otherwise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is old is neer dying Heb. 8. 13. and in the Psalme Before I goe hence and be no more seen or be taken away and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the state of the soule separate from the body or the state of Death is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a word of the same origination and notion with it one being deduced from the privative particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video to see and the other from the same particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appareo to appear and so both signifie Death the vanishing of the soule into soft avre as the Atheist which beleiv'd no future life calls death Wisd 2. 3. or in the Christians notion the departure from the body And thus the word is used not only for totall destruction but for being lost or out of the way for a while So saith Thomas Magister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that they are destroyed or gone but that they disappeare for one day But this notion of the word cannot at all belong to this place where the Hypocriticall fasters that desire their devotions should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be seen and commended by men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a sad countenance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not surely by any outward applications to consume or destroy or spoil their faces but denotes only so much as shall make good the opposition betwixt them and those immediately after mentioned which anointed their heads and washed their faces which signifies an absence of all mourning at least The most then that the matter of the place will direct us to toward this enquiry will be only this That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is elegantly joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being discern'd to fast being used as a means to make others beleive that they are in a condition of sadnesse and fasting and of sadnesse as that may be an evidence and reporter of their fasting so it may possibly signifie only Negatively they doe not anoint and set out themselves as men ordinarily doe when no sad occasion forbids it and that this is it and no more but this one probability the Context affords for that which is v. 17. prescribed as the way of avoiding that Hypocritical practise is to anoint the head and wash the face which makes it probable that their Hypocrisie consisted in not doing so or neglecting to doe so But beyond this perhaps it may denote something Positive And to this purpose first it may be observed that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide or cover So 't is known that that of hiding or veiling or covering the face was customary among the Jews and hath been so among other nations in time of mourning and so still among us the use of hoods in close mourning is observed and veiles are generally the garments of mourners Thus not only in Horace Rufus tecto capite ut si Filius immaturus obisset he covered his head as if his son were come to an untimely death but particularly in the Scripture The King covered his face and cryed c. the description of David's lamentation for Absalom 2 Sam. 19. 4. and so Haman Est 6. 12. mourning and having his head covered So Ezech. 24. 7. make no mourning cover not thy lips and so v. 22. and so Mich. 3. 7. it being the custome of mourners caput faciem os labra tegere to cover the head the face the mouth and the lips And then why may not this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which literally signifies to hide or cover so that it doe not appear So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totally perished but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is hidden and appears not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make invisible and so 't will be proper to affirm by its contrariety to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest And this may seem to be a proper and first notion of the word which comes to signifie other things by deduction from this And this will be very proper to the turn by hiding or covering or veiling the face to signifie mourning or sadnesse or humiliation and by that to publish their fasting which they should keep secret Another second notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily pretended for disfiguring or discolouring their faces for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palenesse but this as it will hardly be exemplified either in Sacred or profane Writers nay on the contrary 't is used for painting to advantage that is beautifying in Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will it not be found that the Jewish hypocrites used any such arts either in time of mourning or fasting Neither is it easily defined or explained what particular way of disfiguring or discolouring or causing pallidnesse it is which is meant by it The most that I can discern toward this sence is this There is a disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined by Phavorinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease that fetcheth off the hair from the head and beard makes it very thin a scurf that grows upon the head or face so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox because as the urine of a Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the place where it falls fruitlesse the grasse will not grow after it so this deals with the head or face Now the countenance which is thus affected is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being so dismally discoloured by it as the ground is when by the urine of the Fox it hath lost its verdure and is dried up And to that I suppose belongs the place in Hesychius though corrupt in the ordinary copies where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say it signifies one of a macerated discoloured or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a dark countenance And then this agrees with Phavorinus's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath such a dark discoloured macerated countenance And so that may possibly be conceived the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to macerate discolour their countenances So the Lexicon Graeco-Latinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extermino disperdo deformo depravo not only to destroy but to deform and deprave So Anticchus Hom. LV saith of Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it causeth a pale countenance So Prosper seems to render the phrase here Jejunant saith he ut vultus sui pallorem perniciosis laudibus vendant they fast that they may sell the palenesse of their countenance for hurtfull praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may by their looks be taken
Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
should rise again for how should he that was sinlesse be detained by Hades where being detained by Hades is by the opposition co rising again explained to be no more then continuing in the state of the dead So the same Theophylact on Ephes 4. 9. interprets the lower parts of the earth to be Hades and that in the same notion as when Jacob saith You will bring my old age with sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades not to hell certainly and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pit in David Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next the time of Death and the Resurrection and every one that dies is said to go Al-Barzach And as in other places it is peculiarly the state of separation of soul and body belonging to particular men so in this place being spoken of a city 't is a state of destruction and desolation to which that may as properly be said to descend being a state of humiliation or bringing low as if it were a place to which a locall motion belonged For so of Jacob it is said and in the other premised examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall goe down to that state of death which therefore probably is the right reading here according to the antient Greek and Latine MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humbled to this low estate as before lifeed up to heaven V. 27. All things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here though it may possibly signifie either all power given to Christ or all things belonging to his office yet by the Context it rather seems to belong to Persons then Things for of those he peculiarly speaks under the title of babes v. 25. those single-hearted plain persons that beleived on him for whom he there thanks God as here he saith they are given unto him And the Neuter gender will be no hindrance to this being ordinarily used in this manner for Persons see c. 18. 11. where that that is lost is these little ones v. 14. and whatsoever v. 18. is whomsoever and so c. 16. 9. So 1 John 5. 4. Apoc. 21. 27. Heb. 7. 7. 19. and c. 12. 13. V. 3. Easie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and something more good in the highest degree and is rendred gracious 1 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is gracious the Septuagints render it Ps 34. 8. O taste and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord is gracious so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 2. 4. the bounty of God that which is immediately before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of his bounty proportionably here Christs yoke the precepts which he layes on his Disciples being of all other the very things most agreeable to our humane rationall nature and which by them which did not think men bound to doe them have yet been counted most excellent in them that did practise them and which if the one custome of sin did not make us incompetent judges of it would appear to us the fittest for our turnes the most pleasurable profitable and honourable of all things are here said by him to be not only a good but a gracious benigne bounteous yoke that any man is the better for taking on him and if he consider'd it well he would put it on of his own accord preferre it before liberty or any other service CHAP. XII 1. AT that time Jesus went on the sabbath day thorow the corn and his disciples were an hungred and began to pluck the eares of corn and to eat Paraphrase 1. On the morning of the Sabbath day before the time of the publick service through corn-fields and his disciples being hungry pluckt the ears of corn thereby to break their fast which among the Jewes was not customary till the publick offices were past see note a. 2. But when the Pharisees saw it they said unto him Behold thy disciples doe that which is not lawful to doe upon the sabbath day Paraphrase 2. Thereupon the Pharisees taking notice of it 3. But he said unto them Have ye not read what David did when he was an hungred and they that were with him Paraphrase 3. 4. Remember the story of David 1 Sam. 21. 6. and by that you will discern that the case of hunger was excepted and reserved in the law concerning holy dayes or things For there David and his company being press'd with hunger were by the Priest allowed to eat the shew-bread which being consecrated did particularly belong to the Priest Lev. 24. 9. yet might it seem by the intention of the law-giver be by him imployed in any charitable use for the relief of others as long as there were more ready consecrated for the sacred uses 1 Sam. 21. 5. And accordingly though the Priest pretended not to dispense with any so much as ritual part of Gods Law as appears by the exception interposed by him v. 4. if the young men have kept themselves from women yet he doubts not to give them freely of the consecrated bread thereby assuring us that it was as lawful for the Priest to give some part of the consecrated bread to releive the hungry as to eat it himself and so that in the Law of holy things not being touched by any but the Priests the case of hunger or distresse was reserved in which it might by the Priest be lawfully given to others 4. How he entred into the house of God and did eat the shew-bread which was not lawful for him to eat neither for them which were with him but only for the priests 5. Or have ye not read in the law how that on the sabbath daies the priests in the temple profane the sabbath and are blamelesse Paraphrase 5. in the Mosaical law of the Jewes religion see note on Mat. 5. g. how when it is for the service of the Temple the Priests use the Sabbath as another day doe works about the sacrifice on that day which were it not for that end were unlawfull 6. But I say unto you that in this place is one greater then the temple Paraphrase 6. And therefore if the Temple and the necessities of the service thereof might give such a dispensation to the law of the Sabbath much more Christ who is greater then the Temple and the necessity of nature and the service due to Christ from his Disciples 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse Paraphrase 7. And if you were not mercilesse men and so unlike that which God likes best in men if you did consider that which is so visible in all Gods word and methods that God likes mercy toward them that stand in need of it better then the offering to him the richest sacrifices you would
to Caesar see Mar. 12. Note a. V. 20. Superscription The tribute-money or denarius that was to be paid to Caesar by way of tribute had on it saith Occo the picture or image of Caesar and in it these letters written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar Augustus such a year after the taking of Judea This latter no question is that which is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription or superscription of the coine from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews V. 31. Resurrection The argument against the living of souls now after death and before the Resurrection which is taken by some see Brevis disquisitio from this place of Mat. 22. 31 32. lyes thus Christ proves the resurrection of the dead v. 31. by this Argument God saith he is the God of Abraham c. long after Abrahams death and God is not the God of the dead but of the living which proof being put into forme must lye thus Abrahams body shall rise and likewise Isaacs and Jacobs therefore the bodies of the dead shall rise The Antecedent is proved thus Abraham shall live again now he is dead therefore his body shall rise That Antecedent thus God is the God of Abraham now he is dead therefore Abraham shall live again now he is dead If this Antecedent were denyed then the plain words of Scripture were denyed and therefore the argument or consequence must be denyed or nothing And that will thus be proved God is not the God of the dead who are so dead that they shall never live again therefore it being granted that God is the God of Abraham since the time of his death it must follow that though he be now dead he shall live again Christs argument being supposed thus to proceed might readily have been answered by them that deny the resurrection of the body in case the continued life or not dying of the soul were granted For they might reply thus Abrahams soul lives all this while since his death and therefore Gods being the God of Abraham granting him to be the God of none but the living doth not conclude that Abrahams body shall rise For he who lives in soul may be saâ—d to be living though his body never rise Now because ' its certain that Christs argument was a good argument concluding unanswerably what he meant to prove therefore the not dying of souls on concession of which the refutation of Christs argument is or may be grounded is not to be thought a truth To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees the answer might be easie enough by remembring the disputers that the Sadducees with whom Christ disputed are not supposed to grant the immortality of the soul any more then the rising of the body and therefore this argument of Christs though it would not hold against him that did acknowledge the immortality and continued life of the soul without ever having the body united to it would yet be a good argument ad homines against the Sadducees and that were sufficient to salve the matter Or secondly that the resurrection of the Body is a necessary consequent to the life of the Soul and that the proving that the Soul lives after death is therefore used by Christ as an argument sufficient to inferre that the body shall certainly revive also But this is not all They that make use of this arguing of Christ to favour their opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do mistake the thing that Christ went about to prove against the Sadducees For it being certain that the Sadducees denyed all other life beyond this that here men live in the flesh affirming that there is no spirit no soul of man subsisting after death and in consequence to that that the body after death rots never to rise again 't is as certain that Christ here confronted his argument out of the Law which was the only Scripture which those Sadducees acknowledged against this whole doctrine of the Sadducees not only against one part of it the resurrection of the Body and by that testimony of the Law which they could not deny demonstrated to them that there was another life after this Of this whole matter not only of that which concerned the Body 't is cleer that the Sadducees question and objection of the wife that had seven husbands proceeded concluding as farre as it did conclude but being indeed a very weak ridiculous argument against all future being for if the death of the Husband voyded the relation between him and his Wife as 't is certain it did and he and she live together again any way after this life the Sadducee thinkes that relation must revive also and upon that his argument proceeds and doth so as well that is equally or no worse on supposition of another life of spirits as of bodies spiritualized also For if there were those relations of Husband and Wife in heaven they would sure be there before the resurrection of bodies as well as after unlesse the Sadducees beleived Christs doctrine to be that procreation and the like which could not be done without bodies continued in heaven as here on earth which it no way appears that they did or that that was the thing here particularly opposed by them The only matter of difficulty now remaining is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Sadducees ask v. