a Iyar who having sent Christ into the world to reveal his will to give certain rules of life to define what is now sin and what is not hath universally defined such actions as are committed by these pretenders to perfection to be horrible and damning sins and therefore they that doe thus and yet thus pretend give God the lie and manifest how farre they are from obeying his commands living according to Gods will Annotations on Chap. I. V. 5. Light The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light is a figurative expression to signifie the most perfect immaculate purity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse is directly the contrary mixture of all impurity The affirming of which concerning God that he is perfect purity without any mixture of impurity is no such strange thing as that the Apostle should introduce it with so much ceremony as here we see made use of That which we have heard and seen which we have looked on and our hands have felt V. 1. What we have seen we declare V. 3. and This is that message which we declare V. 5. That which all this solemnity was thought fit to introduce was certainly somewhat either doubted of and questioned by the doctrines or opposed and resisted by the lives of those to whom he writes And that which seems most probable to be the full importance of it is in the general to denote the great perfection of purity which is now commanded in the Christian law and more particularly the great obligation that lies upon Christians not to make that profession or pretence or excuse for the favouring themselves in any degree of liberty or impurity Christ came certainly from God to declare his will unto us that God a God of all purity and consequently his commandments which Christ came to reveale like himself made up of severe rules of purity And then how contrary to all piety and Christianity must the Gnostick infusions necessarily be which allow and practise all impurities and make them a special part of their religion and call themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and knowing men beyond all others and living in a sink of all uncleannesse say they have not sinned for all this ver 10 V. 10. Make him a lyar What it is to make God a lyar hath no great difficulty in it it is certainly to deny the truth of that which God hath somewhere affirmed and so 't is used c. 5. 10. The greater question is wherein the truth of this affirmation here is founded that if we say we have not sinned we thus deny the truth of what God hath affirm'd or give God the lie The best way of deciding this will sure be taken from the Context where v. 6. the foundation of this speech is laid There it is If we say we have fellowship or partnership with God and walk in darknesse we lie and doe not the truth There certainly we may discern who are the we that are here spoken of viz. not the Apostle and the pious Christians for the first person doth not alwaies signifie so but is used to personate any other that the Apostle would speak of see Rom. 7. Note d. but those that are supposed to walk in darknesse that is to go on in unchristian sinnes and yet to pretend partnership with God that is to a state of great innocence and perfection These are certainly the Gnostick-hereticks whose character that is to live in all carnality and uncharitablenesse c. and yet to pretend themselves to be the most perfect men Of those he there saith that they lie notoriously their foul actions and pretensions to perfection are very contrary and they doe not the truth they live contrary to that rule of life which as Christians they have received to live by To these same persons he proceeds ver 7. to tell the positive truth contrary to their lie that if they walk in the light that is live Christian lives of purity and charity then they may truly be said to have partnership with him as the King's MS. seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as is most agreeable with v. 6. that is to be blamelesse pious perfect men and then for any frailties or forsaken sins the blood of Christ is accepted as a sacrifice of expiation for such This is again said both in the former and latter part of it ver 8 9. but with some little change of the phrase which must be interpreted by analogie with the former If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not that is all one with the precedent we have partnership with him for sinlenesse is that property of Gods which they pretended to be communicated to them and then though there be nothing in that verse answerable to their walking in darknesse ver 6. Yet the persons being still supposed the same that are
is ordinarily thought sufficient to have the testimony of two or three creditable men and then sure Gods testimony from heaven is much more worthy of belief And this testimony now produced for the truth of cur belief in Christ is evidently the testimony of God 10. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son Paraphrase 10. He therefore that thus believeth in Christ and in despight of the Gnosticks A postasie acknowledgeth the Son of God to have come truly in the flesh hath no reason to fear having Gods testimony to secure him And he that after all this when God hath so testified in plain words This is my beloved Son c. doth still refuse to believe it he makes God a lyar in not believing his testimony of Christ 11. And this is the record that God hath given to us eternal life and this life is in his Son Paraphrase 11. And the sum of this testimony of Gods concerning Christ is that the way that Christ hath put us in is the true way to eternal blisse and that this is to be had by following the example and precepts of Christ whom therefore in that voice from heaven he commanded all men to hear 12. He that hath the Son hath life and he that hath not the Son of God hath not life Paraphrase 12. He that doth so that thus insists on Christ's doctrine and pattern set before him is as sure of attaining this blisse as if he were already possess'd of it and he that doth not hath nothing to doe with it 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Paraphrase 