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
to that sense and indeed in later Ecclesiastick Writers it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion which I have given of it in this place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Masculine as appears by comparing it with the story in S. Luke where 't is distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the parallel and where the context doth not so restrain it but rather enforceth the enlarging of it in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. may be the character of the Sadducees who denied all future life or subsistence of soule or body after death And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to note Luke 14. 14. the reward there spoken of being that which is opposed to our rewarding one another here in this life and so the phrase denoting all which is not of this life that is that blisse which the just enjoy after this life And the phrase which the Jewes used to signifie this is the age or world to come which these Sadducees distinctly denied and the Pharisees beleived and affirmed And sure S. Paul one of those Pharisees Christianized did reckon of this continued life of the soul contrary to the mortality or sleeping of it when Phil. 1. 23. he saith that he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure is a phrase to expresse the separation of soul and body and to be with Christ which I suppose must conclude a being of the soule and that an happy one unlesse Christ be imagin'd still to be asleep and so again when he calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travelling out of the body a travailing to the Lord 1 Cor. 5. 8. V. 38. Great This Commandement by which the worship of the one God is commanded Deut. 6. 4. is not onely one of those which were written in their Phylacteries fasten'd on their posts and read in their houses daily but to note it to be the great commandement indeed above others it is observable that in Deut. the words in the Hebrew which begin and end it have the last letter written very big and noted in the margine to be so written V. 40. Hang The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly and according to the notion and use of it in sacred Authors and according to the importance of this place most properly be rendred conspire or agree for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an agreement of minds a covenant or league Gen. 44. 30. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read is bound up with noting an huge kindnesse and conjunction of affections between Jacob and Benjamin As in Chrysostome Epist K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is earnestly to desire his Epistles So Judith 8. 24. where we vulgarly read their hearts depend on us 't is most proper to render it their hearts agree or conspire with us or are bound up with us So Lu. 19. 48. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they heard him they took his part were of his side agreed with him So in Chrysostome Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He affects you much and is an earnest lover of me and Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving and tendring So in Palladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing all her affection on the young maide And so here in these two commandements all the law and the Prophets conspire that is the whole old Testament agrees conspires with these these are the summe of all that is said there But if it be rendred hang then the meaning will be that all commanded in the Jewish received Scripture depends upon one of these two hangs on one of these great pegges that is is in the last resort reducible to one of these heads CHAP. XXIII 1. THEN spake Jesus to the multitude and to his disciples Paraphrase 1. Then Jesus having quit himself from the Pharisees and Sadducees spake 2. Saying The Scribes and Pharisees sit in Moses seat Paraphrase 2. The Scribes and Pharisees c. those that are of the Sanhedrin are by you to be looked on as your lawfull Rulers that have authority over you succeeding Moses and the seventy elders Num. 11. 16. 3. And therefore whatsoever they bid you observe that observe and doe but doe not ye after their works for they say and doe not Paraphrase 3. And therefore do ye live in obedience to all their lawful commands in all regular subjection and obedience But let not their actions be your examples for they live not according to their own prescriptions 4. For they binde note a heavy burthens and grievous to be born and lay them on mens shoulders but they themselves will not move them with one of their fingers Paraphrase 4. For many severe ordinances they impose on others over and above what the Law exacts but will not themselves be perswaded to take the least pains to doe those things which by the clear law of God are most necessary 5. But all their works they do for to be seen of men they make broad their note b phylacteries and enlarge the note c borders of their garments Paraphrase 5. All that they exercise themselves in most industriously are the performances which will bring them in most of praise The law which they were commanded Deut. 6. 8. to bind upon their hands c. that is to lay it near their hearts to practise it diligently they write in rolls and hang them in their foreheads and bind them on their wrists c. count them as a kinde of charmes and make them as large as they can to be seen of men and one to exceed the other And for the fringes of their garments which they were indeed commanded to weare Num 15. 38. Deut. 22. 12. to remember them of the law and as a peculiar fashion to discriminate them from other men they either for an ostentation of piety which those were to remember them of or to expresse the greater strictnesse in separating from all others weare these fringes very large And so whether for observances invented and prescribed by themselves only or for those which the law prescribes all their care is to be praised of men 6. And love the uppermost roomes at feasts and the chiefe seats in the synagogues Paraphrase 6. They love to have the first place if it be but at an ordinary meale And in the Consistories they are ambitious of the headships and when they teach in the synagogues or are there to hear others teach and as the manner was sit in chaires while they do so they are ambitious of getting the uppermost chaires 7. And greetings in the markets and to be called of men Rabbi Rabbi Paraphrase 7. And to receive the civilities and adorations and commendations of men above all others as the greatest doctors and leaders of others which is an evidence of their temper what 't is that they principally designe in all their religious
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
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