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ undertakes to demonstrate v. 31. doth not peculiarly signifie the resurrection of the Body To which I answer positively that it doth not but denotes another life besides this and after this a continuing or being kept alive by God after departure out of this life As that which is call'd Rom. 9. 17. raising up and in Luke the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that there is in the Hebrew from whence 't is cited Exod. 9. 16. to make to stand and is rendred by the Septuagint keeping alive or safe And the literall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes no farther for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is standing or subsisting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifies re or again so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the resubsistence or second state of men that after this life consisting first of the immortality and continuance of the soule in state of separation and at length in the reunion of the body to it whereby it becomes perfect 'T is true it sometimes signifies the resurrection of the Body distinctly but that is when 't is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the dead in the neuter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cadavera or dead bodies or when without any of these the context of the Author doth appear to restrain it
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
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
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment
elsewhere And by all the Epistles both of him and the rest of the Apostles written from about that time of Claudius the Gnosticks are every where touch'd on as the pests that were creeping into the Churches against which they endevoured to fortifie the believers and assure them that those persecutions of the Jewes should be shortly ended by their destruction that night of sadnesse farre spent and the day of deliverance and refreshment at hand Rom. 13. 12. and c. 16. 20. and that then the complying Gnosticks which were so sollicitous to save their lives should lose them that is should perish with them Accordingly to the very same purpose is most of the Vision here that concerned the seven Churches c. 2. 2 4 9 14 20. and c. 3. 9 10 c. and much of the following prophecie to assure them that god would take revenge on these impenitent and impure professors and rescue the constant Christians And that makes it very reasonable to believe that this Vision was received about the same time also A fourth argument will be taken from the account of the eight Kings or Emperors c. 17. 10. which cannot I believe otherwise be made intelligible but by beginning the account from Claudius so that he and Nero Galba Otho Vitellius shall be the five that were faln and then Vespasian in whose time I suppose these Visions were committed to writing by S. John being the sixth shall be the one is and Titus the seventh that is not yet come and when he comes shall stay but a little while reigning but two years and two moneths and then the beast that was and is not and is the eighth and is of the seven and goes to destruction will fall out to be Domitian to whom and to whom only of all the Emperors nay of all men in any story all those distinctive characters will appertain as that he exercised the office of the Emperor and was called Emperor at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and then was the eighth reckoning from Claudius as the first and the son of one of the seven viz. of Vespasian and should be a bloody persecutor and accordingly punish'd and so go to destruction This seems to me to be a demonstrative character of the time wherein the first of these Visions was delivered and will father yield some answer to the authority of Irenaeus by interpreting his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conclusion of that reign of his at Rome when his father Vespasian was in Judaea in respect of which it is said of him that he was and is not that is that reign of his was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end was now concluded making this not improbably that Authors meaning that John did first in this time of Claudius receive some Visions concerning this destruction of the Jewes and the other attendants of it and afterward in Vespasian's time while he was in Judaea and Domitian reigned at Rome receive more visions that particularly of the number of the beast For I suppose the several visions of this book were as those of Isaiah c. 1. 1. Jeremiah 1. 2 3. Hosea 1. 1. Amos 1. 1. Micah 1. 1. in the reigns of several Kings received at several times not all at once or in one day And if against that presumption it be objected that they were here sent all together to the Churches of Asia and therefore were all received and written at the same time to this the answer is most obvious from what we see done in the forementioned prophecies of Isaiah c. in the Old Testament which though clearly received in several Kings reigns and each sent to that King or the people under him to whom they belonged as 't is evident that of Hezekiah was and not concealed and reserved till after their death who were concerned in them were yet long after the time of receiving the first of them put into a book and a title comprehending them all prefix'd to them And accordingly there is no difficulty to conceive that John having first received the Vision of the seven Churches and according to direction c. 1. 11. speedily sent it to them did after that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 1. literally imports receive more visions at several times and after all put them together into a book or volumne and dedicate them anew to the seven Churches c. 1. 3. and this about the forementioned end of Domitians reigning in his Father stead that is Vespasian's time when he was returning from Judaea to resume his power again I can forsee but one farther objection against this date of these Visions viz. that in the Epistle to the Church of Pergamus c. 2. 13. there is the mention and very name of Antipas the Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was killed which may be thought to imply that this Vision was received after that part of Domitian's reign wherein Antipas is affirmed to have been slain To this I answer that this naming of Antipas by way of prophecie may be as easily and probably believed of the Spirit of God before the time of his suffering as the naming of Cyrus before he was born which we know was done in the Old Testament nay as Christ's telling S. Peter that he should be put to death and particularly crucified or as Agabus telling S. Paul what should befall him at Jerusalem Act. 21. 10. or as I conceive Simeon's telling the mother of Christ that a sword should passe through her soul Luk. 2. 35. Saint Hilary in his Prologue to the Psalmes offers instances of this As saith he when in some of the Psalmes of which Moses was the author there is yet mention of things after Moses viz. of Samuel Psal 99. 6. before he was born nulli mirum aut difficile videri oprtere this ought not to seem strange or hard to any when in the books of the Kings Josias is by name prophesyed of before he was born 1 King 13. 2. And if Zacharias the son of Barachias Mat. 23. be that Zachary the son of Baruch that was killed close before the siege of Jerusalem of which there is little reason to doubt there is then a direct example of what is here thus said of Antipas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have killed being there said of him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed here see Note on Mat. 23. g. That Antipas was a contemporary of the Apostles and when he died was extreme old will hereafter appear out of the Menologie and therefore at what time soever this Vision were written 't is certain there was such a man as Antipas and no doubt a Christian if not Bishop of Pergamus then And so 't is lesse strange that he should be here mentioned by name then that Cyrus should before he was born
rather have made a fair construction of this action which their necessity renders justifiable and would be so acknowledged by any that had humanity or bowels in them then under pretence of zeal to the Sabbath thus falsly charge the innocent 8. For the note a son of man is Lord even of the sabbath day Paraphrase 8. As for the ceremonial observance of the Sabbath which you think is broken in this God never required it in cases of this nature of necessity and the like And therefore the son of man that is Christ which is here and who as he is greater then the Temple v. 6. so is the Lord also of the Sabbath and for whose service that is done which is here done by the disciples may certainly now with all reason permit them to preferre their health or life before the exact performance of the ceremonies or rest of that day 9. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath daies that they might accuse him Paraphrase 10. Is healing and doing cures on the Sabbath day one of those permitted things of which thou speakest If he should say it were this they knew would though the former would not bear an accusation in their Sanhedrim being by them at that time counted utterly unlawful 11. And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath day will he not lay hold on it and lift it out Paraphrase 11. In the smallest matter if it be but of one sheep the practise is ordinary among you now according to your present interpretations of the law if that fall into a ditch to dragge it out to save it from drowning on the Sabbath day 12. How much then is a man better then a sheep wherefore it is lawful to doe well on the sabbath daies Paraphrase 12. 'T is therefore in all reason lawfull to work a cure on a man to perform a charitable deed of saving life c. 13. Then saith he unto the man Stretch forth thy hand and he stretched it forth and it was restored whole like as the other 14. Then the Pharisees went out and held a councell against him how they might destroy him Paraphrase 14. the Pharisees joyning with the Herodians either prefects of Herod the Tetrarch or a sect called by that name See note on c. 16. a. and c. 22. b. went and debated in counsel and resolved to charge a capital crime against him and so to have him put to death 15. But when Jesus knew it he withdrew himself from thence and great multitudes followed him and he healed them all Paraphrase 15. to avoid this danger as c. 4. 12. he went with his disciples to a private place the sea of Galilee Mar. 3. 7. yet great multitudes from Galilee and from Judaea and from Jerusalem and from Idumaea and beyond Jordan and of those that dwelt about Tyre and Sidon Mar. 3. 8. and of all quarters round about that place 16. And charged them that they should not make him known Paraphrase 16. And he commanded that this should not be celebrated proclaim'd abroad that no acclamations should be used toward him desiring quietly to discharge his office of doing good and healing without more notice taken of him and consequently more contestations with the Pharisees who he saw would not be wrought on by him but desired only matters of accusation and advantage against him v. 10. even to put him to death v. 14. 17. That it might be fulfilled which was spoken by Esaias the prophet saying 18. Behold my servant whom I have note b chosen my beloved in whom my soul is well pleased I will put my Spirit upon him and he shall shew note c judgement to the Gentiles Paraphrase 17 18. By all which actions of his humility and aversation of glory on one side and on the other his receding and not contending with those that would not acknowledge him and the Spirit or power of God in his miracles but continuing to preach the Gospel and heal diseases by the sea of Galilee Mar. 3. y. even to the meanest parts and people of them v. 15. when the principal Jewes resisted him was fulfilled that prophecy Isa 42. 1. of the Messias to this sense Behold the Messias who is very obedient to all my will whom I have loved and preferred before all others to execute this great office and to that end sent down my spirit on him And he shall carry forth or propagate the law of living well the will of God in the Gospel unto the Jews in Galilee and in the heathen cities of Tyre and Sidon c. bordering round about 19 He shall not strive nor cry neither shall any man heare his voice in the streets Paraphrase 19. He shall not set forth himself or his regal power as kings are wont to doe magnificently with a noyse or tumult or proclamation before them in the streets calling all in question that doe not presently acknowledge them but shall come in an humble and lowly manner And 't were strange that he should be despised by us for that it being meerly for our sakes that he hath put on this condition this humble guise is the fittest for the office which he means to exercise that being all mercy to the weak c. 20. A note d bruised reed shall he note e not break and smoaking flax shall he not quench till he send forth judgement unto victory Paraphrase 20. Those that have fallen as long as there is any hope left in them he will not deal with rigidly but very mercifully being desirous to plant the Gospel that is Evangelical righteousnesse compleatly in the world 21. And in his name shall the Gentiles trust Paraphrase 21. And though the rulers and Pharisees doe not yet the Jewes of the Gentile cities Tyre and Sidon c. shall lay hold on him Thus they did v. 15. compared with Mar. 3. 8. and this is by Esaiah call'd waiting for his law c. 42. 4. willingly receiving and giving obedience to him 22. Then was brought unto him one possessed with a Devil blind and dumb and he healed him insomuch that the blind and dumb both spake and saw Paraphrase 22. whom the devil had cast into a disease which deprived him of speech and sight 23. And all the people were amazed and said Is not this the son of David Paraphrase 23. The Messias that was so oft foretold and expected to be born of the family of David and so he that shall deliver us and reign over us 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by note f Beelzebub the Prince of the Devils Paraphrase 24. The ruler of the Devils which consequently is able to cast out
