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
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
have not before heard it to whom therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion of alimony the labourers reward v. 18. is assigned by the Apostle A fourth place is that of S. James Jam. 5. 14. Is any man sick let him call for the Elders of the Church c. Where as the office of visiting the sick of praying anointing absolving and restoring health to the sick may well agree to the Bishop so the setting it in the plural number is nothing to the contrary for that only signifies the Elders or Bishops of the Christian Church to be the men whom all are to send in to this case not that there are more Elders then one in one particular Church or city any more then that more then one are to be sent for by the same sick person To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna and Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Elders be mercifull to all visiting all that are weak or sick where many other particulars are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severity or excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing hastily against any as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducing hereticks which belong properly to the office of the Bishop and not to any second order in the Church and accordingly in all that Epistle there is no mention of any but of Elders and Deacons As in Papias also his contemporary and after him in Irenaeus and Justin Martyr though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie that second order yet 't is also used to signifie the Bishop and Polycarp himself styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolick Elder or Bishop Iren. in Ep. ad Plotinum and so Seniores in Tertullian CHAP. XII 1. NOw about that time Herod the King note a stretched forth his hands to vex certain of the Church Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great having obtained a great part of his grandfathers dominions and so calling himself by his name Herod went about that is resolved to persecute the Christians especially the Apostles at Jerusalem thereby to gratifie the Jewes 2. And he killed James the brother of John with the sword Paraphrase 2. And in that persecution he put James the Apostle the son of Zebedee to the sword beheaded him 3. And because he saw it pleased the Jewes he proceeded farther to take Peter also Then were the daies of unleavened bread Paraphrase 3. And perceiving that the Jewes gave their voies and consent to his death and express'd their good liking of it see note on Joh. 8. c. he proceeded and apprehended Peter also And it was about the time of the Passeover of the Jewes when he apprehended him 4. And when he had apprehended him he put him in prison and delivered him to four quaternions of souldiers to keep him intending after Easter to bring him forth to the people Paraphrase 4. And having imprisoned him he set sixteen souldiers to guard him four at a time two to be alwaies by him and chain'd to him see note on ch 28. e. and two to guard the dore ver 6. meaning after the feast of the Passeover to bring him forth to the Jewes and if they thought fit to put him to death also 5. Peter therefore was kept in prison but prayer was made note b without ceasing of the Church unto God for him 6. And when Herod would have brought him forth the same night Peter was sleeping between two souldiers bound with two chains and the keepers without the dore kept the prison Paraphrase 6. And the night before Herod intended to bring him into the assembly before the people to have their suffrage to put him to death see ver 3. and v. 11. 7. And behold the Angel of the Lord came unto him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly And his chains fell off from his hands Paraphrase 7. And an Angel came to him and the light with which he appeared shone in the prison and the Angel 8. And the Angel said unto him Gird thy self and bind on thy sandals And so he did And he saith unto him Cast thy garment about thee and follow me Paraphrase 8. Make thy self ready to goe out immediately put on thy outer garment see note on Mat 5. 1. and thy sandals and follow me And Peter did as he was bid 9. And he went out and followed him and wist not that it was true which was done by the Angel but thought he saw a vision Paraphrase 9. And he followed him out but as yet knew not that this was really done but thought he had been in a dream or trance 10. When they were past the first and the second wards they came unto the iron gate that leadeth unto the city which opened to them of his own accord and they went out and passed on through one street and forthwith the Angel departed from him Paraphrase 10. And the prison being in the suburbs after they were out of the prison they past through two watches or wards which stood every night without the gates and at last came to the gate which enters into the city an iron gate which opening to them of its own accord they passed through it and when they had passed together through one street the Angel left Peter by himself 11. And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jewes Paraphrase 11. And Peter being perfectly awake out of the trance and knowing that he was so as he did not ver 9. he said to himself that now 't was clear tat God had sent his Angel to deliver him from the hands of Herod and from the malice of the Jewes who verily expected to have had him brought out to them that day ver 6. 12. And when he had note c considered the thing he came to the house of Mary the mother of John whose surname was Mark where many were gathered together praying Paraphrase 12. a place where many Christians at this time of night met together to pray and were now performing that office 13. And as Peter knocked at the dore of the gate a damosel came to note d hearken named Rhoda 14. And when she knew Peter's voice she opened not the gate for gladnesse but ran in and told how Peter stood before the gate 15. And they said unto her Thou art mad But she constantly affirmed that it was even so Then said they It is note e his Angel Paraphrase 15. And they being moved with
can render him That which is generally observable of these four writings is this that the three first of them write the whole story from the Birth of Christ till after his Resurrection but two of them more largely Matthew and Luke the third Mark more succinctly setting down the series of the actions rather than the sermons and passages delivered by him And again though none of them agree throughout in observing the Order and Succession of the actions by them related see note on Mar. 5. a. yet two of them doe agree in it one with the other much more constantly than the third with either of them viz. Matthew an Apostle and eye-witnesse and Mark from Peter who was such also but the third Luke which wrote his story out of collections which he had from others and compiled it himself hath not so exactly observed the order wherein the things were done but onely set down the things themselves and when beside that of the order he hath sometimes varyed from the others in some words or circumstances as when others say 't was a Maid that spake to Peter and occasioned his second denying of Christ Mat. 26. 71. Mar. 14. 69. he reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculine Lu. 22. 57. and some other the like these are generally so inconsiderable and of so noimportance to the main matters of Faith the doctrines of the Gospel that they are rather arguments to demonstrate that these writings were not contrived by any compact or agreement of one with the other but each of them apart without consulting or knowing what the other had done which is a circumstance that was necessary to make their testimonies several and so to give them the greater authority from the number of them As for the fourth John his writing seems to have been designed to these two ends 1. To demonstrate and declare the Divinity of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antiâ—nt MS. copy he describes the first and glorious age or generation of Christ with the Father as the other three had set down his Humanity and cleared the matter of his Conception and Birth of the Virgin and 2dly to adde out of his own knowledge some remarkable things especially those which most tended to the former designe which had been omitted by the other three to which purpose he saw it necessary to set down the story of Christ's Passion and Resurrection as the rest had done that so he might affix those other circumstances which he design'd to adde unto them This is all that I think necessary to premise in this place of this matter S. MATTHEW CHAP. I. 1 THE book of the note a generation of Jesus Christ the son of note b David the son of Abraham Paraphrase 1 An history of what concern'd or narration of the passages of the birth life death and resurrection of Jesus Christ who according to the prophecies foregoing of the Messias sprang from the line of David and Abraham to both whom he was particularly promised 2 Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 3 And Judas begat Phares and Zara of Thamar and Pharez begat Esrom and Esrom begat Aram 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat â—almon 5. And Salmon begat Booz of note c Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. And Jesse begat David the King and David the King begat Solomon of her that had been the wife of Urias Paraphrase 6. Of her that had been defiled by David while she was the wife of Uriah but was now after Uriahs death taken to be Davids wife and of her in that matrimony Solomon was born 7. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. And Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias Paraphrase 8. And Jehoram begat Ahaziah Ahaziah begat Joas Joas begat Amaziah Amaziah begat Ozias called also Azarias See 1 Chron. 3. 11. 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. And Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. And Josias begat Jechonias and his brethren about the time they were carryed away to Babylon Paraphrase 11. Immediately before the time see note on Mar. 2. b. that Jechoniah king of Judah Jer. 24. 1. and the Jews with him were at divers times carried captive by the king of Babylon to his countrey 12. And after they were brought to Babylon Jechonias note d begat Salathiel and Salathiel begat Zorobabel Paraphrase 12. And after the time of their being carried or removed thither 13. And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat note e Azor 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. And Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David untill the carrying away into Babylon are fourteen generations and from the carrying aay into Babylon unto Christ are fourteen generations Paraphrase 17. So that the Genealogy here set down not by enumeration of all the severals which succeeded one another from Abraham to Christ see v. 8. but in that manner as is sufficient to deduce his pedegree from Abraham and David may for memory sake be divided into three fourteens one of those from Abraham to David before they were Kings a second from David to the captivity whilst they enjoyed the Regal power intire the third from the captivity to Christ when there were only some weak remainders of the Regal power among the Jews 18. Now the birth of Jesus Christ was on this wife When as his mother Mary was espoused to Joseph before they note f came together she was found with child of the holy Ghost Paraphrase 18. His mother Mary had been betrothed to Joseph but was not yet marryed to him and in this space he discerned her to be with child but knew not by whom it was it being indeed conceived in her by a wonderful miraculous manner by the operation of the holy Spirit of God 19. Then her husband Joseph Being note g a just man and not willing note h to make her a publick example was minded note i to put her away privily Paraphrase 19. Then her husband Joseph being a merciful pious man and not willing to expose or subject her to that publick and shameful punishment which belonged among the Jews to those women whom the husbands when they first came in to them found not to be virgins was willing secretly to dismisse her that being not known to be betrothed to him she might onely be lyable to the punishment of fornication viz. infamy not death 20. But while he thought on these things behold the Angel of the Lord appeared unto
shall be called as Thou fool this night shall they require thy soul i. e. thy soul shall be required and as of making friends of Mammon 't is added that when ye fail they may receive you i. e. that you may be received into everlasting habitations And accordingly v. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call spoken to Joseph some copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call i. e. he shall be called But the antient copy which Beza sent to the University of Cambridge reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call in both places so in Isaiah from whence this place is taken it is certainly thou shalt call whereupon though our Bibles read a virgin shall conceive and shall call yet in the margent 't was thought necessary to set it thou O virgin shalt call And so in the Epistle appointed by the Church for the Annuntiation of Mary 't is rendred And thou his mother shalt call And in the Gospel for the Sunday after Christmas the 25 v. of this chap. which stands ambiguously in the Greek is there determined to the mother till she had brought forth her first begotten son and called his name Jesus CHAP. II. 1 NOW when Jesus was born in Bethleem of Judea in the daies of Herod the king behold there came note a wise men from the east to Jerusalem Paraphrase 1. The birth of Christ and the circumstances belonging to that being set down in the former Chapter here now succeed in this some passages pertaining to his childhood and the first passage is That after some time not immediately after his birth but whilest Mary and her son remained yet at Bethleem certainly after the time of Maries purification at Jerusalem mentioned by S. Luke and return to Bethleem again the Chaldeans or Arabian Astronomers came to Jerusalem 2. Saying where is he that is born note b king of the Jews for we have seen his note c starre note d in the east and are come to worship him Paraphrase 2 When we were in our countrey we saw a strange extraordinary starre rise in the heavens which we never saw before and discerning that it signified the birth of the Messias of the Jews and of all other true sons of Abraham foretold by Jewish prophets that he should be born and that all kings should worship him Psal 72. 11. we are come to bring presents to him and worship him and therefore we desire to be informed where is the place of his Birth and where is he 3. When Herod the king had heard these things he was troubled and all Jerusalem with him 4 And when he had gathered all the chief priests and scribes of the people together he demanded of them where Christ should be born Paraphrase 4. And calling the Rulers of the Sanhedrin to him see note on Mar. 5. 22. a he proposed this question to them What place do your books assign for the birth of your expected Messias see note on Act. 15. c 5. And they said unto him in Bethleem of Judea for thus it is written by the prophet Paraphrase 5. Prophet Micah c. 5. 2. 6. And thou Bethleem in the note e land of Judah art note f not the least among the note g princes of Judah for out of thee shall come a governour that shall rule my people Israel Paraphrase 6. And thou Bethleem which art part of the portion of land assigned to the tribe of Judah in the division known by the name of Betheem Ephrata for its affinity to Ephrath Gen. 35. 16. though thou wert in precinct and wordly account one of the least cities of Judah yet art thou not now by any means the vilest but the most honourable for from thee shall proceed or in thee shall be born a Ruler who shall govern my people Israel 7. Then Herod when he had privily called the wise-men note h enquired of them diligently what time the starre appeared 8. And he sent them to Bethleem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the king they departed and loe the starre which they saw in the east went before them till it came and stood over where the young child was Paraphrase 9. Moved before them in the heavens as a guide to lead them to the place where the child was and when it came to the point of the heavens which was just over the house it stood still 10. When they saw the starre they rejoiced with exceeding great joy Paraphrase 10. And discerning that the star which they had not seen so long appeared again to them in an horizon so far distant from that where they first saw it and that it conducted them and at last stood still and pointed out the house to them they rejoiced very exceedingly 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts note i gold and frankincense and myrrhe Paraphrase 11. Gold as an acknowledgement of a King which also fell out opportunely to fit the parents for the charge of their journey into Egypt v. 13. 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way Paraphrase 12. They went home a neerer and more private way not that way which they came through Jerusalem which was about and so were out of Herods reach before he miss'd them 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt Paraphrase 14. And upon the Angels warning after the departure of the Magi or Astronomers immediatly he took the child and his mother in the night time and went a private way into Egypt 15. And was there untill the death of Herod that it might be fulfilled that was spoken of the Lord by the prophet saying Out of Egypt have I called my son Paraphrase 15. And so that speech of Hos 11. 1. which had one accomplishment in the people of Israels being carried into and fetcht out of Egypt was now again fulfilled in this true promised seed of Abraham i. in Christ of whom Israel called Gods first-born was a type and in him now that he was a child as it was said in Hoses 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethleem and all the coasts thereof from two yeers old and
the Prophets in the Old Testament and not seldome used in the Writers of the New So Mat. 12. 22. the blind and the dumb both spake and saw that is the blind saw and the dumb spake and c. 18. Christ having mention'd the three degrees of Admonition by one alone by two or three and by the Rulers in the presence of the assembly v. 15 16 17. he then resumes to speak somewhat farther of each of these and begins first with the last what in case of such refractarinesse the Rulers of the Church are to doe Verily I say unto you Whatsoever ye shall bind on earth c. v. 18. And then v. 19. in reference to the second thing mention'd the admonition in the presence of one or two v. 16. Again Verily I say unto you that if two of you shall agree upon the earth c. it shall be done unto them of my Father From which before he proceeds back again in the first place to the first of the private admonition Peter asks a question which introduces the discourse which was proper to have been deliver'd on that subject So c. 23. 16. Christ having mention'd swearing by the Temple first and then by the Altar v. 18. he after refuming them both again v. 20. begins first with that of the Altar and then that of the Temple after it So in that c. 23. 25. having mention'd first the outside of the cup and platter and then the inside v. 26. he returns first to the cleansing of the inside then the outside of it So Rom. 212. S. Paul having affirm'd two things the first of the Gentiles that had not the Law that they should perish without it the second of the Jews that had the Law that they should be judged by it he v. 13. speaks first of the second for the hearers of the Law c. and then v. 14. of the first For when the Nations c. So Rom. 14. having set down two heads of discourse that the strong should not set at nought the weak Nor secondly the weak judge or condemn the strong v. 3. he resumes the latter first v. 4. who art thou that judgest and then v. 10. returns to the former and thou why dost thou set at nought thy brother So 1 Cor. 6. 11. After the general of washing which contains the two subsequent sanctifying and justifying the mention of our Lord Jesus Christ which is first named belongs to the latter that of Justification and the Spirit of our God to the former that of Sanctifying So 2 Cor. 2. 15. Having mention'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first them that are saved and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that perish he goes back v. 16. first to the latter to those a savour of death unto death then to the former to those a savour of life unto life So Philem. 5. hearing of thy love and faith which thou hast toward the Lord Jesus and toward all Saints 't is apparent that the Saints are the object of the Love and the Lord Jesus of the Faith So Heb. 5. where in the four first verses there are three things propounded of an high-Priest 1. that he offer for sin 2. be compassionate to sinners and to that end be himself infirm and offer for himself as well as the people 3. that he be called to this office by God himself To these three all applied to Christ the Apostle speaks particularly and to the last first So likewise Christ glorified not himself to be an high-Priest c. v. 5. 6. Then to the second v. 7 8. who in the daies of his flesh offer'd up prayers c. and then to the first last v. 9. being made perfect he became the author of eternal salvation c. So Heb. 9. 1. having named two things the ordinances of worship and the worldly sanctuary he dilates first on the last of them v. 2 3 4 5. For there was a tabernacle made c. and then after comes back to the former v. 6. Now when these things were thus ordain'd the Priest went alwayes c. So Heb. 10. 33. having mention'd two acts of suffering in them the first personal in themselves by reproaches and afflictions the second by way of sympathy with the Apostles in the next verse he resumes both but first the latter for ye had compassion on me in my bands and then the former took joyfully the spoiling of your goods So 2 Pet. 3. where the Atheists objection consists of two parts 1. that God hath not made good his promise concerning his coming v. 4. 2 ly as a proof of that that there had been no sensible mutation since the beginning of the world in the latter part of the verse The Apostle makes answer first to the latter v. 5 6 7. and then comes back and satisfies the former also v. 8. c. And to instance no more two examples of this there are most clearly here in this place The first in the sixt and seventh verses for having mention'd two things v. 5. pulling out the beam in thine own eye that is reforming a mans own sins secondly casting out the mote out of thy brothers eye that is reprehending faults in other men he speaks first to the latter of these the matter of reprehension v. 6. and then v. 7. returns to the former the means that must be used for the reforming our selves prayer for grace which shall so surely bring it The second here in the sixt verse where having mention'd the Dogs and the Swine he first speaks of the Swine and after of the Dogs for certainly the treading belongs to the Swine and the rending to the Dogs for the Swine doe not use to turn and rend but the Dogs doe and therefore Munster's Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Dogs returning c. and Dogs doe not tread under their feet what is cast to them as Swine doe These are both proverbially spoken to expresse how sure good charitable reprehensions are to be cast away upon incorrigible sinners according to that of the Satyrist vitia ultima fictos Contemnunt Scauros castigata remordent Enormous vices if they be chastised or reprehended will contemn and bite again V. 9. Will he give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no more then will he give The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid as in the Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid scriptum est is it written V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places hath a peculiar notion neerer an Expletive then a Causall and is best rendred by the Latine scilicet the English Thus or the like as a form only of introducing the speech that comes after He shall say unto them what shall he say Why or thus he shall say I know you not c. So c. 10. 7. and so c. 26. 72. He denied with an oath