the race others pursue and get up close after him being ready to outstrip or get before him but doe not so and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not outstrip'd or cast behind the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be out-gone relinqui literally in Horace's notion mihi turpe relinqui est So in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not crown them that are lag or left behind and 1 Cor. 9. all run but one receives the prize So Eustathius on Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is overcome we say is left and in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be left is to misse the reward and therefore Jam. 1. 4. those that are perfect and consummate crowned or â—â—t to receive the crown are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left behind in nothing victorious still 'T is true indeed that the vulgar notion of forsaken is applicable to the word among good authors As in Aristotle Rhet. l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowards for fear forsake desert those that are in the same danger with them But the contexture and consort of so many other agonistical words and the examples of this use of it joyned thereto do rather incline it to the former Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs again to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling where he that throws the other first is conquerour whereupon Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast down is to overcome to throw The same is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplanting tripping up the heels whence is that scholion of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrown by them that wrestle with us and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not destroyed may either signifie literally so not killed that is lying upon the ground but not like carcasses there or else rising up again after the fall and not as the Elephant irrecoverably down All which belongs to the afflictions that befell the Apostles their hardship in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and combats of theirs V. 17. Weight of glorie The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things weight and plenty and from thence two things more either glory or riches From hence it comes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek of the Old Testament taken for multitude or greatnesse that is applied to a train or host 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great numerous troop of attendants or army and 1 Mac. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great magnificent feast Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be riches plenty and abundance of glory the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the rather here used in opposition to the lightnesse of the afflictions precedent but not to denote the heavinesse but abundance or riches of this as Gen. 13. 2. Abraham is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy that is plentifull in catrell c. the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich and so c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies riches CHAP. V. 1. FOR we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens Paraphrase 1. For of this we are confident that if our bodies wherein we dwell as in a moveable tent or tabernacle be destroyed by the present pressures that lie upon us if our dangers should end in death it self this were a matter of no terror to us having so much a better abiding place provided for us by God so much an happier condition then any this world is capable of and out of reach of all sublunary dangers sure to be continued to us for ever 2. For in this we groan earnestly desiring to be clothed upon with our house which is from heaven Paraphrase 2. For while we are in this inferiour state of bodies we are for ever unsatisfied and impatient desiring to have those spiritual bodies 1 Cor. 15. 44. that purer state of blisse and immortality as an upper garment to adorn and hide the blemishes and imperfections and keep off the cold and pressures that this body of ours is subject to 3. If so be that being clothed we shall not be found naked Paraphrase 3. This I say upon supposition that we should never die that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess 4. 15. 17. that are found alive at the last trump at the day of doom as some shall certainly be and yet even those very heartily glad to be changed to have these natural bodies spiritualized 4. For we that are in this tabernacle doe groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life Paraphrase 4. For while we are in these bodies of clay we are subject to weights and pressures and those give us a great impatience and wearinesse and this hath a very observable meaning in it for 't is certain we doe not desire to put off these bodies to part with them finally how weary soever we are This therefore is the signification of it that there is another sort of bodies and another sort of life infinitely more desirable then these which we now enjoy an eternal immutable life of these our bodies in stead of that mortall subject to afflictions and death it self which we now live and that we are naturally a desiring a panting a groaning after 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit Paraphrase 5. And the same God that hath created and framed us after this manner with bodies subject to such pressures that we perpetually desire to change them for impassible hath by Christ promised us that he will make this provision for us raise us to immortal lives and as a pledge and pawn to assure us that he will perform this promise he hath by the preaching of the Gospel sent to cleanse and purifie us here in some measure which is a kind of spiritualizing of our bodies and a pawn and earnest of our future immortality to which that Spirit shall raise us which raised Christ from the dead 6. Therefore we are alwaies confident knowing that whilst we are at home in the body we are absent from the Lord. Paraphrase 6. By these considerations therefore being enabled to look cheerfully on death as that which only brings us home to God from which these earthy bodies keep us strangers 7. For we walk by faith
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things †which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all thâ—ngs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which
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
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