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepulchres washed over with white lime on purpose that they may be discerned by passengers and avoided lest they contract legal pollution by them For thus the Jewes were wont to mark Sepulchres Calcem aquâ maceratam effundit in locum immunditiei they use lime macerated with water and poure it upon the place of uncleanness Yad Tum Met. c. 8. And Rashi ad Gemar Moed Kat. c. 1. f. 5. renders the reason quòd ipsa alba sit instar ossium quam ergo videntes eò non accederent because lime is white like bones and therefore they see and go not neer it So among the Christians in Optatus Corpora occisorum per dealbatas aras aut mensas poterunt numerari the bodies of the slain may be yet numbred by the whited altars or tables that is by the tombs in fashion of an altar or table laid over them and whited All the difficulty is in what respect it here followes that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair when Lu. 11. 44. it is said of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not And this will be fitly salved by considering that this faireness is not all one with their being whited before but denotes the reason why they had need of being thus whited these graves were it seems grown over with grass and so were undistinguishable from other ordinary ground were outwardly as fair green grass as if there were no graves under and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair so most fitly is it said of them in Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernable graves or monuments so that the men that go over them are not aware of thei◠being graves and so are polluted by going over them And that makes it necessary that they should have some marke set upon them be washed over with lime proportionable to which was Christs reproving of these Pharisees hypocrisie that so as fair as they were outwardly they might not deceive and pollute silly disciples which were not aware of their wickedness See Mr. Pocock Miscell c. 5. V. 35. Zacharias son of Barachias Who this Zacharias was is questioned among learned men and it falls out there were very many of the name to each of whom some part of this character here set is competible There was Zachary the Prophet who besides that he was a Prophet was the son of Barachiah also Zach. 1. 1. but of him no author reports that he was slain and betwixt the Temple and the Altar he could not be slaine because the Temple in his time was destroyed and so there was neither Temple nor Altar then and though he were chief of those which caused the reedifying of the Temple yet in that he offended not the Jews nor in any other part of his Prophecy nor indeed is it imaginable that so immediately after they came from under the scourge from the captivity they would kill their Prophet or defile their Temple A second Zacharias was the father of John the Baptist and though the Scripture neither mention him to be the sonne of Barachias nor to have been killed yet for the latter that of his death two traditions there are one indeed of Writers of no great authority yet pretending to be very ancient that he was killed by Herods officers because he would not tell where his sonne John was for whom Herod sent And with one passage of that narration viz. that his blood continued upon the threshold like a stone agrees that which is affirmed by Tertullian contra Gnost c. 10. The other is asserted by S. Basil and before him by Origen and repeated in the same manner by Gregory Nyssene Cyrill of Alexandria Theophylact and others that there being a place in the Temple where the Virgins were wont to be by themselves and to pray and Mary after the birth of Christ continuing to come to that place she was prohibited by those that knew she had a childe but maintained by Zacharias the Priest who affirmed her still to be a Virgin whereupon the men of that age set upon Zachary as a manifest transgressour of the Law and killed him betwixt the Temple and the Altar But this tradition is rejected by S. Jerome And indeed which soever of those two causes be assigned for the cause of his death it will not be very proper for this place where Christ speaks of their killing of Prophets and such this Zachary was not but only a Priest and those Prophets particularly sent to them v. 34. 37. as instruments to gather them v. 37. that is to reduce them unto repentance by denouncing judgements against them And upon this ground it is that the learned men which believe this Zachary to be here meant doe not yet beleive either of the two assigned causes of his death to be the true one but his foretelling the destruction of the city and temple as Stephen after did and was stoned for it and so executing the Prophetick office which as it is not very appliable to this Zachary who was no Prophet so it also takes away all force from the authority of those antient Writers in this particular and the tradition by them mention'd which are the only basis whereon this opinion can stand and in reverence to whom it is that I set down this opinion so largely they and the tradition being as positive for that cause of his death as that he was at all killed There was a third Zachary and he a Prophet and slain by the people at Joashs command and that for testifying against them being sent particularly by God to reduce them 2 Chron. 24. 19 20. This death of his was by stoning v. 21. as here and stoned them which were sent unto you as he also was said to be sent v. 19. and that in the very place here mentioned betwixt the Temple and the Altar express'd thereby In the court of the Lords house see note k. and of him 't is peculiarly mentioned that when he dyed he said The Lord look upon it and require it which makes the mention of this mans death very proper to be joyned with Abel whose blood cryed for judgement from the ground The most considerable objections against this interpretation are 1. that this Zacharias was the son of Jehojada v. 20. which is answered by those that favour it by saying that it was very ordinary for men to have more names then one especially those that had Jehovah in their names Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest Judith 15. 8. is Eliakim Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And say they 't is possible that Zacharias might be set in this Gospel as in Luke it is without mention of his Father or with mention of Jehojada and some Scribe might set
feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
as many other things of Jeremies are which makes the Jews say that the spirit of Jeremy rested on Zachary which is the reason that 't is here cited as Jeremies and not as Zacharies See note on Heb. 8. a. 10. And gave them for the Potters field as the Lord appointed me 11. And Jesus stood before the governour and the governour asked him saying Art thou the King of the Jews And Jesus said unto him Thou sayest Paraphrase 11. And Jesus was brought to the bar and examined whether he were the Messias so long expected by that people and he answered Yes I am 12. And when he was accused of the chiefe priests and elders he answered nothing Paraphrase 12. And to all the accusations sent in against him by the Sanhedrim whether by a written bill of theirs or by some attorney instructed by them themselves coming not in Joh. 18. 28. he made no kind of reply 13. Then saith Pilate unto him Hearest thou not how many things they witness against thee Paraphrase 13. Dost thou not think fit to make apology for thy self hearing what charges are sent in by the Sanhedrim and those sufficiently testified against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Paraphrase 14. All this would not move Christ to make any apology or plea for himself at which Pilate extremely wondred 15. Now at that feast the governour was note d wont to release unto the people a prisoner whom they would Paraphrase 15. Now this being the time of the yearly passover a solemn feast of the Jews 't was customary with the Procurator to gratifie the Jews by pardoning some prisoner of that nation and that it might be the greater obligation to them to give them liberty to choose whom they pleased by votes of the people 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said unto them Whom will yee that I release unto you Barabbas or Jesus which is called Christ Paraphrase 17 Which by many is taken to be the Messias 18. For he knew that for envie they had delivered him Paraphrase 18. That which moved him to make this proposal was because he knew 't was matter of malice in some great persons among them wherein the multitude of the people were not concerned that Christ was thus persecuted and so that the multitude might probably be pleased to have him released 19 When he was set down on the judgement seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him Paraphrase 19. And this he would have been very glad of because when he was on the bench his wife sent him a message how she had been much troubled in a dream and by those terrors incited to stop him from giving sentence of death against Jesus 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus Paraphrase 20. But they of the Sanhedrim prevailed with the multitude that they should make choice of Barabbas and by cry and clamour require Jesus to be put to death 21. Then the Governour answered and said unto them Whether of the twain will ye that I release unto you they said Barabbas Paraphrase 21. do you choose to have released or pardoned according to that custom v. 15. 22. Pilate said unto them What shall I do then with Jesus which is called Christ They all said unto him Let him be crucified Paraphrase 22. The whole multitude instigated by the Sanhedrim cried out v. 23. 23. And the Governour said Why what evil hath he done But they cried out the more saying Let him be crucified Paraphrase 23. But the more Pilate seemed to believe him guiltless the more violent were they in their clamours that he should be put to death 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Paraphrase 24. When Pilate discerned this that his expressing his opinion of Christs innocence did not at all allay the peoples violence but that contrariwise it made them ready to mutine put them into a rage and distemper he solemnly called for water and in the presence of them all washt his hands desirous thereby to free himself of all guilt in doing any thing in this matter and said I will be guiltless it shall or let the whole matter lye upon you 25. Then answered all the people and said His blood be on us and on our children Paraphrase 25. And the whole people cried out let it be so what ever guilt there is in putting him to death let it lye upon us and our posterity 26. Then released he Barabbas unto them and when he had scourged Jesus he delivered him to be crucified Paraphrase 26. though he had intended to inflict no other punishment on Christ but that of scourging Lu. 23. 16 22. and therefore it appears Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion v. 16. nay after the scourging he was very industrions to have saved his life v. 4 8 12. and Mat. 23. 24. scourging is the punishment of some that were not killed yet upon this importunity of the people which he did not think fit to resist to that of scourging he superadded the sentence of death crucifixion also which was wont to have scourging preparative to it see note on Lu. 23. b. 27. Then the souldiers of the governour took Jesus into the common hall and gathered unto him the whole band of souldiers Paraphrase 27. The whole band that guarded the Temple came and surrounded him as a guard to a malefactor 28. And they stripped him and put on him a scarlet robe Paraphrase 28. robe of state such as persons of honour wear in publick assemblies 29. And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews Paraphrase 29. And to make him somewhat which might look like a crown they took thorns and platted them into that form and put it on his head and in stead of a scepter in his hand they gave him a reed and made him hold it in his right hand in a kind of state 30. And they spit upon him and took the reed and smote him on the head 31. And after that they had mocked him they took the robe off from him and put his own raiment on him and led him away to crucifie him Paraphrase 30 31. And having thus dealt with him as a Mock-King and derided him long enough that way they then tooū the reed out of his hands and spit upon him and smote him on the head and
took off the robe of state and put his own cloaths on him again by this ceremony signifying the dethroning him from his pretended kingdom and then carried him to the place of crucifixion 32. And as they came out they found a man of Cyrene Simon by name him they compelled to note e bear his cross Paraphrase 32. they lighted on Simon of Cyrene whether as a favourer of Christ or as one which casually past by at that time see Mar. 15. 21. and him either without consideration who it was or else particularly as a favourer of Christ and so by the Jews instigation they prest as usually they did men to bear burthens see note on c. 5. s forcing him to carry the Cross after him Lu. 23 26. to the place of crucifying 33. And when they were come unto a place called Golgotha that is to say A place of a scull 34. They gave him vineger to drink mingled with note f gall and when he had tasted thereof he would not drink Paraphrase 34. bitter poysonous ingredients to hasten death 35. And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophet They parted my garments among them and upon my vesture did they cast lots Paraphrase 35. And they that fastned him to the Cross the Executioners stripped him and then divided his garments all but the inner garment into four parts and took every man one but the inner having no scam in it they rent not asunder but cast lots for it 36. And sitting down they watched him there 37. And set up over his head his accusation written This is Jesus the King of the Jews Paraphrase 37. Indictment or crime pretended for which he was crucified see note on Mar. 15. b. 38. Then were there two thieves crucified with him one on the right hand and another on the left 39. And they that passed by reviled him wagging their heads Paraphrase 39. in words and gestures expressed scorn and detestation against him 40. And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the son of God come down from the cross Paraphrase 40. You that said you could destroy the Temple of Jerusalem which he did not but spake of the death of his body which he said he would raise up again in three days 41. Likewise also the chief priests mocking him with the Scribes and Elders said Paraphrase 41. those of the Sanhedrim that were there derided him and said 42. He saved others himself he cannot save If he be the king of Israel let him now come down from the cross and we will believe him Paraphrase 42 He pretended to do miracles in curing of the blind c. why can he not now deliver himself If he be the Messias prophecied of among the Jews let him now free himself from death and then we shall have some inducement to believe him 43. He trusted in God Let him deliver him now if he note g will have him for he said I am the son of God Paraphrase 43. if he have any special favour unto him and will own him as he pretended to be his son 44. The note h thieves also which were crucified with him cast the same in his teeth Paraphrase 44. And one of the thieves that was crucified with him spake to the same purpose Lu. 23. 39. but the other found fault with him for it 45. Now from the sixth hour there was darkness over all the land until the ninth hour Paraphrase 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun and consequently darkness over all Palaestine and far beyond over other parts 46. And about the ninth hour Jesus cried with a loud voice saying Eli Eli lama sabacthani that is to say My God my God why hast thou forsaken me Paraphrase 46. reciting in Syriack the 22 Psalm or some part of it by that testifying that he was the Messias for whom that Psalm was indited and in whom 't was all fulfilled and he began at the beginning of the Psalm those words which being translated signifie 47. Some of them that stood there when they heard that said This man calleth for Elias Paraphrase 47. And some that heard the word Eli but little else conceived ridiculously that he had mentioned Elias's name and called him to come unto him and rescue him and this was generally whispered and talkt about among them 48. And straightway one of them ran and took a spunge and filled it with vineger and put it on a reed and gave him to drink 49. The rest said Let be let us see whether Elias will come to save him 50. Jesus when he had cried again with a loud voice yeelded up the ghost Paraphrase 50. Again Jesus said aloud Father into thy hands I commend my spirit Lu. 23. 46. and with those words he gave up the ghost 51. And behold the vaile of the Temple was rent in twain from the top to the bottom and the note i earth did quake and the rocks rent Paraphrase 51. And behold the wall or partition made of stone which covered or vâ—iled the sanctuary from the court where the people assembled or else that covered the Holy of holyes from the Sanctuary See note on Lu. 23. d. 52. And the graves were opened and may bodies of Saints which slept arose 53. And came out of the graves after his resurrection and went into the holy city and appeared unto many Paraphrase 52 53. many bodies of pious men which had been dead arose out of their graves and after his resurrection they also went into the city of Jerusalem and were there seen and known by many 54. Now when the Centurion and they that were with him watching Jesus saw the earthquake and those things which were done they feared greatly saying Truly this was the son of God Paraphrase 54. Captain of the Roman guards and the souldiers 55. And many women were there beholding a far off which followed Jesus from Galilee ministring unto him Paraphrase 55. had followed and gone along in Jesus's company ever since he came out of Galilee to provide diet and necessaries for him 56. Among which was Mary Magdalen and Mary the mother of James and Joses and the mother of Zebedee's children Paraphrase 56. Salome Mar. 15. 40. the mother of James and John his disciples 57. When the even was come there came a rich man of note k Arimathea named Joseph who also himself was Jesus disciple Paraphrase 57. had embraced the faith of Christ 58. He went to Pilate and begged the body of Jesus then Pilate commanded the body to be delivered 59. And when Joseph had taken the body he wrapped it in a clean linen cloth 60. And laid it in his own new Tomb which he had hewn out of the rock and he rolled a great stone to the dore of the sepulchre and departed Paraphrase 60.
