men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
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
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
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
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable de incarn verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te when thou judgest literally but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being impleaded of murther he was freed from the accusation where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified which is so often used in these Epistles For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest overcome when thou pleadest in the latter and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie pleadings so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
the law of sinne Paraphrase 25. Yet blessed be God by the grace and strength of Jesus Christ ch 6. 23. there is a way to get out of this cursed estate 1. pardon to every penitent sinner which may encourage any to break off this estate of sin and 2. grace and strength in Christ to perform what God in Christ will accept that is sincere though not perfect obedience the thing affirmed v. 6. and resumed at the beginning of Chap. 8. So then the conclusion of this digression from v. 7. to this place is that the bare knowledge of the Law of Moses doth only direct the understanding what is the duty which notwithstanding the carnal man accustomed to his own waies of sin may think fit still to go on in them and so though one and the same person doth two things at once with his understanding he serves the law of God is delighted and pleased with those things wherewith that is delighted and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh and falls into sins directly contrary to the suggestions of his conscience and the law in it and this is justly rewarded with death ch 6. 23. Annotations on Chap. VII V. 1. The law hath power over The construction and meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are commonly rendred the law hath power over a man as long as he liveth is somewhat uncertain and for the determining of it the first thing to be considered is the designe and matter of the discourse in this chapter which is discernibly this To vindicate his doctrine charged on him Act. 21. 21. it is not certain whether then truly or no but without doubt now profess'dly taught by him that the Judaical law was abolished by the death of Christ Ephes 2. 15 16. Col. 2. 14. and so now was not obligatory to a Jew This he now thinks fit to declare to the Jewish Christians at Rome as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them and justified his preaching the Gospel to them both which together did by way of interpretation and necessary consequence contain under them this of the obligingnesse of the Law to a Jew For the Law of the Jewes commanding a strict separation from the Gentiles all that were not their Proselytes and circumcised and Paul and other the Apostles being Jewes their conversing with and preaching to the Gentiles could not be allow'd upon any score but that of the abrogation of the Jewish Law which accordingly was of necessity to be revealed to S. Peter in a vision Act. 10. and so seems to have been to S. Paul Ephes 3. 3. before he durst preach to Cornelius who though a Proselyte of the Jewes yet was not a Proselyte of their Covenant or righteousness that is was not circumcised This abolition of the Law to you that is to his brethren the Jewes v. 4. and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 6. that is to S. Paul and those he speaks to that is to them that know the law v. 1. and so still the Jew-Christians at Rome is here evidently proclaimed v. 4. and 6. And therefore in all probability that must be the importance of these words which may most directly prepare and contribute to the inferring of that conclusion To which end first it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred as long as he the man not as it liveth This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman which hath an husband is by the conjugal law bound to the living husband where the husband is the person whose life is considered in this case who as long as he lives hath power over his wife and so long the wife by law is bound unto him but if he die she is free c. By this also it is manifest in the second place that the man which is meant in the latter part of this first verse as long as he liveth cannot be the person on whom the Law hath power or force but some other who by law hath power and authority vested in him For it is apparent v. 2 and 3. that the life or death of the person under subjection is not the thing taken into consideration and if it were it would not tend to the inferring of the designed conclusion for the Jewes could not be supposed to be dead but the Law that had power over them and though v. 