〈◊〉 that opposed the Councel of Calcedon and those that brake off from him about this point of Christs being ignorant of some things in respect of his Humanity had been till then of his communion and so opposers of that Councel see Leontius p. 514. A. These Eutychians heresie consisted in this that they affirmed so close an union betwixt the Word and the humane nature that they became but one nature and this was refuted in that Councel of Calcedon and the Agnoetae being opposers of that Councel must be supposed to adhere to this Heresie and then indeed it must be acknowledged they were Heretickes and their Heresie so much worse than bare Eutychianisme as it is blasphemie to impute nescience or ignorance to God For supposing as an Eutychian supposeth that the divinity and humanity were by union become one and the same nature 't were prodigious to beleeve that this nature were ignorant of any thing This therefore I suppose to be the ground of defining these Agnoetae to be Heretickes for such they were if they thus taught But for the doctrine of those which hold firmly the decrees of all the four first General Councels and so condemne all the Heresies there condemned particularly that of Nestorius dividing the Persons and of Eutychus confounding the Natures in Christ and onely affirme that though as God he knew all yet as man he was ignorant of some things just in the same manner as he was passible and subject to all humane infirmities which had not sin in them and that this is his owne expresse affirmation that the son of man knew not that day and hour this sure is so far from Heresie that as the same Leontius elsewhere tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 531. B. it is the unanimous assertion of all the Fathers to which neither the Councel of Calcedon nor any other hath taught any thing contrarie For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuming this business of the Agnoetae and recounting the answer that some gave that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the son were spoken by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prudential oeconomie to avert the disciples from their inquirie he addes as his owne affirmation that it is not fit to speak over subtily in this matter and that therefore the Synod did not make any decree in it V. 35. Cock-crowing The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning For there were two cock-crowings in the night as appears c. 14. 30. and the second is here spoaken of and call'd simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Mat. 26 75. and Lu. 22. 34 and Joh. 13. 39. there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock shall crow where yet the meaning is clearly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second crowing as appears by this Evangelist ch 14. 30. See Censorinus CHAP. XIV 1. AFter two daies was the feast of the Passover and of unleavened bread and the chief Priests and Scribes sought how they might take him by craft and put him to death Paraphrase 1. When the Passover which is the preparation to the seven daies feast of unleavened bread or in the evening of which began the abstinence from all leavened bread was now but two daies off that is About wednesday in the Passion-week the Sanhedrim took councel how they might apprehend him secretly without any great noise Lu. 22. 6. 2. But they said Not on the feast day least there be an uproare of the people Paraphrase 2. And they resolved on it in councel see Mat. 26. 5. that It were best to deferre it till after the Passover lest the multitudes being then there they should rescue him tumultuously 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an alabaster box of ointment of note a spicknard very pretious and she note b brake the box and powred it on his head 4. And there were some that had indignation among themselves and said Why was this wast of the oyntment made Paraphrase 4. Judas was very angry at it Mat 26. 8. 5. For it might have been sold for more then three hundred pence and have been given to the poore and they murmured against her 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me Paraphrase 6. a singular work of charity upon me 7. For ye have the poore with you alwayes and whensoever ye will ye may doe them good but me ye have not alwaies 8. She hath done what she could she is come aforehand to anoint my body to the burying Paraphrase 8. had in her power was able she hath done this prophetically unto me using this funerall rite as a prefiguration of my death which is now approaching 9. Verily I say unto you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memoriall of her 10. And Judas Iscariot one of the twelve went unto the chief Priests to betray him unto them Paraphrase 10. to agree with them upon a price wherupon he would 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 12. And the note c first day of unleavened bread when they killed the Passover his disciples said unto him Where wilt thou that we goe and prepare that thou mayst eat the Passover Paraphrase 12. on thursday even the begining or first part of the Paschall day on which they use to put leaven out of their dwellings and at the conclusion of it that is at sun-set following to eat the Passover his disciples according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching came and 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man hearing a pitcher of water follow him Paraphrase 13. Peter and John Lu. 22. 8. 14. And whersoever he shall goe in say ye to the good man of the house The Master sayeth Where is the guests chamber where I shall eat the Passover with my disciples 15. And he will shew you an upper room furnished and prepared there make ready for us 16. And his disciples went forth and came into the city and found as he had said unto them and they made ready the passover Paraphrase 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Aegypt but not the lamb see note c. 17. And in the evening he cometh with the twelve Paraphrase 17. And in the night see note on Mat. 14. d. he comes with the rest of the twelve 18. And as they sate and did eat Jesus said Verily I say unto you One
I might make merry with my friends 30. But assoon as this thy son was come which hath devoured thy living with harlots thou hast killed for him the fatted calf Paraphrase 30. spent all that portion which thou gavest him 31. And he said unto him Son thou art ever with me and all that I have is thine 32. It was meet that we should make merry and be glad for this thy brother was dead and is alive again and was lost and is found Paraphrase 32. But for the return of this thy brother from that riotous course which is as wonderfull a work and as considerable a blessing as if he had been raised from the dead it is all reason that we should expresse an extraordinary joy in an extraordinary manner Annotations on Chap XV. V. 7. Repentance The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change of mind from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief or sorrow for sinne or dislike of what a man hath done is sufficiently known and as it hath place in many other passages so eminently in this For as he that lives a Godly life may and doth often fall into such sinnes as deserve his sorrow and displeasure at himself and so cannot be said not to want that sorrow so it is certain that that man continuing all his life so without any eminent fall into wilfull sinne may be said not to need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that change which here is spoken of and is required to the bringing home of a lost sheep a prodigall to his fathers house So he that was wash'd already had no need saith Christ save to wash his feet but is clean every whit Joh. 13. 