of some difficulty Two things especially it signifies in this Book a Covenant and a Will or Testament a Covenant Mat. 26. 28. Mar. 14. 24. Lu. 22. 20. as may appear by the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new which notes the opposition of this to the Old and so that this is what the Old was i. e. not a Testament but a Pact or Covenant Not a Testament to which Death is supposed necessary Heb. 9. 16. but could there have no proper place but a stipulation betwixt God and his people the Jewes promising mercies and requiring duties of them And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies a Covenant but never a Testament So again 2 Cor. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. which Old was written in Tables of Stone v. 3. and so appears to be the Law given to the Jewes and that was clearly a Covenant not a Will or Testament So again Jer. 31. 31. from whence the Writers of the Gospels and S. Paul 〈◊〉 to have derived the word there is mention of a New Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That must be a New Covenant because it is opposed to a former v. 32. which former being that of God the Father with the Jewes is a Covenant still and not a Testament for the reason forementioned and so is there described to be a kind of Marriage-Covenant as between an Husband and Spouse not a Testament between a Testaâ—or and Executor And the truth is clear that Baptisme and the Lord's Supper being the Sacraments of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this New Covenant as Circumcision was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old or former these are Foederal rites or Ceremonies Stipulations and promises which again referre to a Covenant and not to a Will or Testament So Gal. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive are two Covenants though the relation which the Apostles discourse there hath to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance v. 7. and 30. may seem to look toward a Testament for the main drift of that place is to represent to us the Law and the Gospel the Law as a Codex of Servile tasks the Gospel of Gracious promises the latter out-dating the former but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answerable to it and consequently the Law being a Covenant not a Testament such also must be the notion of the Gospel in that place and the very inheritance it self being part of the promise made to Abraham is agreeable enough to the word under the notion of a Covenant and not of a Testament part of the Evangelical Covenant being God's promise in Christ to receive us by adoption as Sons and if sons then heirs to bestow the inheritance upon us One place indeed there is in these Books where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibly signifies a Will or Testament Heb. 9. 16 17. as appears by the Death of the Testator mentioned v. 16. But of those two verses it is observable that the notion of Testament is there taken in by way of Accommodation as a second sense of the word superadded to the former of a Covenant in which it is used v. 15 18 20. it being said of Christ v. 15. that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator or Sponsor of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Covenant not Testament that of Mediator being farre from this of a Testator And besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New there is opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the end of the verse and so must be in the notion of a Covenant still because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was onely a Covenant and not a Testament the Author of it there being cleerly God the Father in whom Death the ratification of Testaments could have no place This again further appears by what is said of it v. 18 19. For there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was said to be consecrated with blood was the Tables of the law the Commandements v. 19. and will fitly be rendred there Covenant not Testament v. 20. It being the constant custome and practice of the Eastern Nations to use Blood in the striking of any Pact or Covenant but not in making every Will or Testament and to that the express testimony of Exod. 24. 6. which is there cited doth belong the sprinkling of blood being the ceremony following Moses's rehearsing the Commandements to the people Exod. 20 21 22 23. as the sanction of a Covenant So that although it be evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 17. doâ— signifie Testament yet it is as clear that as in all the other foremention'd Texts so also in the verses antecedent and consequent to these it signifies Covenant also and even in these not Testament exclusively to Covenant but Covenant and Testament superadded to it Covenant in the other verses and then by extending the use of the word to its full latitude Covenant and Testament both Upon this consideration and in reverence to the usage of the Latine and Western Churches who generally have used Testamentum in this place though some have used Instrumentum to contain both and others Foedus Covenant onely and that by retaining the word Testament I may be sure also to retain that comfortable intimation viz. that in the Gospel unspeakable gifts are given or delegated to us antecedently to all conditions required of us such are Christ's giving himself for us Calling us and giving us Sufficient grace to come unto him Upon these grounds I say it is not amiss to take in both the words in the rendring of this Title that of Covenant as being most agreeable to the use of the words in the Sacred Dialect and most agreeable to the nature of the Gospel which is as all Covenants made with inferiors are Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith a New Law requiring a condition of Faith and Obedience in us without which the Gospel is not the savour of life a Gospel of mercy to any and withall that of Testament also wherein the Christians inheritance is seal'd to him as to a Son and Heir of God's and wherein the death of Christ as of a Testator Heb. 9. 16 17. is set down at large by way of story and as it is applyable to our benefit THE note a GOSPEL according to St. note b MATTHEW Annotations THe Gospell What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which we render Gospel signifies among Authors is ordinarily known viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or good tidings Thus the Angel speaks of the birth of Christ in relation to all that should follow after it Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring you good tidings of great joy i. e. very joyful good tidings Only
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