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are put to death may make that seem possible to be here meant yet the contrary being so evident by the whole drift of the discourse it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there you are put to death to the law must be interpreted as a figurative speech to signifie the law is put to death to you as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void to be evacuated or cancelled and so is all one with being put to death and is so used Ephes 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having cancell'd the law all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having blotted it out Col. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having nailed it to the crosse we read of the woman v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would literally be rendred she is cancell'd from the law of the husband but indeed signifies the law of the husband is cancell'd or ceaseth to be in force to her and so v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are cancelled to the law signifies the law is cancelled to us Which being thus farre deduced it remaineth in the third place that the former part of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must either thus be rendred the law of the man hath power or force or remains valid joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath power or else because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwise placed being affix'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly governs a Genitive case and is used with one Lu. 32. 25. just as here it will be if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be governed by it it is possible that the word man which is the he in the latter part may be implied and understood though not specified in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law thereby signifying not Law in generall but more specially any law which conveyeth a right or giveth power or dominion to one man over another according to the primitive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo noting an assignation or distribution of every mans right unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. evidently signifies the conjugal law
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
not thus provoke should thus enter was perfectly acceptable to God agreeable to his will and wisdome And so when the iniquity of the people is grown to such a pitch that God decrees their excision and the same may be said of any particular man that hath so fil'd up his measure though Noah Daniel and Job should intercede they shall not prevail for them Secondly when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it for if it be in that case God's denying to grant the prayer is a greater mercy then the granting of it He were au enemy if he would thus hear us to our ruine Evertêre urbes tot as optantibus ipsis Dii faciles The heathens could charge it on their Gods as too great a facileness to destroy whole cities by this means of granting men their wishes Thirdly when although that which is prayed for be good for the petitioners yet somewhat else is better and really more desireable to them And then thus to deny what is asked and thus to exceed their asking what is that but the divinest and most advantagious way of granting it And in that case God that knows what we really most want what is most truly agreeable to our desires being able to chuse for us better then we for our selves when he grants not our prayers in the kind yet he grants them by way not only of equivalence but of running over denies us what we demand and gives us what is more for our advantage denies us what is good but grants us that which is much better for us Thus when Christ pray'd for the departure of that cup his prayer was not heard but in stead of it the angels sent to strengthen him and enable him to drink it up as that which was more for his the world's advantage And thus when S. Paul prayed thrice that the thorn in the flesh should depart from him that prayer was not granted but in stead of it that grace given which was sufficient to enable him to support that affliction and that was better to him then the other for God's strength was perficted and magnified in him through that weaknesse or affliction viz. by his Christian bearing of it The second thing that which respects the disposition or qualifications of the petitioner may be reduced to these three branches First that he be such as to whom God's promises do belong such an one as performs his part of the Covenant of mercy the pious Christian liver he that is a worshipper of God and doth his will For otherwise God which is a hearer of prayers indefinitely is