10. V. 16. Huskes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here set down as the food of Swine are the fruit of the Carobe or arbor Ceratonia which the Syriack translation reads accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac who calls the tree it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that saith Hesychius is an Aegyptian fig 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fruit Gorrbaeus thus describes that 't is of the length of a mans finger forked about the breadth of a thumb very sweet but hard of concoction and of an ill juice which is agreeable to what is affirm'd of it by Pliny l. 15. c. 24. who adds that the rind of it is the part that is eaten and thereupon c. 28. In siliquis quod manditur quid nisi lignum est that part of it which is eaten is the wood Whence it is that Siliqua the Latine word for that fruit comes also to signifie the huske or rind of any kind of fruit which is the reason I suppose why the word is ordinarily rendred husks though the Latine siliqua doe not alwaies signifie so Of this fruit Dioscorides saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be taken green they are very ill for the stomach and are apt to breed loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dried they are medicinall for a loosnesse and are diureticall The use of them green was probably that which belongs to this place where the Swine are said to feed on them as they were wont to be allowed to doe on those other fâ—uits which were good for nothing else This fruit saith Pliny was ordinary among the Aegyptians agreeing therein with Hesychius to which perhaps that part of the Parable referres v. 13. where the prodigall is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have travailed afarre off to a region though it be not named For that it cannot referre to some countrey in Judaea may seem both because there is no mention of that fruit in Judaea and because feeding of swine was against the laws of the Jewes for as to that mention of heards of swine among the Gadarens all that can be concluded thence is this that Gentiles then inhabited there and so Josephus distinctly numbers Gadara among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pompey took away from the Jewes and thirdly because 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he travailed a great way off V. 24. Dead The Scripture-notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead may be learn'd from hence to signifie one that is desperately engaged in a wicked course Thus those that were carried into captivity and despair'd of returne are call'd dead bones Ezec. 37. 3. and the reducing of them is said to be the bringing them out of their graves v. 12. So the state of Abrahams body and Sarahs womb in respect of having hopes of a posterity is call'd deadnesse Rom. 4. 19. noting desperation of children and no more So the state of unchristian living is call'd death 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespasses and sinnes Ephes 2. 1. see Rom. 4. 17. So 1 Tim. 5. 6. She that lives in pleasure is dead while she lives So the Jewes have a saying Ill men while they live are said to be dead And so the ancient Arabs Not he that is at rest is dead but the living dead man he is truly dead and all this no otherwise then according to the ordinary notion of Pythagoras who for any that had forsaken his school that is refused to live according to his rules of Philosophy had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an empty coffin set in his place to signifie him to be morally dead Accordingly reformation or recovery to good life is call'd a rising from the dead reviving being quickned passing to life in these and other places and signifies no more by all these expressions but only repentance from dead works or renovation CHAP. XVI 1. AND he said unto his disciples There was a certain rich man which had a steward and the same was accused unto him that he had wasted his goods Paraphrase 1. unthriftily lavisht out that estate which was entrusted to him to manage and improve 2. And he called him and said unto him How is it that I heare this of thee Give an account of thy stewardship for thou mayst be no longer steward 3. Then the steward said within himself What shall I doe for my Lord taketh away from me the stewardship I cannot dig to beg I am ashamed Paraphrase 3. Having not been brought up to it I am not able to earn my living by my labour and so there is no way of subsistence imaginable for me but to beg and that is a shame for me 4. I am resolved what to doe that when I am put out of my stewardship they may receive me into their houses Paraphrase 4. I may be entertained by my masters debtors 5. So he called every one of his Lords debtors unto him and said unto the first How much owest thou unto my Lord 6. And he said An hundred measures of oyle And he said unto him Take thy bill and sit down quickly and write fifty 6.
Mar. 7. a. 7. Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8. And he saith unto them Draw out now and bear unto the Governour of the feast And they bear it 9. When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants that drew the water knew the Governour of the feast called the bridegroom 10. And saith unto him every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine untill now Paraphrase 10. It is the manner of men at feasts to bring their guests the stronger richer wines at the beginning then that which is not so rich but thou hast reserved the richest piece till the latter end of the feast 11. This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him Paraphrase 11. gave evidence of the presence of his divinity see note on c. 1. b. and accordingly his disciples believed on him as the son of God 12. After this he went down to Capernaum he and his mother and his brethren and his disciples and they continued there not many daies 13. And the Jewes Passover was at hand and Jesus went up to Jerusalem 14. And found in the Temple those that sold oxen and sheep and doves and the changers of money sitting Paraphrase 14. that set up a trade to sell sacrifices to them that came thither from farre and that returned money by way of exchange see note on Mat. 21. b. 15. And when he had made a scourge of small cords he drove them all out of the Temple and the sheep and the oxen and poured out the changers money and overthrew their tables Paraphrase 15. And using no other weapon but only a whip of little cords which he found there he drave them all out of the Temple no man making any resistance in like manner as he after did again Mat. 21. 12. 