Cor. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not dignified so farre as to be his Apostles yet to be his servants or Christians and c. 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in proportion to 2 Tim. 1. 9. they that are thus loved and favoured by God out of his special grace or according to S. Cyrill of Jerusalem his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Preface to his Catechismes they that are come in to the faith of Christ not only bodily as Simon Magus but in sincere purpose and resolution of mind see Note on Rom. 8. 28. So 1 Cor. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called being opposed to infidel Jews and Greeks are servants followers of Christ so Jude 1. the word is used absolutely and Substantively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are called that is to the Saints or Christians sanctified by God the Father and kept by Jesus Christ Having gone thus farre there are only three places behind Two are those in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and c. 22. 14. In this place 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the notion of retaining unto Christ entring into his service in the vineyard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some special excellence or diligence there to which reward is consequent Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may referre to the favour of being call'd before others preferred before others in that respect when others lie idle a great while because they are not call'd v. 7. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom God hath awarded the hire or reward which we see was by God who rewards every man according to his actions or workes awarded as plentifully to them that came in late to the vineyard as to those that came in earlyest and that signifies that they coming in late laboured more for the time then the other did nay very many of those that were first call'd viz. the Jews came not in at all and so were not all capable of that reward And in both respects 1. of them that being call'd first were yet exceeded in diligence and so overcome by those that came later and 2. of those that forsook their own mercy it is there said that many are the called but the chosen few and the last shall be first and the first last those that had been vouchsafed earlyer mercies greater graces for the obtaining salvation called before others to the Gospel nay perhaps allowed higher revelations here are not yet found capable of higher rewards greater degrees of glory hereafter And the reason is because though not this of Gods vocation which is free yet that other mercy of eternal reward is dispensed secundùm opera according to proportion to that use that is made of that grace of vocation that is to every man according to his works So in the second place Matth. 22. 14. the called are those to whom the first graces are given of inviting and calling to Christ v. 3. 4. and yet farther of bringing in to that spiritual feast v. 10. but then those that were invited and did not at all come in and so were not worthy v. 8. that is capable of the farther grace of reward or reception there and he that coming in came without the wedding garment that due reformation and change of mind required of him in obedience to that call were not allowed those higher vouchsafements but even those which they had taken from them and they punished for the abuse of them cast into utter darknesse where there is crying out c. The last place Apoc. 17. 14. is very remarkable where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called chosen faithful are set down either as all one or else as divers degrees of Christians and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last or highest 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reteiners to Christ or to the faith of Christ then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had lived like such that had not in vain received the Gospel 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful servants that continued faithful unto death performed all the trusts that God had reposed in them By what hath been thus shortly said may be discerned what probably is the meaning of this word in the several places in the New Testament which here once for all was not amisse to have mentioned Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Pet. 2. c. V. 29. In this place after v. 28. there is a large addition in the ancient Greek and Latine MS. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either miswritten for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But doe yee seek to encrease from a little and from the more to lessen But when ye enter and are invited to supper lie not down in the most eminent places lest a more honourable then thou come in and he that made the invitation come and say unto thee Get thee lower and thou be put to shame But if thou lie along in the inferior place and one inferior then thou come then he that made the invitation shall say to thee Come up higher and this shall be for thy advantage That some such thing was spoken by Christ upon some occasion appears by Luke 14. 8. And of this there is no other mention in this Gospel unlesse it be here CHAP. XXI 1. AND when they drew nigh unto Jerusalem and were come to Bethphage unto the mount of olives then sent Jesus two disciples 2. Saying unto them Goe into the village over against you and straightway yee shall finde an asse tyed and a colt with her loose them and bring them unto me Paraphrase 2. the foale of the asse Mar. 11. 2. and Lu. 19. 30. 1. see c. 26. 8. and c. 27. 44. 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold Thy King cometh unto thee meek sitting upon an asse and a colt the foale of an asse Paraphrase 4 5. Thus Christ roade not for any wearinesse having gone formerly through all Palestine on foot and this being now a small journey from mount Olivet to Jerusalem but thereby by using this that belonged to Judges Speak you that ride on white asses to signifie his approbation of those due acclamations which he knew would that day be given him v. 8. as to the Messias that so the prophecy Isa 62. 11. and Zach. 9. 9. might be accomplish'd wherein we read That the King of the Jews the Messias should come riding upon an asses foale which though it were a meek was yet also a royall gesture or ceremony 6. And the Disciples went and did as Jesus commanded them 7. And brought the Asse
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
necessary means toward the end they would be able to do what miracle they pleased And this is but duty saith Christ the doing of it they must not look on as supererogating virtue but as that to which they are strictly obliged and which though it be not commanded to all yet being a means necessary to an end is by interpretation commanded to all them to whom that end is commanded and so to them who were commanded to cure diseases c. Mat. 10. 8. For 't is ordinarily said that there are two sorts of Necessaries 1. those things that are so necessitate pracepti by necessity of precept or because they are commanded 2. others necessitate medii necessary as means without which I cannot do that service which is required of me And so was this of fasting and praying to the casting out of some devils the Apostles task at that time part of their office and as they that do not this fail much of their duty and have no reason to expect that God will supply them enable them farther to do that work without use of that means so they that do it have little reason to expect any thanks for it which is the adequate importance of this place V. 33. Preserve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used hath a special significancy in Greek authors opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the latter belongs to those creatures which bring forth egges first and then after some time living creatures so the former belongs to all other creatures which bring forth alive at first And this might have not onely a commodious but elegant sense in this place thus that they that die and lose their lives for Christs sake shall immediately without any intervall of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping of the soul in death bring forth a new life into all eternity But perhaps it may be unfit to affix this Critical notion of the word in Humane writers to this of S. Luke and if we judge by the use of the word in the Greek of the Old Testament which hath a greater consent and sympathy with the writers of the New Testament then any other sort of books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve for so it is used Exod. 1. 