scribes and be killed and after three daies rise again Paraphrase 31. the prophecies of the Messias could not be fulfilled unlesse he suffer and be rejected and at last put to death by the great Consistory or Sanhedrim of Jerusalem see note on c. 5. c. and rise again the third day 32. And he spake that saying openly And Peter took him and began to re buke him Paraphrase 32. in the heaving of the people see note on Joh. 7. a. or without any figure or parable to involve it which formerly he had often used Joh. 2. 19. and 3. 14. Mat. 16. 4. 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men Paraphrase 33. telling him that his proposal was contrary to the will of God the prophecies the end of his coming the salvation of men and such only as was fit for the adversary of all these to propose to him 34. And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his crosse and follow me Paraphrase 34. will undertake to be my disciple must resolve not to care what becomes of his owne secular advantages or of even life it self but prepare himself for the same death that I shall die before him and to follow me as a disciple both in life and death 35. For whosever will save his life shall lose it but whosoever shall lose his life for my sake and the Gospels the same shall save it 36. For what shall it profit a man if he shall gain the whole world and lose his own soul Paraphrase 35 36. And let me tell him that the great care of preserving himself if it make him to deny or forsake me in the pursuit of it shall not be a probable course of standing him in any stead in this world it shall be the very means to destroy many who if they continued firm to their profession might probably escape see Mat. 16. 25. and however the advantages to the constant and losses to the cowardly in another life are infinitely above all other considerations 37. Or what shall a man give in exchange for his soul Paraphrase 37. The losing of life here if it happen by an unchristian desire to save it or however everlasting death is so great a losse that nothing else is worth having which is so purchased 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with his holy Angels Paraphrase 38. See note on Mat. 16. m. n. Annotations on Chap. VIII V. 24. Looked up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven signifies to look up or lift up the eyes that way So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see nay being spoken of them it is sometimes used in that sense without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it as Lu. 19. 5. Christs looking up is his looking up to the tree the mention of Zacchaeus's climbing up to the tree intimating it as clearly as if it had been express'd And Lu. 21. 1. it is simply to see or behold being spoken of Christ who sitting over against the treasury Mar. 12. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look'd upon them that cast in c. But the word is generally used of blind persons and then signifies recovering of sight See Mat. 11. 5. 20. 34 Mar. 10 51 52. Lu. 7. 22. 18. 41 42 43. Joh. 9. 11. 15. 18. Act. 9. 12 18 and 22. 13. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is recovering of sight Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted CHAP. IX 1. AND he said Verily I say unto you There be some of them that stand here which shall not tast of death till they have seen the kingdome of God come with power Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here particularly of John Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers and destroying the Jewish state See note on Mat. 3. c. and on Mat. 17. a. and 24. b. 2. And after six daies Jesus taketh with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them Paraphrase 2. changed into another form or manner of appearance 3. And his rayment became shining exceeding wite as snow so as no note a fuller on earth can white them 4. And there appeared unto them Elias with Moses and they were talking with Jesus 5. And Peter answered and said unto Jesus Master it is good for us to be here Let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid Paraphrase 5 6. said to Jesus Lord what a blessing is this to us to be made partakers of this dignity let us abide here alwaies And not knowing what to speak being together with his transportation of joy in a great fright also as the rest of them were so that they fell on their faces Mat. 17. 6. he spake he knew not what saying We will make three tents or tabernacles one for thee and us c. 7. And there was a cloud that overshadowed them and a voice came out of the cloud saying This is my beloved son heare him Paraphrase 7. This is he whom I have appointed to reveale my whole will unto you whatsoever he tells you is perfectly my will and pleasure and he himself the only eternall Son of God whom therefore you and all the world are obliged to hearken to and obey 8. And suddenly when they had looked round about they saw no man any more save Jesus only and themselves Paraphrase 8. Elias and Moses were vanished out of sight and none left 9. And as they came down from the mountain he charged them that they should tell no man what things they had seen till the son of man were risen from the dead 10. And they kept that saying with themselves questioning one with another what the rising of the dead should mean 11. And they asked him saying Why say the Scribes that Elias must first come Paraphrase 11. And upon occasion of what they saw and heard in the Mount see note on Mat. 17. a. they asked Christ saying Is it not resolved by all that are skill'd in the prophecies of scripture that Elias must come before that great day that Moses and Elias talked of with thee 12. And he answered
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
pleased So when of Noah 't is said that he found grace in the eyes of the Lord Gen. 6. 8. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as these whose uprightnesse of heart and sincerity though mix'd with much frailty and some sin for which there is no way of pardon but in Christ hath approved them to God and to these and none but these this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace on earth belongs And so this reconciliation of God to all penitent sinners all sincere faithful new creatures those whom God sees and ownes as such as it is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace upon earth toward men of his good-liking so is it next the glory of God mention'd in the former words the principal design of Christs coming into the world V. 35. A sword shall pierce That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer 78. contra Dicomarianitas and this place of Scripture said to be fulfilled by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was put to death according as it is written asword shall passe through thy soul also and so he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her glory is among the martyrs If she were not actually put to death some great sensitive affliction the sharpness of which is here compared to a sword and said to pass through her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her animal or sensitive soul is here certainly meant by it V. 37. Served God with fastings Of this Hanna 't is the testimony of Cyril of Jerusalem Cat. 10. that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first title referres to her continence and widow-chastity for so many years having lived with an husband but seven years after marriage he in all probability dying at that time The 2d. to her devotion and strict observance of piety The 3d. not to a solitarie monial life as the Latine interpreter there falsly renders it but to such a strict observance of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or austerity in fasting so often every week and attending of publick and private prayers so often every day and all this for the whole space of her ensuing life as was antiently observable among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout persons Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God and dayly frequented the Temple at the houres of prayer not that she did neither eat nor sleep or that in any respect she could be said to dwell there alwayes but that serving God there at all the set times of prayer and to prayer adding the weekly observances of fasting also she returned from those performances to her own house and there properly inhabited and this is enough to own that expression here that she departed not from the Temple i. e. forsook it not kept close to it at the set times though she was at her own house also at other times as the Apostles ch 24 53. are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the Temple and Act. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing there which yet doth not note that they were never out of it but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they continued unanimously constant in prayer and supplication not again that they did never intermit praying but that they were constant in the frequent dayly performances of that duty at the houres appointed for it V. 49. My Fathers businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to referre to the place where they found him i. e. in the Temple and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter his own Jo. 19. 27. signifies his own house as Ester 5. 10. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Thus the Syriack reads it and thus Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his temple So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his countrey askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither drivest thou the righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do'st thou not know that whithersoever he shall happen to depart 't is necessary he should be in his Fathers house i. e. within his providence And Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They found me in my house saith he by the prophet but in the Gospel I must be in those of my father i. e. in his house likewise So Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in the Temple of God he said knew ye not that I must be in my fathers house See the learned Fullers Miscell p. 585. CHAP. III. 1. NOw in the fifteenth year of the reign of Tiberius Caesar Pontius Pilate being note a Governour of Judaea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of note b Iturea and of the region of Trachonitis and Lysanias the Tetrarch of Abilene Paraphrase 1. Procurator of Judaea and Herod Governour of that fourth division of the kingdom called Galilee 2. Annas and Caiaphas being the note c High priest the word of God came unto John the son of Zacharias in the wildernesse Paraphrase 2. Annas a chief priest being a man of principal authority among the Jews and Caiaphas placed by the Procurator in the Pontificate 3. And he came into all the countrey about Jordan preaching the baptisme of repentance for the remission of sins Paraphrase 3. to several parts of the coasts that were nigh Jordan Bethabara Ioh. 1. 28. Aenon Ioh. 3. 23. and by that means all the region about Iordan came to hear him and he warned all the people to repent and be baptized of him to come in as proselytes of his that so their sins might be forgiven which would otherwise bring certain destruction on them 4. As it is written in the book of the words of Esaias the prophet saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight 5. Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth Paraphrase 4 5. There shall come a cryer or herauld or harbinger of the Messias in the wildernesse to fit men by repentance for the receiving of Christ and part of his proclamation shall be in these words Every valley c. which may figuratively import the peculiar quality of the Gospel of Christ which was to work upon the poor in spirit and exalt them to a participation of the greatest priviledges which none of the higher loftier spirits were capable of till they were humbled and brought down from their heights but literally they may seem to foretel the terrible destruction which should shortly come upon this people for their impenitence the plaining of the land for the coming of the Roman army see note on Mat. 3. c. and
these things shall come to passe Paraphrase 7. When shall this destruction of the Temple be and with it of the Jewish state and what prognosticks of it will be discernible 8. And he said Take heed that ye be not deceived for many shall come in my name saying I am Christ and the time draweth neer goe ye not therefore after them Paraphrase 8. One prognostick or forerunner of that destruction shall be that many deceivers shall arise among you each pretending to be the Messias and that he will soon deliver you 9. But when ye shall hear of warres and commotions be not terrified for these things must first come to passe but the end is not by and by Paraphrase 9. Another forerunner is that great commotions and tumults there shall be in Judea before the Romans come to destroy them utterly see note on Mat. 24. d. 10. Then said he unto them Nation shall rise against nation and kingdome against kingdome Paraphrase 10. They shall rise up and slaughter one another Mat 24. c. Revel 6. 12 13 14. 11. And great earthquakes shall be in divers places and famines and pestilences and fearfull sights and great signes shall there be from heaven 12. But before all these they shall lay their hands on you delivering you up to the synagogues and into prisons being brought before kings and rulers for my names sake Paraphrase 12. But first they shall fall foule on the preachers of the Gospel and all pure sincere Christians and bring you before the Jewish Consistories and Roman Governors for the profession of Christianity Revel 6. 11. and Mat. 24. 9. 13. And it shall turn to you for a testimony Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them See Mar. 13. 9. 14. Settle it therefore in your hearts not to meditate before what ye shall answer Paraphrase 14. In this case remember what was formerly said to you Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of 15. For I will give you a mouth and wisdome which all your adversaries shall not be able to gainsay or resist Paraphrase 15. For I will furnish you with those answers and that conviction to all your adversaries that they 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my names sake 18. But there shall not an haire of your head perish Paraphrase 18. But whatsoever befall you treachery persecution death it self v. 16. 17. be confident of this that it shall not rend to the least disadvantage but rather to the greatest gain to you 19. In your patience possesse ye your souls Paraphrase 19. And though some few of you shall suffer death in this cause and so be eternally crown'd by suffering yet this let me tell you even for this life that if ye endure with constancy and persevere and fall not off from your profession that shall of all others be the most probable way of escaping or obtaining deliverance from this sweeping destruction Mat. 10. 39. Mar. 13. 13. 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereinto 22. For these be the daies of vengeance that all things which are written may be fulfilled 23. But woe unto them that are with child and to them that give suck in those daies for there shall be great distresse in the land and wrath upon this people Paraphrase 20 21 22 23. But when you see Jerusalem besieged by the Romans Mat. 24. 15. note f. then resolve the destruction of the city is neer and accordingly all that are in it let them flie out of Judea and those that are in the confines or regions about Judea let them take care not to come into it but see Revel 6. 16. look on it as a place most sadly to be de destroyed on which all the dolefull prophecies are now to be fulfilled which have been prophecied against Judea 24. And they shall fall by the edge of the sword and shall be led away note b captive into all nations and Jerusalem shall be trodden down of the Gentiles note c untill the times of the Gentiles be fulfilled Paraphrase 24. conquer'd by the Romans Revel 11. 2. And while this is a doing in Judea the Gospel shall be preached over the Gentile world Mat. 24. 14. see Rom. 11. 25. and being by them received some effect that shall have among the Jewes by way of emulation Rom. 11. 11 13. moving them to receive the faith also and by their doing so Jerusalem shall again be inhabited by Jewish as well as Gentile Christians see not on Revel 11. f. 25. And there shall be signes in the sun and in the moon and in the starres and upon the earth distresse of note d nations with perplexity the note e sea and the waves roaring Paraphrase 25. And many prodigies shall be seen in the heavens see note on Rev. 6. f. very frightfull to all and there shall be a terrible distresse upon all the severall parts of Palestine pressing them that they shall not know what to doe to stay or to forsake their countrey see Rev. 6. 15 16. 26. Mens hearts failing them through fear and for looking after those things which are coming on the earth For the powers of heaven shall be shaken Paraphrase 26. All men expecting upon the land of Judea judgments see note on ch 2. a. even an utter destruction of the Temple and nation religion and people 27. And then shall they see the son of man coming in a cloud with power and great glory Paraphrase 27. Thus shall Christ's regall office in punishing and avenging the persecutors of him and his disciples be most gloriously revealed see Mat. 13. 26. 28. And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh Paraphrase 28. And when ye see these things thus come to passe then let all true Christians Apostles and others that have so long been persecuted by the Jewes look up and hold up their heads with cheerfulnesse as knowing that to them redemption approacheth and deliverance from the dangers which encompasse them see Act. 3. a. and Rom. 13. b. and Rom. 8. l. 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your owne selves that summer is now nigh at hand Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28. 31. So likewise ye when ye see these things come to passe know ye that the
what was done 49. And all his acquaintance and the women that followed him from Galilee stood afarre off beholding these things 50. And behold there was a man named Joseph a Counsellour and he was a good man and a just Paraphrase 50. One of the Sanhedrim or else a counsellour in the Province see Mar. 15. d. both an upright and a mercifull man who looked for the coming of the Messias v. 51. and accordingly embraced Christ and was a disciple of his Mat. 27. 57. but not avowedly but secretly for fear of danger from the Jews Joh. 19. 38. 51. The same had not consented to the counsell and deed of them he was of Arimathaea a city of the Jews who also himself waited for the kingdome of God 52. This man went unto Pilate and begged the body of Jesus Paraphrase 52. Hee upon this occasion took confidence Mat. 15. 43. although he had been beforefearfull and 53. And he took it down and wrapped it in linen and laid it in a sepulchre that was hewn in stone wherein never man before was laid 54. And that day was the preparation and the Sabbath drew on Paraphrase 54. The day whereon all this was done was the eve both of the feast of unleavened bread and of the Sabbath also and now the Sabbath day beginning at evening at sun set when the stars and moon begin to shine was ready at hand or the stars began to shine and so the Sabbath to begin 55. And the women also which came with him from Galilee followed after and beheld the sepulchre and how his body was laid 56. And they returned and prepared spices and ointments and rested on the Sabbath day according to the commandment Paraphrase 56. Mosaicall law of doing no work on the Sabbath Annotations on Chap. XXIII V. 11. Men of warre The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things 1. Militare to warre 2. concurrere and congregari to assemble 3. ministrare to minister The first notion is very frequent the second Exod. 38. 8. where yet the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejunavit and 1 Sam. 2. 21. and the third is ordinary also and from thence Timothy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good souldier that is minister of Jesus Christ Hence it is that among those Greek writers which follow the Hebrew idiome the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every one of these three For the first ordinarily and primarily For the second when wee meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render exercitus and host of heaven but signifies universus coeli comitatus the whole company of heaven whether the many stars or many Angels there And in the third sense we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for officers and servants or attendants and so the Syriack translation renders it and gives us authority to doe the like though otherwise it might be rendred more vulgarly either his company or his souldiers about him V. 16. Chastise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ordinarily to scourge or chastise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children or servants are wont to be used when they have offended so Heb. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastening is expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourging And in stead of it here the other Evangelists Mat. 27. 26. Mar. 15. 15. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from from the Latine flagellum a whip and S. John c. 19. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourging Now to what the infliction of this sort of punishment on Christ belonged is matter of question that which is ordinarily said is that Flagellation was among the Romans a solemn preparative to Crucifixion So Livy of the servants l. 34. Multi occisi multi capti alii verberati crucibus affixi they were scourged and crucified And in Valerius Max. l. 1. c. 7. Servum verberibus multatum sub furca ad supplicium egit having scourged his servant under the crosse he had him to punishment that is crucified him So Antigonus the King of the Jews was first whip'd then beheaded with an axe saith Dio l. 49. and so 't is said of Alexander in Qu. Curtius l. 8. verberibus affectos sub ipsis radicibus petrae crucibus jussit affigi he appointed them to be scourged and crucified and Josephus of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. c. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were scourged and reproachfully handled and then crucified and Philo speaking of the Jews of Alexandria crucified by Flaccus addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this was done after they had been reproachfully handled that is scourged in the theatre and so this was part of the horrendum carmen the solemn form of sentence verbera intra aut extra pomoerium Arbori infelici suspendito scourge him and then hang him on the tree But this is not the notion that here we must have of the scourging of Christ For then it must be part of his sentence of death which by Job 19. it appears it was not for there ' tis-said that Pilate took him and scourged him v. 1. whereas he was not as yet condemned to death nav v. 6. Pilate refuses to condemn him to death professing that he finds not any capital crime brought against him then examines him farther v. 9. then seeks to release him v. 12. and coming again to the judgment seat v. 13. at length he delivered him to be crucified v. 16. This is so evident by that Evangelist that the learned H. Grotius applies this scourging to that other ordinary use of it for examination such as Act. 22. 24. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being examined with stripes and in Cicero virgam in tormento esse magis quà m supplicio that the rod is for a torture rather then a punishment But there is no ground for this conjecture from any circumstance in any of the Gospels nor reason to adhere to it without some testimony upon a bare possibility of it especially when the mention of it in this fourth Gospell suggests another notion of it which will reconcile all the difficulty and it self be subject to none viz. that Pilate willing to deliver Jesus from capital sentence appointed this of scourging to be inflicted on him For that Pilate did not believe Christ guilty of any capital crime it is evident and consequently not fit to be crucified so likewise that besides his own conscience his wifes dream did make him very unwilling to pronounce that sentence of death on him but very industrious to find some pretence of releasing him and that finally 't was onely the importunity of the Jews to which he sacrificed him And here it is plain that he proposes to the Jews the scourging of him as a lighter punishment proportionable to his crimes and then that he may release him So we finde in the Epit. of Livy Dec.