sowre dow that diffuseth it self to the whole lump of bread with which 't is mix'd as their disposition doth to all their sect 7. And they reasoned among themselves saying It is because we have taken no bread Paraphrase 7. And they understood not his meaning but from the mention of leaven grosly conceited that the occasion of his speech was because they had forgotten to bring bread along with them 8. Which when Jesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread Paraphrase 8. What a piece of infidelity is this thus to apply my speech to the want of bread 9. Doe ye not yet understand neither remember the five loaves of the five thousand and how many baskets ye took up Paraphrase 9. Will you never lay to heart or consider Have you so soon forgot how easily I am able to releive your want of bread Ye have had two competent evidences of this very lately afforded you five thousand men fed with five loaves and yet twelve baskets of fragments to spare after they were satisfied 10. Neither the seven loaves of the four thousand and 〈◊〉 many note b baskets ye took up Paraphrase 10. And so four thousand fed with seven loaves and seven baskets of fragments remaining 11. How is it that you doe not understand that I spake it not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadducees Paraphrase 11. How then could ye be guilty of so grosse an infidelity as to think me still unable to provide necessaries for my self and you and consequently to speak of bread when I bid you 12. Then understood they how that he bad them not beware of the leave◠of bread but of the doctrine of the Pharisees and of the Sadducees Paraphrase 12. Then they understood their mistake how that he had not spoken of bread or leaven literally but that he foretold them what kind of people all the Pharisees and Sadducees were and all that were leavened or taught or received infusions from them viz. that all the whole tribe of them were a sort of hypocrites Luke 12. 1. who pretended much piety and love of the truth and so enquired after signes from heaven v. 1. but were indeed most perversly and maliciously bent against Christ and his doctrine and would prove the most virulent persecutors both of him and them c. 10. 17. 13. When Jesus came into the coasts of note c Cesarea Philippi he asked his disciples saying Whom do men say that I note d the son of man am Paraphrase 13. And being on his way Mar. 8. 27. to Cesarea Philippi he asked his Disciples What opinion have the multitude Lu. 9. 18. of me doe they take me for an ordinary man or a Prophet or what else 14. And they said Some say that thou art John the Baptist some Elias and others Jeremias or one of the prophets Paraphrase 14. Some old Prophet of the old Testament either risen from the dead as 't is clear they expected Elias should come again or else that the soul of one of them was by way of transmigration which the Pharisees had borrowed from the Pythagoreans come into his body See note on Joh. 9. a. 15. He saith unto them But whom say ye that I am 16. And Simon Peter answered and said Thou art the Christ the son of the living God Paraphrase 16. To this question Simon Peter particularly rendred an answer Thou art the Messias even the 17. And Jesus answered and said unto him Blessed art thou Simon Bar-Jonah for note e flesh and blood hath not revealed it unto thee but my father which is in heaven Paraphrase 17. This faith of thine is not built upon humane testimony but upon the miracles and doctrines which thou hast heard and seen which are the testimonies of God himself whereby he hath testified of me to thee and such as thou art Mat. 11. 25. See note on c. 15. d. 18. And I say also unto thee that thou art Peter and upon this note f rock I will build my church and the gates of note g hell shall not prevail against it Paraphrase 18. And seeing thou hast so freely confest me before men I will also confesse thee Thou art c. that is The name by which thou art stiled and known by me is that which signifies a stone or rock and such shalt thou be in the building of the Church which accordingly shall be so built on thee founded in thee that the power of death or the grave shall not get victory over it the Christian Church now to be planted shall never be destroyed 19. And I will give unto thee the note h keyes of the kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Paraphrase 19. And I will give thee as afterwards to all the twelve c. 18. 18. and more distinctly Joh. 20. 23. the keyes of the gate of this court or kingdome the Church of which every one of you is to be the steward as the keyes of the court were given to Eliakim Isa 22. 22. in token of his being steward of the house to admit and exclude whom he pleased that is both power and ensigne of power Apoc. 3. 7. to exercise censures and by them to exclude men in case of their impenitence either by laying some restraints on them in the Church or to turn them out of the gates of this city and upon repentance to receive them into the Church again And what you doe here as you ought to doe shall be valid in heaven 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 21. From that time forth began Jesus to shew unto his disciples how that he must goe unto Hierusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day Paraphrase 20 21. The disciples knowing that he was the Messias and having told him so v. 16. he commands that this be not publickly disclosed till after his resurrection at which time in his wisdome he thought it most seasonable telling them that it was necessary that Christ should be put to death by the instance of the Jewish Sanhedrim See note on chap. 8. b. 22. Then Peter took him and began to rebuke him saying note i Be it farre from thee Lord this shall not be unto thee Paraphrase 22. God forbid or avert this from thee or as the Syriack reads be propitious to thy self Lord. 23. But he turned and said to Peter Get thee behind me note k Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Paraphrase 23. a snare or stumbling block moving me to that which were a sin if I should yeild to it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepulchres washed over with white lime on purpose that they may be discerned by passengers and avoided lest they contract legal pollution by them For thus the Jewes were wont to mark Sepulchres Calcem aquâ maceratam effundit in locum immunditiei they use lime macerated with water and poure it upon the place of uncleanness Yad Tum Met. c. 8. And Rashi ad Gemar Moed Kat. c. 1. f. 5. renders the reason quòd ipsa alba sit instar ossium quam ergo videntes eò non accederent because lime is white like bones and therefore they see and go not neer it So among the Christians in Optatus Corpora occisorum per dealbatas aras aut mensas poterunt numerari the bodies of the slain may be yet numbred by the whited altars or tables that is by the tombs in fashion of an altar or table laid over them and whited All the difficulty is in what respect it here followes that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair when Lu. 11. 44. it is said of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not And this will be fitly salved by considering that this faireness is not all one with their being whited before but denotes the reason why they had need of being thus whited these graves were it seems grown over with grass and so were undistinguishable from other ordinary ground were outwardly as fair green grass as if there were no graves under and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair so most fitly is it said of them in Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernable graves or monuments so that the men that go over them are not aware of thei◠being graves and so are polluted by going over them And that makes it necessary that they should have some marke set upon them be washed over with lime proportionable to which was Christs reproving of these Pharisees hypocrisie that so as fair as they were outwardly they might not deceive and pollute silly disciples which were not aware of their wickedness See Mr. Pocock Miscell c. 5. V. 35. Zacharias son of Barachias Who this Zacharias was is questioned among learned men and it falls out there were very many of the name to each of whom some part of this character here set is competible There was Zachary the Prophet who besides that he was a Prophet was the son of Barachiah also Zach. 1. 1. but of him no author reports that he was slain and betwixt the Temple and the Altar he could not be slaine because the Temple in his time was destroyed and so there was neither Temple nor Altar then and though he were chief of those which caused the reedifying of the Temple yet in that he offended not the Jews nor in any other part of his Prophecy nor indeed is it imaginable that so immediately after they came from under the scourge from the captivity they would kill their Prophet or defile their Temple A second Zacharias was the father of John the Baptist and though the Scripture neither mention him to be the sonne of Barachias nor to have been killed yet for the latter that of his death two traditions there are one indeed of Writers of no great authority yet pretending to be very ancient that he was killed by Herods officers because he would not tell where his sonne John was for whom Herod sent And with one passage of that narration viz. that his blood continued upon the threshold like a stone agrees that which is affirmed by Tertullian contra Gnost c. 10. The other is asserted by S. Basil and before him by Origen and repeated in the same manner by Gregory Nyssene Cyrill of Alexandria Theophylact and others that there being a place in the Temple where the Virgins were wont to be by themselves and to pray and Mary after the birth of Christ continuing to come to that place she was prohibited by those that knew she had a childe but maintained by Zacharias the Priest who affirmed her still to be a Virgin whereupon the men of that age set upon Zachary as a manifest transgressour of the Law and killed him betwixt the Temple and the Altar But this tradition is rejected by S. Jerome And indeed which soever of those two causes be assigned for the cause of his death it will not be very proper for this place where Christ speaks of their killing of Prophets and such this Zachary was not but only a Priest and those Prophets particularly sent to them v. 34. 37. as instruments to gather them v. 37. that is to reduce them unto repentance by denouncing judgements against them And upon this ground it is that the learned men which believe this Zachary to be here meant doe not yet beleive either of the two assigned causes of his death to be the true one but his foretelling the destruction of the city and temple as Stephen after did and was stoned for it and so executing the Prophetick office which as it is not very appliable to this Zachary who was no Prophet so it also takes away all force from the authority of those antient Writers in this particular and the tradition by them mention'd which are the only basis whereon this opinion can stand and in reverence to whom it is that I set down this opinion so largely they and the tradition being as positive for that cause of his death as that he was at all killed There was a third Zachary and he a Prophet and slain by the people at Joashs command and that for testifying against them being sent particularly by God to reduce them 2 Chron. 24. 19 20. This death of his was by stoning v. 21. as here and stoned them which were sent unto you as he also was said to be sent v. 19. and that in the very place here mentioned betwixt the Temple and the Altar express'd thereby In the court of the Lords house see note k. and of him 't is peculiarly mentioned that when he dyed he said The Lord look upon it and require it which makes the mention of this mans death very proper to be joyned with Abel whose blood cryed for judgement from the ground The most considerable objections against this interpretation are 1. that this Zacharias was the son of Jehojada v. 20. which is answered by those that favour it by saying that it was very ordinary for men to have more names then one especially those that had Jehovah in their names Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest Judith 15. 8. is Eliakim Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And say they 't is possible that Zacharias might be set in this Gospel as in Luke it is without mention of his Father or with mention of Jehojada and some Scribe might set
them that had the warrant to apprehend him 52. Then said Jesus unto him Put up again thy sword into his place for all they that take the sword shall perish with the sword Paraphrase 52. Doe nothing contrary to law for all that draw and use the sword without authority from those which bear the sword shall fall themselves by it incurre the punishment of death 53. Thinkest thou that I cannot now pray to my father and he shall presently give me more then twelve legions of Angels Paraphrase 53. If I would forcibly be reâ—eived I could have a full army or host of Angels consisting as among the Romans of twelve legions 54. But how then shall the scriptures be fulfilled that thus it must be Paraphrase 54. But the Prophets have foretold I must suffer and their predictions must be accomplished 55. In that same houre Jesus said to the multitudes Are yee come out as against a theif with swords and staves for to take me I sat daily with you teaching in the temple and yee laid no hold on me Paraphrase 55. as against a malefactorâ— with a band of Souldiers to apprehend me see 47. 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled Paraphrase 56. The next thing done was that upon Christs speaking to have the disciples let goe they were permitted Joh. 18. 8. and all of them having that liberty departed from him and that with so much terror that one in the company being a young person ran away perfectly naked Mar. 14. 5. 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled Paraphrase 57. the Sanhedrim was 58. But Peter followed him afarreoff unto the high priests palace and went in and sat with the servants to see the end Paraphrase 58. into the outer room where the servants used to remain to see what the issue of the matter would be 59. Now the chief priests and elders and all the councell sought note h false witnesse against Jesus to put him to death Paraphrase 59. Now the Sanhedrin used all diligence to get any false testimony against him that were capital 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses Paraphrase 60. But none that came was of any force because they were all but indeed single witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three daies Paraphrase 61. And misreported a speech of his related truly Joh. 2. 19. saying 62. And the high priest arose and said unto him Answerest thou nothing What is it that these witnesse against thee Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses 63. But Jesus held his peace And the high priest answered and said unto him I note i adjure thee by the living God that thou tell us whether thou be the Christ the son of God Paraphrase 63. spake again unto him saying I lay an oath upon thee and by that which is most sacred require thee to speak and say freely whether thou art the Messias whom we know to be the Son of God 64. Jesus saith unto him Thou hast said Neverthelesse I say unto you hereafter shall you see the son of man sitting on the right hand of note k power and coming in the clouds of heaven Paraphrase 64. As low as I am I am he But I tell you within a little while you shall discern this son of man whom you are now ready to crucifie as man assumed into his throne installed in his heavenly kingdome An effect of which shall be most visible in his acting vengeance upon you and that as discernibly as if he were coming with his Angels who use to appear in bright clouds 65. Then the high priest note l rent his cloathes saying He hath spoken blasphemy What farther need have we of witnesses Behold now yee have heard his blasphemy 66. What think ye They answered and said he is guilty of death Paraphrase 66. What is the vote or sentence of the Councell concerning him They answered He is guilty of a fault which is punishable with death 67. Then did they spit in his face and buffetted him and others note m smote him with the palms of their hands Paraphrase 67. Then did some of the Officers of their court spit in his face and buffet him and blindfold him Lu. 22. 64. and then gave him blowes on the face 68. Saying Prophecy unto us thou Christ who is he that smote thee Paraphrase 68. Saying Thou who by thy title of Christ pretendest to unction propheticall make use of it for thy self and by it tell us who 't is that smites thee 69. Now Peter sat without in the palace and a damosel came unto him saying Thou also wa st with Jesus of Galilee Paraphrase 69. wert a prime companion or disciple of see Mar. 3. 14. 70. But he denyed before them all saying I know not what thou sayest Paraphrase 70. I am not guilty of what thou layest to my charge 71. And when he was gone out into the porch another maid saw him and said unto them that were there This fellow was also with Jesus of Nazareth 72. And again he denied with an oath I doe not know the man Paraphrase 72. saying I have no relation to him 73. And after a while came unto him they that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee Paraphrase 73. Thy dialect or rone peculiar to those of Galilee from the rest of the Jewes betrayeth thee to be a Galilaean and Follower of his 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew Paraphrase 74. to lay imprecations on himself 75. And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly Paraphrase 75. before the second cock-crowing which is in the middle watch between midnight and morning See note on Mar. 13. 35. Annotations on Chap. XXVI V. 2. Passeover The connexion of the parts of this verse depends on a tradition of the Jewes that when any were condemned to death they were kept from execution till the solemn feast of which there were there in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of uleavened bread or the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of weeks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of tabernacles in which all the Jewes came up to Jerusalem to sacrifice and then did they put the malefactors especially rebels and impostors to death in the presence and sight of all the people that all Israel might see and fear Deut. 17. 13. hence it is that this feast of Passover was
being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most
〈◊〉 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
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