16. And said unto them that sold doves Take these things hence make not my Fathers house an house of Merchandise Paraphrase 16. the Temple set apart for Gods peculiar presence and service a shop of trade to buy and sell in it 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Paraphrase 17. interpreted that act of his as an act of zeal by which some malefactors were punished in the very fact without legall processe and condemnation among the Jewes and to that purpose call'd to mind that of the I salmist Psal 69. 9. The zeal of thy house hath fed or gnawed upon me and the reproaches of them that reproached thee are fallen upon me that is I am as tender of any dishonour done to thy house or thee as if it were done to my self see Rom. 15. 3. and so am stirr'd up with zeal to vindicate it 18. Then answered the Jewes and said unto him What signe shewest thou us seeing that thou doest these things Paraphrase 18. Hereupon the Jewes came and question'd him saying What commission doest thou bring what evidence of thy coming from God or what miracles dost thou doe by which it may appear to us that thou art invested with such authority as these acts of thine pretend to 19. Jesus answered and said unto them Destroy this temple and in three daies I will raise it up Paraphrase 19. Jesus said unto them The signe that is to be shewn to you is this that when you have put me to death I now tell you that I shall within three daies rise again see Mat. 12. 39. 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou rear it up in three daies Paraphrase 20. This being said by him in a parabolicall manner calling his body this temple and the putting him to death the destroying of this temple and his resurrection the rearing it again they mistook his meaning and thought he had spoken of the Temple of Jerusalem and laid it up as an accusation against him Mat. 26. 61. and argued against it as an impossible thing for him to rebuild that in so small a time 21. But he spake of the Temple of his body Paraphrase 21. But the truth was he spake of his bodies being kill'd and rising again the third day which after the manner of prophets he thus express'd and mentioned this as the miracle by which his doctrine was to be confirm'd 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they believed the Scripture and the word which Jesus had said Paraphrase 22. This speech of his the disciples called to mind after his resurrection and upon that added to many other completions of his owne predictions and the predictions of Scripture concerning him they believed those prophecies as fulfilled in him and believed his own words as agreeable thereto and so resolved that he was the Messias 23. Now when he was in Jerusalem at the Passoever on the feast day many believed in his name when they saw the miracles which he did Paraphrase 23. Many others did so also at Jerusalem when he came thither and acknowledged the power by which he acted to be divine being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Paraphrase 24 25. But Jesus knowing the secrets of mens hearts and wanting no information concerning any man being able to dive into the inside of a man into his very thoughts consequently discerned what kind of belief this was in these men how unlikely to bear any stresse to hold out in time of temptation and his time of suffering being not yet come he would not venture himself to the hazard of their unconstancy and therefore did not so freely converse as to abide and eat and drink with them Annotations on Chap. II. V. 4. What have I to doe with thee T is not easie to resolve what is the importance of this speech of Christ to his mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What have I to do with thee yet by the next verse which tells us what Mary did upon it viz. spake to the attendants that they should do whatsoever Christ bad them 't is clear that she did not conclude from his speech that he would not make use of his power to help them to wine but directly the contrary that she believed that he would And 't is clear by ver 7. that Christ immediately goes about it bids them fill the water-pots of water and immediately turns it into wine By this 't is manifest that the meaning of Christs
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
that is the plague v. 36. and c. 16. 41. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Paraphrase 11. All these sinnes and judgements on those Israelites who were vouchsafed such wonderfull mercies by God which were his people under his immediate conduct had so much of his Spirit among them and yet sinn'd so foully and were destroyed so miserably are all emblemes of our estate if we doe not beware of their sins and they are set down in the old Testament as warnings for us Christians 12. Wherefore let him that thinketh he standeth take heed lest he fall Paraphrase 12. And therefore let him which is the most spiritual among you that seems to himself to stand the firmest take care that he fall not into these carnal sins which bring such ruine along with them 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Paraphrase 13. And though some motives there are now among you that may tempt you to joyne with the heathen in their idolatries to wit the persecution of the heathens among which you live yet ought not this to work much upon you to drive you out of your religion For first these are but ordinary and to be look'd for see note on Rom. 6. b. and besides God that hath promised not to suffer his servants to be afflicted that is tempted see note on Gal. 4. a. above their strength will be sure to make good his promise and will give you a way of escaping their terrors if you continue faithfull and constant that you shall be able to bear whatsoever befalls you 14. Wherefore my dearly beloved flee from idolatry Paraphrase 14. To conclude therefore let no temptation bring you to yield to these sins that are in their idol-feasts see note on ch 5. 1. nor at all to be brought to sacrifice with them 15. I speak as to wise men judge ye what I say Paraphrase 15. I need not speak more plainly to you what I mean by idolatry you are wise enough to know see note c. 16. The note e cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Paraphrase 16. The Christian feast of bread and wine in the Lord's supper is the exhibiting to us see note on Mat. 26. 26. the making us partakers of the body and blood of Christ see note on Act. 2. c. and is by us all acknowledged to be so and therefore sure the joyning in an idol-feast is a participating of the idol-God 17. For we being many are one bread and one body for we are all partakers * of that one bread Paraphrase 17. And all we that do partake of that one feast are by that supposed to be one body of the same kind one with another and so in like manner if ye joyn with heathens and partake of their idol-feasts with them ye are to be supposed of the same lump and mould with those heathens 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar Paraphrase 18. In the Jewish sacrifices 't is a known thing that not onely they that sacrifice the priests but all they also that eat of any part of the sacrifice the people are said to perform service to God to eat as it were and drink with God at the altar and to partake of all the benefits that come from God upon the sacrificers 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing Paraphrase 19. I need not then affirm that which the objection c. 8. 