the water stepped in was made whole of whatsoever disease he had Paraphrase 4. For an angel or as it may be probably supposed an officer for that purpose see note on Act. 12. d. and here note a. 5. And a certain man was there which had an infirmity thirty and eight years 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole Paraphrase 6. had a tedious chronical sicknesse of it 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the sabbath 10. The Jewes therefore said unto him that was cured It is the sabbath day it is not lawfull for thee to carry thy bed Paraphrase 10. the carrying of thy bed is the carrying of a burthen and that a labour contrary to the Sabbatick rest and therefore unlawfull to be done by thee 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is he that said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveighed himself away a multitude being in that place Paraphrase 13. For by reason of the great multitude that was there at the time Jesus had opportunity to depart from among them without any mans taking notice of it 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom must oblige thee to an upright reformation of life or els thou art to expect more fearfull judgments then that disease was 15. The man departed and told the Jewes that it was Jesus which had made him whole 16. And therefore did the Jewes persecute Jesus and sought to slay him because he had done these things on the sabbath day Paraphrase 16. both wrought a cure which they thought unlawfull on the sabbath Mar. 3. 2. and also bad him to carry his bed v. 10. 17. But Jesus answered them My Father worketh hitherto and I work Paraphrase 17. To this exception of theirs against him because of his curing on the Sabbath Jesus made this reply God my Father from whose rest you take the celebration of the sabbath did not so rest from all work on the sabbath day but that ever since he hath done works of providence see Chrysostome hom 10. in Gen. p. 63. and of preservation and mercy every day And why may not I his Son doe so without exception my Fathers actions and mine being the same 18. Therefore the Jewes sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equall with God Paraphrase 18. which the Jewes that knew that the son of God must be of the very divine nature as a son is of the same nature with his father and therefore equall with God â—â—erpreted to be a blasphemy in him whom they believed not to be the Messias and therefore fit to be punished with death 19. Then answered Jesus and said unto them Verily verily I say unto you The Son can doe nothing of himself but what he seeth the Father doe for what things soever he doth these also doth the son likewise Paraphrase 19. To this exception of theirs against Christ he answers although I affirm my self the son of God and so am rightly concluded by you to be equall with my Father yet this is farre from being matter of impiety in me farre from opposing my self against God For I doe nothing but what is the expresse will of my Father that I should doe and therefore t was reasonable for me to say what I did v. 17. that my Fathers actions will justifie me in doing the 〈◊〉 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things then these that ye may marvaile Paraphrase 20. For out of the infinite love my Father bears to me he communicates all things to me and by that means you are likely to have greater matter of wonderment then this curing a sick man on the sabbath can amount to 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will Paraphrase 21. For even to the raising of the dead farre greater then the curing of the sick my Father hath communicated his power to me and as my Father raiseth so will I whomsoever I please 22. For the Father judgeth no man but hath committed all judgment unto the Son Paraphrase 22. And for the office of judging Angels or Men my Father doth it not himself but hath put all into the Sons hand both the present governing of the Church and finall sentencing of all 23. That all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father when you do despise and dishonour me which am sent with this power at this time on purpose to be honoured by all men in the same manner as my Father is honoured that so I may work a reformation among you 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Paraphrase 24. This is so perfectly the will of my Father that I must tell you that on your heeding and hearkning to me at this time and believing and entertaining my doctrine as the message of God depends your eternall well-being your escaping eternall death and attaining eternall life 25. Verily verily I say unto you The hour is coming and now is when the dead shall heare the voice of the son of God and they that heare shall live Paraphrase 25. And I assure you this power which God my Father hath given me at this time extendeth to the greatest things even to raising the dead out of their graves as also sinners out of their graves of sinne which power you shall shortly see nay in the spirituall sense is already exercised by me 26. For as the Father hath life in himself so hath he given to the Son to have life in himself Paraphrase
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
me hath me abiding in him is so made a member of me that by the life which is in me he shall also be enlivened by God by whom I live See note on c. 14. c. and this is one preeminence over corporall food which corrupt in the stomach before they nourish any man 57. As the living father hath sent me and I live by the father so he that eateth me even he shall live by me Paraphrase 57. For as I that came down from the Father the fountain of life his son by eternall generation must needs derive life from him so also he that believeth on me and so hath digested my precepts as the nourishment of his soul must needs derive life from me 58. This is that bread which came down from heaven not as your fathers did eat Manna and are dead he that eateth of this bread shall live for ever Paraphrase 58. This bread from heaven is not like that Manna which they that eat did dye for all that 59. These things said he in the Synagogue as he taught in Capernaum 60. Many therefore of his disciples when they had heard this said This is an hard saying who can hear it Paraphrase 60. Many therefore of those that had hitherto followed him said this doctrine of his is very hard and unintelligible how he should be said really to have come down from heaven and how his flesh should feed men to life eternall 61. When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you Paraphrase 61. Doth this deterre you from my doctrine 62. What and if ye shall see the son of man ascend up where he was before Paraphrase 62. And asked them whether it were not as credible that he should have come from heaven as that he should goe up thither telling them that they should ere long see him doe so and that in reason would assure them that he came down from thence 63. It is the spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life Paraphrase 63. And for the other particular of eating his flesh he tells them they cannot but know that it is the soul that enliveneth and not the body and agreeably that it is not the grosse carnall eating of his body of flesh that he could speak of when he talk'd of their eating and his feeding them to life eternall see note on Lu. 9. d. but certainly a more spirituall divine eating or feeding on him which should bring them a durable eternall life his words see v. 68. that is his doctrine being spiritually fed on by them that is being received into their hearts not only their ears will quicken them to a spirituall life here and that shall prove to them an eternall life hereafter so S. Chrysostome expounds the flesh that is the fleshly hearing profits nothing 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him Paraphrase 64. But for this spirituall feeding sinking down this spirituall food into your hearts there are some of you that are far enough from doing so For Jesus knew at first before he received them as disciples whether they believed sincerely or no and also which of them would prove false to him and conspire with the Jewes to put him to death 65. And he said Therefore I say unto you that no man can come unto me except it were given unto him of my Father Paraphrase 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely or continues stedfast in it but he that by Gods preventing grace is qualified and disposed for it see note d. because I saw that many that follow me doe not truly believe on me that is doe not intend to live as I command them but one keeps his love of money and for that will betray me and others retain their other interests and their other sins 66. From that time many of his disciples went back and walked no more with him Paraphrase 66. This speech of Christ's made many of his followers forsake him seeing he was not such a Messias as they lookt for and would not be content with every kind of following him 67. Then said Jesus unto the twelve Will ye also goe away 68. Then Simon Peter answered him Lord to whom shall we goe Thou hast the words of eternall life Paraphrase 68. Thy words as was said by thee v. 63. will to those that obey thee and keep close to them be a means to bestow eternall life 69. And we believe and are sure that thou art that Christ the son of the living God Paraphrase 69. And thou hast demonstrated to us that thou art the Messias the eternall son of God and therefore t is not possible there should be any other fit to draw us from thee to him 70. Jesus answered them Have not I chosen you twelve and one of you is a devil Paraphrase 70. I have of all the followers that have believed on me chosen but twelve to be my constant attendants and one of them proves a traitor a false treacherous person that will joyn with my enemies against me see note on Mat. 4. a. 71. He spake of Judas Iscariot the son of Simon for he it was that should betray him being one of the twelve Paraphrase 71. He spake of Judas for Christ foresaw that though perhaps yet he did no such thing yet he would deliver him to the Jewes and to that end combine with them which was the greatest falsnesse imaginable in one whom Christ had assumed to be so neer to him as to be one of the twelve Apostles whom he sent out to preach his Gospel to all people Annotations on Chap. VI. V. 15. Make him a King The Jewes expected a Messiah whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophet v. 14. about this time Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah but this a glorious one and a powerfull King one that should work their deliverance free them from and revenge them on the nations who had gotten the dominion over them By this miracle of Christs in feeding such a multitude with so small provision they conjectured rightly that he was able to sustain and feed the greatest and most numerous army with very little charge and thereupon were ready to come and take him by force to be their King that is their judge or leader to fight their battails for them like Gideon c. and this afterwards they again referre to when they put him in mind of Moses's giving them Manna in the wildernesse v. 31. which if he will doe or any thing equall to it they will believe on him This faith of theirs being unduly founded and
and passe through all the trialls of this life constant and persevering they are daily supplied with more grace here and rewarded with higher proportionable degrees of glory One thing onely must here be farther added that there are some that are said to be given to Christ in a more eminent and peculiar degree and manner not onely to be believers but constant close attendants of Christ such were the Twelve who are said to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world ch 17. 6. For of them it is said that no one is lost but only the son of perdition v. 12. For them he prayes that they may be consecrated to the preaching of the Gospel v. 17. of them he saith that he hath sent them c. v. 18. given them the same Commission that he himself had And his praying for them is distinguished from his praying after for believers v. 20 21. which being there set down as in a Parenthesis he returns to his Disciples again v. 22 and the glory which God had given him he gives them where the giving them the glory which God had given Christ seems a distant thing from their beholding his glory ver 24. the former is the fitting them with gifts to succeed him on earth the latter the beatifick vision in heaven And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others and so they who are given to Christ may sometimes be believers only in other places where the Context enforceâ—h it disciples peculiarly and accordingly in that 17 th chap. v. 9 and 12. it is only they whom thou hast given me where yet as appeared the disciples only were meant yet this addition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world may be reasonably thought to denote this by a propriety whereby the world sometimes signifies those that deale in the affaires of the world secular persons Whereas the Twelve forsook the world their trades and callings there and followed Christ and so were peculiarly given to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world V. 53. Eat the flesh of the son of man and What is meant here by the flesh and blood of the son of man must briefly be explained and that first by taking notice of a figure or idiome frequent in these Writers whereby the parts set down separately doe signifie the whole which consists of those parts So is the heaven and the earth set to signifie the whole compages of the sublunary world see Note on 2 Pet. 3. e. and many the like And so Christs body and flesh and bones Eph. 5. 30. and here the flesh and blood of the son of man is the son of man or Christ himselfe Secondly by observing the notion of flesh and blood frequently used not only to signifie our mortall condition which this our flesh and blood is subject to whereupon when S. Paul saith that flesh and blood cannot inherit the kingdome of God he addes neither can corruption inherit incorruption see Note on Mat. 16. e. but also this mortal nature as it is subject to much weaknesse and afflictions c. as Isa 31. 3. the Aegyptians are men and not God and their horses flesh and not spirit that is weak helpers unfit to be trusted in v. 1. So when S. Paul saith that through the infirmity of the flesh that is in many afflictions and persecutions he preached unto them And so it notes Christ in his state of humiliation quite contrary to that which the Jewes expected their Messias should come in that Christ which was look'd on now so meanly and was afterwards crucified by them 3 ly by observing the occasion of Christs discourse here as it is ordinary with Christ to accommodate his speeches to the occasions so Mat. 4. 19. when he calls the fishermen he tell them he will make them fishers of men so Joh. 4. 10 14. and v. 31. and here v. 26 27. and many the like which was thus begun They followed him for his loaves v. 26. He reprehendeth that in them and bids them seek and desire that food which endureth to everlasting life v. 27. that is that doctrine of his which is food for their soules and being received and digested and turn'd into encrease of good life in them would bring them to immortality They ask him the way for them to doe this He tells them plainly by believing on him v. 29. They thereupon call for a signe a miracle to be wrought by him or else they will not believe v. 30. And they instance in Moses who brought them Manna from heaven And they would have him doe some such thing that they may believe on him v. 31. Upon this occasion he begins and compares himself with that Manna and shewes how much he surpasses that and so continues that comparison betwixt himself and bread as that is a means to preserve this short life which deserves not to be call'd life but he is the author and donour and publisher of eternall life v. 33. Upon this speech of his the Jewes murmure v. 41. that he should call himself the bread that came down from heaven Christ resumes that speech and speaks it with all confidence I am that bread of life v. 48. that is that spiritual food that will bring men to everlasting life v. 50. and this bread saith he is his flesh which he will give for the life of the world v. 51. that is he will die for this end to bring men to immortall life and that is it which he means by his being the bread of life Upon this as if they understood nothing all this while though he had first spoken to them in plain terms and express'd all by believing on him v. 29 and 35. and only took up this more obscure figurative speech by way of answer to their proposalls they aske in a senslesse perverse manner How can this man give us his flesh to eat v. 52. To which this verse is a confident answer Verily verily I say unto you Except you eat c. still meaning what all this while he had meant in opposition to their Manna that hiâ— doctrine for the preaching of which he was sent down from heaven and that grace which should be purchased for them by his death was the most excellent food for their soules which would establish or comfort or sustain their hearts that is maintain spiritual life in them and that which would become eternal v. 54. All which being put together makes up this complete sense of the words that Christ this mortall despised crucified Christ that took our flesh on him came down from heaven here lived and died to reveal his Fathers will unto us and work belief in us is the food of our soules the believing and obeying of whom will as food sustaines corporal life beget and maintain spiritual life in us and bring us to eternity By which