13. This I have said to all you that are true believers to give you assurance that salvation and all that on Gods part belongs to it is made over to you in Christ that you may be incouraged to continue in the faith and wholly depend on Christ for all that belongs to you with all the confidence imaginable and so never fall off in time of worldly pressures 14. And this is the confidence that we have in him that if we note b aske any thing according to his will he heareth us Paraphrase 14. And of this confidence this is one speciall branch that we come boldly and freely see Joh. 7. a. to make our request to him depending on that promise which God in Christ hath made to us viz. that he will hear all the faithfull requests of his servants but that promise with these limitations first that what they aske be according to Gods will not only not abhorrent from it but truly agreeable to it and secondly according to his wisdome that which at that time to that person he judgeth fit to be granted him and neither contrary to any thing he hath decreed or such that by any accident God sees either hurtfull or not usefull or lesse profitable to him thirdly that he aske in faith resolved to stick fast to God whatsoever comes to use no means of obtaining his desires but such as are perfectly acceptable to him see Jam. 1. 6. 15. And if we know that he hears us whatsoever we aske we know that we have the petitions that we desired of him Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified then in proportion it must be true of every particular petition which we have or shall aske of him 't is certain that he heareth and granteth it instantly and will actually in his time and in that manner and way that he sees best for us though not instantly of in the kind which we aske most infallibly bestow it on us 16. If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a note c sin unto death I do not say that he shall pray for it Paraphrase 16. One instance of this I shall mention to you If any man see his fellow-Christian fall into any deliberate sin yet so as not to refuse admonition or contemne advice to reform that is if he that thus sins do not remain incorâ—igible under the censures of the Church then in that case it is the duty of the Church and of each particular Christian to pray to God for him that he will pardon his sin and raise him speedily by his grace to that state from whence he is fallen and for any such essence not obstinately continued in God will thus hear the prayers of the Church for him But this not so that God will upon any intercession pardon him before his returning and repenting but that the Church may admit such an one to repentance and upon his approving his sincerity of repentance receive him by imposition of hands and blessing and absolution But in case he goe on contumaciously and incorrigibly there is then no mercy under the Gospel for such nor promise that the prayers of the Church shall be available for such 17. All unrighteousnesse is sin and there is a sin not unto death Paraphrase 17. 'T is true indeed all deliberate sin is such as is not reconcileable with the fear and love of God and consequently mortiferous without repentance yet some difference there may be in this and some that have sinned may not yet be so contumacious so desperately incorrigible as others and of those I now speak 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not Paraphrase 18. As for these deliberate sinnes which are not look'd on as sins unto death mortiferous in so high a degree we know that a pious person see note on c. 3. d. will not be guilty of any of them he useth all care and diligence to keep himself pure that the devil or tempter get no hold on him 19. And we know that we are of God and the whole world lieth in wickednesse Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives are elevated to God whereas the wicked riotous mulitude of Gnosticks c. are setupon nothing else but villany Exod. 32. 22. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ who we are sure is come in the flesh and came on purpose to instruct us in the knowledge and
not thus provoke should thus enter was perfectly acceptable to God agreeable to his will and wisdome And so when the iniquity of the people is grown to such a pitch that God decrees their excision and the same may be said of any particular man that hath so fil'd up his measure though Noah Daniel and Job should intercede they shall not prevail for them Secondly when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it for if it be in that case God's denying to grant the prayer is a greater mercy then the granting of it He were au enemy if he would thus hear us to our ruine Evertêre urbes tot as optantibus ipsis Dii faciles The heathens could charge it on their Gods as too great a facileness to destroy whole cities by this means of granting men their wishes Thirdly when although that which is prayed for be good for the petitioners yet somewhat else is better and really more desireable to them And then thus to deny what is asked and thus to exceed their asking what is that but the divinest and most advantagious way of granting it And in that case God that knows what we really most want what is most truly agreeable to our desires being able to chuse for us better then we for our selves when he grants not our prayers in the kind yet he grants them by way not only of equivalence but of running over denies us what we demand and gives us what is more for our advantage denies us what is good but grants us that which is much better for us Thus when Christ pray'd for the departure of that cup his prayer was not heard but in stead of it the angels sent to strengthen him and enable him to drink it up as that which was more for his the world's advantage And thus when S. Paul prayed thrice that the thorn in the flesh should depart from him that prayer was not granted but in stead of it that grace given which was sufficient to enable him to support that affliction and that was better to him then the other for God's strength was perficted and magnified in him through that