not the hearer of his we know that God heareth not sinners If they incline to iniquity in their heart the Lord will not hear them when they make their long prayers the Lord will hide his face their hands are full of bloud they must wash and make them clean before they have any title to God's hearing or answering their prayers Secondly that in that particular for which he prays he apply himself onely to God and such means as he knows to be acceptable to him This is it which is called in S. James asking in faith c. 1. b. and is opposed to wavering that is doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double-minded man ver 8. who sending one mind one will unto God in prayer hath another for the most ungodly instruments makes a secret addresse unto them which renders him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsetled and various one while in the ways of God and another while of the Devil and Let not such an one think saith the Apostle that he shall receive any thing of the Lord v. 7. Thirdly that his asking be joined with importunity for to that qualification of our praiers the promise is expressly made in the Parable of the widow and the unjust judge and in the joining together of asking seeking knocking to which the having finding opening unto are promised by Christ by this importunity meaning a continuance and perseverance in our praiers for that which we want and when at the first asking the mercy is not conferr'd repeating and re-inforcing the request waiting upon the Lord which hideth his face and never giving over the importunity until the request be graciously answered by God All these being thus set down are the several ingredients to make up the intire qualification signified hereby praying according to God's will and to them that are thus qualified in each branch this confidence here belongs that whatsoever they shall thus ask God will hear them By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted viz. onely according to the importance of these words thus explicated It being certain that no man is bound to believe that which is not true or to believe that absolutely which depends upon so many conditions upon performing of which as he lawfully may nay as a duty of faith to God's promises is obliged and must believe that what he thus prays shall be granted so if he perform them not he is not obliged to believe that his prayers shall be granted him and if through a great measure of humility and undervaluing his own performances he chance to erre and think himself unqualified when he is not unqualified and consequently want this confidence toward God that he will hear his prayers when he hath if he knew it due grounds for that confidence it is not to be imagined that the want of that confidence or the excess of that humility which is so acceptable in the sight of God should render him or his prayers unacceptable and ineffectual to him And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him ask in faith in S. James chap. 1. 6. must no otherwise be interpreted V. 16. Sin unto death What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin unto death may I suppose be best learned from what we read in the Law of him that sins contemptuously to whom death without mercy was prescribed This was described Heb. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that set at nought Moses's Law died without mercy upon a sufficient proof of it And so he that is guilty of that and proportionably to him he that useth the Son of God now under the Gospel after that manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treading or trampling upon the Son of God v. 29. setting his commands and terrors at nought as there he is thought worthy of sorer punishment so here his sin may fitly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death What this contempt is may appear by the second Council of Nice which expounds the sin unto death by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue unreformed and incorrigible after all the
salvation 348. 1. chief Captain 261. 1. chief Captains 892. 2. Captains of the Temple 260. 1. Captive into all nations 256. 1. taken Captive 478. 1. leadeth into Captivity 914. 1. Garnal 587. 1. Carried Stephen 359. 1. Cast down 576. 2. Cast out 356. 1. 846. 1. Cast out Devils 53. 1. Cast out your name as evill 210. 2. Castle 261. 1. without a Cause 314. 2. a Cast-away 541. 2. Ceased from sin 803. 1. without Ceasing 383. 1. two Chaines 436. 2. by Chance 226. 1. Change the glory 444. 1. was Chargeable 589. 2. straightly Charged 50. 1. Charity 873. 1. Chastise 263. 1. Chief of Asia 413. 2. Chief men among the brethren 399. 2. Chief Pharisees 239. 1. Chief Priests 151. 2. Chiefly 452. 1. Cherubims of glory 455. 2. saved in Child-bearing 690. 1. Children of God 26. 2. 832. 2. her Children 844. 