healed the child and delivered him again to his father Paraphrase 42. he fell into a fit of that disease which by the power of the devil was brought upon him and fell down and after his manner it made an horrible agitation or tumult within him and Jesus cast out the devil and freed the man from the disease 43. And they were all amazed at the mighty power of God but while they wondred every one at all things which Jesus did he said unto his disciples 44. Let these sayings sink down into your eares for the son of man shall be delivered into the hands of men Paraphrase 44. Mark what I say unto you It is this I shall shortly be put to death by the Jews and Romans and shall suddenly rise again Mat. 17. 23 24. 45. But they understood not this saying and it was hid from them that they perceived it not and they feared to ask him that saying Paraphrase 45. what he meant by those words though they thought much upon it yet could not they imagine what it meant and yet they durst not ask him the meaning 46. Then there arose a reasoning among them which of them should be greatest Paraphrase 46. But by occasion of them thinking Christs kingdome should shortly begin they fell into a dispute among themselves who of them should have the highest dignity at this revelation of Christs kingdom 47. And Jesus perceiving the thought of their heart took a child and set him by him Paraphrase 47. And Christ either being asked by some of them Mat. 18. 1. or else of his own accord discerning by his divine knowledge the debate they were engaged in though now they were ashamed that he should know it Mar. 9. 33 34. and being willing to cure this vain ambition in them took a little child and set him in the next place to himself 48. And saith unto them Whosoever shall receive this child in my name receiveth me and whosoever shall receive me receiveth him that sent me for he that is least among you all the same shall be great Paraphrase 48. And said unto them The dignity that from me or in any kingdom accueth unto any belongs to such as these the humblest and meekest The dignity which from my Father is communicated to me and from me to others is the portion of the meekest See Mat. 18. 4. 49. And John answered and said Master we saw one casting out devils in thy name and we forbad him because he followeth not with us 50. And Jesus said unto him Forbid him not for he that he is not against us is for us Paraphrase 50. for though he keep not company with us yet if he do it in my name he is one that believes in me and not to be forbidden See Mar. 9. 39. and Mat. 12. 30. 51. And it came to passe when the time was come that he should be note d received up he stedfastly set his face to go to Jerusalem Paraphrase 51. when the time was come see Acts 2. a. when he was to be crucified not being terrified with that danger he resolved firmely to go up to Jerusalem 52. And sent messengers before his face and they went and entred into a village of the Samaritans to make ready for him Paraphrase 52. some of his disciples before as harbingers which was part of the disciples office 53. And they did not receive him because his face was as though he would go to Jerusalem Paraphrase 53. And the Samaritans would not give him reception because he appeared to them to be a going to Jerusalem and they never do so but worship in mount Gerizim Joh. 4. 20. and so separate from all those that think Jerusalem the onely place of worship 54. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did 55. But he turned and rebuked them and said Ye know not what manner note e spirit ye are of Paraphrase 55. The Christians spirit the oeconomy or course prescribed them differs much from that of a Prophet in the Old Testament moved by zeal against the enemies of God The course which you must take with such is that of sweetnesse and perswasivenesse and this proposal of yours is very contrary to that 56. For the son of man is not come to destroy mens lives but to save them And they went to another village Paraphrase 56. For I came not to kill any but to preserve and rescue from death and from all that is ill And all the revenge that Christ thought fit to act upon them was to leave them and go to another village 57. And it came to passe that as they went in the way a certain man said unto him Lord I will follow thee withersoever thou goest 58. And Jesus said unto him The Foxes have holes and the birds of the air have nests but the son of man hath not where to lay his head Paraphrase 58. you had best to consider what you do for doing so will be far from advancing any temporal interest of yours Mat. 8. 20. 59. And he said unto another Follow me But he said Lord suffer me first to go and bury my father Paraphrase 59. And there was another 〈◊〉 of his who had already undertaken his service and attended on him Mat. 18. 21. who came unto him and said Sir before I betake my self wholly to attendance on thee spare me so long till I have buried my father either now newly dead of which the news is now come to me or very old whom I would attend while he lives and give him that civility of burial and then come and follow thee Theophylact. 60. Jesus said unto him Let the dead bury their dead but go thou and preach the kingdom of God Paraphrase 60. But Jesus replied unto him The Nazarite Num. 6. 7. being consecrated to God was not to pollute himself with his dead father but leave that work of burying him to others and so the Priest also and therefore thou that hast by the tender of thine attendance consecrated thy self to me must referre that office of burying thy father to others that have not undertaken that attendance and set presently about thy task of preaching the Gospel See note on Mat. 8. 22. 61. And another also said Lord I will follow thee but let me first go bid them farewell that are at home at my house 62. And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God Paraphrase 62. He that holds the plough must follow it close and not make errands home or betake himself to any other businesse till his dayes work be done if he do he will not be fit for that imployment So thou if thou wilt undertake my service must not defer or procrastinate but presently set to it without any delay and then follow it with the same
you as this is now poured out 21. But behold the hand of him that betrayeth me is with me on the table 22. And truely the son of man goeth as it was determined but woe unto that man by whom he is betrayed Paraphrase 22. is to be put to death see note on ch 13. c. as God hath decreed it should be Act. 2. 23. and 4. 28. and note b. but woe to him that hath any hand in that execution 23. And they began to enquire among themselves which of them it was that should doe this thing 24. And there was also a strife among them which of them should be accounted the greatest Paraphrase 25. Sometime before this to wit before his departing from Jeriche Mat. 20. 25 29. nay before he came thither Mar. 10. 42 46. there had been a contention among the disciples occasioned by the request of Zebedee's wife for her two sons Mat. 20. 20. which of them should be look'd on as the worthiest and so be preferr'd before the rest 25. And he said unto them The Kings of the Gentiles exercise Lordship over them and they that exercise authority upon them are called note c benefactors Paraphrase 25. their Princes styled their benefactors exercise authority over them 26. But ye shall not be so but he that is greatest among you let him be as the note d younger and he that is chief as he that doth serve Paraphrase 26. But among you it must be otherwise the ruler must be as the private man or the servant of all others over whom he is placed 27. For whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat But I am among you as he that serveth Paraphrase 27. one that attendeth and waiteth on you and provideth necessaries for you and not as one that receiveth such observances or advantages from you as I might expect to doe 28. Ye are they which have continued with me in my temptations Paraphrase 28. Ye have followed me as disciples Mat. 19. 28. and been hitherto constant to me in all the afflictions and persecutions that have befallen me 29. And I appoint unto you a kingdome as my Father hath appointed unto me Paraphrase 29. See Mat. 19. 28. 30. That ye may eat and drink at my table in my kingdome and sit on thrones judging the twelve tribes of Israel Paraphrase 30. That you be next unto me and have at my departure the power of governing the Church see note on Mat. 19. d. 31. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat Paraphrase 31. And at this point of time the story whereof is here in relating v. 20. not at the time of that other passage ver 24. Christ address'd his speech particularly to Peter saying As for you Simon I tell you that either upon some sinne committed by thee giving Satan some such right of claim possibly somewhat done criminously by him in that contention of the disciples mention'd v. 24. the indignation of the ten against the two Mat. 20. 24. or else suggesting somewhat against thy sincerity as against Job's Job 1. 9. Satan hath accused you before God and required that he may have the shaking of you liberty to doe his worst to drive you from the faith of Christ 32. But I have prayed for thee that thy faith fail not and when thou art converted strengthen thy brethren Paraphrase 32. This is granted to him and your danger thereupon is great but I have prayed for thee that thou be not conquer'd by him and his terrors so farre as utterly to forsake the faith and for any sinnes that in this combate thou provest guilty of let this use be made of them when by repentance thou art recovered out of them that thou be the more carefull to confirm and strengthen others that they fall not in like manner See note on 1 Cor. 5. c. 33. And he said unto him Lord I am ready to goe with thee both into prison and to death 34. And he said I tell thee Peter the cock shall not crow this day before that thou shalt thrice deny that thou knowest me Paraphrase 34. before the second crowing of the cock this night Mat. 26. 34. 35. And he said unto them When I sent you without purse and scrip and shooes lacked ye any thing And they said Nothing Paraphrase 35. Formerly I sent you out without any provision and yet ye wanted nothing 36. Then said he unto them But now he that hath a purse let him take it and likewise his scrip and he that hath no sword let him sell his garment and buy one Paraphrase 36. But now some distresses ye are like to meet with in like manner as ye will first see them fall most sharply upon me 37. For I say unto you that this that is written must yet be accomplished in me And he was reckoned among the transgressors For the things concerning me have an end Paraphrase 37. For now according to the prophecy Isa 53. 12. past on the Messias I must be put to death as a malefactor For all that is foretold of me shall now suddenly be accomplished 38. And they said Lord here are two swords and he said unto them It is enough Paraphrase 38. But they thinking that according to the literall sound of his words he had really called for a sword whereas he only express'd to them by that figure the distresses that were now approaching them told him they had two swords anong them But he gave them by a short reply to understand that he did not really mean that they should goe and provide them swords but only that great dangers were now approaching them 39. And he came out and went as he was wont to the mount of Olives and his disciples also followed him Paraphrase 39. And he according to his wont went out to the mount to pray 40. And when he was at the place he said unto them Pray that ye enter not into temptation Paraphrase 40. Pray that the afflictions and temptations now approaching doe not overcome you see Mat. 6. note g. 41. And he was note e withdrawn from them about a stones cast and kneeled down and prayed 42. Saying Father If thou be willing remove this cup from me neverthelesse not my will but thine be done Paraphrase 42. O that thou wouldst see note on ch 12. c. or I pray thee remove this bitter cup from me Yet if this be thy pleasure whatsoever thou seest best to be done I most heartily embrace it before that for which now I pray 43. And there appeared an Angel unto him from heaven strengthning him Paraphrase 43. And an Angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death as might make him bear it cheerfully 44. And being in an agony he prayed more earnestly And his sweat was as it were
priviledges here eternall life of body and soul hereafter 40. And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life and I will raise him up at the last day Paraphrase 40. That being also another part of his commission to me that whosoever believeth in his son should not perish but whatever by so doing befall him here inherit everlasting life in that other world 41. The Jewes then murmured at him because he said I am the bread which came from heaven 42. And they said Is nor this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from heaven Paraphrase 41 42. by what he said of himself he pretended to come rom heaven whereas they knew his birth here on earth and his parentage which they conceived to be contrary to his coming down from heaven 43. Jesus therefore answered and said unto them Murmure not among your selves Paraphrase 43. To this muttering of theirs Jesus replied I have said nothing which 't is reasonable for you to murmure at 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Paraphrase 44. T is true there is some pretence for these vulgar prejudices against me which would make it impossible for those that look no farther to become my followers and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me see note d. and without this work first wrought and that probity and humility which qualifies men to receive my doctrine I doe not expect that any man should believe on me and therefore I attribute it to that see v. 65. when any one doth as on the other side to your obduâ—ate hearts that you doe not come unto me And for every one that doth thus come and therein obey my call and follow the duct of my Father on him most certainly will I bestow everlasting life 45. It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me Paraphrase 45. The summe of what I thus say hath been obscurely delivered to you by the prophets of old For they for example â—saiâ—h c. 54. 13. speaking of these times have foretold that God will dispose and prepare the hearts of many men to be fit or ready to receive Christ see note o. to embrace the Messias And therefore it was that I said that every humble honest heart every disciple of my Father that hath not resisted that guidance and attraction of my Father doth certainly come to me and believe on me 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Paraphrase 46. Where yet that of learning or being taught of God doth not imply his seeing or talking with my Father and being so taught by him For this is proper and peculiar to me who am therefore qualified to reveal his will to all that come unto me 47. Verily verily I say unto you He that believeth in me hath everlasting life 48. I am that bread of life Paraphrase 47 48. He that embraceth my doctrine and is sincerely my disciple to believe and practise what I command him shall undoubtedly live for ever as having fed on that enlivening bread v. 33 receiving me his spirituall food by his faith into his soul 49. Your fathers did eate Mâ—nna in the wildernesse and are dead 50 This is the bread which came down from heaven that a man may eat thereof and not dye 51. I am the living bread which cometh down from heaven if any man eate of this bread he shall â—ive for ever and the bread that I shall give him is my flesh which I will give for the life of the world Paraphrase 49 50 51. The Manna given in the desert did not make them immortall which did eat of it But the bread which is now sent you down from heaven will give immortality to them that feed on it that is to all that truely believe in Christ that receive his doctrine and digest it into the food and nourishment of their souls And this is offered and prepared for every man not only for you Jewes Manna was bread indeed but first dead not living Secondly it came not down from heaven properly so called v. 32. and Thirdly they which did eat of it afterwards dyed Fourthly their Manna was contradistinct from their quailes that bread from that flesh Fifthly That was given for the preserving the life only of one nation But contrariwise by these so many ways of excellency above that Manna I am first living bread Secondly I came down from heaven properly so called the highest heaven Thirdly whosoever feedeth that is believeth on me embraceth my doctrine and practiseth accordingly shall not dye the soul whose food I am shall become immortall in blisse Fourthly this bread which I speak of is very flesh even my flesh which I will give to be crucified for the life of the world by that death of mine purchasing grace and pardon for sin which are the foundation of immortality Fifthly this world is the whole world all mankind not onely that one nation of the Jewes which received benefit by that 52. The Jewes therefore strove among themselves saying How can this man give us his flesh to eat Paraphrase 52. Hereupon the Jewes disputed about this saying of his how 't is possible that men should feed on his flesh 53. Then Jesus said unto them Verily verily I say unto you Except ye note e eat the flesh of the son of man and drink his blood ye have no life in you Paraphrase 53. you thus feed on this celestiall food that is be sincere disciples of the crucified Saviour that comes not to be a glorious King but to dye for the sins of the world you have no part in this true that is immortall life 54. Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day 55. For my flesh is meat note f indeed and my blood is drink indeed Paraphrase 55. For I that am thus sent in the flesh to dye for the world am such food as will feed you to everlasting life and so am eminently that which food is said to be yea in a much higher degree Food doth not first give but only continues and preserves life but my flesh shall give life to the world 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Paraphrase 56. He that thus feedeth or believeth on me that resignes himself up to be ruled by me in the same manner as he abides in
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
and the scripture is fulfilled of one of them that though he be so near to me as to be entertained daily at my table with me yet he will do me all the mischief he can 19. Now I tell you before it come that when it is come to passe ye may believe that I am he Paraphrase 19. This I tell you now see note on Mat. 23. k. by way of prediction that when my suffering comes and may be apt to make you waver in your belief of me your knowing that I foretold you it may assure you that I know things to come and the secret purposes of mens hearts before they shew themselves in act and from thence conclude that I am the searcher of all hearts and withall that I am the Messias to whom those prophecies belong 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Paraphrase 20. As for the offices of duty and task and humility which I assigne you v. 14. and now exemplifie them to you in my self you shall not want the comfort and reward of them For you shall be considered by me and so shall the reception and entertainment that men shall give to you as I my self am by my Father 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Paraphrase 21. At this time as he spake these words Jesus was much troubled not onely in apprehension of the approaching danger but especially he was grieved to think of it that any disciple of his should be so wicked and so unhappy and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them 22. Then the disciples looked one on another doubting of whom he spake Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany and not being able to guesse who it should be 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved Paraphrase 23. And John to whom Christ was very kind the writer of this Gospel was placed next to him at the supper 24. Simon Peter therefore beckned to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it Paraphrase 25. lying next to him with his head in Jesus bosome v. 23. 26. Jesus answered He it is to whom I shall give note c a sop when I have dipped it And when he had dipped it he gave it to Judas Iscariot the son of Simon Paraphrase 26. He it is to whom I shall give the next piece of bread which I shall take out of the dish or platter and having given him that mark to know him by he presently puts his hand into the dish and takes out a piece of bread and gives it to Judas Iscariot 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly Paraphrase 27. And upon his receiving that piece of bread together with Christs telling him distinctly of it and of the horriblenesse of the sin and danger Mar. 14. 21. and his not yet relenting the devil entred into him more forcibly then before v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes see the paraphrase on Luk. 22. 3 4. which Jesus knowing said to him accordingly What thou doest do quickly intimating that he was now hastning to do it 28. Now no man at the table knew for what intent he spake this unto him Paraphrase 28. This speech they that were at meat with him understood not unlesse perhaps John to whom he had given the token v. 26. 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor Paraphrase 29. See note on Mar. 14. c. 30. He then having received the sop went immediately out and it was night 31. Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him Paraphrase 31. Now is the time come for Christ to suffer and rise and return back to heaven by which means God shall receive glory in him and consequently shall glorifie him immediately 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Paraphrase 32. Raise him from the dead and exalt him to more power and dignity by reason of this his humiliation And this shall be done presently 33. Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say to you Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent I am now within a very little time to part from you 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another Paraphrase 34. And being now to take my last leave I give you this special new command that from the manner and degree of my love to you express'd in venturing nay losing my life for you ye also learn and practise the same degree of loving one another that is that all Christians abound one toward another in all charity and venture their lives for the good of others especially for the propagating the Gospel doing good to the souls of other men 35. By this shall all men know that ye are my disciples if ye have love one to another Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions and religions your living together in the strictest bands of love 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Paraphrase 36. Peter not yet knowing what he meant ver 33. asketh him whither he meant to go that they should not be able to follow him Jesus answers him that though he could not yet he should ere long follow him that the very death which Christ should now suffer should be his lot hereafter 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake Paraphrase 37. venture hazard 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow till thou hast denied me thrice Paraphrase 38. As valiantly and resolutely as now thou promisest me this I foresee of thee that before the morning watch or second cockcrowing see note on Mar. 13. b. that is