4. denyed viz. that an idol is any thing or that that which is offered to a false God is in it self at all different from any ordinary meat from the contrary of which the Gnosticks concluded that there is no unlawfulnesse to joyn in eating at an idol-feast 20. But I say the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils Paraphrase 20. No I need not come to examin that nicety 't is sufficient to say in plain words that those sacrifices of the heathens are sacrifices to devils and that whosoever eats of the feasts joyned to those sacrifices doth communicate and joyn and doe service to devils and I would not have Christians guilty of that 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and the table of devils Paraphrase 21. The Sacrament of the body and blood of Christ wherein we communicate with and partake of the benefits of the death of Christ will not well agree with communicating of and joyning with devills see Rev. 13. note a. 22. Doe we provoke the Lord to jealousie are we stronger then he Paraphrase 22. Doe we joyn devils in competition or rivality with God doe we think that we shall dare to give our selves up to all idolatry and heathen sin and yet that God will not punish us when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship and threatned to visit and punish for it 23. All things are lawfull for me but all things are not expedient all things are lawfull for me but all things edifie not Paraphrase 23. Many things there are see c. 13. note i. which I might lawfully doe but that they are hurtfull and disadvantageous to others tend not to their edification but to the scandalizing of them either bringing them to or confirming them in some sinne 24. Let no man seek his own but every one anothers wealth Paraphrase 24. And 't is not fit that any should be so intent on what is lawfull for him in respect of himself or what is for his own advantage as to neglect the benefit and advantage and edification of others 25. Whatsoever is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulnesse thereof Paraphrase 25 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat and that therefore if it be not lawfull to eat what is offered to idols ye must not ear what ye buy in the shambles because that may be such and then this is a great retrenchment of your Christian liberty by which ye may lawfully enjoy any of God's creatures I answer that in that case I may lawfully â—at whatsoever is there sold and not
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
not by sight Paraphrase 7. And which gives us that really to be enjoyed which we have here in this life only by faith 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. Paraphrase 8. We make choice rather and are infinitely better pleased to leave this body behind us here to goe out to die that by this means wâ— may come to our home our blisse in heaven and so the fear or expectation of death is farre from being painfull to us 9. Wherefore we labour that whether present or absent we may be accepted of him Paraphrase 9. All our ambition and designe being but this that whether we continue in this earthy body of ours or go out of it whether living or dying we may be acceptable to God 10. For we must all appear before the Judgment seat of Christ that every one may note a receive the things done in his body according to that he hath done whether it be good or evil Paraphrase 10. For there will certainly come a day when every person that ever lived shall be judged by God set as it were in an eminent conspicuous place as men that are impleaded are wont to be and every action of his life taken into consideration that accordingly every man may be punish'd or rewarded body and soul together according to his actions of what sort soever they be whether good or bad which in his life-time he hath committed in his body and soul together 11. Knowing therefore the terror of the Lord we note b perswade men but we are manifest unto God and I trust also are made manifest in your consciences Paraphrase 11. Considering therefore the dreadfulnesse of this appearance of God as on one side we labour to perswade men to embrace the truth and live as those that are thus to be judged so we desire to approve our selves to God as our Judge also who I am confident doth approve of our sincerity herein and I hope you are as well satisfied also of our uprightnesse toward you 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart Paraphrase 12. What I say is not as if I wanted again commending to you but that I may arm you against those false Apostles that come among you and glory much of outward things but know in their consciences that they have little cause to doe so against whom you may fortifie your selves and make answer to them by glorying of my patience and perseverance and performances in the Gospel and to this end only it is that I say this unto you 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause Paraphrase 13. And what we doe herein is mean for good my speaking thus largely of my self is for the glory of God whose grace it is that enables me to doe any thing and any more moderate language or actions are designed by me to your advantage also Or both together whether one or other they are meant to the glory of God and your good 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Paraphrase 14 15. For our love to Christ founded on his to us hath us in its power to make us doe whatsoever it will have us making this argument from this certain acknowledged truth of Christs having died for all men that then certainly all men are sinners laps'd in a lost estate and so hopelesse unlesse they use some means to get out of that estate which that he might help us to doe was the designe of Christs dying for all that we might having received by his death grace to live a new life live no longer after our own lusts and desires but in obedience to his commands that died and rose again to that end to blesse us in turning every man c. Act. 3. 26. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Paraphrase 16. Wherefore now we esteem or value no man according to the outer advantages of this world wisdome riches learning c. which are wont to set men out in the eyes of the world and although it were true that we had familiarly convers'd with Christ here as some among you say they have they that say I am of Christ 1 Cor. 1. 