and till that time be past and so that providence withdrawn I shall be safe As long as I am about my business on which I was sent I shall fear nothing no not though I go to Judea where I have by frequent experience found that they seek to kill me 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of sleep Paraphrase 11. I will go 12. Then said his disciples Lord if he sleep he shall do well Paraphrase 12. his sleeping is a very good and known signe that he will recover 13. Howbeit Jesus spake of his death but they thought that he had spoken of taking rest in sleep Paraphrase 13. sleeping in the ordinary acception of the word 14. Then said Jesus unto them plainly Lazarus is dead Paraphrase 14. in words without all obscurity Note on chap. 7. a. 15. And I am glad for your sakes that I was not there to the intent ye may believe nevertheless let us go to him Paraphrase 15. that you may have the benefit of the miracle to confirm your faith 16. Then said Thomas which is called Didymus unto his fellow disciples Let us also go that we may die with him Paraphrase 16. Either Let us go along with our Master and run any hazard that he runneth Or if we go we may very probably be stoned and die as well as Lazarus referring to the danger mentioned by them v. 8. the latter is the more probable interpretation 17. Then when Jesus came he found that he had lien in the grave four days already 18. Now Bethany was nigh unto Jerusalem about fifteen furlongs off 19. And many of the Jews came to Martha and Mary to comfort them concerning their brother Paraphrase 19. And Martha and Mary being in great sadness and so keeping themselves up in a close retirement many of the Jews came to the house to those that were neer them to get access to bewail the loss and to rescue them from this great sadness 20. Then Martha assoon as she heard that Jesus was coming went and met him but Mary sat still in the house 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not died 22. But I know that even now whatsoever thou wilt ask of God God will give it thee Paraphrase 22. enable thee to do it 23. Jesus saith unto her Thy brother shall rise again Paraphrase 23. I will raise thy brother again to life see ver 40. 24. Martha said unto him I know that he shall rise again in the resurrection of the last day 25. Jesus said unto her I am the resurrection and the life he that believeth in me though he were dead yet shall he live Paraphrase 25. I am able to raise the dead to life again whensoever I please whether now or hereafter One that is a believer and faithful disciple of mine such as thy brother Lazarus was I can though he be dead and buried raise him presently to life again 26. And whosoever liveth and believeth in me shall never die Believest thou this Paraphrase 26. And he that is now alive and so not capable of such a present miracle shall if he receiveth and obeyeth my doctrine though he dies after the manner of other men rise again unto life immortal The latter of these thou sayest thou believest v. 24. But dost thou believe the former also 27. She saith unto him Yea Lord I believe that thou art the Christ the son of God which should come into the world Paraphrase 27. Messias known by the title of He that cometh see Matt. 11. a. the son of God who consequently hast power of life and death and so canst raise him how and when thou pleasest 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him Paraphrase 30. continued 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying she goeth unto the grave to weep there 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also which came with her he groaned in the spirit and note a was troubled Paraphrase 33. was very passionately affected with it and appeared to be in a great perturbation of minde which soon broke out into tears ver 35. 34. And said Where have ye laid him They say unto him Lord come and see 35. Jesus wept Paraphrase 35. And although he had resolved to raise him from the dead v. 23. and though at other times when he meant to do so he had suppressed the mourners tears Luke 8. 52. and Luke 7. 13. yet now he indulgeth so much to the justice of their sorrow as himself to weep with them 36. Then said the Jews Behold how he loved him 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said Take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days Paraphrase 39. this is the fourth day since his death and so according to experience of dead bodies which after a revolution of the humors which is completed in seventy two hours tend naturally to putrefaction he must needs be putrefied and so stink before this time 40. Jesus saith unto her Said I not unto thee that if thou wouldest believe thou shouldst see the glory of God Paraphrase 40. a glorious miracle wrought on him by raising him to life again v. 23 and 25. 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me Paraphrase 41. fastned his eyes on heaven 42. And I knew that thou hearest me always but because of the people which stand by I said it that they may believe that thou hast sent me Paraphrase 42. they hearing me acknowledge it to be done by thy power in answer to my prayers may by that be convinced that I came by commission from thee 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave-clothes and his face was bound about with a napkin
in this poor men they were sadly mistaken the prophecie of the Romans coming in to conquer them and destroy their Temple which I suppose was scatter'd among them and became the occasion of their mistake in expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy them being thus perfectly fulfilled on them not by their letting Christ alone or believing on him but by the contrary by this their resisting and bandying against and at last crucifying him see Note on Matt. 24. m. CHAP. XII 1. THen Jesus six days before the Passeover came to Bethany where Lazarus was which had been dead whom he raised from the dead 2. There they made him a supper and Martha served but Lazarus was one of them that sate at the table with him 3. Then Mary took a pound of ointment of spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odor of the ointment Paraphrase 3. Then Mary the sister of Lazarus not Mary Magdalen see Note on Luke 7. 6. took a pound of the richest nard a very costly ointment see Mar. 14. a. 4. Then saith one of his disciples Judas Iscarioth Simon 's son which should betray him Paraphrase 4. who was the person that soon after this agreed to deliver him into the hands and power of the Jews 5. Why was not this ointment sold for three hundred pence and given to the poor 6. This he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein Paraphrase 6. because he having the office of receiving all that was brought or presented to Christ and being a covetous person who purloined much to his own uses conceived himself to be a loser by what was thus bestow'd on Christ 7. Then said Jesus Let her alone against the day of my burying hath she kept this Paraphrase 7. she hath performed this as a fit ceremony to solemnize my approaching death after which men use to be embalmed with perfumes and spices c. 8. For the poor always ye have with you but me ye have not always Paraphrase 8. And therefore this was a very seasonable charity in her ye will have opportunities enough to shew your charity to the poor but this was the last opportunity she could have had of expressing it to me who am suddenly to be gone from you 9. Much people of the Jews therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chief priests consulted that they might put Lazarus also to death Paraphrase 10. And seeing that Lazarus was apprehended by the Sanhedrim to be so dangerous a means to bring men to believe on Christ upon consultation it was thought fit to put Lazarus to death 11. Because that by reason of him many of the Jews went away and believed on Jesus Paraphrase 11. many Jews forsook the Judaical way of opposition against Christ upon seeing that miracle of his in raising Lazarus 12. On the next day much people that were come to the feast when they heard that Jesus was coming to Jerusalem 13. Took branches of palm trees and went forth to meet him and cried â—â—â—â—na blessed is the King of Israel that cometh in the name of the Lord. Paraphrase 13. Took palm branches see Note on Matt. 21. a. and solemnized his entrance into the city with the ceremonies of a Kings inauguration acknowledging him to be the Messias see Mat. 11. a. and using the words of Psal 118. 29. and styling him King of Israel 14. And Jesus when he had found a young ass sate thereon as it is written Paraphrase 14. At the same time also the disciples of Jesus fetching a young ass and bringing it to him according to his appointment he rode on it into Jerusalem And so that other prophecy of scripture Zech. 9. 9. was fulfilled in him also 15. Fear not daughter of Sion behold thy king cometh sitting on an asses Paraphrase 15. Now O Jerusalem there is matter of rejoycing to thee for he that is now thy King cometh in an equipage not of pomp and state but of humility as one that is likely to be author of all good to thee 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him Paraphrase 16. These things at first his disciples understood not to be a completion of any such prophecy till the coming of the holy Ghost upon them after Christs ascension then they considered and remembred that that was now done unto him which had been so long ago so plainly prophecied of him 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record Paraphrase 17. At this time before the peoples Hosanna's those of the multitude that had been present at that mighty work of his in raising Lazarus from the dead freely made acknowledgement of it in Jerusalem 18. For this cause the people also met him for that they heard that he had done this miracle Paraphrase 18. And that caused the peoples coming out to him v. 13. as to the Messias whom alone they supposed able to do such a miracle ver 11. 19. The Pharisees therefore said among themselves Perceive ye how ye prevail nothing Behold the world is gon after him Paraphrase 19. Upon this the Pharisees said one to another We are so far from having suppressed him by all our opposition made against him that all men believe on him in despight of us And therefore some other sudden course must be taken with him 20. And there were certain note a Greeks among them that came up to worship at the feast Paraphrase 20. There were at this time some Gentile-worshippers Proselytes of the Gates which being not permitted to celebrate the feasts with the Jews were yet come up to pray in the outward court of the Temple 21. The same came therefore to Philip which was of Bethsaida in Galilee and desired him saying Sir we would see Jesus Paraphrase 21. These living not far from Bethsaida in Galilee and so having some knowledge of Philip who was of that city came to him and besought him that he would help them to see Jesus and speak with him 22. Philip cometh and telleth Andrew and again Andrew and Philip told Jesus Paraphrase 22. Philip first consulteth with Andrew and both together mention it to Jesus 23. And Jesus answered them saying The hour is come that the son of man should be glorified Paraphrase 23. Jesus did not refuse or reject these Gentiles from coming to him but in general words intimated that the preaching the Gospel to the Gentiles was now shortly at hand And in order to that Christ should be
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
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâ—l a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
out of Africanus should call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three thousand and in his History thirty thousand but perhaps the mistake of numerall letters may cause that variation And then the three thousand there will be more agreeable with the chief officers account here who makes them but four thousand CHAP. XXII 1. MEN Brethren and Fathers hear ye my defence which I make now unto you Paraphrase 1. give me leave and audience to purge and clear my self from the accusation charged on me v. 28. 2. And when they heard that he note a spake in the Hebrew tongue to them they kept the more silence and he saith Paraphrase 2. And these enemies of Pauls being averse to the Hellenists see Note on ch 6. a. and so to him as using the Greek language when they heard him speak Hebrew were a little pacified and so gave him the hearing Thus therefore he began his Oration 3. I am verily a man which am a Jew born in Tarsus a city in â—ilicia yet brought up in this city at the note b feet of Gamaliel and taught according to the manner of the Law of the fathers and was zealous towards God as ye all are this day 4. And I persecuted this way unto the death binding and delivering into prison both men and women Paraphrase 3 4. a scholar of Gamaliel's a Doctor of the Pharisees and accordingly was imbued with the strictest Judaicall principles and so became as zealous a propugner of the Law of Moses and religion of the Jews as that is opposed to the reformation wrought by Christ as any of you are at this time being of that sort of men among the Jews that are called zelots and are very punctuall and strict in the observances of the Law and think themselves obliged to put all men to death that teach any thing against it And so did I to the Christians 5. As also the high Priest doth bear me witnesse and all the estate of the elders from whom also I received letters unto the brethren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished Paraphrase 5. As all the Sanhedrim especially the high Priest knows from whom I had writs or commissions to apprehend the Christians see c. 9. 2. and 26. 10. and 12. all that I found in Syria and bring them bound to the Sanhedrim by them to be scourged or perhaps put to death by the Roman powers 6. And it came to passe that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me Paraphrase 6. And when I had that commission from the Sanhedrim and went into Syria to execute it 7. And I fell unto the ground and heard a voice saying unto me Saul Saul Why persecutest thou me Paraphrase 7. a thunder and out of it these words articulately spoken c. 9. 4. 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou persecutest 9. And they that were with me saw indeed the light and were afraid but heard not the voice of him that spake to me Paraphrase 9. And they of my company heard the thunder and saw the lightning round about me though they heard not see note on c. 9. b. the speech that out of the thunder was delivered to me 10. And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to doe Paraphrase 10. I have provided and appointed one Ananias to come unto thee and declare to thee what I have designed for thee to do and suffer for me 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came unto Damascus Paraphrase 11. And being blind and not able to see by reason of this shining appearance v. 6. I was fain to be led by those that were with me and so I was conducted to Damascus 12. And one Ananias a devout man according to the Law having a good report of all the Jews which dwelt there Paraphrase 12. a Christian Jew that lived according to the Mosaical Law 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him Paraphrase 13. recovered my sight 14. And he said The God of our Fathers hath chosen thee that thou shouldst know his will and see that just one and shouldst hear the voice of his mouth Paraphrase 14. The God of Abraham c. hath chosen thee to have the Gospell revealed to thee and to see Christ who appeared to thee in that bright cloud and to hear him speak to thee from heaven 15. For thou shalt be his witnesse unto all men of what thou hast seen and heard Paraphrase 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee 16. And now why tarriest thou arise and be baptized and wash away thy sins calling upon the name of the Lord. Paraphrase 16. To what purpose therefore should any delay be made of baptizing thee and admitting thee into the Church by that seal of the covenant whereby thou art engaged to forsake and God to pardon all thy former sins upon condition of a sincere change on thy part upon which thou maiest joyn with the Church in performance of all Christian duties of devotion to God 17. And it came to passe that when I was come again to Jerusalem even while I prayed in the Temple I was in a trance Paraphrase 17. And at my first coming to Jerusalem after this c. 9. 26. as I was in the Temple a praying I fell into an extasie or trance see note on c. 10. d. 18. And saw him saying unto me Make hast and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me Paraphrase 18. And in a vision me thought I saw Christ and he commanded me to go speedily out of this city because my former zeal against the Gospell would hinder my preaching of it now from being believed or heeded by those of Jerusalem 19. And I said Lord they know that I imprisoned and beat in every Synagogue them that believed on thee 20. And when the bloud of thy Martyr Stephen was shed I also was standing by and consenting unto his death and kept the rayment of them thet slew him Paraphrase 19 20. Against this me thought I argued that my former zeal against Christianity being so remarkable among all the Jews as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities c. 9. 2. by my joyning and assisting in the stoning of Steven and keeping the accusers garments whilst they threw stones at him c. 7.