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
Paraphrase 7. He was able to stand and goe was perfectly cured of his lamenesse 8. And he leaping up stood and walked and entred with them into the Temple walking and leaping and praising God Paraphrase 8. And he demonstrated the perfectnesse of the cure by using his legs to all services leaping standing walking and as a testimony of his thankfulnesse to God the author he 9. And all the people saw him walking and praising God 10. And they knew that it was he which sate for almes at the beautifull gate of the Temple and they were filled with wonder and amazement at that which had hapned unto him 11. And as the lame man which was healed held Peter and John all the people ran together unto them in the porch that is called Solomon's greatly wondring Paraphrase 11. And as this person which was thus healed kept close to Peter and John and was unwilling to depart from them from whom he had received so great a mercy 12. And when Peter saw it he answered unto the people Ye men of Israel why marvell ye at this or why look ye so earnestly on us as though by our own power or holinesse we had made this man to walk Paraphrase 12. Why doe you look upon this cure as a strange thing to be wrought the miracles of Jesus are farre greater then this or why doe ye attribute any thing to us in this matter as if 't were any thing of our own either strength to doe such a work or excellency for which we might be thought worthy to be used in these works rather then other men to which this were to be imputed 13. The God of Abraham and of Isaac and of Jacob the God of our fathers hath glorified his son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him goe Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified and when he would fain have released him ye refused to have him released and absolutely against Pilate's will required him to be put to death 14. But ye denied the Holy one and the Just and desired a murtherer to be granted unto you Paraphrase 14. And when ye had your choice which should be released Christ or Barabbas ye chose the murtherer before him 15. And killed the prince of life whom God hath raised from the dead whereof we are witnesses Paraphrase 15. And murthered the Messias put him to death who came to bring life into the world And when you had done so God was then pleased to raise him from the dead and to make us witnesses thereof 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundnesse in the presence of you all Paraphrase 16. And now 't is by beleif in him that he or his power hath recovered this man from his lamenesse whom you now see to be cured and know before for many years to have been unable to goe And this faith or believing on him working not by its self but by his power on whom we believe is it that hath wrought this so remarkeable cure on him which you all so wonder at 17. And now brethren I wote that through ignorance ye did it as did also your rulers Paraphrase 17. Now this I suppose brethren that you of the multitude which did thus reject Christ did not know him to be the Messias and the same I suppose of your rulers those of the Sanhedrim 18. But those things which God before had shewed by the mouth of all his prophets that Christ should suffer he hath so fulfilled Paraphrase 18. And so the many prophecies of scripture that the Messias should be put to death have by this means had their completion 19. Repent ye therefore and be converted that your sins may be blotted out when the note a times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you Paraphrase 19 20. Doe you therefore amend your lives that this may be pardoned that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithfull giving them rest from their troubles and persecutions and a quiet profession of the Gospel but withall for the destruction of all the obdurate which is therefore foreslowed that all may repent may by your repentance become matter of advantage and comfort to you to which end it was that he was at first sent to you Jewes peculiarly or that he is now preached unto you before that time that if ye repent ye may have the benefit of it but if not be destroyed with the obdurate 21. Whom note b the heaven must receive till the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began 22. For Moses truly said to the Fathers A prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to passe that every soul which shall not hear that prophet shall be destroyed from among the people Paraphrase 21 22 23. This Christ being now entred on his regall power in heaven thereby to fulfill all the prophecies concerning him see note on Mat. 17. b. particularly that of Moses of destroying and cutting off from the earth all those Jewes that shall reject the Messias when he cometh Who being also the persecutors of Christians as they had been before of Christ their destruction shall consequently bring that refreshment v. 19. along with it as indeed it hapned in Vespasian's time after the destruction of the impenitent Jewes the believers which were remarkably preserved in that destruction had Halcyonian daies attending See 2 Thess 2. 1. and note on Rev. 1. d. 24. Yea and all the prophets from note c Samuel and those that follow after as many as have spoken have likewise foretold of these daies Paraphrase 24. the coming of the Messias the destruction of those that reject and the speciall mercies to them that believe on him 25. Ye are the children of the prophets and of the covenant which God made with our fathers saying unto Abraham And in thy seed shall all the kindreds of the earth be blessed Paraphrase 25. Ye are the peculiar persons of whom the prophets foretold and to whom the covenant belongs which was made to Abraham in which was promised that the posterity of him that is the Jews should be so blessed by God in having Christ given to them beside many other speciall prerogatives bestowed on them that all the families and people of the world also that would blesse themselves or others should use this form God
as Gen. 6. 9. perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his generation So where 't is called a wicked generation Deut. 32. 5. this word is used This though it be not the sound of the words in Greek must be resolved to be the meaning of the Prophet whose words here S. Luke having occasion to name or set down onely as the passage the Eunuch was reading not to make any use of them was in all reason to repeat in the Septuagints translation of them which the Eunuch was a reading and which they used for whom he wrote this story but not to affix any new sense to the original prophecie Yet because the words as they lie in the Greek may have a commodious sense also though that differing from the Hebrew I have in the paraphrase set down that also upon this ground that Job 34. 5. taking away his judgement signifies dealing unjustly with him V. 39. The Spirit In this verse the Kings MS. reads thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost fell upon the Eunuch and the Angel of the Lord caught or snatch'd away Philip. CHAP. IX 1. ANd Saul yet breathing out threatnings and slaughter against the disciples of the Lord went unto the high priest 2 And desired of him letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem Paraphrase 1 2. But the death of Stephen did not satiate the bloody mind that was in Saul or allay his zeal against Christians but being very intent upon it he came to the Sanhedrim at Jerusalem and desired the high priest to give him letters of commission to the Consistories of other cities of Syria as being under Jerusalem the grand Metropolis of Syria as well as Judaea and his Commission was to impower him v. 14. to â—eize upon any Christians whatever and secure them and bring them up to Jerusalem to be judged by the Sanhedrim there 3. And as he journeyed he came neer Damascus and suddenly there shined round about him a light from heaven Paraphrase 3. a bright shining cloud such as Mat. 17. 5. encompassed him 4. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me Paraphrase 4. And it struck him with great terror as at the presence of God which he knew was wont thus to exhibit himself This made him fall prostrate on his face and as he did so there came to his eares a clap of thunder and out of that this speech directed to him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee note a to kick against the pricks Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee and not to be refractary 6. And he trembling and astonished said Lord what wilt thou have me to doe And the Lord said unto him Arise and goe into the city and it shall be told thee what thou must doe Paraphrase 6. I am most ready to doe whatever thou commandest me if thou wilt please to give me knowledge of thy will 7. And the men which journeyed with him stood speechlesse note b hearing a voice but seeing no man Paraphrase 7. were so frighted with the thunderclap which they heard though they neither saw any man nor heard what was said unto him that they were not able to speak 8. And Saul arose from the earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus Paraphrase 8. was not able to see ver 9. but was saine to be led to Damascus 9. And he was three daies without sight and neither did eat nor drink Paraphrase 9. And he was not in three daies recovered out of that fit but continued blind and able to eat nothing in a kind of trance or extasie ver 12. 10. And there was a certain disciple at Damascus named ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and goe into the street which is called Straight and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight Paraphrase 11 12. who having earnestly pray'd that he may recover his sight in his prayer hath been in an extasie and therein had it revealed to him that one Ananias should come in and by bare laying hands on him recover his sight 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy saints at Jerusalem 14. And here he hath authority from the chief priests to bind all that cal on thy name Paraphrase 14. And now he is come with Commission from the Sanhedrim see v. 2. to secure all that publickly avow the worship of Christ Act. 22. 16. 15. But the Lord said unto him Goe thy way for he is a chosen vessel unto me to bear my name before the Gentiles and kings and the children of Israel Paraphrase 15. a prime speciall person whom as a most honourable instrument or piece of houshold-stuffe in my family the Church which I am now to erect I have set apart for my peculiar service see ch 26. 17 viz. to preach the Gospel not onely to the Jewes but the Gentiles also the greatest and supreme among them 16. For I will shew him how great things he must suffer for my names sake Paraphrase 16. And as fierce as he now appears against the Christian saith he shall suffer very heavy pressures run many hazards suddenly v. 23 and 29. and labour most abundantly and at last suffer death it self in propugning of it and this shall now be foretold him by thee 17. And Ananias went his way and entred into the house and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost Paraphrase 17. And Ananias went to him and laying his hands on him told him that Jesus that appeared to him as he came to Damascus had sent him to him not only to restore his sight to him but to endow him with many extraordinary gifts and graces thereby to fit him for Gods service in the Church to which he had designed him and to which he is consecrated ch 13. 2. 18. And immediately there fell from his eyes as it had been skales and he received sight forthwith and arose and was baptized Paraphrase 18. And he recovered his sight immediately and was baptized 19. And when he had received some meat he was strengthned Then was Saul certain daies with the disciples which
〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or approving them by the Spirit and Clemens Alexandrinus of S. John and the Bishops of Asia here that he did constitute Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that were signified by the Spirit And so this is the most probable notation of it in this place CHAP. XXI 1. AND it came to passe that after we were gotten from them and had launched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara Paraphrase 1. After this sad parting c. 20. 37. from the Bishops of Asia at Miletus c. 20. 17. we took ship and sailed prosperously without any incommodation 2. And finding a ship sailing over into Phoenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burthen 4. And finding disciples we tarried there seven daies who said to Paul through the Spirit that he should not goe up to Jerusalem Paraphrase 4. And meeting there with some that had received the Gospel and were indued with gifts particularly that of prophecy see ch 20. 23 24. we staied with them a while at lyre and they by revelation told Paul that he would incurre much hazard by going up to Jerusalem and therefore advised him not to goe 5. And when we had accomplished those daies we departed and went away and they all brought us on our way with wives and children till we were out of the city and we kneeled down on the shore and prayed Paraphrase 5. But this moved not Paul see c. 23. 24. but we left that place all of them men women and children attending us out of the city and there on the sea shore we kneeded down and prayed at parting 6. And when we had taken leave one of another we took ship and they returned home again 7. And note a when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him Paraphrase 8. Paul and the rest of us that accompanied him whereof Luke the writer of this book was one went from Ptolemais to Caesarea a haven town in Syria see note on c. 18. c. called Strato's tower but rebuilt by Herod and called Caesarea see note on Matth. 16. 〈◊〉 and went into the house of Philip he that being one of the seven Deacons was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel see note on Joh. 20. 21. and with him we made some stay 9. And the same man had four daughters virgins which did prophesie Paraphrase 9. had the gift of foretelling things to come 10. And as we tarryed there many days there came down from Judaea a certain Prophet named Agabus Paraphrase 10. See note on c. 15. e. 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles Paraphrase 11. after the manner of Prophets of old which often prophesied by syâ—bols or significant expreâ—s of what they foretold he took Pauls girdle and bound his hands and feet with it and said It hath been revealed to me by God that after this manner that I have bound my self with Pauls girdle so the Jews of Jerusalem shall bind Paul and deliver him to the Procurator of the Romans to be put to death 12. And when we heard these things both we and they of that place besought him not to go up to Jerusalem 13. Then Paul answered What mean ye to weep and to break mine heart for I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me who have nothing else to afflict or disturb me but your importunity against my taking this journey For of my self I am most heartily willing to suffer any thing bonds or death it self for the propagating of the Gospel of Christ or for the professing my constancy in it in despight of all persecutions 14. And when he would not be perswaded we ceased saying The will of the Lord be done 15. And after those daies we took up our carriages and went up to Jerusalem Paraphrase 15. laded mules with the goods which we had with us and took our journey from Caesarea 16. There went up with us also certain of the disciples of Caesarea and brought with them one Mnason of Cyprus an old disciple with whom we should lodge Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus c. 13. 4. who would gladly entertain us at our journeys end 17. And when we were come to Jerusalem the brethren received us gladly 18. And the day following Paul went in with us unto James and all the Elders were present Paraphrase 18. and we went to James the Bishop of Jerusalem see note on 1 Cor. 1â— a. who with all the Bishops of Judaea see note on Phil. 1. b. were assembled together that they might in councel consider of S. Paul's businesse 19. And when he had saluted them he declared particularly what things God had wrought among the Gentiles by his ministerie 20. And when they heard it they glorified the Lord and said unto him Thou seest brother how many thousands of Jewes there are which believe and they are all zealous of the Law Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching and after that began to tell him what at present would be prudent for him to doe not so much in respect of the unbelieving as the converted Jews of whom there were many myriads great multitudes in Judaea who though they had received the Gospel yet stuck close to the observances of the Mosaicall Law 21. And they are informed of thee that thou teachest all the Jewes which are among the Gentiles to forsake Moses saying That they ought not to circumcise their children neither to walk after the customes Paraphrase 21. These said they have heard it affirm'd of thee that not only according to the decrees of our councel thou permittest the Gentile-converts to remain uncircumcised but also that those Jewes that are dispersed in Asia and elswhere whom thou hast converted to the faith thou perswadest them that they may leave off circumcision and the other ceremonies of Moses Law 22. What is it therefore
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâ—eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
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
he stands or falls that is he by his not thy sentence or judgment is either cleared judged to have done nothing amisse or condemn'd But he certainly shall be cleared for God is able to clear him if he please and he certainly will having by receiving him into his family given him this liberty 5. One man note b esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind Paraphrase 5. The Judaizing Christian observeth some special daies appointed by Moses his Law the sabbath or other Jewish festivals but the other which is no Judaizer but knowes his own liberty makes not that difference of daies that Moses requires and in such things every man must act by his own not by another man's judgment or conscience see note on Lu. 1. a. what he is verily perswaded he ought to doe and therefore unity and charity ought not to be broken by you for such things 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 7. For none of us liveth to himself and no man dieth to himself Paraphrase 6 7. He that makes a difference betwixt daies thinks it is God's will he should doe so and he that doth not make that difference thinks it God's pleasure now under Christ that he should not make any difference He that makes no difference of meats thinks it acceptable to God that he should do so and in testimony that he thinks so constantly blesseth God when he eats for giving him that food to the eating of which he conceives God hath also given him liberty and the Jewish Christian thinks it obligation of conscience to abstain and for that command of restraint and for the grace of doing such an act of self-deniall he giveth God thanks also And this sure is well done on both sides for no man of us is to doe what he himself likes best but what he thinks is most acceptable to God 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords Paraphrase 8. For our life and death are very unconsiderable but as by them we may serve God and therefore much more all other things 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living Paraphrase 9. And all the fruit of Christs death and suffering and resurrection which accrues to him is onely this that he may have power and dominion over us all to command or give what liberty he pleaseth 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgement-seat of Christ Paraphrase 10. But why dost thou that observest the Law condemn thy fellow Christian or exclude him from thy communion because he uses his Christian liberty c. or thou that usest thy liberty why dost thou think it a piece of senslesse stupidity in the Jew to abstain and thereupon despise v. 3. and vilifie him which is also a kind of judging him whereas indeed neither of you is to be the judge of the other but Christ of you both see note a. on Jam. 3. being by his Father sent and commissionated to that office 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God 12. So then every one of us shall give account of himself to God Paraphrase 11 12. According to that of the Prophet Isa 45. 23. I have sworn by my self that unto me every knee shall bow which being a Prediction of somewhat then future was to have a completion in Christ incarnate see Phil. 2. 9 10 11. who is now constituted the one supreme judge of all to whose judicature every one must submit and give account for his own actions and consequently 't is most unreasonable that any man but he to whom Christ this supreme judge hath delegated and committed that power the Apostles and Governours of the Church endowed with the power of the Keyes and Censures should thus censure and reject others from their communion 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling-block or an occasion to fall in his brothers way Paraphrase 13. And therefore let this fault be mended by you doe not any longer censure and separate from one another's communion for such things as these onely be carefull that you do not scandalize any Christian brother that is put in his way a stumbling-block to hinder his coming to Christianity or a gall-trap in his progress to wound him and make him go back as the Judaizer is in danger to do when he sees those libertie used among Christians which he deems utterly unlawfull 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean Paraphrase 14. I am confident and make no question but that Christ hath so removed that yoke of the Mosaical law that to a Christian Jew no kind of meat is unlawfull to be eaten but yet for all that it is unlawfull to him that esteems it to be still prohibited the perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawfull to use that liberty which otherwise were lawfull 15. But if thy brother be note c grieved with thy meat now walkest thou not charitably destroy not him with thy meat for whom Christ died Paraphrase 15. But if for a matter of this nature his not daring to eat what thou eatest thou despise and cast off thy fellow Christian that knowes not his liberty and by so doing discourage or aliene him from going on in Christianity v. 13. sure this is contrary to the rule of Christian charity of drawing all to piety and driving none away Mat 18. 6. and it will be a great fault in thee for so light a thing as meat is to drive from Christianity and consequently to destroy him for the saving of whom Christ was content to lay down his life see v. 20. 16. Let not your good be evil spoken of Paraphrase 16. Ye may use your Christian liberty but shall not doe well so to use it as that it may tend to others hurt for that will be the defaming of that which is in it self indifferent or innocent 17. For the kingdome of God is not meat and drink but righteousnesse and peace and note d joy in the holy Ghost Paraphrase 17. For Christianity consists not in such external matters eating or not eating such of such meats