2. Children of the Kingdome 832. 2. their own Children or others 89. 1. Children of wrath 549. 1. your Children 69. 1. Children in the market 62. 1. Children of the bride-chamber 49. 1. 275. 2. Chosen 67. 2. 792. 1. 793. 1 2. 794. 1. 851. 2. Chosen us in him 616. 1. 793. 2. Christ 368. 1. 605. 2. 680. 2. 828. 2. in Christ 616. 2. 621. 2. a man in Christ 591. 1. 862. Christ is in you 593. 1. false Christs 121. 1. Church 350. 1. 566. 1. whole Church 350. 2. Church of the living God 693. 2. in every Church 394. 2. Circumcision 643. 2. Citie 945. 1. all things are Cleane 229. 2. Cleane every whit 309. 1. Cleophas 266. 1. Cloak 31. 1. 714. 1. Cloak of covetousnesse 666. 2. Clothed 806. 2. Cloud 333. 1. 763. 1. under the Cloud 543. 1. cometh with Clouds 868. 1. Coat 31. 1. Cock-crowing 173. 2. a Colonie 635. 1. Colossians 649. Come together 7. 1. till I Come 329. 1. he that should Come 59. 1. world to Come 59. 1. 70. 2. Come to Christ 286. 1. Cometh 856. the Lord Cometh 566. 2. 852. 2. Cometh with clouds 868. 1. Cometh into the world 269. 1. Coming of the Lord 679. 1. 784. 1. Coming of Christ 119. 1. 812. 1. Coming in his Kingdome 85. 2. Comfort in the holy Ghost 312. 2. Comfort 312. 1. 316. 1. Commanded them 901. 1. great Commandment 108. 2. new Commandment 827. 1. old Commandment 826. 1. 827. 1. Epistles of Commendations 573. 1. Common and unclean 532. 2. Communication 564. 2. corrupt Communication 628. 2. Communion 339. 1. 594. 2. Communion of the body 131. 2. not to Company 522. 2. by Companies 154. 2. Compelled 138. 2. 599. 2. lust Conceiveth 675. 2. Concision 643. 1. Conclude 456. 2. Condemnation 849. 2. fall into Condemnation 785. 1. greater Condemnation 779. 1. Condemned of himself 721. 2. Conduct 566. 1. Confesse your faults one to another 786. 2. Confidence 731. 1. 753. 1. 757. 1. 832. 2. having this Confidence 638. 2. for Confirmation 593. 2. 699. 2. Confirmed 513. 1. Conflict 666. 1. Conscience seared 696. 1. with one Consent 239. 2. Considered 383. 2. it is Contained 792. 1. Content 704. 1. Contention 666. 1. Continue 913. 2. Continual coming 249. 2. if they Continue 690. 2. end of Contradiction 513. 2. 592. 2. 699. 2. â—ut Contrary-wise 601. 1. Convenient day 154. 1. not Convenient 444. 2. Conversation 644. 2. Convince gain-sayers 316. 1. Corban 79. 1. 743. 2. Corinthians 510. second to the Corinthians 568. Corrupt 446. 1. Corrupt the word 572. 2. Corruptible crown 540. 1. not Corruptible 797. 2. Corruption 478. 1 2. 525. 1. 800. 1. 801. 1. 810. 1. for Corruption 815. 1. first Covenant 748. 1. Covenant-breakers 446. 2. Covetousnesse 445. 1. 526. 2. 666. 2. thy Counsel determined 344. 2. Counsellor 181. 1. Counted to him for righteousnesse 605. 2. Countrey 154. 2. farre Countrey 242. 1. Countreymen 667. 1. Course 713. 1. Course of Abiah 187. 1. Course of nature 779. 2. finished our Course 419. 1. taken in their own Craftinesse 518. 2. Creation 651. 2. Creature 477. 2. every Creature 182. 1. bear his Crosse 323. 1. Crown 667. 2. 713. 2. Crowns of gold 884. 1. 920. 1. many Crowns 877. 1. Crucify afresh 739. 1. Crucified among you 604. 2. Cried 292. 1. Cubite 38. 2. Cup of blessing 545. 2. Curious arts 412. 1. Curse father or mother 79. 1. receit of Custome 48. 1. Cut asunder 124. 2. Cut to the heart 348. 1. Cut off 611. 1. Cymbal 554. 1. D. Damnation 499. 2. eat and drink Damnation 132. 2. Darknesse 823. 1 2. Day 518. 1. 751. 1. 819. 1. great Day 947. 2. an high Day 323. 2. Day-spring from on high 192. 1. Day is at hand 501. 2. Day of Christ 672. 1. 751. 1. Day of judgment 834. 1. Day of the Lord 679. 1. 751. 1. 820. 2. great Day of God 893. 2. that Day 172. 1. 317. 2. to Day or tomorrow we will 782. 2. Day of vengeance 893. 2. Day of visitation 795. 1. last Daies 338. 1. 784. 1. ten Daies 875. 2. in these Daies 189. 2. in those Daies 189. 2. Daily bread 35. 2. Day-starre 813. 1. Deacons 637. 1. Dead 241. 1. 563. 1. Dead bury their Dead 46. 1. baptized for the Dead 563. 1. Dead to the law 468. 2. 469. 1. Death and hell followed 891. 1. second Death 939. 2. shadow of Death 192. 2. sin unto Death 841. 1. Debt 92. 2. Decease 221. 1. 812. 2. Deceipt 666. 1. Deceive you with vain words 873. 1. Deceive our selves 823. 2. many Deceivers 827. 1. Deceivings 815. 1. Declare his righteousnesse 456. 1. the Deep 218. 2. 590. 1. Defile 780. 1. Defile the Temple of God 518. 1. Defiled 156. 1. 320. 1. Defraud 165. 1. Delicacies 699. 1. Deliverance 344. 1. Delivered 687. 2. Demonstration of the spirit 515. 1. Deny 254. 1. Deny himself 85. 1. Depart 309. 1. 638. 1. 680. 1 2. Depth 811. 1. 878. 1. Depths of Satan 878. 1. Deputy 387. 1. Despised moses law 753. 1. done Despight to the spirit of grace 753. 1. Despightfull 446. 2. Destroy 729. 2. Destroy the earth 908. 2. him shall God Destroy 518. 2. not Destroyed 576. 2. Destroyer 545. 2. Destruction of the flesh 523. 