12. and preferre themselves before others for that and expect their doctrine should be received before the doctrine of others yet now we know that he is gone from this earth and no man can now pretend to know Christs will otherwise then as it was revealed at his being here above or any more then another upon this bare score because he once convers'd familiarly with Christ here All that now we have to doe with Christ is to look on him not under any such notion as a Christ talking familiarly with us on earth but as an heavenly King offering and designing us a spiritual kingdome upon our obedience and fidelity not any temporal advantage or matter of boasting upon our acquaintance with him here 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new Paraphrase 17. If any man professe to have any peculiar claim to Christ this must be the way of judging of the sincerity of his pretensions if he think himself obliged to live a new life The state of the Gospel is a change of every thing from what it was before more grace promise of pardon on repentance and sincerity for the future more explicite promises of heaven and precepts of greater perfection and what is all this but an obligation in all reason to a new and a Christian life 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation Paraphrase 18. Now all these things depend on God as the author of them who hath used this means of making up that breach between him and us and hath given us power and commission to give men reconciliation peace or pardon or absolution upon renewing of their lives 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation Paraphrase 19. And the tenure of our commission runs thus That God hath used Christ as a means to make peace between him and the greater and worser part of the world the Gentiles
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
indeed the English word cover seems to come from it and that either simply to cover or to cover with pitch c. secondly in Piel to cleanse expiate and to be propitious Hence it is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plaster or cover with bitumen of pitch and sometimes most ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate or cleanse And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covering Exod. 26. 36. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory when the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering See Note on Rom 3. h. And so in this place where it notes a part of the Ark it must be taken in the notion of the Hebrew and rendred in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering as 't is Exod. 26. 34. and 30. 6. or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been here retained would have imported V. 7. Errors The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies peculiarly ignorance yet is taken among the Greek Writers in the Old Testament for sinning indifferently So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company that had not sinned against the King according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies ignoravit erravit ignorance error so also it signifies defecit recessit falling off failing and so here it signifies all those sins for which there was allowed expâ—ation and sacrifice under the Law that is all sins but those of Presumption or Will V. 13. Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie in this place signifies to purifie in the notion that belongs to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure and holy are set opposite 1 Cor. 7. 14. So also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is used for washing among the Jewes See Note on 1 Cor. 7. d. Thus it appears to be used here not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean or polluted immediately precedent and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing or purity following but by the evidence of the matter here spoken of For that was the design of the legal sacrifice bloud and ashes to cleanse them that were legally polluted which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cleansing of the flesh that is to make them legally clean such as might come into the congregation again But this still in a Metaphorical signification as cleansing signifies expiation or obtaining pardon of sin freeing from the inconveniences or Censures that belong'd to it In this same sense the word is used c. 10. 10. Through which will we are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our sins are expiated through the offering of the body of Christ once for all which v. 26. is expressed by another phrase that he hath now once appeared to put away sin by the sacrifice of himself V. 16. Be the death What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siggnifies here will be best guest by the Context which looks to the validity of Wills and Testaments and to the pleading of them in Law to receive benefit from them This is expressed v. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of this it is sufficiently known in all Lawes what is here said that as long as the Testator lives there is no validity in his Will no pleading any thing from it because Voluntas est ambulatoria say the Lawyers a man as long as he lives may change his Will In this sense may this 16. v. be thus interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is a Testament that is where a Testament is produced or pleaded or where a Testament is a Testament or to the confirming of a Testament to the proving of a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the death of the Testater be brought produced alledged brought into the Court testimony brought of it for otherwise the Will will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as long as the Testater is alive or as long as there is no constat of his death Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used sometimes in the New Testament in a Forensical sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring an accusation 1 John 18. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25. 7. to bring accusations or charges against any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or enter a suit against one V. 20. To put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to frustrate as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frustrate God's connsel that is deprive it of evacuate the end of it and so here Christ's death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depriving sin of its end or designe which was first to get us into its power to reign in our mortal bodies and then maliciously to bind us over to punishment eternal from both which Christ's death was designed to redeem us from living in sin and from being punished for it according to the two benefits of Christ's death signified in the Sacraments grace and pardon CHAP. X. 1. FOr the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect Paraphrase 1. For the Mosaical Law which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel eternal life c. and not the lively representation or effigies of them such as the Gospel now affords us is no way able by sacrificing every year as long as the temple lasts bullocks and goats that is by repeating often those same kinds of sacrifiees to work that great benefit for the worshippers which the Gospel is designed to doe viz. to give men full pardon of sin and purifie their consciences 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sin Paraphrase 2. For then they would not need to be offered again continually when the work for which they were offered was once wrought as if the cure were wrought the medicine need not be any more applyed 3. But in those sacrifices there is again remembrance of sins made every year Paraphrase 3. Whereas now being only a commemoration of sins not a purging them away they are