17 18 22. And then the meaning of the verse will be that he that shall use any crafty means of policy at that time to save his life it shall probably prove unsuccessefull to him when he that intrusts himself and his life to Gods providence and direction and so doth endanger the losing of it shall be more likely to save it then any other CHAP. XVIII 1. AND he spake a parable unto them to this end that men ought alwaies to pray and note a not to faint Paraphrase 1. to be constant and diligent in the performance of the duty of prayer not onely in respect of God to whom it is a duty but in respect of themselves whose petitions are by assiduity most likely to be obtained 2. Saying There was in a city a judge which feared not God neither regarded man Paraphrase 2. an unjust and harsh judg which neither was moved with conscience of duty to God nor with shame or remorse or compassion toward any man 3. And there was a widow in that city and she came unto him saying Avenge me of my adversary Paraphrase 3. Do me justice against 4. And he would not for a while but afterward he said within himself Though I fear not God nor regard man Paraphrase 4. delayed to do it 5. Yet because this widow troubleth me I will avenge her lest by her continual coming she note b weary me Paraphrase 5. lest her coming so continually for justice be a reproach to me and a testimony before others of my injustice to her and so be matter of shame to me if I deny her or lest at last she fall a reproaching me casting contumelious words upon me 6. And the Lord said Hear what the unjust judge saith 7. And shall not God avenge his own elect which crie day and night unto him note c though he bear long with them Paraphrase 7. do justice for his elect whose constant prayers importune him to it and shall he not do it speedily 8. I tell you that he will avenge them speedily Neverthelesse when the son of man cometh shall he find faith upon the earth Paraphrase 8. Yea certainly he will suddenly proceed against their persecutors and when he doth so it will fall very heavy upon the Jews For when Christ comes to do vengeance there shall be very few Christians to be found in Iudaea see note on Mat. 24. b. they that are converted of the Iews shall be gone out and dispersed among the Gentiles See note on Mat. 24. g. 9. And he spake this parable unto certain which trusted in themselves that they were righteous and despised others Paraphrase 9. which had a great opinion of their own perfections and so lookt on all others with scorn 10. Two men went up into the Temple to pray the one a Pharisee and the other a Publican Paraphrase 10. In the Temple there are two courts one for the Iews the other for the Gentile-proselytes that lived among them see note on Ephes 2. a. and to those two went up to the first a Pharisee to the second a Publican to pray 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican Paraphrase 11. And no person being present to either but God to overhear them the Pharisees words were these 12. I fast twice in the week I give tithes of all that I possesse Paraphrase 12. I fast every munday and thursday the second and fift dayes of every week on which we are wont to hear the Law read in our Synagogues and I pay tithes of herbs and every thing which others make doubt it being not determined by law whether they are to be paid or no. 13. And the Publican standing afar off would not lift up so much as his eyes to heaven but smote upon his breast saying God be merciful to me a sinner Paraphrase 13. being in the court of the Gentiles was in a sad humble pensive guise and by his gesture and action express'd a wonderfull great contrition and indignation against himself for what he had done and used this affectionate form of confession and deprecation 14. I tell you This man went down to his house justified rather then the other For every one that exalteth himself shall be abased and he that humbleth himself shall be exalted Paraphrase 14. This mans mean and lowly opinion of himself was more acceptable in the sight of God together with his confession and contritition then all the Pharisees good actions his exact fasting and paying of tithes being accompanied with that high
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
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
indeed the English word cover seems to come from it and that either simply to cover or to cover with pitch c. secondly in Piel to cleanse expiate and to be propitious Hence it is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plaster or cover with bitumen of pitch and sometimes most ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate or cleanse And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covering Exod. 26. 36. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory when the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering See Note on Rom 3. h. And so in this place where it notes a part of the Ark it must be taken in the notion of the Hebrew and rendred in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering as 't is Exod. 26. 34. and 30. 6. or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been here retained would have imported V. 7. Errors The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies peculiarly ignorance yet is taken among the Greek Writers in the Old Testament for sinning indifferently So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company that had not sinned against the King according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies ignoravit erravit ignorance error so also it signifies defecit recessit falling off failing and so here it signifies all those sins for which there was allowed expâ—ation and sacrifice under the Law that is all sins but those of Presumption or Will V. 13. Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie in this place signifies to purifie in the notion that belongs to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure and holy are set opposite 1 Cor. 7. 