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
in the city of Corinth and in all other cities and regions through all Achaia 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 3. Blessed be God even the father of our Lord Jesus Christ the father of mercies and the God of all comforts Paraphrase 3. I have all reason to blesse and magnifie the name of God which purposely sent our Lord Jesus Christ into the world and by that and his many other gracious acts of his particular providence hath shewed himself to be a most mercifull and gracious Father unto us 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God Paraphrase 4. Who in all the preasures that have befallen me hath eminently relieved and succoured me and by those experiences hath enabled me to refresh and cheer up all those that are in any affliction 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ Paraphrase 5. By this one consideration of which I have had so frequent evidences that according to the proportion of our suffering for Christ Christ doth constantly afford us comforts and reliefs the greater our afflictions are the greater also our refreshments from Christ 6. And whether we be afflicted it is for your consolation and salvation which is effectuall in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation Paraphrase 6. And so what afflictions soever befall us there is no reason you should be startled or discouraged in your Christian course by that means for sure 't is for your advantage that we are so Our afflictions are matter of comfort to you viz. that you can fall under no persecutions your selves but what ye see us endure before you and those meerly for our doing you good preaching the Gospel to you endeavouring to bring you to repentance and to blisse which is not ordinarily to be come to but by suffering after my example And then the refreshments and extraordinary reliefs that Christ afforded me in all my sufferings those sure will be matter of comfort to you also as a pledge of assurance that Christ will afford you the like refreshments here and reward hereafter 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall ye be also of the consolation Paraphrase 7. And of this I make no doubt but that as you have your parts in the afflictions so ye shall also of the reliefs and advantages by suffering 8. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life Paraphrase 8. All this I say by way of preface to this advertisement which I desire to give you of the sharp persecutions that I lately met with at Ephesus the chief metropolis of Asia Act. 19. see note on 1 Cor. 15. d. where I had like to have been brought out to the theatre to be devoured by the wild beasts and indeed had no humane means to avert nor consequently to escape it 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead Paraphrase 9. And this advantage I had of it that the more I believed I should be put to death the more I might be engaged by my deliverance never to depend on any worldly trust but only on God who can rescue from the greatest extremity even from the grace and death it self 10. Who deliver'd us from so great a death and doth deliver in whom we trust that he will yet deliver us Paraphrase 10. Even that God who hath actually delivered me out of that imminent danger and so still continues to deliver me and I verily believe will yet longer continue preservations to me 11. You also helping together by prayer for us that for the gift bestowed upon us note a by the means of many persons thanks may be given by many on our behalf Paraphrase 11. To which purpose I suppose 't will much conduce that you will earnestly pray for me for as the prayers of many are an effectual motive to God to doe what they pray for when by that means the favour being granted to many at once those many shall be all engaged to thank God and magnifie his name so the benefit afforded me in favour to many others viz. to the believers who pray for me and may receive profit by my life may by those many be received with thanksgiving to God in my behalf 12. For our rejoicing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards Paraphrase 12. For of this I can say with joy and comfort that my conscience gives me a cheerfull testimony in all my actions that I have had no ends or designes of my own but in a pious simplicity and sincerity of heart not as worldly wisdome would direct but according to the Gospel-rules see note on Heb. 13. d. we have behaved our selves toward all men but toward you beyond all others 13. For we write none other things unto you then what you read or acknowledge and I trust you shall acknowledge even to the end Paraphrase 13. For my writings to you are perfectly agreeable to the doctrine preach'd by me and by you received when I was among you what in my Epistles you read you cannot but acknoweldge to be that which ye have been taught and I hope you will never be drawn away from that acknowledgment 14. As also you have acknowledged us in part that we are your rejoicing even as ye also are ours in the day of the Lord Jesus Paraphrase 14. This I say because though since these divisions came in among you I have been rejected and vilified by some yet some others of you have acknowledged your selves to take joy and comfort in me as I professe to doe in you and am confident I shall doe when Christ comes to reward his faithfull servants 15. And in this confidence I was minded to come unto you before that you might have a second benefit Paraphrase 15. And with this affection of kindnesse to you and perswasion of your kindnesse to me I did designe to come to you that thereby you might be confirmed in that faith and grow in that knowledge which was first preach'd to you 16. And to passe by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judea Paraphrase 16. This I first meant to doe in my way to Macedonia
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
prime kind of offering which God accepts and receives and which supplies the place both of incense and of sacrifice 19. But my God shall supply all your need according to his riches in glory by Christ Jesus Paraphrase 19. And you will have no reason to repent of your liberality for God that looks on it as given to him is both able and willing to supply this and all other your wants through Christ Jesus by whom he dispenses all his gifts to you to make you the richer by having been so charitable and to pour out all his other graces on you 20. Now unto God and our father be glory for ever and ever Amen Paraphrase 20. Now to him who as he is our God so is he our Father also be all glory ascribed for ever and ever Amen 21. Salute every saint in Christ Jesus the brethren which are with me greet you Paraphrase 21. My love I present to every Christian among you All the believers that are constantly with me Titus Linus Clemens c. salute you 22. All the saints salute you chiefly they that are of Caesar's houshold Paraphrase 22. Nay all the Christians in Rome but especially they that belong to the Emperor's family the servants of his court salute you 23. The grace of our Lord Jesus Christ be with you all Amen It was written to the Philippians from Rome by Epaphroditus Annotations on Chap. IV. V. 3. Book of life The Book of life referres to the custome of well-ordered cities which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased and agreeably there is mention of blotting out of names out of Gods book Rev. 3. 5. so they that did continue obedient orderly citizens their names were still continued in Accordingly life signifying spiritual life here the state of grace and favour of God the inchoation of that future eternal life the Book of this life is the register of all sincere Christians as the book of the living in the Psalmist is the number of men that live in this world from which they are exâ—unged that cease to continue such This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God and new Ierusalem And as this was ordinary in cities so was it every where in armies into which whosoever entred he had his name â—aken and put into the muster-role And thus the life of every Christian but especially of those that labour in the word and doctrine being a warfare the phrase is ordinarily used in all authors of all Christians Thus in Cyril's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1. speaking to those that were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the writing of their names and which is all one the calling to the militia are used to set down the state of a Christian as also those other expressions of the lamps for fetching of the bridegroom and desire of the heavenly citizenship the good purpose and the consequent hope And as of all Christians so in a more eminent manner of the Apostles and their fellow-labourers here 't is affirmed that their names were written in the book of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the knowledge and judgement of God saith Theophylact or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from thence God had already adjudged life to them as when it is said he that believeth not is condemned already and so inscribed in the book of death either as actual souldiers in the Christian camp or Church as the Apostles called themselves or as those that had right to that superior heavenly citizenship to which all labourers had title and consequently all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-labourers of S. Paul Which at that present was perfectly true of them though afterward Demas one of them Col. 4. 14. Philemon 24. forsooke the imployment 2. Tim. 4. 10. And as of cities and armies so in families the phrase and custome is used to which that of Ulysses in Homer referres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His name was in Jupiter's court that is he was born of a Goddesse see Note on Rev. 3. b. V. 7. Peace of God That by peace is meant the study of preserving peace among men appears Gal. 5. 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is set among the fruits of the Spirit where consequently it must not be that good of peace which is a felicity but no vertue no effect or fruit of Gods sanctifying Spirit but the peaceable-mindedness desire and pursuit of peace called in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing peace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having peace Rom. 13. 18. Accordingly the peace of God Col. 3. 15. is not Gods peace or reconciliation toward us but that peaceablenesse which God hath commanded and bequeathed to us And accordingly there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which ye are called which determins it to be a duty of ours And then 't is not improbable but this may be the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of God or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ in this place also That the Apostie is exhorting them to peace and unity is apparent ch 3. where the dogs that rend the evil workers that defile the concision that under pretence of kindnesse to the Mosaical Law cut and tear all to pieces and are to be look'd to and avoided is that Church are certainly the Gnostick hereticks v. 2. Against these he sets himself in the remainder of that chapter and concludes ver 15. As many therefore as are perfect let us be of this mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if in any thing ye be otherwise minded that is if in any particular there be any difference of opinion in any among you God shall reveale even this unto you that is there is no reason that such a difference should breed any division destroy that unity and peace which is to be preserved among you for though at present ye doe not yet upon your prayers to God and applying your selves to use of this means no doubt ye shall receive instructions from him by the Apostles c. in all that is necessary for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 16. But or In the mean as farre as we are advanced some before other let not that hinder our unity and peace let us all both those that are foremost and that are not so forward walk by the same rule and mind the same thing All for peace and unity still and so on to the end in advise to adhere to those that continue in the doctrine he had taught them and avoid all hereticks And then begins this chapter Wherefore my brethren c. so stand in the Lord that is according to these former directions stand in opposition to apostatizing or falling off and so stand preserve this peace all
upon this plea that they are Christians and so their equals of brethren but think themselves the more obliged to serve them because the faith and love that constitutes men Christians consists in helping to doe good and that is all wherein their service consists and consequently their performing due service to them is a very Christian thing and that which Christianity doth not lesse but more oblige them to These are things of such a nature so much required by Christian religion and the contrary at this time so taught by the Gnostick hereticks that it is necessary for thee to give these admonitions to all to tell them what is their duty and exhort them carefully to practise it 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse Paraphrase 3. But the Gnosticks v. 20. that teach libertinisme in stead of the doctrine of Christ and the Gospell see note on c. 3. f. are to be known by this character 4. He is proud knowing nothing but doting about questions and strifes or words whereof cometh envy strife railings evill surmisings Paraphrase 4. They are swell'd with an opinion of knowledge whence they take their title Gnosticks whereas indeed they know nothing and study nothing but disputings and verbal controversies which have no matter of substance in them Col. 2. 8. and this is a kinde of disease or distemper in them and all that comes from it is uncharitableness speaking evill of their superiors Jude 8. and maintaining impious opinions contrary to moral life as that of libertinisme of all sorts 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godlinesse from such withdraw thy self Paraphrase 5. Disputings void of all solidity empty and unprofitable such as are proportionable to men whose very understandings are debauched and corrupted and void of all truth men that have taken up an opinion that caused the discourse at this time that Christian religion see note on c. 3. f. is an advantageous trade a means of helping one to secular immunities and privileges as that a servant shall be free by that means such men as these are fit for Ecclesiastical censures or discipline to be past upon them 6. But godlinesse with contentment is great gain Paraphrase 6. As for that opinion of theirs that Christianity is an advantageous calling though it be farre from true nay impious in that sense whereto they apply it yet in this other 't is most orthodox that a Christian life with a competent sufficient subsistence is all the wealth in the world and much better then a great deal more wealth 7. For we brought nothing into this world and it is certain we can carry nothing out Paraphrase 7. For for any thing above that competency or sufficiency for this life 't is clear 't is no way advantageous to us for as we brought nothing with us into this world so we cannot carry and out and so that which we do not spend or use is lost to us 8. And having food and rayment let us be therewith note d content Paraphrase 8. And what that competency or sufficiency is it is as clear viz. food and rayment which is all we stand in need of 9. But they that note e will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition Paraphrase 9. Whereas on the other side they that set their minds on the getting of riches are thereby betraied into many temptations and snares to sin into many desires and pursuits which are both ridiculous and unprofitable of themselves bring nothing of satisfaction with them and besides bring great mischiefs upon them many times most contrary to the designed advantages and which finally bring ruine even in this world and that the Gnosticks will find and eternall damnation in another 10. For the love of money is the root of all evill which while some coveted after they have erred from the faith and pierced themselves through with many sorrows Paraphrase 10. For at this time 't is evident what a deale of mischief hath been caused by the love of this worldly trash for the preserving of which many have forsaken the orthodox faith and fallen off to the Gnostick heresie and brought themselves to a sad and most wretched condition 11. But thou O man of God flee these things and follow after righteousnesse godlinesse faith love patience meeknesse Paraphrase 11. But thou which art by God appointed to be a Governor in his Church must keep thy self exactly from all these and endeavour earnestly the attaining and exercising all those vertues which are most contrary to the practice of these hereticks viz. innocence observation of the pure Christian doctrine see note on c. 3. f. perseverance in the faith perfect charity to other men a patient endurance of all the persecutions that light upon thee moderation toward offenders opposed to too great severity 12. note f Fight the good fight of faith lay hold on eternall life whereunto thou are also called and hast professed a good profession before many witnesses Paraphrase 12. Let Christianity be the race wherein you run and in that so behave thy self that you may obtain the crown see note on Phil. 3. c. and 2 Pet. 1. d. to the obtaining of which thou art put into a course by God and hast as in one of the Grecian combates quitted thy self very well before many spectators suffered a great persecution for the faith of Christ which many are witnesses of and held out valiantly 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession Paraphrase 13. And accordingly I now adjure thee by all that is pretious as thou believest God to be able to raise thee from the dead if thou shouldest perish in the combate or as thou art a Christian and thereby obliged to imitate Christ who when he came before the Roman Procurator held out constantly even to death 14. That thou keep this commandement without spot unrebukable untill the appearing of our Lord Jesus Christ Paraphrase 14. That thou keep close to the Evangelicall rule and continue constant without any blemish or blame without any falling off in time of hazard as some others are observed to doe until that coming of Christ so often spoken of and expected according to his promise for the rescue of his faithfull servants and destruction of the persecutors and the cowardly see note on 2 Thes 2. k. 15. Which in his times he shall shew who is the blessed and only potentate the King of kings and Lord or lords Paraphrase 15. Which God shall declare in that season which he thinks most fit and opportune for it and thereby expresse his omnipotence such
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
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