weaknesse or affliction viz. by his Christian bearing of it The second thing that which respects the disposition or qualifications of the petitioner may be reduced to these three branches First that he be such as to whom God's promises do belong such an one as performs his part of the Covenant of mercy the pious Christian liver he that is a worshipper of God and doth his will For otherwise God which is a hearer of prayers indefinitely is not the hearer of his we know that God heareth not sinners If they incline to iniquity in their heart the Lord will not hear them when they make their long prayers the Lord will hide his face their hands are full of bloud they must wash and make them clean before they have any title to God's hearing or answering their prayers Secondly that in that particular for which he prays he apply himself onely to God and such means as he knows to be acceptable to him This is it which is called in S. James asking in faith c. 1. b. and is opposed to wavering that is doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double-minded man ver 8. who sending one mind one will unto God in prayer hath another for the most ungodly instruments makes a secret addresse unto them which renders him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsetled and various one while in the ways of God and another while of the Devil and Let not such an one think saith the Apostle that he shall receive any thing of the Lord v. 7. Thirdly that his asking be joined with importunity for to that qualification of our praiers the promise is expressly made in the Parable of the widow and the unjust judge and in the joining together of asking seeking knocking to which the having finding opening unto are promised by Christ by this importunity meaning a continuance and perseverance in our praiers for that which we want and when at the first asking the mercy is not conferr'd repeating and re-inforcing the request waiting upon the Lord which hideth his face and never giving over the importunity until the request be graciously answered by God All these being thus set down are the several ingredients to make up the intire qualification signified hereby praying according to God's will and to them that are thus qualified in each branch this confidence here belongs that whatsoever they shall thus ask God will hear them By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted viz. onely according to the importance of these words thus explicated It being certain that no man is bound to believe that which is not true or to believe that absolutely which depends upon so many conditions upon performing of which as he lawfully may nay as a duty of faith to God's promises is obliged and must believe that what he thus prays shall be granted so if he perform them not he is not obliged to believe that his prayers shall be granted him and if through a great measure of humility and undervaluing his own performances he chance to erre and think himself unqualified when he is not unqualified and consequently want this confidence toward God that he will hear his prayers when he hath if he knew it due grounds for that confidence it is not to be imagined that the want of that confidence or the excess of that humility which is so acceptable in the sight of God should render him or his prayers unacceptable and ineffectual to him And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him ask in faith in S. James chap. 1. 6. must no otherwise be interpreted V. 16. Sin unto death What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin unto death may I suppose be best learned from what we read in the Law of him that sins contemptuously to whom death without mercy was prescribed This was described Heb. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that set at nought Moses's Law died without mercy upon a sufficient proof of it And so he that is guilty of that and proportionably to him he that useth the Son of God now under the Gospel after that manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treading or trampling upon the Son of God v. 29. setting his commands and terrors at nought as there he is thought worthy of sorer punishment so here his sin may fitly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death What this contempt is may appear by the second Council of Nice which expounds the sin unto death by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue unreformed and incorrigible after all the
admonitions and censures of the Church of which as there were several degrees so he that did not reform upon the first was within some time to be put under the second or higher and not reforming then was to fall under the third which was wont to be called by the Jewes Schammatha which signifies there is death a punishment proportioned to this sin and from the title thereof this seems to be called here a sin unto death Not that every deliberate or wilful sin is here so styled though that also be mortiferous without repentance for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin indefinitely taken according to the use of this writer see Note on c. 3. a. and according to that which follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin and yet every such as it there follows is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death in this sense but the phrase peculiarly belongs to a wilful sin to which without repentance or reformation eternal perdition is denounced heightned and aggravated farther with the addition of obstinacy against all perswasions and means of melting which renders him hopelesse and own'd to ruine and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that walk thus contrary to God resist his admonitions his grace all his methods of reducing them Of these the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say not that he that is the Christian brother shall pray for such an one Which words may seem very cautiously set not that he forbids but onely doth not command to pray for them or doth not promise any good successe to the prayers that are offered up for such an one Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth where the wilfulnesse is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinning deliberately and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliberate sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sinnes so wilfully continued in noting thereby the suspension of the prayers of the Church or the inefficaciousnesse of them which are answerable to the sacrifices of old time as when of obdurate sinners it is said that if Noah Daniel and Job the three great examples of powerfull intercession were there a praying for them they should not be available for the pardon of such That such as these were deprived of the benefit of the prayers of the Church and out of meet pity delivered up to Satan as the onely remaining charitable method by that means to rouze and awake them out of sinne is sufficiently known in the Antient Canons And it is the advice of Clemens Alexandrinus Str. l 7. concerning such insensate incorrigible sinners that we should pray to God for some temporal punishments upon them as the onely reserve behinde to make impression on them And that was done in the anathema or Cherem where they used execrations upon them not as an act of hatred but kindnesse toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such either for their pardon or for their repentance to qualifie them for it but they are onely look'd on as excommunicate persons that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christians but marked out and branded and shamed to reformation V. 21. Idols The idols that are here mentioned are sure those that the Gnosticks used To which purpose there is an eminent place in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were of the heresie of Simon Magus pretended to be of the Christian religion and to have forsaken the superstition of the heathens in worshipping of idols and yet came back again to that which they pretended to have forsaken falling down to the pictures and statues of Simon and Helene and by sacrifice and incense and drink-offerings doing adoration to them And besides these many abominable impurities not fit to be named there were among them All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols which the Christians are here warned to beware of THE note a SECOND note b EPISTLE OF JOHN THat this second and so likewise the third Epistle of John was not written by John the Apostle is conjectured in the Posthumous Annotations of the learned Hugo Grotius and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter There many changes were to be made in the Text to make the conjecture passable but here all circumstances of the Text doe fitly enough concurre to make it possible that John which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus should be the Author of these Epistles Of that John the antient Author of the Constit l. 7. c. 45. makes mention that as Timothy was made Bishop of Ephesus by S. Paul that is Bishop of the Gentile Christians there by the Apostle of the Gentiles so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John that is a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision Gal. 2. 9. who planted the Jewish Church at Ephesus That this second John the Bishop of Ephesus was the writer of these Epistles the chief argument that is produced is that from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder by which this writer calls himself and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle A second from the incomplete reception that these Epistles had in the first ages being not acknowledged by some Churches for a while A third from Diotrephe's opposing this Author 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle But these arguments have very small force in them toward the inferring the Conclusion For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder being a word of honour and dignity and belonging in the New Testament to the supreme Ruler of any Church and to none else that we can discern see Act. 11. Note b. it may very fitly belong to an Apostle residing and presiding in any Church as it is certain S. John had done at Ephesus for some time and the rather being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder by way of eminence And this will be more probable if it be confidered what account hath formerly been given Note on Tit. of 1 Joh. of the character of this Apostles style who useth not in his Gospel and accordingly it is in his former Epistle which is acknowledged to be his to name or mention himself unlesse it be by some circumlocution And
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
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
salvation 348. 1. chief Captain 261. 1. chief Captains 892. 2. Captains of the Temple 260. 1. Captive into all nations 256. 1. taken Captive 478. 1. leadeth into Captivity 914. 1. Garnal 587. 1. Carried Stephen 359. 1. Cast down 576. 2. Cast out 356. 1. 846. 1. Cast out Devils 53. 1. Cast out your name as evill 210. 2. Castle 261. 1. without a Cause 314. 2. a Cast-away 541. 2. Ceased from sin 803. 1. without Ceasing 383. 1. two Chaines 436. 2. by Chance 226. 1. Change the glory 444. 1. was Chargeable 589. 2. straightly Charged 50. 1. Charity 873. 1. Chastise 263. 1. Chief of Asia 413. 2. Chief men among the brethren 399. 2. Chief Pharisees 239. 1. Chief Priests 151. 2. Chiefly 452. 1. Cherubims of glory 455. 2. saved in Child-bearing 690. 1. Children of God 26. 2. 832. 2. her Children 844. 2. Children of the Kingdome 832. 2. their own Children or others 89. 1. Children of wrath 549. 1. your Children 69. 1. Children in the market 62. 1. Children of the bride-chamber 49. 1. 275. 2. Chosen 67. 2. 792. 1. 793. 1 2. 794. 1. 851. 2. Chosen us in him 616. 1. 793. 2. Christ 368. 1. 605. 2. 680. 2. 828. 2. in Christ 616. 2. 621. 2. a man in Christ 591. 1. 862. Christ is in you 593. 1. false Christs 121. 1. Church 350. 1. 566. 1. whole Church 350. 2. Church of the living God 693. 2. in every Church 394. 2. Circumcision 643. 2. Citie 945. 1. all things are Cleane 229. 2. Cleane every whit 309. 1. Cleophas 266. 1. Cloak 31. 1. 