14. So also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is used for washing among the Jewes See Note on 1 Cor. 7. d. Thus it appears to be used here not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean or polluted immediately precedent and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing or purity following but by the evidence of the matter here spoken of For that was the design of the legal sacrifice bloud and ashes to cleanse them that were legally polluted which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cleansing of the flesh that is to make them legally clean such as might come into the congregation again But this still in a Metaphorical signification as cleansing signifies expiation or obtaining pardon of sin freeing from the inconveniences or Censures that belong'd to it In this same sense the word is used c. 10. 10. Through which will we are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our sins are expiated through the offering of the body of Christ once for all which v. 26. is expressed by another phrase that he hath now once appeared to put away sin by the sacrifice of himself V. 16. Be the death What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siggnifies here will be best guest by the Context which looks to the validity of Wills and Testaments and to the pleading of them in Law to receive benefit from them This is expressed v. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of this it is sufficiently known in all Lawes what is here said that as long as the Testator lives there is no validity in his Will no pleading any thing from it because Voluntas est ambulatoria say the Lawyers a man as long as he lives may change his Will In this sense may this 16. v. be thus interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is a Testament that is where a Testament is produced or pleaded or where a Testament is a Testament or to the confirming of a Testament to the proving of a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the death of the Testater be brought produced alledged brought into the Court testimony brought of it for otherwise the Will will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as long as the Testater is alive or as long as there is no constat of his death Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used sometimes in the New Testament in a Forensical sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring an accusation 1 John 18. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25. 7. to bring accusations or charges against any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or enter a suit against one V. 20. To put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to frustrate as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frustrate God's connsel that is deprive it of evacuate the end of it and so here Christ's death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depriving sin of its end or designe which was first to get us into its power to reign in our mortal bodies and then maliciously to bind us over to punishment eternal from both which Christ's death was designed to redeem us from living in sin and from being punished for it according to the two benefits of Christ's death signified in the Sacraments grace and pardon CHAP. X. 1. FOr the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect Paraphrase 1. For the Mosaical Law which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel eternal life c. and not the lively representation or effigies of them such as the Gospel now affords us is no way able by sacrificing every year as long as the temple lasts bullocks and goats that is by repeating often those same kinds of sacrifiees to work that great benefit for the worshippers which the Gospel is designed to doe viz. to give men full pardon of sin and purifie their consciences 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sin Paraphrase 2. For then they would not need to be offered again continually when the work for which they were offered was once wrought as if the cure were wrought the medicine need not be any more applyed 3. But in those sacrifices there is again remembrance of sins made every year Paraphrase 3. Whereas now being only a commemoration of sins not a purging them away they are
friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.
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
special decorum observable in these Visions in representing the Christian Church by the antient Jewish This is observable in many lesser particulars but most eminently in this description of her Persecutors There were three most remarkable calamities that fell upon the seed of Israel The bondage in Aegypt the Captivity in Babylon the Persecution of Antiochus And the like is prophesied in this book to befall Christians First Miseries by Jewish persecution and therefore Jerusalem is called Aegypt Rev. 11. 8. The second by Roman Idolatry which is therefore called Babylon here and c. 17. and c. 18. And the third when the Devil is let loose by Gog and Magog Rev. 20. 8. which are most perfectly parallel to Antiochus see the Paraphrase there And there is little reason of doubting but these allusions were intended and there is great decorum and method therein which ought to be carefully attended V. 10. The wine of the wrath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one that they both promiscuously signifie those intoxicating poisoning mixtures which were put into wine hath been shew'd in Note on Mat. 27. f. And agreeably to that notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in this chapter to signifie two things abominable sin and intolerable punishment The former of them in the 8th verse is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and 't is the same in effect which it would be if the words had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a myrrthate bitter poisonous cup of fornication Then for punishment 't is here used ver 10. being spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified wrath any more then the same word could signifie so v. 8. where 't is applied to Fornication but again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and as they signifie all those poisonous bitter mixtures put into wine and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's myrrhate cup of punishments which he there threatens to pour out on them expressed again in that that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mix'd unmix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the word to signifie wine not mingled with water merum strong wine or red wine as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unimix'd psal 75. 9. signifies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mix'd with these inebriating spices meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint in that place of the Psalmist Psal 75. 9. expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of mixture and then both these put thus together are very proper to expresse the cup of malediction see Note on Mat. 27. f. and consequently the curses and fierce punishments of God Thus c. 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter wine of his wrath not the wine of the anger of his wrath Many the like phrases we find scatrered in Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eustathius a cup of bitternesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Manasses a cup of destruction and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cup of afflictions above brim full and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter cup of the tast of wormwood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nicetas Choniata See Gaulmin on Eustathius p. 35. V. 13. From henceforth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it so read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words signifies saith Euthymius within a short time not long after quickly see Note on Mat. 23. 