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
you greet ye one another with an holy kisse Paraphrase 20. See note on Rom. 16. ◠21. The salutation of me Paul with mine own hand 22. If any man love not the Lord Jesus Christ let him be note d Anathema Maranatha Paraphrase 22. If any man love not Christ so well as to confesse him but renounceth him in time of temptation as the Gnosticks affirm it lawfull to doe let him fall under the heaviest censures of the Church 23. The grace of our Lord Jesus Christ be with you 24. My love be with you all in Christ Jesus Amen The first Epistle to the Corinthians was written from Philippi by Stephanas and Fortunatus and Achaicus and Timotheus Annotations on Chap. XVI V. 11. Conduct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to accompany to bring on the way v. 6. and to set forth and if need be to provide for the necessaries of his journey So Tit. 3. 13. where 't is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they want nothing So Act. 15. 3. where they that were sent by the Church of Antioch in all reason are to be believed to have had the charge of their journey defrayed by them As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peace here added it seems to referre to that notion of peace as in Peace be with you c. which is a form of salutation especially at dismissing the assembly see Note on Rom. 16. c. or at any other parting or taking of leave which was among the Christians used by way of benediction and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with peace will be no more then when ye take leave or part with them V. 18. Refreshed my spirit This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quieted the spirit is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have done my desire that is saith Maimonides they were acceptable and welcome to me See Joh. Coch. Tit. Talmud p. 300. V. 19. Church that is in their house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth not only signifie the place of assembling together but the persons of those that use to doe so that is all the Christians in any place So in the beginning of this Epistle having named the Church which is in Corinth he proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the sanctified the saints that is all the Christians in that place which are meant by the word Church preceding And so here the Church is all the members of the Church of Christ the Christians and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifying in like manner not the walls of the house but the family the persons in it as when 't is said of Cornelius that he was a proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his house that is he and all the persons in his family it is evident what is meant by the Church in their house that is all the believers of their family The same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 4. the Church or Christians belonging to their family the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being promiscuously used in these writings To this Theophylact farther addes that by this phrase is intimated the great piety of the Masters of these families that had made all their house Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again their great hospitality to strangers For where saith he such virtues are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house is a Church V. 22. Anathema Maranatha Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was the second degree of Censures taken from the Jewes and accommodated to the use of the Christian Church somewhat hath been said Note on c. 5. e. Now the addition of Maranatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it signifies the third and highest degree of Excommunication superadded to that second For though some question have been of late made of it by learned men yet there is little reason to doubt but there were among the Jewes those three degrees of Excommunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first a remotion from familiar converse ad quatuour passus for four paces the second more solemne with execrations out of Moses law added to it the third leaving the offender to divine vengeance This last is denoted without doubt by the origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever that be For three derivations it is capable of two mentioned in Moed Katon in these words What is Schammatha Rab answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is death and Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be desolation The third is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus venit the Lord comes That this third should not be it there is onely this pretense that then there would be no reason for the dagesh or doubling of the m in schammatha But considering that that is no great change and that in either of the other two greater are admitted in the first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and much greater in the second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will give us great reason to forsake the two former and pitch upon that third derivation it being clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes is the same in both and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as clear that they are directly the same The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is name but in ordinary speech among the Jewes signifies the name of God or God himself And so doth Maran in the Eastern tongues signifie Dominus Lord whence in Etruria the Kings were called Marani saith Servius on Aeneid 12. and the Syrians are now called Maronitae because they call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord. Agreeable to which it is that in Epiphanius God is by the Gazari called Marnas and by the Cretians their virgins are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladies And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord cometh and that there explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing judgement against wicked men that will not be reformed According to this it is that among the Spaniards who have so much of the remainders of the Jewes among them this form hath been used sit Anathema maranatha excommunicatus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated from the hope of the Lord. A passage there is in Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all probability belongs to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shepheard being thunderstruck saith he cried out Ramanthas that is God from above Where though out of Philo the Grammarian he derive it from Raman
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
upon this plea that they are Christians and so their equals of brethren but think themselves the more obliged to serve them because the faith and love that constitutes men Christians consists in helping to doe good and that is all wherein their service consists and consequently their performing due service to them is a very Christian thing and that which Christianity doth not lesse but more oblige them to These are things of such a nature so much required by Christian religion and the contrary at this time so taught by the Gnostick hereticks that it is necessary for thee to give these admonitions to all to tell them what is their duty and exhort them carefully to practise it 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse Paraphrase 3. But the Gnosticks v. 20. that teach libertinisme in stead of the doctrine of Christ and the Gospell see note on c. 3. f. are to be known by this character 4. He is proud knowing nothing but doting about questions and strifes or words whereof cometh envy strife railings evill surmisings Paraphrase 4. They are swell'd with an opinion of knowledge whence they take their title Gnosticks whereas indeed they know nothing and study nothing but disputings and verbal controversies which have no matter of substance in them Col. 2. 8. and this is a kinde of disease or distemper in them and all that comes from it is uncharitableness speaking evill of their superiors Jude 8. and maintaining impious opinions contrary to moral life as that of libertinisme of all sorts 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godlinesse from such withdraw thy self Paraphrase 5. Disputings void of all solidity empty and unprofitable such as are proportionable to men whose very understandings are debauched and corrupted and void of all truth men that have taken up an opinion that caused the discourse at this time that Christian religion see note on c. 3. f. is an advantageous trade a means of helping one to secular immunities and privileges as that a servant shall be free by that means such men as these are fit for Ecclesiastical censures or discipline to be past upon them 6. But godlinesse with contentment is great gain Paraphrase 6. As for that opinion of theirs that Christianity is an advantageous calling though it be farre from true nay impious in that sense whereto they apply it yet in this other 't is most orthodox that a Christian life with a competent sufficient subsistence is all the wealth in the world and much better then a great deal more wealth 7. For we brought nothing into this world and it is certain we can carry nothing out Paraphrase 7. For for any thing above that competency or sufficiency for this life 't is clear 't is no way advantageous to us for as we brought nothing with us into this world so we cannot carry and out and so that which we do not spend or use is lost to us 8. And having food and rayment let us be therewith note d content Paraphrase 8. And what that competency or sufficiency is it is as clear viz. food and rayment which is all we stand in need of 9. But they that note e will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition Paraphrase 9. Whereas on the other side they that set their minds on the getting of riches are thereby betraied into many temptations and snares to sin into many desires and pursuits which are both ridiculous and unprofitable of themselves bring nothing of satisfaction with them and besides bring great mischiefs upon them many times most contrary to the designed advantages and which finally bring ruine even in this world and that the Gnosticks will find and eternall damnation in another 10. For the love of money is the root of all evill which while some coveted after they have erred from the faith and pierced themselves through with many sorrows Paraphrase 10. For at this time 't is evident what a deale of mischief hath been caused by the love of this worldly trash for the preserving of which many have forsaken the orthodox faith and fallen off to the Gnostick heresie and brought themselves to a sad and most wretched condition 11. But thou O man of God flee these things and follow after righteousnesse godlinesse faith love patience meeknesse Paraphrase 11. But thou which art by God appointed to be a Governor in his Church must keep thy self exactly from all these and endeavour earnestly the attaining and exercising all those vertues which are most contrary to the practice of these hereticks viz. innocence observation of the pure Christian doctrine see note on c. 3. f. perseverance in the faith perfect charity to other men a patient endurance of all the persecutions that light upon thee moderation toward offenders opposed to too great severity 12. note f Fight the good fight of faith lay hold on eternall life whereunto thou are also called and hast professed a good profession before many witnesses Paraphrase 12. Let Christianity be the race wherein you run and in that so behave thy self that you may obtain the crown see note on Phil. 3. c. and 2 Pet. 1. d. to the obtaining of which thou art put into a course by God and hast as in one of the Grecian combates quitted thy self very well before many spectators suffered a great persecution for the faith of Christ which many are witnesses of and held out valiantly 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession Paraphrase 13. And accordingly I now adjure thee by all that is pretious as thou believest God to be able to raise thee from the dead if thou shouldest perish in the combate or as thou art a Christian and thereby obliged to imitate Christ who when he came before the Roman Procurator held out constantly even to death 14. That thou keep this commandement without spot unrebukable untill the appearing of our Lord Jesus Christ Paraphrase 14. That thou keep close to the Evangelicall rule and continue constant without any blemish or blame without any falling off in time of hazard as some others are observed to doe until that coming of Christ so often spoken of and expected according to his promise for the rescue of his faithfull servants and destruction of the persecutors and the cowardly see note on 2 Thes 2. k. 15. Which in his times he shall shew who is the blessed and only potentate the King of kings and Lord or lords Paraphrase 15. Which God shall declare in that season which he thinks most fit and opportune for it and thereby expresse his omnipotence such
but as the Rabbines use the word a bill of contract a bond or obligation that he receives that lends out any thing upon which he may found a confidence of having it returned to him again To this perhaps it may be appliable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is also rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30. 1. a compact And then it will have this weight here that the almes-giver by his liberality receives and layes up an obligation from God that this mercy of his shall be rewarded And to this notion of the word that of Prov. 19. 7. is very agreeable He that hath pity on the poor lendeth to the Lord and that which he hath given he will pay him again In this sense saith he the word is again found 2 Tim. 2. 19. where Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to have a seal affixed to it which seems to refer to a bill or bond and because those seals had their inscriptions on both sides agreeing to the conditions of the two persons contracting accordingly it is there added first on Gods part The Lord knoweth them that are his that is God will be faithfull and constant in owning those that are his servants then 2dly on mans part Let every one that nameth the name of Christ depart from iniquity So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may very well signifie his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bill or bond and so here the word may signifie also which being left with any man as a means to secure him a depositum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge or pawn may well be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono somewhat delivered him as his security V. 20. Oppositions of science That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsly so called is set down to denote the heretical crue of the Gnosticks there can be no question and is elsewhere largely shewed Note on 2 Pet. 1. c. That the first author of these was Simon Magus is also evident in Irenaeus and others of the antients Now it seems there were thus early discourses written by him or some of his for the opposing the true Christian doctrine and these are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositions or contradictions to which agrees that of Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. where mentioning them he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contradictory discourses of the dotage of Simon by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dotage of Simon meaning the same that is here express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those heretical proud but sottish sollowers of Simon THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO TIMOTHY THat this Epistle was sent to Timothy from Rome there is no question and that whilst he was in restraint and danger there But whether this were at that first time of his being there mention'd in the last of the Acts An. Chr. 58. or whether immediately before his Martyrdome which was ten years after about the thirteenth or fourteenth of Nero there is this reason to demurre because he tells him c. 4. 6. that he is as the ordinary English reads now ready to be offered and that the time of his departure is at hand which seems with the Subscription of the Epistle to determine it to the latter On the other side some passages there are which incline it to the former as when he saith c. 4. 16. that in his first defence though all forsooke him yet the Lord stood with him that the preaching might be fullfilled and that all the Gentiles might hear c. which seems to referre it to his first being at Rome after which time he proclaimed the Gospel to the Gentiles in other regions So saith Clemens in his Epistle to the Corinthians p. 8. that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some remote parts in the West So S. Ierome in Catal. that being dismiss'd by Nero he preach'd the Gospel of Christ in the Western parts So saith Eusebius l. 2. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then having made his defence the report is that he did again betake himself to the office or ministery of preaching the Word So when he remembers to Timothy his persecutions at Antioch Iconium and Lystra c. 3. 11. and what Alexander at Ephesus had done to him Act. 19. 33. it is not so probable that this should be repeated by him 14. years after the fact and just before his death as at his first being at Rome which was not above four years after the fact So when he saith c. 4. 12. that he had sent Tychicus to Ephesus it is probable that that was at the writing of the Epistle to the Ephesians which he sent from Rome by Tychicus about this time of his first being there And for the one argument on the other side the approaching of his death to that may be opposed what he adds c. 4. 17 18. that he was delivered out of the mouth of the lion that is either from Nero under the title of the lion or from his great danger adding confidently for the future that the Lord shall deliver him which was literally true of this first but cannot in the sense of delivering him from his danger to which the 17th verse belongs be verified of his last danger from which he was not delivered And for the words ver 6. I suppose they may thus best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am already poured out see Note on Phil. 2. e. that is my danger of death is already so great so in the eye of man that I am as it were wine poured out upon the sacrifice to prepare it for offering up To which he may fitly resemble his being brought out to the barre to be tried for his life And when 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the time of my departure hath been at hand that may denote no more than an imminent danger of death mentioned as now pass'd without any foretelling that he should now instantly die And in this sense it will be reconcileable with the Lords having delivered him out of the mouth of the lion v. 17. viz. this imminent but now pass'd danger And thus may the seventh verse be interpreted also I have fought a good fight of afflictions see 1 Thess Note b run great hazards and pass'd Christianly through them I have run my race so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to finish but to perform see Note on Act. 21. a. I have kept the faith not swerved from it for all my danger by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 race not referring to the whole course of life but to this one combat of afflictions at Rome now fresh in his memory and recited in that chapter ver 16 17. That Timothy which is here appointed to come to him chap. 4. 9. did accordingly come is generally