714. 1. Cloak of covetousnesse 666. 2. Clothed 806. 2. Cloud 333. 1. 763. 1. under the Cloud 543. 1. cometh with Clouds 868. 1. Coat 31. 1. Cock-crowing 173. 2. a Colonie 635. 1. Colossians 649. Come together 7. 1. till I Come 329. 1. he that should Come 59. 1. world to Come 59. 1. 70. 2. Come to Christ 286. 1. Cometh 856. the Lord Cometh 566. 2. 852. 2. Cometh with clouds 868. 1. Cometh into the world 269. 1. Coming of the Lord 679. 1. 784. 1. Coming of Christ 119. 1. 812. 1. Coming in his Kingdome 85. 2. Comfort in the holy Ghost 312. 2. Comfort 312. 1. 316. 1. Commanded them 901. 1. great Commandment 108. 2. new Commandment 827. 1. old Commandment 826. 1. 827. 1. Epistles of Commendations 573. 1. Common and unclean 532. 2. Communication 564. 2. corrupt Communication 628. 2. Communion 339. 1. 594. 2. Communion of the body 131. 2. not to Company 522. 2. by Companies 154. 2. Compelled 138. 2. 599. 2. lust Conceiveth 675. 2. Concision 643. 1. Conclude 456. 2. Condemnation 849. 2. fall into Condemnation 785. 1. greater Condemnation 779. 1. Condemned of himself 721. 2. Conduct 566. 1. Confesse your faults one to another 786. 2. Confidence 731. 1. 753. 1. 757. 1. 832. 2. having this Confidence 638. 2. for Confirmation 593. 2. 699. 2. Confirmed 513. 1. Conflict 666. 1. Conscience seared 696. 1. with one Consent 239. 2. Considered 383. 2. it is Contained 792. 1. Content 704. 1. Contention 666. 1. Continue 913. 2. Continual coming 249. 2. if they Continue 690. 2. end of Contradiction 513. 2. 592. 2. 699. 2. â—ut Contrary-wise 601. 1. Convenient day 154. 1. not Convenient 444. 2. Conversation 644. 2. Convince gain-sayers 316. 1. Corban 79. 1. 743. 2. Corinthians 510. second to the Corinthians 568. Corrupt 446. 1. Corrupt the word 572. 2. Corruptible crown 540. 1. not Corruptible 797. 2. Corruption 478. 1 2. 525. 1. 800. 1. 801. 1. 810. 1. for Corruption 815. 1. first Covenant 748. 1. Covenant-breakers 446. 2. Covetousnesse 445. 1. 526. 2. 666. 2. thy Counsel determined 344. 2. Counsellor 181. 1. Counted to him for righteousnesse 605. 2. Countrey 154. 2. farre Countrey 242. 1. Countreymen 667. 1. Course 713. 1. Course of Abiah 187. 1. Course of nature 779. 2. finished our Course 419. 1. taken in their own Craftinesse 518. 2. Creation 651. 2. Creature 477. 2. every Creature 182. 1. bear his Crosse 323. 1. Crown 667. 2. 713. 2. Crowns of gold 884. 1. 920. 1. many Crowns 877. 1. Crucify afresh 739. 1. Crucified among you 604. 2. Cried 292. 1. Cubite 38. 2. Cup of blessing 545. 2. Curious arts 412. 1. Curse father or mother 79. 1. receit of Custome 48. 1. Cut asunder 124. 2. Cut to the heart 348. 1. Cut off 611. 1. Cymbal 554. 1. D. Damnation 499. 2. eat and drink Damnation 132. 2. Darknesse 823. 1 2. Day 518. 1. 751. 1. 819. 1. great Day 947. 2. an high Day 323. 2. Day-spring from on high 192. 1. Day is at hand 501. 2. Day of Christ 672. 1. 751. 1. Day of judgment 834. 1. Day of the Lord 679. 1. 751. 1. 820. 2. great Day of God 893. 2. that Day 172. 1. 317. 2. to Day or tomorrow we will 782. 2. Day of vengeance 893. 2. Day of visitation 795. 1. last Daies 338. 1. 784. 1. ten Daies 875. 2. in these Daies 189. 2. in those Daies 189. 2. Daily bread 35. 2. Day-starre 813. 1. Deacons 637. 1. Dead 241. 1. 563. 1. Dead bury their Dead 46. 1. baptized for the Dead 563. 1. Dead to the law 468. 2. 469. 1. Death and hell followed 891. 1. second Death 939. 2. shadow of Death 192. 2. sin unto Death 841. 1. Debt 92. 2. Decease 221. 1. 812. 2. Deceipt 666. 1. Deceive you with vain words 873. 1. Deceive our selves 823. 2. many Deceivers 827. 1. Deceivings 815. 1. Declare his righteousnesse 456. 1. the Deep 218. 2. 590. 1. Defile 780. 1. Defile the Temple of God 518. 1. Defiled 156. 1. 320. 1. Defraud 165. 1. Delicacies 699. 1. Deliverance 344. 1. Delivered 687. 2. Demonstration of the spirit 515. 1. Deny 254. 1. Deny himself 85. 1. Depart 309. 1. 638. 1. 680. 1 2. Depth 811. 1. 878. 1. Depths of Satan 878. 1. Deputy 387. 1. Despised moses law 753. 1. done Despight to the spirit of grace 753. 1. Despightfull 446. 2. Destroy 729. 2. Destroy the earth 908. 2. him shall God Destroy 518. 2. not Destroyed 576. 2. Destroyer 545. 2. Destruction of the flesh 523. 2. Devill 21. 1. is of the Devill 832. 2. hath a Devill 291. 2. Devotions 405. 1. a Devout man 366. 1. Devout men 366. 2. Diana 413. 1. making a Difference 854. 1. there is Difference 534. 1. Dignities 850. 2. Diotrephes 846. 2. Dip 310. 1. Discerning 549. 2. Disciples 25. 1. 74. 2. 350. 1. heal Diseases 53. 1. Disfigure their faces 35. 2. Dishonor his body 656. 2. Dishonoreth his head 547. 1. Disobedient 390. 2. 801. 1. Dispersed among the Gentiles 292. 1. Disputations 503. 1. Disputer 513. 1. Disputing with Stephen 514. 1. without Distraction 534. 1. Distresse 409. 1. not Distressed 576. 1. Divider 534. 2. Dividing 534. 2. rightly Dividing 709 1. Divisions 19. 1. the Divine 863. spirit of Divination 403. 1. Doctors 360. 1. Doctrine 699. 2. Doctrines 655. 1. Dominions 499. 1. 651. 1. Dore opened
2. Necessity 538. 2. 658. 1. New heaven and New 818. 2. New man 797. 1. Next 144. 1. Next day 270. 2. Next sabbath 389. 2. Nicolaitans 874. 1. Nigh 490. 2. time is Nigh 855. 856. draw Nigh 743. 2. Noble man 278. 2. with a great Noise 819. 1. Novice 693. 2. was Numbred 335. 2. O. Oath which he sware 191. 2. Observed him 154. 1. Odour of a sweet smell 648. 2. Offense 60. 1. Offended 60. 1. 61. 1. Offering 628. 1. Offerings of God 256. 1. Officer 30. 1. Off-scouring 520. 2. anointing him with Oile 785. 1. of Old 849. 2. Old man 797. 1. On the well 278. 1. by One 485. 2. One to another 787. 1. One God 838. 2. I and my father are One 838. 2. these three are One 837. 2. One receiveth 539. 1. husband of One wife 692. 1. wife of One husband 693. 2. Onesiphorus 707. 1. Open 203. 1. put to Open shame 739. 1. Opened 734. 1. shew Openly 291. 2. Operations 610. 2. Opportunity 647. 2. he that Opposeth 681. 2. Oppositions of science 704. 2. Oracles of God 450. 2. living Oracles 451. 1. Ordain 393. 1. Ordain Elders 393. 1. Ordain Elders in every city 394. 2. Ordained to eternal life 286. 2. 389. 