39. and Mat. 26. 64. In both which as here the antient Latine reads amode within a while This verse belongs to that which went immediately before v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the patience of the Saints to signifie a time of persecution see ch 13. 10. And to that nothing can be more proper then this that they are to be accounted happiest that die soonest that within a while are taken out of this life from having their part in the evil to come Isa 57. 1. So Eccl. 4. upon mention of the oppressors and strength on their side and the no comforter v. 1. it follows wherefore I praised the dead which are already dead c. v. 2. And to this belongs the answer of the Spirit in the words following they shall have rest from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from those persecutions which attend them here see Note on Heb. 3. c. 3. and which only death can give them an end of V. 14. A golden crown That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golden crown is an ensigne of Regal power is sufficiently known and little doubt but here it is so denoting that which in the New Testament is oft express'd by the style of the Kingdome of God or Christ the destroying and subduing of his enemies it being the special part of the Kings office debellare superbos to subdue all that hold out against him And as by the golden crown this regal office of Christ is here expressed so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharp sickle the approach of that exercise of it the sickle referring to the ripe harvest when the reapers come armed to cut down the corn and sharpnesse denoting the preparednesse of this instrument for that work and withall the swiftnesse and universality of the excision cutting the whole field down together And the destruction of the Romans that is of the heathen part of that people is here fitly represented by it So in the Gospel in the Parable of the wheat and darnel the harvest was the time of the excision of the Jewes So Jer. 51. 33. Yset a little while and the time of her harvest shall come that is of judgments and excision before express'd by It is time to thresh her to which reaping is preparative And whereas in this chapter there are two sickles one to cut down the corn another the clusters of grapes both these sorts of harvests are to be seen Joel 3. 13. and both for judgments on a people Put ye in the sickle for the harvest is ripe Come get ye down for the press is full the fats overflow for wickednesse is great And the reason of the phrase is clear because God's judgments being attendants and rewards of the sins of men when the measure of their sins is filled up they are then like to a field of ripe corn in time of harvest fit to be reaped ready for Gods vengeance to fall on them or again to bunches or clusters of grapes ready for the wine-press And so here at the point of time represented in this part of the Vision the time of Diocletian the sins of heathen Rome were fully ripe ready for the vengeance of God when their rage had continued a sharp persecution for ten years without intermission and pillars were erected to Diocletian as trophies that he had abolished Christianity and enlarged Paganisme See Baronius Anno Dom. 304. §
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
in a new tomb which he had provided for himself hewn out of a rock and rolled a great stone to the place of entrance into the 61. And there was Mary Magdalen and the other Mary sitting over against the sepulchre 62. Now the next day that followed the day of the preparation the chief priests and Pharisees came together unto Pilate Paraphrase 62. after the day was ended whereon he was crucified probably on Friday evening 63. Saying Sir we remember that that deceiver said while he was yet alive After three days I will rise again 64. Command therefore that the sepulchre be made sure until the third day lest his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shall be worse then the first Paraphrase 64 And therefore to prevent any more seduction of the people in this matter be pleased to appoint a guard to attend the sepulchre until that third day be past lest his disciples that cannot but remember his words do accordingly come and take away his body out of the grave in the night time and then perswade the people that he is risen from the dead which if it should happen the peoples belief that he is risen from the dead would prove a more dangerous seduction than any they have yet faln into 65. Pilate said unto them Ye have a watch go your way and make it as sure as you can Paraphrase 65. guard of Roman souldiers at your service see note on Lu. 22. 1. Go and use any means that you know or are wont to use to secure the grave 66. So they went and made the sepulchre sure sealing the stone and setting a watch Paraphrase 66. by two means 1. by fastning a seal upon the stone that they might discern if it were opened and 2. making use of a guard of souldiers to watch and keep it Annotation on Chap. XXVII V. 5. Hanged himself What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or how 't is reconcileable with what is related of Judas Act. 1. 18. hath been a matter of some doubt and difficulty That he hanged himself is affirmed by many of the Ancients Origen and S. Chrysostome and his followers and Juvencus and Leo but especially by the Epistle that bears the name of Ignatius to the Philippians but sure was not written by him And some reverence is due to these authorities Otherwise that which the words most easily and promptly bear and which they might possibly mean by those words which we interpret to hanging is this that he fell into a violent suffocating fit of sadness or melancholy and grieved so excessively as to wish himself dead and then suddenly fell flat upon his face for so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only falling on the face not down any steep place and then burst Act. 1. 18. And Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies falling forward on the mouth on the face and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is said to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who lyeth upon the face and opposite thereto is lying on the back This seems to be Theophylact's understanding of it who speaking of the excessive sorrow that the incestuous Corinthian if not timely absolved might probably fall into expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to a suffocation as Judas did And this seems to have caused Oecumenius on the Acts having resolved that he died not by hanging to fly to some fables of Papias of his being so swoln that he could not pass by a chariot in the way c. In which fable I suppose there might probably be so much truth that by this fit of extreme melancholy he was so swoln that as the Text saith he burst asunder and his bowels gushed out So in Aelian where 't is said of Poliager 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproach'd he was suffecated that is to be interpreted by the words immediately precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffs have not onely grieved men often but also killed them with grief Thus in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be suffocated through grief strangled as it were or miserably affected with conscience And though it signifie not in this sense to die yet it doth note a violent disease stifling and suffocating for want of vent and affecting the patient so as to produce that death which Judas soon came to after this falling upon his face and then as upon a violent stopping all natural passages which the violence of despair had wrought in him bursting asunder his guts breaking out at his navel Act. 1. 