heresie diffusing it self Peter and Paul Governours of that Church destroyed him setting himself out and being by others esteemed and worsh p'd as a God for when Simon undertook to flie and was carried up in the aire by a chariot of the devils these servants of God falling on their knees cast against him that dart which Christ directs to Mat 18. 19. that weapon of agreement of two in prayer and thereby cast him to the ground So Sulpitius Severus hist l. 2. Saint Augustin Serm. 3. in Natali S. Petri Pauli and Isiodore Pelusiote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. miserable creature he was thrown down from aloft to a notorious infamous death And that this warning of S. Paul to Timothy belongs to those that then lived and not to some that were to come toward the end of the world these latter dayes of ours may appear ver 5. by the exhortation to him to turn away from such And upon this consideration Theophylact confesseth that by the last times may be meant those immediately following S. Pauls death wherein Timothy should survive CHAP. IV. 1. I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom Paraphrase 1. when he appears in his kingdom 2. Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine Paraphrase 2. urge them presse them call upon them both when they are at leisure to hear thee when thou hast some special opportunity or vacancy to fasten anything upon them and at other times when thou hast not such probable opportunities hoping that at some time or other it will succeed convince the evill doers of their wicked courses reduce by reprehension those that are fallen but not so foully through error c. confirm those that have begun well and let all this be done with lenity and diligent instructing of them 3. For the time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching eares Paraphrase 3. This I prescribe as the method proper for the present condition of those under thee that thou mayst gain as many as is possible as foreseeing that the number of obstinate hereticks will so encrease within a while that there will be little for thee then to doe little hope of working on them when men begin to advance to the higher pitch of heresie and to get patrons for their base lusts and vicious practices betake themselves to false teachers any that will please or gratifie their humor 4. And shall turn away their ears from the truth and shall be turned unto fables Paraphrase 4. And refuse and reject all true doctrine and betake themselves to the fabulous divinity of the Gnosticks made up of Gentilisme aud Judaisme an odde mixture of both 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministery Paraphrase 5. But doe thou watch over thy flock with all diligence and warynesse be not diâ—couraged with any pressures or dangers hold out in despight of them all doe that which belongs to one that is by the Apostles of Christ intrusted under them with the propagating of the Gospel and maintaining it where it is taught which being a task of some weight and largenesse see thou perform all the parts of it 6. For I am now ready to be offered and the time of my departure is at hand Paraphrase 6. And this the rather because I have been in great danger brought out to be tryed for my life see title of this Epistle note a. and Phil. 2. note e. and my death hath been very nigh at hand 7. note a I have fought a good fight I have finished my course I have kept the faith Paraphrase 7. Which I can mention cheerfully as having the testimony of my conscience that I have behaved my self faithfully in my combate run all the hazards and past through them and never fallen off from the discharge of my duty according to my Christian profession and office Apostolicall 8. Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me at that day and not to me onely but unto all them also that love his appearing Paraphrase 8. For this I doubt not but God will give me my reward when he comes to crown his combatants even that eternall blisse and felicity which as the judge or rewarder in the Olympick games or combates he will certainly adjudge to me as one who have endured much therein And the same will he adjudge to all others who shal have so spent their time and continued in a Christian course as that Christ's coming to reward the faithfull and to destroy all opposers and unfaithfull may be matter of desire and not terror to them who if they live not to enjoy his deliverances here will be abundantly recompensed by death 9. Doe thy diligence to come shortly unto me Paraphrase 9. I desire with all possible speed that thou come hither to me 10. For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Paraphrase 10. There being these motives to hasten thee First because Demas that did assist me in preaching the Gospel Philem. 24. and Col. 4. 14. hath now left me betaking himself to his worldly affaires see note on 1 Tim. 3. a. and is gone to Thessalonica whether to his home there or to trade and get wealth in that place As for Crescens though he be gone into Gallia or France saith Epiphanius Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is not for any such worldly end but to preach the Gospel there and so Titus is gone another way to Dalmatia 11. Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministery Paraphrase 11. By which meanes I am almost alone no body but Luke remaining with me which makes me stand in need of thy help and presence And when thou comest bring Mark Barnabas's kinsman with thee for I have especiall use of him for the preaching of the Gospell 12. And Tychiâ—us have I sent to Ephesus 13. The note b cloak that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments Paraphrase 13. When I came from Troas I left a Parchment-roll with Carpus and some books I pray in thy passage call for them and bring them with thee hither but especially the Parchment-roll 14. Alexander the Coppersmith did me much evill note c the Lord reward him according to his works Paraphrase 14. Alexander mentioned Act. 19. 33. see note e. on that chapter did me a great deale of wrong at my being there He will one day meet with
are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boastings and they that take pleasure in such language in assuming thus to themselves speaking thus magnificently of their own purposes are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice or glory in such boasting and though all sort of rejoicing be not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all such kind of rejoicing is evil v. 16. and that in an high degree CHAP. V. 1. GO to now ye rich men weep and howle for your miseries that shall come upon you Paraphrase 1. There will now shortly come such daies that all the rich among you or that place any part of their interest on this world are likely to have a very mournfull time of it in respect of their great disappointments and the sad destructions and calamities that are about to fall on the Jewes 2. Your riches are corrupted and your garments moth-eaten Paraphrase 2. You have not employed your wealth like faithfull stewards as God hath appointed you to the relief of them that want but let them not in your hands for want of use your food like Manna is putrified by being kept Exod. 16. 20. and so the garments which would have covered the needy being laid up in your wardrobes are devoured by moths 3. Your gold and silver is cankered and the rust of them shall be a witnesse against you and shall eat your flesh note a as it were fire ye have heaped treasure together for the last daies Paraphrase 3. And that rust which is wont to breed in iron by lying unused breeds in your coin your gold silver which are not ordinarily capable of rust and this covetous withholding more then is meet will not onely tend to your want but is moreover a foul and crying sinne that shall rise in judgment against you and shall gnaw on and devour your flesh your treasuring up wealth is as the treasuring up fire which shall onely help to bring more miseries upon you and so more fearfully to consume you when the destruction of the Jews now approaching comes and falls most sharply upon the wealthiest men as icon after it fell our 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have reaped are entred into the ears of the Lord of sabaoth Paraphrase 4. These riches of yours have not kept you from being unjust but rather tempted you to oppression of the poor labourer And this griping and cruelty of yours is a crying sin and will bring down severe vengeance upon you from the Lord of hosts 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter Paraphrase 5. You have set your hearts upon the pitifull poor delights and joyes of this earth lived delicately and luxuriously as Dives And what hath all this been but the pampering your selves as it were for the shambles 6. Ye have condemned and killed the just and he doth not resist you Paraphrase 6. Your nation hath condemned Christ to death and crucified him he making no resistence and now ye Gnostick Judaizers have dealt in like manner with the pure orthodox Christians 7. Be patient therefore brethren unto the coming of the Lord. Behold the husbandman waiteth for the pretious fruit of the earth and hath long patience for it untill he receive the early and latter rain Paraphrase 7. As for you that are Christians indeed and are now persecuted by them ye may be confident that Christ will shortly come and avenge his and your cause upon them see ver 8. and therefore ye may well wait patiently so short a space till that time come and then you shall be rescued from the present distresses see Note on Mat. 24. b. For thus doth the husbandman give you an example of patience waiting for the fruit of the earth and in order to that for the showers that come in the seed-time to sit the ground and before harvest or reaping to plump the corn and accordingly he defers to do one or other to sow or reap with patience and attendance to the other duties of his calling till those seasons come 8. Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Paraphrase 8. And their example ye may very fitly transcribe at this time and thereby confirm and encourage your selves in your adherence to Christ whatever your sufferings are as being assured that coming of Christ described Mat. 24. in vengeance on his enemies is now very near approaching see Mat. 24. b. and Heb. 10. 37. 9. note c Grudge not one against another brethren lest ye be condemned behold the Judge standeth before the door Paraphrase 9. Envy not one another break not out into those acts of zeal or emulation◠or murmuring against one another lest you bring that vengeance upon you for behold the coming of Christ to the destruction of the Jewes and malicious persecuting Gnosticks is now very nigh at hand see Mat. 24. b. 10. Take my brethren the prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience Paraphrase 10. And whatsoever the temptations or persecutions are which might tempt you to comply and joyn with the persecuters consider what ye read and know of the prophets of God in the old Testament who when they came to proclaim God's judgments against the sinful Jewes were generally very contumeliously used by them but yet never sainted or were discouraged thereby and such examples will fortifie you against the like temptations that they may not have any impression on you to weary you out of your constancy and bring you to join with the Judaizers 11. Behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is pitifull and of tender mercy Paraphrase 11. There is nothing that according to the principles of Christianity is more honourable and blisseful then suffering patiently and constantly You remember what sufferings Job met with and upon his patient bearing of them what in the end the Lord gave him double to all that he had lost Job 42. 10. By which it appears how far God is from despising us in our afflictions or leaving us in the hands of the persecuters how much he loves and how careful he is of you 12. But above all things my brethren swear not neither by heaven nor by the earth nor by any other oath but let your yea be yea and your nay nay lest you fall into note d condemnation Paraphrase 12. One special caveat I shall farther give you that ye permit not your selves that custome of swearing by heaven or earth or any other form of oath In stead of such unnecessary customes it will be much more for your turn that
by the use of the phrase all the words v. 3. viz. all the words which the Lord hath said 't is evident that the peoples part which is obedience and not only God's part in making good his promises to them was it that was sealed and so signified by their being sprinkled with blood by Moses and to it is immediately annexed All that the Lord hath said will we do and be obedient v. 7. And Moses took the blood and sprinkled it c. ver 8. And to this it is very agreeable that here it is in the same case joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience and the sprinkling of the blood of Jesus noting this of Evangelical obedience to be the condition required on our part in this new Covenant which Christ sealed with his blood in like manner as that Mosaical Covenant was there sealed with sprinkling of blood and to which he hath both enabled and obliged us by his death having given himself for us that he might redeem us from all iniquity and purifie to himself which is the effect of sprinkling a peculiar people c. Tit 2. 14. and so we read of this blood of sprinkling by which Christ's death is typified that it was the blood of the Covenant which the Lord commanded to you Heb. 9. 20. a rite to engage our obedience to God And this seems to be the most proper notation of the words and is fully parallel to that of Ephes 1. 4. where God is said to have chosen us in Christ that we should be holy c. Some other notions the phrase might be capable of either to signifie God's pardon and acceptance Heb. 9. 22. Rom. 3. 25. but that will not so well agree with the Passive acception of the word looking rather on God who is the Agent in it and the blood of Christ the meritorious cause of it whereas this being joined with obedience seems to be somewhat in us to which we are enabled and engaged by the blood of Christ or else to denote our imitating Christ's constancy and perseverance shedding our blood in his cause as he hath given us an example And thus indeed to be sprinkled by Christ's blood may be a phrase figuratively to signifie our transcribing this bloody copy of his but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus from which this rather seems to be transcribed CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings Paraphrase 1. Wherefore arming your selves against the erroneous doctrines and practices of the Gnostick hereticks that insinuate themselves among you to infuse villanie and all kinde of deceitfulnesse and hypocrisie as also of malice and calumniating of others the purest Christians 2. As new-born babes desire the note a sincere milk of the word that ye may grow thereby Paraphrase 2. Behave your selves with that simplicity which becometh new-born children suck in that pure nourishment which by your rulers is afforded you see Rom. 12. a viz. instruction or Christian doctrine and that pure from all Jewish or heretical mixtures which may increase your Christian stature advance you to an higher pitch of Christianity and at last bring you to salvation 3. If so be ye have tasted that the Lord is gracious Paraphrase 3. Which sure you will doe if you have but once as David saith of Gods Law Psal 34. 9. tasted how sweet how much for our advantage it is which is designed us in the Gospel of Christ 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and pretious Paraphrase 4. To whom associating or conjoining your selves by obedience and worship as to a living not dead foundation or corner-stone rejected indeed by the Jewish Sanhedrim but in Gods account most choise and esteemed and meant for the foundation of a visible Church 5. Ye also as lively stones are built up a spiritual house an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Paraphrase 5. Doe you accordingly◠not as dead but living members join together not only in inward piety but in continual assemblies or Church-meetings of which every Christian is to be a part and so all together make up a spiritual temple that is congregation to pray unto and praise God to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God and which being now offered to God in the name of Christ or through what he hath suffered and done for us will be sure to be acceptable to God without the bodily sacrifices of the Jewes or observation of their Law 6. Wherefore note b it is contained in the Scripture Behold I lay in Sion a chief corner-stone note c elect precious and he that believeth on him shall not be confounded Paraphrase 6. According to that which the Scripture tells us that in the erecting the new Church under the Gospel Jesus Christ and his doctrine in opposition to all other is appointed by God to be the foundation of the foundation so that all that is in the Church must be founded and built on him and whosoever doth sincerely believe and is truly built on him shall never fail of his expectation he shall never miscarry that lays his weight on that foundation see note on Rom. 9. m. 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Paraphrase 7. To you therefore that are believers this is matter of infinite advantage but for those that stand out in unbelief to them belongs the reproach of that prophecy that he that is refused by the Jewes is honoured by God and made the sole total foundation of his Church on which nothing must be built which he hath not taught no Judaical old or heretical new doctrine must be mingled with it 8. And a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were note d appointed Paraphrase 8. But this foundation-stone such an one as should be apt to hurt and mischief many who shall apostatize and fall off from the faith of Christ through fear of persecution and by that means be destroyed among the persecuters And this is no strange thing but the very same that is prophesied of and so appears to be part of Gods decree that they that obey not the Gospel of Christ should be destroied by him or that the seed sown in stony ground should at the scorching of the Sun wither away that all carnal professors should be thus tried and discovered by persecution and so that this corner-stone should be the bruising and ruining of many who stumble and fall from Christ because Christianity brings sufferings along with it
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine visitation Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction from divine vengeance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
more sharp and the destruction more terrible then it could have been if Sestius Gallus had continued the siege and taken them And to make the condition yet more unhappy whilst these Zelots raged so within the city the Sicarii were as unruly without and so as it was most unsafe to remain within because of the Zelots so in case they made any shift to get out of it they fell into the hands of the cut-throats under John who desiring to set himself up for a King spoil'd and slaughter'd all and at last was by the Zelots advanced and set over them V. 4. Was commanded them That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said is a proper word to signifie a command of God's appears by Mat. 5. where the precepts of the Decalogue are set down in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said to them of old Now all the wise and gracious acts of God's providence in protecting his servants and restraining the malice of their enemies is the most properly thus express'd his will being of the same force to produce the effects as his commands ought to be And accordingly that is here meant that by God's wise disposal so it was that in the judgments that fell upon Jerusalem by the Zelots the Christians suffered not For upon Sestius Gallus's raising his siege we know the Christians went out of Jerusalem and fled to Pella see Note on ch 8. c. and so when the Zelots came to Jerusalem immediately before the siege by Titus the Christians were gone out of their way and all their violence fell on the unbelieving Jewes which accordingly continued there And these are express'd by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as had not the seal of God on their foreheads see ch 7. c. as the Christians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grass and every green thing and every tree see Note on ch 8. d. V. 5. Tormented The famine which the plundering of the Zelots was to produce is here very fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being tortured as that is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing because famine as the torture is a lingring racking death doth not dispatch men easily or quickly as the sword doth but as it were breaking one limb after another tearing of the flesh from the bones consuming and emaciating them And indeed of the time of the siege it is literally affirmed by Eusebius out of Josephus that these Zelots or Seditious Jewes in Jerusalem tearing every man's victuals from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 6. invented cruel ways of torture to finde out food when it was concealed from them by the possessors or on conceit that it was concealed where indeed it was not And he mentions some of their inventions of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A most horrible cruelty not fit to be translated and saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was terrible even to hear what some men suffered to make them confesse but one loaf of bread when they had no more perhaps not that These he ordinarily styles there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tormentors and so that makes this representation here the more proper and fit to expresse this matter of their plundering V. 6. Seek death That which is here said that men shall seek death and shall not finde it is a most proper expression of a lingring tormenting death and so of a famine which is most eminently such and of such vastations and plunderings which leave men life but nothing to support or sustain it and such was the effect of the cruelty of these Zelots at this time The very thing here said is after in the time of the siege set down by way of story or relation of the fact by Eusebius l. 3. c. 6. out of Josephus That when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious were so lavish of their swords that they would kill men runne them through only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their swords or to keep them in ure yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any being ready to famish desired them to lend them their hand and their sword to put them out of their pain they through arrogance and scorn of their miseries rejected their beseechings and left them to the famine to use them more cruelly V. 11. Apollyon That Apollyon here signifies the Devil is apparent by what is affirmed of him in the former part of this verse that it is the Angel of the bottomless pit And accordingly the famous God of the Heathens called Apollo a word so lightly changed from this must be resolved to be the Devil this destroying Angel as he is oft called in Scripture imployed altogether in destructions and mischiefs To which purpose the 12. chap. of lib. 5. of A. Gâ—illius is worth considering where having taken notice of two antient names of Heathen Gods Dijovis and Vejovis and having deduced the former from an Original which signifies bâ—nâ—gne or helpful he determines the latter to belong to a God qui non juvandi potestatem sed vim nocendi haberet which had not the power of helping but the force of doing mischief adding that the image of this God is found to have Arrowes in the hand prepared for slaughters and destructions therefore Apollo is thought to be signified by that title To which purpose faith he it is considerable that that Virgil a man very greatly skilled in antient knowledge doth in his Georgicks deprecate Numina laeva the unlucky or hurtful deities signifying thereby quandam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem that such kind of Gods had the virtue or faculty of hurting but not of helping any and of them Apollo is the onely one named there by that Poet siquem Numina laeva sinunt auditque vocatus Apollo who must be sacrificed to to avert any evils from them V. 14. Euphrates What is here meant by Euphrates is somewhat uncertain It may signifie literally that known river for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates and Philo in his Embassy mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armies reaching to Euphrates But in the style of these Visions it may also signifie somewhat else For the River Euphrates we know is that which runnes through Babylon and so that great river is fitly set to denote that city as we ordinarily finde Tyber to be used for Rome the Sea for Galilee the Region which it belongs to and many the like Now that Babylon in these Visions signifies Rome heathen will be hereafter shewn Note on c. 18. a. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie not in but at or about Rome which being the Seat of the Empire the great changes and affairs concerning the Empire are fitly express'd by this