2. before of old Ordained to this condemnation 849. 1. after the Order 740. 2. Ordinance of man 477. 1. Otherwise minded 647. 1. are Over you 673. 2. Overcharge 572. 1. Overseers 417. 2. Overshadow 18. 2. Ours 722. 2. his Own place 334. 2. his Own sheep 301. 1. his Own supper 132. 2. 334. 1. P. Pains of death 338. 1. Palace 637. 2. this man or his Parents 298. 1. in Part 572. 1. Partake not of other mens sins 701. 1. Partakers 704. 1. Partakers of the holy Ghost 738. 2. Partial 776. 2. without Partiality 780. 2. middle wall of Partition 111. 2. 619. 1. Passed through 758. 2. Passeover 129. 1. Pastor 552. 2. Patience of the Saints 920. 1. Paul 387. 2. Peace 780. 2. in Peace 566. 1. Peace of God 646. 2. follow Peace 781. 1. Peace I leave 866. 1. make Peace 781. 1. Peace-makers 26. 1. Peaceable fruit 764. 2. Peculiar people 286. 1. 719. 2. 795. 1. Peeces of silver 131. 1. 413. 1. a Penny 891. 1. People according to the law 743. 1. many Peoples 904. 2. Peoples and kindreds 904. 2. son of Perdition 680. 2. Perfect 32. 2. 95. 1. 211. 2. 644. 1. 760. 2. be Perfect 593. 1. made Perfect 736. 1. 765. 1. 835. 2. Perfect work 773. 1. Perfect as pertaining to conscience 832. 2. Perfected praise 104. 1. Perfecting of the Saints 593. 2. Perfection 594. 1. fruit to Perfection 218. 1. bond of Perfectnesse 660. 1. Pergamus 875. 2. Perish 656. 1. Permission 532. 1. Perplexed 576. 1. Persecuted 576. 2. Persecutions 868. 1. many Persons 570. 1. respect of Persons 449. 1. 776. 1. Perswade 597. 1. 832. 2. Perswade men 578. 1. were Perswaded 758. 1. Peter 53. 2. first Epistle of Peter 788. second of Peter 807. Pharisees 239. 1. chief of the Pharisees 239. 1. Philemon 723. Philip the Tetrarch 198. 1. Caesarea Philippi 83. 1. Philippians 633. 635. 1. Philosophy 655. 2. Phylacteries 111. 1. they which Pierced 856. Pinacle of the Temple 21. 1. in every Place 510. 1. Place of Scripture 361. 1. seven Plagues 921. 2. Plant 79. 2. Play 526. 1. 544. 2. 630. 1. Please 296. 1. Poor in spirit 210. 1. Possession 347. 2. golden Pot 748. 1. Potters vessel 879. 1. Power 878. 2. in thine own Power 347. 2. Power over the nations 878. 2. Power of the world to come 739. 1. right hand of Power 134. 1. Power on her head 547. 2. Power and coming 812. 1. Power over fire 920. 2. Powers 499. 1. 651. 1. Powers of heaven 124. 1. deadly Poyson 780. 1. Praetorium 320. 1. on the house to Pray 367. 1. Prayed him 278. 1. Prayer 209. 1. 402. 1. effectual Prayer 610. 2. Prayer of Faith 610. 2. Prayers 689. 1. Prayers of the Saints 888. 2. people Praying without 203. 2. Praying in the holy Ghost 853. 2. Preach 50. 2. 359. 1. 541. 1. 551. 2. 699. 2. Preach the Gospel 50. 1. Preach the word 359. 1. Preacher 444. 2. loveth to have the Preeminence 846. 2. Preparation 631. 1. Presbytery 381. 2. Preserve it 248. 1. Pressed in spirit 409. 1. Pressed upon him 147. 1. Pretence 637. 2. more Pretious 773. 1. Price of bloud 138. 1. kick against the Pricks 363. 1. kings and Priests 866. 2. a royal Priest-hood 866. 2. Prince 348. 1. Princes of Judah 11. 1. Principalities 651. 1. Prison 800. 1. spirits in Prison 799. 1. Private interpretation 813. 2. Prize 539. 1. Profane person as Esau 764. 2. Profitable 583. 2. Profitable to men 721. 1. Promise of the Father 326. 2. Promised 260. 1. Prophecie 417. 2. 688. 1. to Prophesie 189. 2. Prophet of their own 716. 1. the Prophet 285. 1. false Prophet 914. 2. more then a Prophet 61. 1. Prophets 399. 2. false Prophets 121. 2. many false Prophets 828. 1. 829. 1. Propitiation 455. 2. Proselyte 14. 1. 111. 2. 275. 1. Proud 782. 1. Provide 55. 1. 699. 1. Proving 364. 2. Provoke 230. 2. 660. 2. easily Provoked 554. 1. Psalmes 630. 1. Publicans 48. 1. Puffe up 811. 1. Pulling down strong holds 587. 1. Pure 701. 1. to the Pure all things are Pure 717. 2. Pure religion 774. 2. Purnesse 580. 1. Purple 181. 1. according to his Purpose 479. 2. Purses 55. 1. Put away 249. 2. Put her away 8. 1. Put away her husband 165. 1. Put forth 50. 1. Putting him forward 414. 1. Q. had a Quarrel 154. 1. I come Quickly 855. R. Race 539. 1. Race set before us 763. 1. Racha 29. 2. Rachab 6. 2. Rachel weeping 11. 2. Railer 526. 2. Rain from heaven 392. 1. the Lord shall Raise 786. 1. Raised 485. 1. Raised up 388. 2. Reading 513. 1. 696. 2. Ready 583. 2. Ready to be revealed 501. 1. Reasonable service 497. 1. the Lord Rebuke thee 851. 1. Receive 487. 1. 687. 1. heaven must Receive 342. 1. Receive the holy Ghost 326. 2. Receive the things done in his body 578. 1. Received up 222. 1. Receivedst thy good things 245. 2. one Receiveth 539. 1. Recompense of their error 852. 1. Reconciled 29. 2. Red sea 758. 2. Redeem Israel 121. 2. that should Redeem Israel 828. 1. Redeeming the time 629. 1. Redemption 456. 2. 617. 1. Redemption of the body 479. 1. Redemption draweth near 813. 1. a Reed 945. 2. a bruised Reed 68. 1. Refreshed my spirit 566. 1. times of Refreshing 341. 1. Regard not 744. 1. not Regarding 642. 1. Regeneration 96. 1. washing of Regeneration 275. 1. Reject 721. 2. Reigne 867. 1. Reigne on the earth 888. 2. Reigne a thousand years 867. 2. Reigne over the Gentiles 507. 1. Rejoice with them that Rejoice 497. 2. brother of low degree Rejoice 773. 1. Rejoicing 545. 1. 731. 1. pure Religion 695. 2. 774. 2. Remain 731. 2. while it Remained