18. That exceeding horrour and grief being the only thing here mention'd as that which immediately followed and came in naturally at that point of the story the death it self following it is not certain how long after and so particularly mention'd by S. Luke in the Acts on the occasion of the election of a Successor into his place Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendred in the old Testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be choaked or suffocated not only with an halter but with an excessive grief or trouble on the soul and in the Arabick among the Physicians it signifies an angina and the suffocating of the mother in Avicen so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that suffocation of the body in time of sleep which they call incubus or the night-mare And for the use of it in the Bible 't will be observable how 't is used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands hearing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieved extreamly so as not to hang her self sure for the story shews shedâ—d not so but so as to fall into a deep melancholy a spice of this disease of suffocation a consequent of which was her wishing her self dead as she expresses it v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired that thou wouldst take me away from the earth and why should I live any longer v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou do not think good to kill me c. And though one passage v. 10. seem to incline the other way as when upon consideration of the reproach and sadness that would come upon her father she represseth her design If I shall do this it shall be a reproach c. yet this is not of much validity because this consideration might be made use of to dispel her melancholy that grew so violently upon her and to divert her to a more profitable course commending of her state to God in prayer as she did v. 11. and this as fitly and as properly as from the intention of hanging her self Adde to this that she that was so pious a person and prayes so heartily v. 11 12. and in that prayer confesses no such guilt but only I have desired thee to release me from the earth and in
sentence of death capital punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment or punishment eternal is just and 2 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both directly contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment or condemnation which must be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they
have parted with for our sakes were it never so dear to you though now you are so shie and afraid of a little persecution or what is now become of all that for which you were so taken notice of and magnified among men as the kindest and lovingest of any to your teachers so kind that I am able to bear you witness that nothing was so pretious to you but you would have parted with it for my sake Theophylact. 16. Am I therefore become your enemy because I tell you the truth Paraphrase 16. Am I then who was at first so pretious to you now taken for an enemy of yours for one that means you mischief and am likely to bring persecution and pressures among you of which your now teachers the Gnostick complyers undertake to rid you for no other crime but onely telling you my conscience and revealing the truth of the Gospel unto you This is a little unhappy 17. They zealously affect you but not well yea they would exclude you that you might affect them Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good but that they may supplant me and get all your affection to themselves or that they may shut you out of the fold of Christ that ye may follow them as your new pastors 18. But it is good to be zealously affected alwaies in a good thing and not only when I am present with you Paraphrase 18. But in a good cause ye ought to be constant and therefore so you ought in your affections to me and to the doctrine then preached to you and that now when I am absent and not only when I am present among you Such a seeble decaying affection as that is good for nothing 19. My little children of whom I travail in birth again untill Christ be formed in you Paraphrase 19. My babes which cost me the same pain now that you would if I were now to convert you anew till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you Thus great is my kindnesse to you 20. I desire to be present with you now and to change my voice for I stand in doubt of you Paraphrase 20. It was no want of care or kindnesse in me that I was not with you before this Many resolutions I have had to come to you and to speak with in stead of writing to you and so to apply these remedies sharper or milder as should appear most convenient being uncertain at this distance which is the best way of dealing with you 21. Tell me ye that desire to be under the Law doe ye not hear the Law Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification may in the very Law it self see your selves confuted 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman Paraphrase 22. For of the two children that Abraham had the one of Hagar which denotes the Law the other of Sarah which denotes the Gospel without legal performances 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise Paraphrase 23. 'T is apparent that one viz. Hagar's child was born after an ordinary manner but Sarah's child was not by the ordinary course of nature but above it by the power of God and by virtue of the promise made to Abraham 24. Which things are note b an allegory for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar Paraphrase 24. And these two mothers are figurative expressions and allegorically denote the first and second Covenant see note on the Title of these books the Law and the Gospel Hagar denotes the Law given from Sinai and that brings nothing with it but servitude and strict observances and yet thereby helps no man to the condition of sons to justification 25. For this Hagar is mount Sinai in Arabia and note c answereth to Jerusalem which now is and is in bondage with her children Paraphrase 25. For the name of Hagar signifies the mount where the Law was given and this is answerable to the present state of the Jews these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised and observe the Mosaical Law like the Jewes and so they like Hagar their mother are in a servile condition still 26. But Jerusalem which is above is free which is the mother of us all Paraphrase 26. But Sarah which denotes the state of the Gospel that new city which Christ hath brought from heaven with him see Rev. 21. b. of which all we Christians are free-men or citizens she is a free-woman and signifies that we Christians Gentiles as well as Jews are free from the Mosaical rites c. and that we may be justified without them 27. For it is written Rejoice thou barren that bearest not break forth and cry thou that travailest not for the desolate hath many more children then she which hath an husband Paraphrase 27. According to that prophecie Isa 54. 