them that is Goths and Vandals c. as with Satyrs and Owles Zim and Ohim c. 3. For all nations have drank of the wine of the wrath of her fornication and the Kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies Paraphrase 3. And this is a most just punishment of her foul Idolatrics which she hath infused into other Nations as far as her power extended and of her great pride and luxury the expences laid out on which were the inriching of the Merchants of other Nations which brought in fewel to the feeding materials to the supporting of it 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Paraphrase 4. And another voice methought I heard warning all Christians to come out of her that is first to abstain strictly from all communicating with her sins contrary to what the looser sort of Christians did and secondly to depart out of the city as the Emperor Honorius and the Bishop Innocentius did to Ravenna at the time of Alaricus's siege and thirdly to flie to the Basilica or Christian Church at the time of plundering or destroying Rome as the Christians did as the only way of rescuing them from the destruction 5. For her sinnes have reached unto heaven and God hath remembred her iniquities Paraphrase 5. For the voice or crie of her sinnes is come to heaven and now the vengeance is come upon her 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Paraphrase 6. Now she shall be payed for all her provocations and as she hath meted to others the Christians persecuted by her so shall it be by the Goths c. meted to her with advantage she hath mixed a poisonous cup a mixture of wine and myrrhe in seducing some and persecuting others and now she shall have twice as much bitternesse provided for her 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen am no widow and shall see no sorrow Paraphrase 7. For all her pride and luxury and haughtinesse and blasphemy in calling her self Eternal and pronouncing that she should never be subdued see Isa 47. 7 8. now she shall see she is mortal and subject to be overcome as well as others 8. Therefore shall her plagues come in one day death and mourning and famine and note b she shall be utterly burnt with fire for strong is the Lord God who judgeth her Paraphrase 8. For as a punishment of her pride and huge opinion of her self that she should reign for ever on a suddain all together shall an huge vastation come upon her a plague a slaughter and a famine and a burning of the city a third part of it ch 16. 19. 17. 16. see note on ch 17. e. and all this a visible judgment of God upon her in whose hands are all the creatures ready press'd for his service to execute his vengeance on his enemies 9. And the Kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoak of her burning Paraphrase 9. When this comes to passe then shall those of the ten kingdomes which have continued under her obedience and joyned with her in her idolatries and luxuries see 1 Tim. 5. c. lament and mourn for her but not be able to assist her 10. Standing afarre off for fear of her torment saying Alas alas the great city Babylon that mighty city for in one hour is thy judgment come Paraphrase 10. But on the contrary forsake be afraid of bringing her any relief the destruction coming so suddainly and irresistibly see note on ch 17. c. upon her 11. And the merchants of the earth shall weep and mourn over her for no man buyeth their merchandise any more Paraphrase 11. And some losse this will be to the merchants v. 3. who will have many commodities lying on their hands without any vent no body being so rich and so vainly luxurious as these that are now destroyed 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all Thyine-wood and all manner vessels of ivorie and all manner vessels of most precious wood and of brasse and iron and marble Paraphrase 12. None trading so much in all the bravery of attire and of houshold-stuffe buying all that any would bring of any of these kinds 13. And cinnamon and odours and ointments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and note c slaves and souls of men Paraphrase 13. Of perfumes and festival plenty of pompous attendants and addition of horses and chariots and of hired servants and bond-servants 14. And the fruits that thy soul lusted-after are departed from thee and all things which were dainty and goodly are departed from thee and thou shalt find them no more at all Paraphrase 14. Now is the enjoying of those things which thou lovest best interdicted thee and all the instruments of thy luxury and bravery thy Epicurisme and thy pride have forsaken thee never to return again noting that Rome shall never be either the harbourer of heathen Idols or the seat of the Empire any more see v. 21. 15. The merchants of these things which were made rich by her shall stand afarre off for the fear of her torment weeping and wailing Paraphrase 15. And when the merchants hear the news they shall stop their course and divert to some other place and doe the same thing as if they were afraid of falling under the same calamities by approaching near her 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls Paraphrase 16. And make complaints that they have lost such an excellent customer so suddainly 17. For in one hour so great riches is come to nought and every ship-master and all the company in ships and sailers and as many as trade by sea stood afarre off Paraphrase 17. And the same is the case of the marriners whose wealth is in the sea there being now no occasion of such resort to this place 18. And they cried when they saw the smoke of her burning saying What city is like unto this great city Paraphrase 18. And therefore they bewail her former greatnesse and their own losse in her destruction 19. And they cast dust on their heads and cried weeping and wailing and saying Alas alas that
salvation 348. 1. chief Captain 261. 1. chief Captains 892. 2. Captains of the Temple 260. 1. Captive into all nations 256. 1. taken Captive 478. 1. leadeth into Captivity 914. 1. Garnal 587. 1. Carried Stephen 359. 1. Cast down 576. 2. Cast out 356. 1. 846. 1. Cast out Devils 53. 1. Cast out your name as evill 210. 2. Castle 261. 1. without a Cause 314. 2. a Cast-away 541. 2. Ceased from sin 803. 1. without Ceasing 383. 1. two Chaines 436. 2. by Chance 226. 1. Change the glory 444. 1. was Chargeable 589. 2. straightly Charged 50. 1. Charity 873. 1. Chastise 263. 1. Chief of Asia 413. 2. Chief men among the brethren 399. 2. Chief Pharisees 239. 1. Chief Priests 151. 2. Chiefly 452. 1. Cherubims of glory 455. 2. saved in Child-bearing 690. 1. Children of God 26. 2. 832. 2. her Children 844. 2. Children of the Kingdome 832. 2. their own Children or others 89. 1. Children of wrath 549. 1. your Children 69. 1. Children in the market 62. 1. Children of the bride-chamber 49. 1. 275. 2. Chosen 67. 2. 792. 1. 793. 1 2. 794. 1. 851. 2. Chosen us in him 616. 1. 793. 2. Christ 368. 1. 605. 2. 680. 2. 828. 2. in Christ 616. 2. 621. 2. a man in Christ 591. 1. 862. Christ is in you 593. 1. false Christs 121. 1. Church 350. 1. 566. 1. whole Church 350. 2. Church of the living God 693. 2. in every Church 394. 2. Circumcision 643. 2. Citie 945. 1. all things are Cleane 229. 2. Cleane every whit 309. 1. Cleophas 266. 1. Cloak 31. 1. 714. 1. Cloak of covetousnesse 666. 2. Clothed 806. 2. Cloud 333. 1. 763. 1. under the Cloud 543. 1. cometh with Clouds 868. 1. Coat 31. 1. Cock-crowing 173. 2. a Colonie 635. 1. Colossians 649. Come together 7. 1. till I Come 329. 1. he that should Come 59. 1. world to Come 59. 1. 70. 2. Come to Christ 286. 1. Cometh 856. the Lord Cometh 566. 2. 852. 2. Cometh with clouds 868. 1. Cometh into the world 269. 1. Coming of the Lord 679. 1. 784. 1. Coming of Christ 119. 1. 812. 1. Coming in his Kingdome 85. 2. Comfort in the holy Ghost 312. 2. Comfort 312. 1. 316. 1. Commanded them 901. 1. great Commandment 108. 2. new Commandment 827. 1. old Commandment 826. 1. 827. 1. Epistles of Commendations 573. 1. Common and unclean 532. 2. Communication 564. 2. corrupt Communication 628. 2. Communion 339. 1. 594. 2. Communion of the body 131. 2. not to Company 522. 2. by Companies 154. 2. Compelled 138. 2. 599. 2. lust Conceiveth 675. 2. Concision 643. 1. Conclude 456. 2. Condemnation 849. 2. fall into Condemnation 785. 1. greater Condemnation 779. 1. Condemned of himself 721. 2. Conduct 566. 1. Confesse your faults one to another 786. 2. Confidence 731. 1. 753. 1. 757. 1. 832. 2. having this Confidence 638. 2. for Confirmation 593. 2. 699. 2. Confirmed 513. 1. Conflict 666. 1. Conscience seared 696. 1. with one Consent 239. 2. Considered 383. 2. it is Contained 792. 1. Content 704. 1. Contention 666. 1. Continue 913. 2. Continual coming 249. 2. if they Continue 690. 2. end of Contradiction 513. 2. 592. 2. 699. 2. â—ut Contrary-wise 601. 1. Convenient day 154. 1. not Convenient 444. 2. Conversation 644. 2. Convince gain-sayers 316. 1. Corban 79. 1. 743. 2. Corinthians 510. second to the Corinthians 568. Corrupt 446. 1. Corrupt the word 572. 2. Corruptible crown 540. 1. not Corruptible 797. 2. Corruption 478. 1 2. 525. 1. 800. 1. 801. 1. 810. 1. for Corruption 815. 1. first Covenant 748. 1. Covenant-breakers 446. 2. Covetousnesse 445. 1. 526. 2. 666. 2. thy Counsel determined 344. 2. Counsellor 181. 1. Counted to him for righteousnesse 605. 2. Countrey 154. 2. farre Countrey 242. 1. Countreymen 667. 1. Course 713. 1. Course of Abiah 187. 1. Course of nature 779. 2. finished our Course 419. 1. taken in their own Craftinesse 518. 2. Creation 651. 2. Creature 477. 2. every Creature 182. 1. bear his Crosse 323. 1. Crown 667. 2. 713. 2. Crowns of gold 884. 1. 920. 1. many Crowns 877. 1. Crucify afresh 739. 1. Crucified among you 604. 2. Cried 292. 1. Cubite 38. 2. Cup of blessing 545. 2. Curious arts 412. 1. Curse father or mother 79. 1. receit of Custome 48. 1. Cut asunder 124. 2. Cut to the heart 348. 1. Cut off 611. 1. Cymbal 554. 1. D. Damnation 499. 2. eat and drink Damnation 132. 2. Darknesse 823. 1 2. Day 518. 1. 751. 1. 819. 1. great Day 947. 2. an high Day 323. 2. Day-spring from on high 192. 1. Day is at hand 501. 2. Day of Christ 672. 1. 751. 1. Day of judgment 834. 1. Day of the Lord 679. 1. 751. 1. 820. 2. great Day of God 893. 2. that Day 172. 1. 317. 2. to Day or tomorrow we will 782. 2. Day of vengeance 893. 2. Day of visitation 795. 1. last Daies 338. 1. 784. 1. ten Daies 875. 2. in these Daies 189. 2. in those Daies 189. 2. Daily bread 35. 2. Day-starre 813. 1. Deacons 637. 1. Dead 241. 1. 563. 1. Dead bury their Dead 46. 1. baptized for the Dead 563. 1. Dead to the law 468. 2. 469. 1. Death and hell followed 891. 1. second Death 939. 2. shadow of Death 192. 2. sin unto Death 841. 1. Debt 92. 2. Decease 221. 1. 812. 2. Deceipt 666. 1. Deceive you with vain words 873. 1. Deceive our selves 823. 2. many Deceivers 827. 1. Deceivings 815. 1. Declare his righteousnesse 456. 1. the Deep 218. 2. 590. 1. Defile 780. 1. Defile the Temple of God 518. 1. Defiled 156. 1. 320. 1. Defraud 165. 1. Delicacies 699. 1. Deliverance 344. 1. Delivered 687. 2. Demonstration of the spirit 515. 1. Deny 254. 1. Deny himself 85. 1. Depart 309. 1. 638. 1. 680. 1 2. Depth 811. 1. 878. 1. Depths of Satan 878. 1. Deputy 387. 1. Despised moses law 753. 1. done Despight to the spirit of grace 753. 1. Despightfull 446. 2. Destroy 729. 2. Destroy the earth 908. 2. him shall God Destroy 518. 2. not Destroyed 576. 2. Destroyer 545. 2. Destruction of the flesh 523. 2. Devill 21. 1. is of the Devill 832. 2. hath a Devill 291. 2. Devotions 405. 1. a Devout man 366. 1. Devout men 366. 2. Diana 413. 1. making a Difference 854. 1. there is Difference 534. 1. Dignities 850. 2. Diotrephes 846. 2. Dip 310. 1. Discerning 549. 2. Disciples 25. 1. 74. 2. 350. 1. heal Diseases 53. 1. Disfigure their faces 35. 2. Dishonor his body 656. 2. Dishonoreth his head 547. 1. Disobedient 390. 2. 801. 1. Dispersed among the Gentiles 292. 1. Disputations 503. 1. Disputer 513. 1. Disputing with Stephen 514. 1. without Distraction 534. 1. Distresse 409. 1. not Distressed 576. 1. Divider 534. 2. Dividing 534. 2. rightly Dividing 709 1. Divisions 19. 1. the Divine 863. spirit of Divination 403. 1. Doctors 360. 1. Doctrine 699. 2. Doctrines 655. 1. Dominions 499. 1. 651. 1. Dore opened
347. 2. Remember 191. 2. Remission of sins 456. 1. Remit 326. 2. Remnant 487. 1. Remnant were affrighted 907. 1. Remove the wicked person 523. 1. 524. 1. Remphan 356. 2. Renew 739. 1. Renew to repentance 739. 1. Rent his clothes 134. 1. Rent off their clothes 403. 2. Repent 14. 2. Repentance 241. 1. 739. 2. vain Repetitions 35. 1. obtained a good Report 759. 2. Reproach you 298. 1. Reprobate 444. 2. 541. 2. them of Reputation 599. 1. of no Reputation 640. 2. Resist not evil 30. 2. in Respect 655. 1. have Respect 777. 1. Rest 677. 1. 731. 2. Restore 612. 2. Restore all things 88. 1. Resurrection 107. 1. first Resurrection 939. 2. Resurrection of the dead 108. 1. 442. 1. Resurrection of the just 108. 1. Jesus and the Resurrection 405. 2. Return 120. 1. Revelation 559. 1. 862. Revelation of Christ 677. 1. Revealed 681. 1. ready to be Revealed 501. 1. with Reverence 641. 1. Reward 852. 1. I have Reward 538. 1. the Lord Reward 714. 1. a certain Rich man 245. 2. will be Rich 704. 1. Right hand of power 134. 1. Righteous Judge 713. 2. Righteous scarcely be saved 804. 2. Righteousnesse 442. 1. 476. 2. Righteousnesse by the law 442. 1. Righteousnesse by works 442. 2. of Righteousnesse 316. 1. counted for Righteousnesse 605. 2. Riot 803. 2. Rioting 501. 2. 629. 1. Rising of the Sunne 182. 1. Rivers 338. 2. thought it no Robbery 640. 1. Rock 83. 2. Rocks 893. 2. Rock that followed them 544. 2. Rod 521. 2. 523. 2. 612. 1. iron Rod 878. 2. beaten with Rods 589. 2. a Roman 422. 2. to the Romans 438. Romans will come 304. 1. Round about and within 886. 1. Round about the throne 883. 1. 884. 2. Royal priest-hood 866. 2. Rudiments 654. 1. Rule in 662. 2. measure of the Rule 587. 2. same Rule 644. 2. them which have the Rule 768. 1. Rulers 49. 2. 151. 2. Rulers of the Synagogue 151. 2. 388. 1. Run 539. 1. so Run 539. 1. Running over 211. 2. Rust 37. 1. S. Lord of the Sabbath 67. 1. second Sabbath after the first 208. 1. Sackcloth 16. 2. Sacrifice 628. 1. Sacrifice of praise 769. 2. offered upon the Sacrifice 641. 2. remains no more Sacrifice 753. 1. 841. 2. Sad countenance 36. 2. Sadducees 83. 1. it hath been Said 30. 1. Saints 619. 2. ten thousand of his Saints 545. 2. 852. 2. Salt 162. 2. Salted with fire 162. 2. Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2. common Salvation 501. 1. horn of Salvation 190. 2. Samaritan 296. 2. from Samuel 342. 1. Sanctify 301. 2. 748. 2. Sanctified 532. 2. Sardis 881. 1. Satan 85. 1. deliver to Satan 523. 1. Satans seat 876. 1. Satisfie the flesh 656. 2. Save with fear 519. 2. Save the sick 786. 1. Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1. few Saved 895. 1. they that be Saved 794. 1. Saved in child-bearing 690. 1. Saved from their enemies 760. 1. Saved yet so as by fire 518. 2. Saving of the soul 754. 1. Saviour 348. 1. Saul 387. 2. a sweet Savour 628. 1. Scarcely 804. 2. School of Tyrannus 166. 2. 412. 1. Scoffers 817. 1. 820. 1. Scourge 263. 1. Scourging 422. 1. Scribes 74. 2. 151. 1. 291. 1. 513. 2. their Scribes 206. 2. Scrip 55. 1. Scriptures 152. 1. search the Scriptures 514. 1. Sea 218. 1. 257. 2. 894. 1. through the Sea 544. 1. way of the Sea 21. 2. Sea side 894. 1. Seal up and write not 904. 1. as many as have not the Seal 901. 1. Sealed 626. 1. Sealed in their foreheads 894. 2. for a Season 682. 1. at a certain Season 281. 2. Seasons 333. 1. times and Seasons 672. 1. Second appearing 729. 2. Secret chambers 123. 2. See God 26. 1. Seek death 901. 1. it Seemed good 296. 1. Seen 34. 1. Seen God 832. 2. Self-willed 782. 2. in your Selves 777. 1. Send 301. 2. so Send I you 326. 1. Send her away 81. 1. Sensual 853. 2. Sent unto him 213. 1. as my Father Sent me 878. 2. Separate 210. 1. 298. 1. 680. 1. 699. 1. Separated 597. 2. build the Sepulchres 229. 2. whited Sepulchres 114. 1. old Serpent 910. 1. Serpents 780. 1. like Serpents 902. 2. take up Serpents 182. 2. Servant of the Church 508. 1. Servant of Jesus 847. 1. Servant of sin 601. 2. Servants 92. 2. 538. 2. to be Served 805. 2. Served God with fastings 196. 2. Service 748. 1. Serving the Lord 497. 1. Set 794. 2. Set up false witnesse 134. 1. Seven spirits 866. 1. 884. 1. Seven thunders 904. 1. Shadow 654. 2. Shadow of change 773. 2. Shadow of death 192. 2. Shaken in mind 680. 1. suffer Shame 349. 1. seen his Shape 832. 2. use Sharpnesse 594. 1. Sheep 287. 1. 301. 1. Sheep-market 280. 1. Shew the Lords death 132. 1. Shew thy self to the priests 44. 1. Shew of wisedome 656. 2. whose Shoes I am not 17. 2. Shod 632. 1. Shortly come to passe 855. Shrines 413. 1. Shunne 709. 1. Sharp sickle 920. 1. Signe 435. 1. Signe of the sonne of man 124. 2. Signes 350. 2. 915. 1. Silence in heaven 187. 1. 896. 1. first Simon 271. 1. Single eye 37. 2. Sin 752. 1. committeth Sin 831. 1. law of Sin 472. 2. 476. 1. man of Sin 680. 2. Sin to death 841. 1. of Sin 316. 1. Sin for us 578. 2. Sin not 625. 2. these that ye Sin not 824. 2. if we say that we have no Sin 823. 1. Sin that doth so easily beset us 763. 1. Sins 830. 2. committed Sins 786. 2. some mens Sins are open before 701. 2. Sinner 213. 1. 601. 2. Since 817. 2. Sincere milk 792. 1. elect Sister 843. 1. Sit 34. 2. Sit down with Abraham 45. 1. Slain 891. 2. Sleight 624. 1. whom ye Slew 115. 2. 859. let them Slip 728. 1. Slumber 494. 1. Smell of sweet savour 628. 1. Smoke 902. 2. Smoke of her burning 804. 1. Smoking flax 68. 1. Smote him 134. 2. Smyrna 874. 2. be Sober 719. 1. spiritually Sodom 856. Soft raiment 31. 2. Sojourn 354. 2. Sold under sin 470. 2. seemed to be Somewhat 599. 2. Songs 630. 1. if Sonnes then heires 477. 1. a Sop 309. 1. Sorrow 192. 1. 554. 1. Sorrows 891. 2. the king was Sorry 76. 1. Souldier that kept him 436. 1. a good Souldier 688. 2. Soul 674. 1. Souls under the altar 856. Souls of those slain 891. 2. Souls of men 935. 2. their Sound 490. 2. Sound in the faith 874. 1. Sounding brasse 554. 1. I will not Spare 593. 1. Speak 765. 2. Speak against 69. 2. Speak evill of dignities 842. 651. 1. Speak the word 359. 2. Spear-men 425. 2. Spikenard 176. 1. Spirit 28. 2. 222. 1. 360. 〈◊〉 2. 674. 1. 800. 2. in the Spirit 591. 1. 862. by Spirit 679. 2. bound in the Spirit 417. 1. burned in Spirit 409. 1. pressed in Spirit 409. 1. my Spirit 782. 1. Spirit of God 804. 1. Spirit