347. 2. Remember 191. 2. Remission of sins 456. 1. Remit 326. 2. Remnant 487. 1. Remnant were affrighted 907. 1. Remove the wicked person 523. 1. 524. 1. Remphan 356. 2. Renew 739. 1. Renew to repentance 739. 1. Rent his clothes 134. 1. Rent off their clothes 403. 2. Repent 14. 2. Repentance 241. 1. 739. 2. vain Repetitions 35. 1. obtained a good Report 759. 2. Reproach you 298. 1. Reprobate 444. 2. 541. 2. them of Reputation 599. 1. of no Reputation 640. 2. Resist not evil 30. 2. in Respect 655. 1. have Respect 777. 1. Rest 677. 1. 731. 2. Restore 612. 2. Restore all things 88. 1. Resurrection 107. 1. first Resurrection 939. 2. Resurrection of the dead 108. 1. 442. 1. Resurrection of the just 108. 1. Jesus and the Resurrection 405. 2. Return 120. 1. Revelation 559. 1. 862. Revelation of Christ 677. 1. Revealed 681. 1. ready to be Revealed 501. 1. with Reverence 641. 1. Reward 852. 1. I have Reward 538. 1. the Lord Reward 714. 1. a certain Rich man 245. 2. will be Rich 704. 1. Right hand of power 134. 1. Righteous Judge 713. 2. Righteous scarcely be saved 804. 2. Righteousnesse 442. 1. 476. 2. Righteousnesse by the law 442. 1. Righteousnesse by works 442. 2. of Righteousnesse 316. 1. counted for Righteousnesse 605. 2. Riot 803. 2. Rioting 501. 2. 629. 1. Rising of the Sunne 182. 1. Rivers 338. 2. thought it no Robbery 640. 1. Rock 83. 2. Rocks 893. 2. Rock that followed them 544. 2. Rod 521. 2. 523. 2. 612. 1. iron Rod 878. 2. beaten with Rods 589. 2. a Roman 422. 2. to the Romans 438. Romans will come 304. 1. Round about and within 886. 1. Round about the throne 883. 1. 884. 2. Royal priest-hood 866. 2. Rudiments 654. 1. Rule in 662. 2. measure of the Rule 587. 2. same Rule 644. 2. them which have the Rule 768. 1. Rulers 49. 2. 151. 2. Rulers of the Synagogue 151. 2. 388. 1. Run 539. 1. so Run 539. 1. Running over 211. 2. Rust 37. 1. S. Lord of the Sabbath 67. 1. second Sabbath after the first 208. 1. Sackcloth 16. 2. Sacrifice 628. 1. Sacrifice of praise 769. 2. offered upon the Sacrifice 641. 2. remains no more Sacrifice 753. 1. 841. 2. Sad countenance 36. 2. Sadducees 83. 1. it hath been Said 30. 1. Saints 619. 2. ten thousand of his Saints 545. 2. 852. 2. Salt 162. 2. Salted with fire 162. 2. Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2. common Salvation 501. 1. horn of Salvation 190. 2. Samaritan 296. 2. from Samuel 342. 1. Sanctify 301. 2. 748. 2. Sanctified 532. 2. Sardis 881. 1. Satan 85. 1. deliver to Satan 523. 1. Satans seat 876. 1. Satisfie the flesh 656. 2. Save with fear 519. 2. Save the sick 786. 1. Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1. few Saved 895. 1. they that be Saved 794. 1. Saved in child-bearing 690. 1. Saved from their enemies 760. 1. Saved yet so as by fire 518. 2. Saving of the soul 754. 1. Saviour 348. 1. Saul 387. 2. a sweet Savour 628. 1. Scarcely 804. 2. School of Tyrannus 166. 2. 412. 1. Scoffers 817. 1. 820. 1. Scourge 263. 1. Scourging 422. 1. Scribes 74. 2. 151. 1. 291. 1. 513. 2. their Scribes 206. 2. Scrip 55. 1. Scriptures 152. 1. search the Scriptures 514. 1. Sea 218. 1. 257. 2. 894. 1. through the Sea 544. 1. way of the Sea 21. 2. Sea side 894. 1. Seal up and write not 904. 1. as many as have not the Seal 901. 1. Sealed 626. 1. Sealed in their foreheads 894. 2. for a Season 682. 1. at a certain Season 281. 2. Seasons 333. 1. times and Seasons 672. 1. Second appearing 729. 2. Secret chambers 123. 2. See God 26. 1. Seek death 901. 1. it Seemed good 296. 1. Seen 34. 1. Seen God 832. 2. Self-willed 782. 2. in your Selves 777. 1. Send 301. 2. so Send I you 326. 1. Send her away 81. 1. Sensual 853. 2. Sent unto him 213. 1. as my Father Sent me 878. 2. Separate 210. 1. 298. 1. 680. 1. 699. 1. Separated 597. 2. build the Sepulchres 229. 2. whited Sepulchres 114. 1. old Serpent 910. 1. Serpents 780. 1. like Serpents 902. 2. take up Serpents 182. 2. Servant of the Church 508. 1. Servant of Jesus 847. 1. Servant of sin 601. 2. Servants 92. 2. 538. 2. to be Served 805. 2. Served God with fastings 196. 2. Service 748. 1. Serving the Lord 497. 1. Set 794. 2. Set up false witnesse 134. 1. Seven spirits 866. 1. 884. 1. Seven thunders 904. 1. Shadow 654. 2. Shadow of change 773. 2. Shadow of death 192. 2. Shaken in mind 680. 1. suffer Shame 349. 1. seen his Shape 832. 2. use Sharpnesse 594. 1. Sheep 287. 1. 301. 1. Sheep-market 280. 1. Shew the Lords death 132. 1. Shew thy self to the priests 44. 1. Shew of wisedome 656. 2. whose Shoes I am not 17. 2. Shod 632. 1. Shortly come to passe 855. Shrines 413. 1. Shunne 709. 1. Sharp sickle 920. 1. Signe 435. 1. Signe of the sonne of man 124. 2. Signes 350. 2. 915. 1. Silence in heaven 187. 1. 896. 1. first Simon 271. 1. Single eye 37. 2. Sin 752. 1. committeth Sin 831. 1. law of Sin 472. 2. 476. 1. man of Sin 680. 2. Sin to death 841. 1. of Sin 316. 1. Sin for us 578. 2. Sin not 625. 2. these that ye Sin not 824. 2. if we say that we have no Sin 823. 1. Sin that doth so easily beset us 763. 1. Sins 830. 2. committed Sins 786. 2. some mens Sins are open before 701. 2. Sinner 213. 1. 601. 2. Since 817. 2. Sincere milk 792. 1. elect Sister 843. 1. Sit 34. 2. Sit down with Abraham 45. 1. Slain 891. 2. Sleight 624. 1. whom ye Slew 115. 2. 859. let them Slip 728. 1. Slumber 494. 1. Smell of sweet savour 628. 1. Smoke 902. 2. Smoke of her burning 804. 1. Smoking flax 68. 1. Smote him 134. 2. Smyrna 874. 2. be Sober 719. 1. spiritually Sodom 856. Soft raiment 31. 2. Sojourn 354. 2. Sold under sin 470. 2. seemed to be Somewhat 599. 2. Songs 630. 1. if Sonnes then heires 477. 1. a Sop 309. 1. Sorrow 192. 1. 554. 1. Sorrows 891. 2. the king was Sorry 76. 1. Souldier that kept him 436. 1. a good Souldier 688. 2. Soul 674. 1. Souls under the altar 856. Souls of those slain 891. 2. Souls of men 935. 2. their Sound 490. 2. Sound in the faith 874. 1. Sounding brasse 554. 1. I will not Spare 593. 1. Speak 765. 2. Speak against 69. 2. Speak evill of dignities 842. 651. 1. Speak the word 359. 2. Spear-men 425. 2. Spikenard 176. 1. Spirit 28. 2. 222. 1. 360. 〈◊〉 2. 674. 1. 800. 2. in the Spirit 591. 1. 862. by Spirit 679. 2. bound in the Spirit 417. 1. burned in Spirit 409. 1. pressed in Spirit 409. 1. my Spirit 782. 1. Spirit of God 804. 1. Spirit
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