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
or diminish 948. 2. Added nothing to me 601. 1. Adjure 134. 1. first and second Admonition 721. 2. Adoption 479. 1. spirit of Adoption 479. 1. Adversary 21. 1. 523. 2. full of Adultery 815. 2. Aegypt 919. 2. the Aegyptian 121. 1. 419. 2. 828. 1. Affectionately desirous 666. 2. fight of Afflictions 753. 2. After 562. 1. 599. 1. Aged men 718. 1. Agree 29. 2. witnesse Agreed not 179. 1. beat the Aire 540. 1. Alabaster box 129. 2. before All 350. 1. All men 463. 2. 477. 1. All the righteous bloud 11â— 2. All things 63. 2. 187. 2. 616. 2. 651. 2. 656. 2. All these things 172. 1. Allegory 608. 1. Almâ—s 34. 1. Already 683. 1. Altar 115. 2. 884. 1. 906. 1. under the Altar 891. 2. Ambassadours 578. 2. Amen 558. 1. Ananias high-priest 200. 2. Anathema 483. 2. 873. 1. Anathema Maranatha 566. 1. 948. 2. Angel 281. 2. his Angel 384. 1. a spirit or an Angel 424. 1. Angels 869. 1. with his Angels 545. 2. 677. 2. 852. 2. because of the Angels 584. 1. better then the Angels 727. 1. their Angels 92. 1. Angels of the Churches 384. 1. 869. 1. be Angry 625. 2. Annas 344. 1. Annas and Caiaphas 198. 1. Anoint thy head 36. 2. Anointed 367. 2. Anointed with the holy Ghost 367. 2. Anointing with oile 785. 1. that which is Anothers 244. 1. 245. 1. Answer of a good conscience 491. 1. Answered 145. 1. Answereth to 608. 1. Antichrist 680. 2. 681. 2. 828. 1. 829. 2. Antichrist cometh 828. 1. Antichrists 828. 829. now are there many Antichrists 822. 1. Antipas 859. 876. 1. Apollyon 901. 2. Apostle 770. 1. Apostles 209. 1. 399. 2. 326. 1. 508. 2. 551. 1. say they are Apostles 872. 1. Appearance 674. 1. 683. 2. graves that Appear not 116. 2. things which doe Appear 757. 2. Appeared 221. 1. Appii forum 435. 2. Appoint 350. 1. Appointed 794. 2. not Appointed us to wrath 794. 2. Apprehended 644. 2. Approve 444. 2. 449. 2. Aprons 412. 1. Archippus 662. 1. Areopagite 406. 1. Areopagus 405. 2. Aretas 590. 2. Arimathea 139. 2. Armageddon 926. 2. As of the 270. 1. Ashamed 487. 2. 867. 1. Asia 865. 1. Ask 210. 2. 491. 2. Ask according to his will 840. 1. Ask in faith 841. 1. shall Ask 92. 1. 317. 2. Asleep 670. 2. Assembled together 132. 2. 350. 2. Assembly 776. 1. general Assembly 764. 2. Assos 416. 1. Assure our hearts 832. 2. Attained 487. 1. 644. 1 2. Availeth much 610. 2. Avoid 709. 1. Author and finisher 763. 1. Azor 7. 1. B. Babler 405. 2. vain Bablings 709. 2. Babylon 806. 2. 919. 1. error of Balaam 851. 2. way of Balaam 815. 2. Bands 625. 1. I have a Baptisme 234. 2. Baptist 14. 1. Baptize with water 17. 1. 332. 1. Baptized in the cloud 544. 1. Baptized for the dead 563. 1. Baptized with the holy Ghost 332. 1. Bartholomew 271. 1. Baskets 83. 1. Bear 17. 1. 872. 2. Bear our sins 795. 2. Bear his crosse 138. 2. canst not Bear evill 872. 1. Bear long 250. 2. Beareth all things 556. 1. another Beast 914. 1. who is like unto the Beast 913. 1. Beast which was and is not 858. Beast out of the bottomelesse pit 907. 1. Beasts 780. 1. fought with Beasts 564. 1. four Beasts 884. 2. 885. 1. Beautifull outward 114. 1. Beelzebub 68. 2. Before him 460. 2. Before and behind 886. 1. was Before me 270. 1. Began 145. 1. judgment must Begin 804. 1. from the Beginning 296. 1. 826. 1. Beginning of sorrows 891. 2. Beggerly elements 604. 1. Beguile 655. 1. good Behaviour 718. 2. Behold 779. 2. 795. 1. â— Beholding his natural face 773. 2. could not Believe 307. 1. surely Believed 186. 1. they which have Believed 722. 2. Believeth all things 556. 1. Believing masters 703. 1. out of his Belly 292. 1. 338. 2. slow Bellies 717. 1. Beloved 703. 2. Beloved son 19. 2. Benefactors 260. 1. Benefit 704. 1. due Benevolence 531. 1. Beside himself 147. 1. Bethesda 280. 1. Betrayed 88. 2. Better then the Angels 727. 1. some Better thing 759. 2. Bewitched 604. 1. goe Beyond 699. 2. Bind 326. 2. 523. 2. Bishops 636. 1. 795. 2. Bishoprick 334. 2. Bitter zeal 779. 2. Bitternesse 360. 2. 455. 1. was to be Blamed 601. 2. name of Blasphemie 912. 1. Blasphemies 80. 1. Blesse 76. 2. Blessed are 210. 1. Blessed are the barren 264. 1. Blessed are they that keep 856. in thee be Blessed 605. 1. son of the Blessed 179. 1. Blessing 739. 2. cup of Blessing 545. 2. Blind-folded 261. 2. Bloud 456. 1. sweat like drops of Bloud 260. 2. price of Bloud 131. 1. abstain from Bloud 397 2. born of Bloud 269. 1. resist unto Bloud 540. 2. 764. 1. Bloud and water 323. 2. came by water and Bloud 324. 1. Bloud of Christ cleanseth 823. 2. Boanerges 147. 1. Boards 433. 2. Boasteth great things 779. 2. Boasting 538. 1. 782. 2. Boasting of things without our measure 587. 2. Body 465. 1. 625. 1. 674. 1. my Body 131. 1. 465. 1. Body of Christ 465. 1. 851. 1. by the Body of Christ 469. 1. Body of death 465. 1. Body of his flesh 652. 2. Body of sin 465. 1. Body flesh bones 818. 2. Body of Moses 851. 1. Bodies 935. 2. Bodily 465. 1. 654. 2. Bold 586. 2. Boldnesse 834. 1. Bond of iniquity 360. 2. bring into Bondage 600. 1. Bondage of corruption 478. 1. spirit of Bondage 223. 1. Book of life 646. 1. 881. 1. 913. 2. Borders of their garments 111. 1. inlarge the Borders of their 111. 1. Born of bloud 269. 1. 832. 2. Born of God 269. 1 2. 831. 2. Born of water 275. 1. in the Bosome 45. 2. Abrahams Bosome 45. 2. Bosor 815. 2. Bottles 49. 2. deny the Lord that Bought them 873. 2. Bound 422. 2. 902. 1. Bound in spirit 417. 1. Brake the box 176. 2. fine Brasse 868. 2. Breaking of bread 339. 2. true Bread 288. 2. Breast-plates of fire 902. 1. Breath of his mouth 683. 2. Brethren 350. 1. 703. 2. Brethren with me 597. 1. Bride-chamber 49. 1. 275. 2. friends of the Bridegroom 275. 2. Brightnesse of his coming 683. 2. Brimstone 902. 2. Brought forth 149. 2. Bruised reed 68. 1. Buffet 523. 2. Build the house 731. 1. Build thereupon 518. 1. Burned in spirit 409. 1. Burning â—19 1. Burst asunder 334. 1. heavy Burthens 111. 1. Busie-body 804. 1. no man might Buy or sell 916. 1. By 450. 2. 679. 1. 818. 2. C. tribute to Caesar 170. 1. Caesarea 409. 2. Caesarea Philippi 83. 1. Caiaphas 198. 1. 344. 1. a Calfe 885. 2. Call by their names 301. 1. Call upon the name 512. 1. Called 99. 1. 704. 2. Called Christians 380. 1. Called a Jew 449. 2. to be Called 11. 2. 26. 1. Calling 811. 1. Camels haire 16. 1. woman of Canaan 80. 2. Simon the Canaanite 54. 1. Candlesticks 869. 2. a Canker 709. 2. Cannot sin 832. 1. Captain 382. 1. Captain of our