Elders of the people unto the palace of the high priest who was called Caiphas Paraphrase 3. the whole Sanhedrim 4. And consulted that they might take Jesus by subtilty and kill him Paraphrase 4. apprehend Jesus secretly without any great noyse Lu. 22. 6. and cause him to be sentenced and put to death by the Romans 5. But they said Not on the feast day lest there be an uproare among the people Paraphrase 5. And although it were customary to put malefactors to death at solemne times Acts 12. 4. that their punishment might be more exemplary yet they had an exception to that because of the great opinion the people had of him which might cause a sedition among them if 't were done at any such time of resort and therefore they deliberated and had some thoughts of putting it off till after the feast But it seems this counsel was laid aside upon Judas's proffer v. 15. only a fit season was sought by Judas v. 16. perhaps only that of apprehending him in the night 6. Now when Jesus was in Bethany in the house of Simon the leper Paraphrase 6. One Simon known and distinguish'd from others by this that he had once had a leprosie and 't is probable had been cured of it by Christ and so was a disciple of his a Christian 7. There came unto him a woman having an note b alabaster box of very precious ointment and poured it on his head as he sat note c at meat 8. But when his disciples saw it they had indignation saying To what purpose is this wast Paraphrase 8. one of them by name Judas Iscariot see c. 27. Note h. and c. 21. 2. murmured that so much ointment should be cast away upon Christ 9. For this ointment might have been sold for much and given to the poor Paraphrase 9. when it might have been sold at a good rate and that have relieved many poor people 10. When Jesus understood it he said unto them Why trouble ye the woman for she hath wrought a good work upon me Paraphrase 10. Why doe you murmure or complain of this womans action seeing that which she hath now done is an act of charity or piety very seasonable at this time 11. For ye have the poor alwayes with you but me ye have not alwayes Paraphrase 11. For you are sure to have continuall opportunities of giving almes to the poor but ye are not likely to have so towards me 12. For in that she hath powred this ointment on my body she did it for my buriall Paraphrase 12. And indeed this very act which she now hath done is more then an act of charity 't is a presage very significant that I shall dye and be buried very shortly for which this ointment is proper by way of embalming 13. Verily I say unto you wheresoever this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memorial of her Paraphrase 13. the story of Christs death and burial 14. Then one of the twelve called Judas Iscariot went unto the chiefe priests Paraphrase 14. Then Judas he that had made that mutiny and consequently that had had this answer given him in foul displeasure upon this occasion and knowing that they of the Sanhedrin were desirous to apprehend him privately 15. And said unto them What will ye give me and I will deliver him unto you and they covenanted with him for thirty note d pieces of silver Paraphrase 15. Shekels 16. And from that time he sought opportunity to betray him Paraphrase 16. such an opportunity as they meant v. 4. that is an opportunity of taking him when the people should not be aware to deliver him up unto them 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover Paraphrase 17. Now on the thursday evening wherein the thirteenth day of the moneth Nisan was concluded see Note on Mar. 14. c. and the fourteenth day began the day of preparation to the feast of unleavened bread whereon they put all leaven out of their houses that is on the evening which began the Paschal day 18. And he said Goe into the city to such a man and say unto him The master saith My time is at hand I will keep the passover at thy house with my disciples Paraphrase 18. The season of my death is so neer at hand being likely to befall me before this Paschal day at even werein they were wont to eat the lambe that I cannot solemnly observe the paschal sacrifice I will therefore eat the unleavened bread and bitter hearbs the memorial of the afflictions and deliverance in Egypt at thy house this night See Note on Mar. 14. c. 19. And the disciples did as Jesus had appointed them and made ready the Passover 20. Now when the even was come he sate down with the twelve Paraphrase 20. after sun-set some time see Mar. 14. c. 21. And as they did eat he said Verily I say unto you that one of you shall betray me 22. And they were exceeding sorrowful and began every one of them to say unto him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me Paraphrase 23. It is one of the twelve see Mar. 14. 18 20. one of those very persons that lye at meat and eat in the same messe with me Lu. 22. 21. according to that prophecy Psal 41. 9. nay he gave John a particular token Joh. 13. 26. to signifie that 't was Judas 24. The sonne of man goeth as it is written of him but woe unto that man by whom the sonne of man is betrayed It had been good for that man if he had not been born Paraphrase 24. It is prophecied of the Messias that he shall be put to death and accordingly it shall be but woe be unto that man that shall be the instrument of it It were more for the advantage of that man never to have been then by this sin to incurre that woe 25. Then Judas answered and said Master Is it I He said unto him Thou hast said Paraphrase 25. It is as thou hast said 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat note e this is my body Paraphrase 26. And whilst Judas was there before any of them were risen from the table Jesus in imitation of the Jewes custome after supper of distributing bread and wine about the table as an argument of charity and a meanes of preserving brotherly love among them instituted the Sacrament of the Eucharist as a contesseration of charity among all Christians and to that end taking bread and giving thankes he brake and gave it to the disciples to take and eat telling them that this taking and eating was
now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of
And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him Paraphrase 2 3. other members of the Sanhedrim accused Paul before him and besought of him that favour that he might be sent for to Jerusalem meaning to lay some villains by the way to kill him as he came 4. But Festus answered that Paul should be kept at Caesarea and that he himself would depart shortly thither Paraphrase 4. that he had left Paul in prison at Caesarea c. 24. 27. whither he himself would shortly go and hear the cause betwixt them and him 5. Let them therefore said he which among you are able goe down with me and accuse this man if there be any wickednesse in him Paraphrase 5. the chief priests said he and the rest in authority among you ver 2. 6. And when he had tarried among them more then ten daies he went down unto Caesarea and the next day sitting in the judgment-seat commanded Paul to be brought 7. And when he was come the Jewes which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answer'd for himself Neither against the Law of the Jewes neither against the Temple nor yet against Caesar have I offended any thing at all Paraphrase 8. And he cleared himself against all the accusations which were reducible to three heads offences against the Mosaicall Law profaning the Temple raising sedition against the government of the Romans see ch 24. 5 6. 9. But Festus being willing to doe the Jewes a pleasure answered Paul and said Wilt thou goe up to Jerusalem and there be judged of these things before me 10. Then said Paul I stand at Caesar's judgement-seat where I ought to be judged to the Jewes have I done no wrong as thou very well knowest Paraphrase 10. I am a Roman and I ought to be judged not by the Jewish Sanhedrim or laws but by the Roman And though I were lyable to them yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jewes or their Law 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliver me unto them I appeal unto Caesar Paraphrase 11. And if I have done any thing which by the Roman lawes is punishable capitally I will be content most willingly to suffer death I desire no mercy this he did knowing there was then no edict of the Emperours against Christianity see note on ch 26. a. But if all their accusations are invalid if I am as thou knowst I am v. 10. free from that charge of having wronged them and being a Roman ought to be judged by the Roman lawes and none of them hath interdicted Christianity there is then no reason I should be delivered up to my enemies to be my judges 'T were absolutely unjust to doe so and from that intention of thine I make mine appeal to the Roman Emperour and desire that he may judge between us 12. Then Festus when he had conferred with the councel answered Hast thou appealed unto Caesar unto Caesar shalt thou goe Paraphrase 12. And Festus conferring with those of the Jewish Sanhedrim that were there 13. And after certain daies king Agrippa and Bernice came unto Caesarea to salute Festus Paraphrase 13. Agrippa who after Herod was Tetrarch of Galilee and his sister Bernice 14. And when they had been there many daies Festus declared Paul's cause unto the king saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the chief Priests and the Elders of the Jewes informed me desiring to have judgment against him Paraphrase 15. brought in an accusation to me 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused note a have the accusers face to face and have license to answer for himself concerning the crime laid against him Paraphrase 16. to give sentence of capital punishment against any man 17. Therefore when they were come hither without any delay on the morrow I sate on the judgment-seat and commanded the man to be brought forth Paraphrase 17. And therefore that they must of necessity goe to Caesarea and accuse him And when they came I used all expedition and the very next day I went to the bench to hear this cause of Paul 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed Paraphrase 18. And upon hearing I found him absolutely free from all capitall crimes all seditious practices whereof they accused him and wherein I suspected him to be most guilty 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive Paraphrase 19. And all that stuck was some disputable matters about his particular way of serving or worshipping God and whether one Jesus were still dead or whether he were risen again as Paul affirmed 20. And because I doubted of such manner of questions I asked him whether he would goe to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him unto Caesar Paraphrase 20 21. And making some scruple whether it were fit for me to give sentence in this matter or whether it were not better to referre him to the Jewes Sanhedrim to be judged there Paul appealed to Caesar claimed his privilege of a Roman that he might not be delivered up to the Jewes and thereupon I remanded him to prison till I could conveniently send him to Rome to Caesar 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great note b pomp and was entred into the place of hearing with the chief captains and principall men of the city at Festus command Paul was brought forth Paraphrase 23. retinue and train and entred into the court or hall with the Colonels 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here crying that he ought not to live any longer Paraphrase 24. Jewes wheresoever inhabiting those of Jerusalem and others have made complaints to me as against a most notable malefactor that ought to be put to death 25. But when I understood that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him Paraphrase 25. no capital
crime and seeing he appealed to the Emperour of Rome to be sentenced at his tribunal 26. Of whom I have no certain thing to write unto my Lord wherefore I have brought him forth before you and especially before thee O king Agrippa that after examination had I might have somewhat to write Paraphrase 26. the Emperour 27. For it seemeth to me unreasonable to send a prisoner and not withall to signifie the crimes laid against him Annotations on Chap. XXV V. 16. Have the accusers face to face Of this law and custome of the Jewes Philo Judaeus is expresse speaking of the Roman Praefects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They yielded themselves to be common judges and heard equally the accusers and the defendants and condemned no man unheard prejudged none but judged without favour or enmity according to the nature of the cause V. 23. Pompe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors Laertius speaking of Dio saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous and accordingly went from city to city and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using arts to have a great train he perswaded Mariners to put on Scholars attire and follow him So Athenaeus Deipnos l. 5. speaking of Athenion returning in great pomp to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Romane ever out-braving Attica with so great a train So in Planudes vit Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking servants he went to Aegypt using this great train and glory to the astonishment of those that were there So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose dost thou carry about many servants parasites flatterers and all thy other train 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable So Hom. 4. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobles Captains innumerable forces plenty of Gold he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other train and splendor belonging to him In this notion of the word a very learned Critick Mr. Bois is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 4. 30. and so I suppose it may be rendred one that thinks himself a brave fellow among his servants being attended with a great train of them one that pleaseth himself with the magnificence of his train as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied by Eustathius to Tantalus is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fed with vain hopes and this sense agrees well with the Context there in the sonne of Sirach Be not as a Lion in thy house the pride of the Lion and his stately gate being as observable as his terribleness to which our English translation referres and it being unagreeable to the pride of that creature to be cruell toward inferiors such as servants are according to the proverb satis est prostrasse Leoni submission mollifies his wrath CHAP. XXVI 1. THen Agrippa said unto Paul Thou art permitted to speak for thy self Then Paul stretched forth the hand and answered for himself Paraphrase 1. beckning to the by-standers to hold their peace and give audience made this Apologie for himself 2. I think my self happy king Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jewes 3. Especially because I know thee to be expert in all customes and questions which are among the Jewes wherefore I beseech thee to hear me patiently 4. My manner of life from my youth which was at the first among mine own nation at Jerusalem know all the Jewes 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our religion I lived a Pharisee Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion viz. a I harisee 6. And now I stand and am judged for the hope of the promise made of God unto our fathers Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead which as it is a doctrine acknowledged by the Pharisees so is it the fundamental promise made of old 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake king Agrippa I am accused of the Jewes Paraphrase 7. And generally depended on by the Jewes and in intuition thereof it is that they spend their time in piety and obedience to God And yet for the believing and expecting this I am accused by these Jewes 8. Why should it be thought a thing incredible with you that God should raise the dead Paraphrase 8. This being by me asserted to be founded in the resurrection of Christ that is the thing that is most disbelieved God's having raised Christ from the dead And why should that be judged so incredible 9. I verily thought with my self that I ought to doe many things contrary to the name of Jesus of Nazareth Paraphrase 9. I confesse I was once of opinion that I was obliged to persecute this profession and doctrine of Christ 10. Which thing I also did in Jerusalem and many of the saints did I shut up in prison having received authority from the chief priests and when they were put to death I gave my voice against them Paraphrase 10. was a principal actor c. 7. 56. and approver of the sentence c. 8. 1. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Paraphrase 11. And in other cities beside Jerusalem I brought them into their courts and used all rigid means to make them deny Christ and was so fierce against them that I forced them to flie to heathen cities and then pursued them thither 12. Whereupon as I went to Damascus with authority and commission from the chief priests Paraphrase 12. Sanhedrim ch 9. 2. 13. At midday O King I saw in the way a light from heaven above the brightnesse of the sun shining round about me and them which journeyed with me 14. And when we were all fallen to the earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 16. But arise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witnesse both of these things which thou hast seen and of those things in the which I will appear unto thee Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel which thou hast persecuted and to proclaim unto others what thou hast now and shalt hereafter see 17. Delivering thee from the people and from the Gentiles unto whom now I
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
brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Paraphrase 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will and to oblige him to the utmost industry and diligence in the service of God knowing that nothing that we thus undergoe shall fail of receiving a reward Annotations on Chap. XV. V. 7. Seen of James What is here said of Christs appearance unto James is not mentioned in the Gospels yet is it by S. Jerome mentioned from the tradition of the Church and that presently after his resurrection before those other appearances which are here mentioned before it which if it be true it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not rendred afterward but either as an Ordinal of dignity not of time or as a form of numbring up several times without exact observation of the order of them then besides or in the next place as the word is used in this Epistle c. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where nothing of order is considered Now what James this was is affirmed by S. Hierome also that James the brother of our Lord whom he calls the thirteenth Apostle styled James the Just saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he reckoned by S. Paul among the special witnesses of the resurrection James the known Bishop of Jerusalem whom therefore some of the antients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons l. 1. c. 17. Chrysostome Hom. 1. on the Acts Theophyl on 1 Cor. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen by James the brother of the Lord constituted by him the first Bishop of Jerusalem So Photius the Patriarch of Constantinople Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first of High-priests or Bishops who by the Lords hand received the holy unction and Bishoprick of Jerusalem What is thus said of his being constituted Bishop by Christ is by others said to have been done by Christ and the Apostles Euseb l. 17. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first Bishop of Jerusalem received it from Christ himself and the Apostles by others from the Apostles immediately So Eusebius from Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith that Peter and James and John after the assumption of Christ as being the men that were most favoured by Christ did not contend for the honour but chose James the Just to be Bishop of Jerusalem So before Clemens Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner did the brother of the Lord James called by all men the Just receive the Church of Jerusalem from the Apostles And that this was done the first year after the death of Christ is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren that is the Bishop and the believers there And thence is it that he is called an Apostle Gal. 1. 19. and Act. 15. 6 and 22. the Apostles came together and It seemed good to the Apostles so saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those whom they now call Bishops they called Apostles bringing this for a proof of his affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostles wrote from Jerusalem to those in Antioch And this is the reason that in this his Church of Jerusalem James is set before Peter and John Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas and accordingly Paul assoon as he comes to Jerusalem persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle and is called James the Apostle in the Inscription of the Epistle though in the beginning of it he style himself a servant of Jesus Christ See Note b. on the Inscription of that Epistle V. 8. Born out of due time The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from a proverbial from among the Romans begun in Augustus's time It is from Suetonius taken notice of by Baronius An. Chr. 44. n. 74. but somewhat misrepresented The words of Suetonius lye thus in the life of Augustus c. 35. Erant super mille senatores quidâ—m indignissimi post necem Caesaris per gratiam praemium allâ—cti quos Abortivos vulgus vocabat There were at that time an enormous number of Senators above a thousand and some of them most unworthy of that dignity having after the death of Caesar by favour and bribery gotten to be elected These the multitude proverbially styled Abortives To this proverbial styâ—e of reproach S. Paul in great humility seems here to refer making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate viz. that he like them was none of the regular number of the Twelve none of those first taken in in Christs life time no way worthy to be an Apostle 〈◊〉 having persecuted the Church of Christ v. 19. and yet by Christs grace and special favour called and admitted to this dignity by the grace of God I am what I am v. 10. and in thâ—se so many respects fit to be look'd on in his own opinion of himself as they were reproachfully by the people viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth which consequently hath not those full dimensions which those children are born with who have staid in the wombe their full time to which most aptly agrees that which followes v. 9. as the reason of this expression for I am the least of the Apostles as the Abortive is the least of children And this is still but proportionable to what he every where when he speaks of himself is forward to say calling himself the greatest or chief of sinners lesse than the least of all Saints and attributing all to the superabundant mercy and grace of God that he so unworthy was thus vouchsafed and dignified by Christ V. 29. For the dead 'T is to little purpose to set down the several interpretations of this place see Justâ—ll in Cod. Can. Eccl. Vniversae p. 173. This which hath been set down in the paraphrase is most natural rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead is but the title in brief of that grand Article of the Creed that of the resurrection of