to anger And Psalm 2. 4. whence these words are recited from the Septuagint 't is certain those that are there spoken to did sinne in being displeased at Gods setting up David and their rebellion against him was but an higher degree of it of which he forewarns them in the next words sinne not that is fall not into that horrible sin The second sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne not this being the first aggravation of the fault of anger indulged to that it becomes bitter which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 5. an exasperation or paroxysm of this evil humor And the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here express'd by the very same colour that the antient Philosophers the Pythagoreans had thought fit to expresse it by For of them saith Plutarch de Fat am that when they fell into any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely through anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the sun went down they shook hands and were dissolved directly contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or made friends again And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the sun goe down upon your wrath where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperation of anger which breaks out into bitter words and so all one directly with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contumelious behaviour produced by anger the Apostles command is that he that hath been guilty of it must come to temper and sue for reconciliation as the same Pythagoreans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaking hands and embracing one another before the sun goâ— down that is either speedily as Christ advises agree with thy adversary quickly or else before the time of solemn praying to God which was constantly at evening and so the exhortation here will bear proportion with that Mat. 5. 23 24. If thou bringest thy gift unto the altar and there remembrest that thy brother hath ought against thee as he that hath been reproached by thee in thy wrath hath leave there thy gift and first be reconciled to thy brother that is obtain his reconciliation to thee and then and not till then thou mayest offer thy gift V. 28. Working with his hands The reason of the conjoining of the prohibition of stealth and the precept of labour will be discerned by remembring the old verse in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no way for a sluggard to live but by stealing and acts of that kind And so saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stealing is an effect of idlenesse V. 30. Sealed The special use of a Seal and that which in this and other places of the Scripture is most commonly referr'd to is that of a mark or Character set upon wares or commodities that are bought by any and bâ—cause men were as ordinarily bought as any other commodity nothing was more ordinary then to set a seal or mark upon them either in their forehead or some other part to distinguish them from all other mens servants So saiâ—h Theophylact on Rom. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath not the seal is not the servant or goods of the Master who is express'd to be so by that seal Thus Rev. 7. 3. the sealing is there accommodated to the servants of God who are there supposed to be bought and are now farther to be rescued out of the temporall ensuing danger and as a token of that sealed in the forehead as servi servants in respect of the originall of the word à servando is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being spiritually rescued and saved already from the pollutions of the world are now to be delivered from the approaching destruction when without that mark of discrimination the good and ill might all be involved in the same calamity See Note on Rev. 7. c. Thus when Joh. 6. 27. 't is said that God the father hath sealed Christ the meaning is clear that by the miracles which he did and especially by the Holy Ghost's descending upon him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he he had owned him his servant Isa 42. 1. see Note on Mat. 3. l. and demonstrated it as punctually as if he had mark'd him in the forehead that this was his anoâ—nted special servant sent by commission from him discriminated from all others and that whatsoever he said was the will and pleasure of God In reference to what was there said of Gods sealing Christ is that which is here said to be understood also For there the Spirits coming down upon Christ was the sealing of him the signifying that he was Gods servant sent on his message to the world and here in like manner the Ephesians are said to be sealed by the Spirit to the day of redemption that is by the preaching of the Gospell and setling of a Church among them which is an effect directly of the Holy Ghosts descending on the Apostles as before upon Christ and an act of the office of the Holy Ghost by which the Ephesians that were believers were demonstratively pointed out to be by God designed to his service to a gracious Christian life and nothing so contrary so grievous to this Holy Spirit as their neglecting and contradicting these designes of God living unchristianly v. 29. By this 't will be easie to underâ—and the like phrase 2 Cor. 1. â—2 where also as here to Gods sealing us is straight added his giving his spirit as a pledge c. So Eph. 1. 13. ye were sealed by the holy Spirit of promise that is by that holy Spirit promised by Christ and in the Gospell called the promise of the father Luk. 24. 49. which wheresoever it is given that is where a Church is setled and established is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledg or first part of that inheritance or portion which shall hereafter be bestowed on those which by this appear to be received and acknowledged as servant and sonnes of God CHAP. V. 1. BE ye therefore followers of God as dear children Paraphrase 1. Be ye therefore as diligent to render your selves the pictures and resemblances of God which hath thus vouchsafed to be your Father as any children are by nature in the linâ—aments of the face or by institution in the qualities of the minde like to their naturall parents 2. And walk in love as Christ also hath loved us and given himself for us an note a offering and sacrifice to God for a sweet smelling savour Paraphrase 2. And continue constant to death in the profession of the Christian faith see note on Rev. 2. b. thereby imitating the love of Christ to us who that he might confirm and seal the truth of his preaching for which he was sent by God offered up his own life was willingly content to die which death of his as it was for our sakes so was it
most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming â—he time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our