conquering and to conquer Paraphrase 2. And as I look'd me thought I saw a white horse and one sitting thereon that is an Angel representing Jesus Christ see c. 19. 11. now in another posture then that in which he had been c. 5. 6. There he was a Lamb slain now he is a King riding in pomp the white horse noting his glory but this a spiritual King the horse that he rides on being mystically the Gospel in respect of the purity and gloriousnesse or divinity of its doctrine And this horse-man or Prince the Lord Christ had a bow in his hand that is menaces and terrors held out against his enemies before they be really inflicted on them as the bow is first held in the hand then the arrow prepared upon the string before it be shot out at them and he had a crown given to him as to one now instated and installed in his royal office and his businesse at the present was that which was primarily proper to the white horse the Gospel to be the power of God to salvation to them that believe to convert the Jews to the faith and so to conquer and melt his crucifiers and then for the future as the Gospel is by consequence the savour of death unto death to bring down or destroy the obdurate these two being generally the ways of Christ's conquering in this book and as the Jews so after the Romans by converting some and destroying others conquering and breaking the infidelity of some and then bringing down and destroying the impenitent 3. And when he had opened the second seal I heard the second beast say Come and see Paraphrase 3. And when he had opened the second seal which had the second roll under it the second of the living creatures called to me to come and behold what was represented there 4. And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should note a kill one another and there was given unto him a great sword Paraphrase 4. And I looked and saw another horse red or of blood-colour an Angel as minister of God's judgements sate upon him and of him it was told me that he had power given him to embroyl the land of Judaea see c. 7. 1 9. with war thereby to pour out a great deal of blood and to that purpose me thought he had a sword put into his hand a presignification of the slaughters that should be committed by the Jews one upon another see Mat. 24. 7. 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sate on him had a pair of ballances in his hand Paraphrase 5. And when he opened the third seal which had the third roll under it the third of the living creatures called to me to come and see what was in that roll and it was a third horse black and soul to look on and by that was signified a sore famine which discolours the skin of men and makes them look black and sad and dismall and to signifie this he that was on this horses back the Angel that was executioner of this judgement had a ballance in his hand to weight corn as 't is usual in time of scarcity or approaching famine when bread is distributed out to every one by weight no more then is thought necessary to life 6. And I heard a voice in the midst of the four beasts say note b A measure of wheat for a peny and three measure of barley for a peny and see thou hurt not the oyl and the wine Paraphrase 6. And from the midst of the four living creatures there proceeded a voice as the prediction of some prophet saying The scarcity of corn is such that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day and if he eat that all himself there is nothing left to provide for wife and children much lesse for cloaths for all of them and so in proportion the price of barley such scarcity there is of the necessaries of life for men and cattel whereas of oyl and wine of which there is no necessity the first might wholly be spared and is of no use in such times of extreme dearth and the want of the other might competently be supplyed by water there was store enough the scarcity was to fall heavy upon the necessaries of life but not on the superfluities which is an expression of the heavinesse not lightnesse or supportablenesse of it 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see Paraphrase 7. And upon the opening of the fourth seal wherewith the fourth roll was sealed up the fourth living creature called to me to come and see the representation contained in it 8. And I looked behold a pale horse his name that sate on him was note c Death and hell followed with him and power was given note d unto them over the fourth part of the earth to kill with the sword and with hunger and with death and with the beasts of the earth Paraphrase 8. And it was a pale horse and a rider thereon signifying great death or mortality whether by extraordinary ways of death the sword and famine or by that ordinary known way of pestilence following as ordinarily it doth upon those two and sweeping away many And these three horses in the three last rolls that is sword famine and death or pestilence all named together in this matter Mat. 24. 7. should destroy the fourth part of the land of Judaea men and beasts or else should make such a vastation that the wild beasts should encrease and be too strong for the inhabitants there And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus 9. And when he had opened the fifth seal I saw note e under the altar the souls of them that were slain for the word of God and for the testimony which they held 10. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth Paraphrase 9 10. And upon the opening of the fifth seal I saw in the lower part of the Sanctuary beneath the altar of incense the souls of the Martyrs see ch 7. 9 14 that had been slain by the Jews for their constant preaching of Chist and this blood of theirs like that of Abel called to Christ as a righteous and faithful Judge for judgement upon those wicked men who were guilty of all the blood of all the prophets Mat. 23. 35. even as far as to Christ himself and his Apostles
that lay alive but ready to faint before them to trie their weapons And the horridnesses of these practices of theirs upon one another was such saith he that if the Romans had delayed the work the earth would have swallowed them up or fire and brimstone would have fallen from heaven on them as on Sodome And though the whole faction of the Zelots were kill'd by Titus in the Temple a part of which they fortified and defended yet still after that even to Adrian's time we find mention of their frequent tumults and butcherings of one another But the particulars which are here in this place intimated and the same Mat. 24. 6 7. seem to be earlier then these as being both here and there set before the famines and pestilences and earthquakes all which as they are both there and here mentioned are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of their ensuing calamities the signes and forerunners of them And many such slaughters there then were in the latter end of Claudius and throughout Nero's reign caused by seditions and tumults from time to time succeeding one another and famines in like manner consequent to their seditious commotions and so as it is uncertain so it matters not much in what point of time these here are placed Only for the preventing of mistakes we may proceed thus farre in defining of this time that the famine here mention'd cannot be that foretold by Agabus nor consequently can the slaughters here mention'd be any preceding that if what is here said be by way of prophecie For that famine foretold by Agabus came to passe in the second year of Claudius which was before S. John's banishment can be imagin'd to be For that S. John was at Jerusalem about the sixth of Claudius appears by Paul's finding him there Gal. 2. 9. at his coming up with Barnabas from Antioch to the Council there And that Claudius did not banish the Jewes from Rome till after this appears Act. 18. where upon that occasion Aquila was but newly come from Rome ver 2. at the time of Paul's being come from Athens to Corinth and there must be some competent time intervening betwixt the Council and this For after he separated from Barnabas his businesse was in Syria Cilicia Derbe Lystra Phrygia Galatia Mysia Troas Philippi Amphipolis Apollonia Thessalonica Beroea and Athens This banishment of the Jewes from Rome Orosius l. 7. c. 6. relates out of Josephus to have been about this ninth of Claudius And that Claudius did any act against Christians before they were involved in that expulsion among the Jewes we have no ground or reason to affirm But on the contrary Suetonius is clear Claud. c. 25. that he banished the Jewes that followed Christ Which makes it reasonable to assent to the judgment of Chronologers that in this ninth of Claudius John was banish'd from Ephesus to Patmos all parts of the Roman dominions doing the same that was done at Rome However that John was not sent into Patmos before that famine doth thus appear irrefragably No manner of persecution fell upon the Christians from the Roman Emperor or Proconsul or Procurator before they were stirred up by the Jewes the fountains of all the persecutions saith Tertullian cont Gnost And the Jewes stirred not up the Gentiles untill by the Apostles turning away from them to the Gentiles they were incensed and provoked Act. 13. 46. and that was after the death of Herod Agrippa which was in the fourth of Claudius And therefore supposing the exile of S. John to Patmos to have been toward this end of Claudius's reigne it is consequent that to that time also and not before these mutual slaughters must belong And of this sort Josephus mentions very bloody ones when the Sicarii raged in the time of Felix Ant. l. 20. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at the end of that chapter he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that many of the Priests were in distresse and died for want though because that famine seems to have been on the Priests only by the oppression of the high-priests it is not certain that that is it which is here mention'd but some other about that time not particularly mentioned by him And these slaughters wrought by these seditious persons as they are properly parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of pangs Mat. 24. so are they to the second horse in this Vision And presently after the state of Judaea is so related by Josephus c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their condition may well be represented in this Vision v. 8. where the power is given to them to kill upon the fourth part of the land with sword and hunger and death the Jewes never desisting from sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they kindled accended a warre And this will be a fit season also in which to place the crying of the souls beneath the Altar which must be somewhat before the murther of S. James the Bishop of Jerusalem set down after the death of Festus and before Albinus entred the province c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said to have raised great grief and indignation in all that had any sense of justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that were most just in the city and exact concerning the laws took it very ill saith he V. 6. A measure of wheat for a peny Choenix is not any set measure but hath often varied in several times saith Waserus Ant. Mens l. 2. c. 3. and doth ordinarily signifie that proportion of wheat which will be sufficient for one mans food for a day So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it seems by the Gospel Mat. 20. 2. the wages of a daies labour And then the meaning of A choenix for a peny is that a man's daies-labour shall but bring him in as much bread as he daily wanteth all other necessaries for him and even bread for his whole family being wanting for the choenix was but the proportion for one person This signifies the beginning of a famine the dearnesse of corn as will be discerned if it be compared with the difference that is among us between the day-wages of a labourer and the quantity of bread which is necessary for him two pence in bread being thought largely sufficient for a single man's food when yet his ordinary wages is five or six times as much by which may be guess'd the meaning of a choenix of wheat for a denarie viz. two peny-worth of bread perhaps lesse sold for a shilling or every thing six times as dear as ordinary And so this whole verse and the rider of the black horse with the ballance in his hand is an embleme of dearth beginning though not yet rioting upon them and so is most proper to be applied to the famines in Judaea foretold by Christ Mat. 24. 7. which yet were none of them comparable with those horrible streights of famine which befell them afterward in the siege
Angles of the streets see c. 10. 17. c. 23. 6 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and therefore Munster's Hebrew of Matthew having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is literally rendred in frequentiis to note as the Hebrew doth primarily any place where the people are met together for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie some special congregated assembly and be therefore the word used by the Syriack for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church c. 16. 18. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies every kind of meeting either civill for Judicature Mat. 10. 17. 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred Consistory or even for ordinary affaires of trading c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and so it is most commodious to render it in this place See Note on James 2. b. V. 7. Vaine repetitions The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to doe as Battus did which what it is is described by Suidas in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Battologie is multiplying of words just agreeable to this verse which sets these words as Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is taken from one Battus who made long hymnes consisting of many lines full of Tautologies Whence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty idle unseasonable discourse 'T is sure enough that Christ spake not Greek in this Sermon and so referr'd not to the name or style of Battus but the Evangelist or his Translator thus rendred his Syriack expression by this proverbiall Greek word Munster's Hebrew read is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not multiply words viz. above that which is fit and seasonable The peculiar notation of this phrase in this place will be best discerned by the practise of the Heathens which is here referr'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heathens doe and that practise is best represented in their Tragedians as in Aeschylus who hath neere a hundred verses at a time made of nothing but Tautologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their crying unto their Gods So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noone O Baal heare us And Acts 19. 34. for two houres space The Great Diana of the Ephesians Of this kind generally were their charmes and Incantations and therefore Polybius calls the using of such repetitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set upon their Gods to charme them This those Heathens did to two ends 1. to make their Gods heare them not knowing how farre off they might be which Elias referres to 1 Kings 18. 27. Cry aloud for perhaps your God is asleep c. and they look not on it as an Irony but follow his advice v. 28. 2 ly that they may understand and remember their petitions the better both which Christ mentions here v. 7 8. So that the things here forbidden in prayer and especially in private prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the closet and in secret v. 6. are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cold unseasonable lengthning out of time with tautologies when it is not any effect of zeale 2 ly the care of verball not reall eloquence in prayers for that will come under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much speaking But still not all repetition or length or eloquence for of all these we have approved examples in the Scripture and they are each of use for the quickning enflaming devotion especially in publick prayers And even in Poetry it is observable that what was unskilfully done by Battus and so became ridiculous in him being yet done dextrously by others is a great ornament of verse that of Repetition V. 11. Daily the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of a double Origination either from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching whether that be the now-instant day or else the morrow that is in the Scripture sense of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future the remainder of our lives how long or how short soever Thus in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approaching or coming on and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the future events as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present in Niceph. Basilac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the word be derived from hence then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will denote as much as shall be sufficient or proportionable for the future or the remainder of our lives which we pray that we may receive this day that is as S. Luke interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day Another way there is of deducing this word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is agreeable for my being or subsistence or condition in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus that which Solomon calls food convenient for him and so in either sense but the first is more according to analogie of Derivations that which is sufficient and agreeable for the remainder of our lives the daily sustenance and necessaries of our bodies and especially of our soules V. 13. Into temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into temptation signifies to be so involved in straights or difficulties as that one cannot extricate himself c. 26. 41. and proportionably here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bring men or suffer them to be brought into such an estate Contrary to which is Gods promise 1 Cor. 10. 13. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving away of escaping or getting out together with the temptation and that is it which we here pray for in assurance of Gods fidelity in performance V. 16. Disfigure What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be somewhat uncertain because in this very Chapter v. 19. it is used again in a sense which will hardly be accommodated to this place howsoever we should render it A probable way to hit upon the right in both places will be to consider the diversity of the matter and accordingly to apply the word in the diverse significations of it In that other place 't is cleer that it must signifie some kind of taking away spoiling or consuming for that is proper to the Moth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever that signifies and so Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either as that is feeding upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding saith he or as 't is preying upon snatching carrying away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any kind of consuming whether by death or
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
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