1. Rejoice c. the meaning of which is that the gospel-Gospel-covenant which when Christ was here on earth had few children few that were brought forth by it after his death upon the preaching of the Gospel by the Apostles to the Gentiles had many more then among the Jewes in his life-time 28. Now we brethren as Isaac was are the children of promise Paraphrase 28. But my brethren as Isaac was born only by strength of God's promise not by any ordinary means Abraham and Sarah being beyond age so are the children of God received to be such and justified only by the promise of God that is through the strength of that promise to Abraham and covenant in Christ that all faithfull obedient persevering believers should be justified without any Mosaical performances 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now Paraphrase 29. But as Ismael then who was born by the strength of nature persecuted him that was born by the strength of God's promise only viz. Isaac so now it comes to passe they that depend on the Law for justification persecute them that depend onely on God's promise that are perswaded that through faith without legal performances they shall be justified 30. Neverthelesse what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not note d be heire with the son of the free-woman Paraphrase 30. To these therefore is applyable that which follows in the story that Ismael is to be cast out and none but Isaac to inherit they that depend on the Law for justification never attain to it but they that depend on the sole promise of God and accordingly expect to be
better Covenant then the Covenant of the Law wherein Moses undertook for God to us 23. And they truly were many priests because they were not suffered to continue by reason of death 24. But this man because he continueth ever hath an note d unchangeable priesthood 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 26. For such an high priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself 28. For the Law maketh men high priests which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore Annotations on Chap. VII V. 4. Spoiles The true notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best discerned by considering the parts of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaps whether of sand or corn or any other goods And Phavorinus observes that in the Feminine gender it signifies from that of heaps of sand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-shore but in the Masculine it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap of goods or stones and the like so again saith he p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies heaps of wheat or barley where by the way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes in the author must not be taken as an interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but subjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and accordingly the punctation must be altered from what it is in the printed copie thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the top or prime or choise part of any thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the prime part of the trees viz. the fruits upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then these two put together in composition are the prime or chief part of whatsoever it is that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what that is particularly in any place the matter spoken of must determine Thus when the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of corn or fruits c. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime or choise of the fruits or first-fruits such as among all men were wont to be consecrated to the gods not in order of time the first that are gathered but for quality the fairest or best of the heap So when the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the heaps of goods taken in warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it gold or other pillage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the prime and choise of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime part of the prey which generally was dedicated and presented to God such as is mentioned 1 Sam. 15. 21. under the title of the chief things of the spoil sheep and oxen c. to sacrifice unto the Lord in Gilgal And this is by Herodotus Thucydides Xenophon and Euripides called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is a memorable place in Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men ought in hunting to begin from the gods and to present to them the first-fruits of what they have taken no lesse then in a victory in war the chief of the spoiles So when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the sea-shore then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the prime of those rarities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the merchants when they return from a voyage offer up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the gods From these so many notations of the word it comes not only to signifie any or each of these but in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the prime or choice of any kind but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he by way of abuse not in the first propriety Agreeably hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here signifie a tithe or tenth given to Melchisedek as to the Priest of God not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tenth part only of them for that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but tenth of all Gen. 14. 20. and that tenth paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the choice or prime or best of the store for that was wont to be pick'd out and dedicated to God The whole difficulty then remaining will be not whether he paid a full tithe of all the spoils for that is already cleared by Genesis he gave him tithes of all and by this chap. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tithe from all to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added not to deny what was before said but to specifie that this tithe of all was chosen out of the best and choicest but I say the onely remaining difficulty will be whether this tithe then paid by Abraham were of all his own possessions and so that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. and paid tithes of all Gen. 14. 20. or whether it were only of the tithes of the spoils taken in that war against the four Kings and so that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here To which I answer first That there is little doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. referre to the same thing exactly to wit that which Gen. 14. 20. is called the tithe of all and if that be the tithe of the spoils only then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted with this restraint from the matter in hand not all his own goods but all that he had there with him all that he had then acquired all the spoils Or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie his other store his corn and fruits at home as according to the notion of the word 't is clear it may doe then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie all his tithable possessions of any kind But then secondly It must be considered that Abraham was not now at his own home but in his returne from the conquest over the Kings v. 1. and that if it should be doubted of farther appears because Melchisedek King of Salem came out to meet him as a stranger in his passage which signifies that he was then passing through Melchisedek's dominions And he that is Melchisedek brought him forth bread and wine Gen. 14. 18. not offered bread and wine to God as some would have it but saith Cyril of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought it out to Abraham And Philo Judaeus mentions this act of
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies adjoyning and that proportionably to the Septuagint who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been said Note on Mar. 1. b. and then so it must signifie here things that joyn neer upon deliverance or salvation The onely difficulty will be what notion belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance or salvation in this place And that will most probably be the temporal deliverance here preparative to the eternal rest hereafter this being the interpretation of the promises v. 12. which by Faith and endurance are possessed whereas they that now for persecutions fall off lose both their present and future reward are destroyed here with the Jewes the persecutors and are lost eternally V. 20. After the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the order may here signifie no more then sicut or quemadmodum even as or after the manner of for the words in the Psalmist are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Aben Ezra explains by after the manner or like as Not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie here as it would doe being spoken of the Aaronical Priest for there it should signifie a natural succession in that line from Aaron observed among all the Levitical high Priests but onely a similitude or agreement in so many particulars nominated with Melchisedek see Cunaeus De Rep. Heb. particularly that of being a King and a Priest together which was so solemnly presignified of Christ by the Prophets and perhaps from thence taken into the heathen Oracles that about that time among the Romans the dignity of the Pontificate was joyned with the Imperial first by Augustus and afterwards by the rest of the Emperors See Sueton. in August and in Galba c. 8. and in Claud. c. 22. And thereupon saith Tacitus An. l. 3. Nunc Deum munere summum Pontificem summum hominem esse Now by the gift of the gods the chief priest is the supreme man or Emperour CHAP. VII 1. FOr this Melchisedek King of Salem Priest of the most high God who met Abraham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation King of righteousnesse and after that also King of Salem which is King of peace Paraphrase 1 2. Now that Christ was not onely an Aaronical Priest but of a much higher kind appears by the nature of the Priesthood of Melchisedek after the manner of which Christ's Priesthood was For this Melchisedek who in his name King of righteousnesse and in his title King of Salem or Peace resembled Christ most absolutely and is called Gen. 14. 18. a Priest of the most high God and so a King and Priest both and who as such when Abraham came from his victory over Kederlaomer and the other Kings came out and treated him civilly as a King and as a Priest blessed him and received from him the tenth of all he had there 3. Without father without mother without descent having neither beginning of dayes nor end of life but made like unto the Son of God abideth a Priest continually 4. Now consider how great this man was unto whom the Patriarch Abraham gave the tenth of the note a spoils 5. And verily they that are of the sons of Levi who receive the office of the Priesthood have a commandment to take tithes of the note b people according to the Law that is of their brethren though they come out of the loins of Abraham 6. But he whose descent is not counted from them received tithes of Abraham and blessed him that had the promises 7. And without all contradiction the lesse is blessed of the better 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth 9. And as I may so say Levi also who receiveth tithes paid tithes in Abraham 10. For he was yet in the loins of his father when Melchisedek met him 11. If therefore perfection were by the Levitical Priesthood for under it the people received the Law what farther need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron 12. For the Priesthood being changed there is made also of necessity a change of the Law 13. For he of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the altar Paraphrase 12 13. And the truth is the Priesthood being a thing about which the Mosaical Law was principally conversant the changing of the Law about that and translating it to a Tribe or family that of Judah and David of which none by the Law were to be Priests is an evidence that the Law is abolished and consequently that necessity of legal observances or continuing in all the words of that Law and of the Mosaical yoke 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood 15. And it is yet far more evident for that after the similitude of Melchisedek there ariseth another Priest 16. Who is made not after the Law of a carnal commandment but after the power of an endlesse life 17. For he testifieth Thou art a Priest for ever after the order of Melchisedek 18. For there is verily a disannulling of the commandment going before for the weaknesse and unprofitablenesse thereof 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we note c draw nigh unto God 20. And inasmuch as not without an oath he was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedek 22. By so much was Jesus made a surety of a better Testament Paraphrase 20 21 22. And 't is likewife added by the Psalmist that God sware and will not repent interposed his oath in this matter which is an argument of the immutability and weightinesse of the matter and of the eternal continuance of this Priesthood of Christ and so of the preeminence of it beyond the Aaronical which was not established by God by oath And so as much as a durable immutable eternal Priesthood is more excellent then a transitory mutable finite Priesthood such as the Levitical being fixt in mortal persons one succeeding the other and such as was it self mortal not to last any longer then the coming of Christ so much was that Covenant wherein Christ was Sponsor and Surety for God that it should be made good to us on Gods part on condition we performed that which was required of us viz. the Covenant confirmed to us by Christ in the Gospel a