2. Devill 21. 1. is of the Devill 832. 2. hath a Devill 291. 2. Devotions 405. 1. a Devout man 366. 1. Devout men 366. 2. Diana 413. 1. making a Difference 854. 1. there is Difference 534. 1. Dignities 850. 2. Diotrephes 846. 2. Dip 310. 1. Discerning 549. 2. Disciples 25. 1. 74. 2. 350. 1. heal Diseases 53. 1. Disfigure their faces 35. 2. Dishonor his body 656. 2. Dishonoreth his head 547. 1. Disobedient 390. 2. 801. 1. Dispersed among the Gentiles 292. 1. Disputations 503. 1. Disputer 513. 1. Disputing with Stephen 514. 1. without Distraction 534. 1. Distresse 409. 1. not Distressed 576. 1. Divider 534. 2. Dividing 534. 2. rightly Dividing 709 1. Divisions 19. 1. the Divine 863. spirit of Divination 403. 1. Doctors 360. 1. Doctrine 699. 2. Doctrines 655. 1. Dominions 499. 1. 651. 1. Dore opened
347. 2. Remember 191. 2. Remission of sins 456. 1. Remit 326. 2. Remnant 487. 1. Remnant were affrighted 907. 1. Remove the wicked person 523. 1. 524. 1. Remphan 356. 2. Renew 739. 1. Renew to repentance 739. 1. Rent his clothes 134. 1. Rent off their clothes 403. 2. Repent 14. 2. Repentance 241. 1. 739. 2. vain Repetitions 35. 1. obtained a good Report 759. 2. Reproach you 298. 1. Reprobate 444. 2. 541. 2. them of Reputation 599. 1. of no Reputation 640. 2. Resist not evil 30. 2. in Respect 655. 1. have Respect 777. 1. Rest 677. 1. 731. 2. Restore 612. 2. Restore all things 88. 1. Resurrection 107. 1. first Resurrection 939. 2. Resurrection of the dead 108. 1. 442. 1. Resurrection of the just 108. 1. Jesus and the Resurrection 405. 2. Return 120. 1. Revelation 559. 1. 862. Revelation of Christ 677. 1. Revealed 681. 1. ready to be Revealed 501. 1. with Reverence 641. 1. Reward 852. 1. I have Reward 538. 1. the Lord Reward 714. 1. a certain Rich man 245. 2. will be Rich 704. 1. Right hand of power 134. 1. Righteous Judge 713. 2. Righteous scarcely be saved 804. 2. Righteousnesse 442. 1. 476. 2. Righteousnesse by the law 442. 1. Righteousnesse by works 442. 2. of Righteousnesse 316. 1. counted for Righteousnesse 605. 2. Riot 803. 2. Rioting 501. 2. 629. 1. Rising of the Sunne 182. 1. Rivers 338. 2. thought it no Robbery 640. 1. Rock 83. 2. Rocks 893. 2. Rock that followed them 544. 2. Rod 521. 2. 523. 2. 612. 1. iron Rod 878. 2. beaten with Rods 589. 2. a Roman 422. 2. to the Romans 438. Romans will come 304. 1. Round about and within 886. 1. Round about the throne 883. 1. 884. 2. Royal priest-hood 866. 2. Rudiments 654. 1. Rule in 662. 2. measure of the Rule 587. 2. same Rule 644. 2. them which have the Rule 768. 1. Rulers 49. 2. 151. 2. Rulers of the Synagogue 151. 2. 388. 1. Run 539. 1. so Run 539. 1. Running over 211. 2. Rust 37. 1. S. Lord of the Sabbath 67. 1. second Sabbath after the first 208. 1. Sackcloth 16. 2. Sacrifice 628. 1. Sacrifice of praise 769. 2. offered upon the Sacrifice 641. 2. remains no more Sacrifice 753. 1. 841. 2. Sad countenance 36. 2. Sadducees 83. 1. it hath been Said 30. 1. Saints 619. 2. ten thousand of his Saints 545. 2. 852. 2. Salt 162. 2. Salted with fire 162. 2. Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2. common Salvation 501. 1. horn of Salvation 190. 2. Samaritan 296. 2. from Samuel 342. 1. Sanctify 301. 2. 748. 2. Sanctified 532. 2. Sardis 881. 1. Satan 85. 1. deliver to Satan 523. 1. Satans seat 876. 1. Satisfie the flesh 656. 2. Save with fear 519. 2. Save the sick 786. 1. Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1. few Saved 895. 1. they that be Saved 794. 1. Saved in child-bearing 690. 1. Saved from their enemies 760. 1. Saved yet so as by fire 518. 2. Saving of the soul 754. 1. Saviour 348. 1. Saul 387. 2. a sweet Savour 628. 1. Scarcely 804. 2. School of Tyrannus 166. 2. 412. 1. Scoffers 817. 1. 820. 1. Scourge 263. 1. Scourging 422. 1. Scribes 74. 2. 151. 1. 291. 1. 513. 2. their Scribes 206. 2. Scrip 55. 1. Scriptures 152. 1. search the Scriptures 514. 1. Sea 218. 1. 257. 2. 894. 1. through the Sea 544. 1. way of the Sea 21. 2. Sea side 894. 1. Seal up and write not 904. 1. as many as have not the Seal 901. 1. Sealed 626. 1. Sealed in their foreheads 894. 2. for a Season 682. 1. at a certain Season 281. 2. Seasons 333. 1. times and Seasons 672. 1. Second appearing 729. 2. Secret chambers 123. 2. See God 26. 1. Seek death 901. 1. it Seemed good 296. 1. Seen 34. 1. Seen God 832. 2. Self-willed 782. 2. in your Selves 777. 1. Send 301. 2. so Send I you 326. 1. Send her away 81. 1. Sensual 853. 2. Sent unto him 213. 1. as my Father Sent me 878. 2. Separate 210. 1. 298. 1. 680. 1. 699. 1. Separated 597. 2. build the Sepulchres 229. 2. whited Sepulchres 114. 1. old Serpent 910. 1. Serpents 780. 1. like Serpents 902. 2. take up Serpents 182. 2. Servant of the Church 508. 1. Servant of Jesus 847. 1. Servant of sin 601. 2. Servants 92. 2. 538. 2. to be Served 805. 2. Served God with fastings 196. 2. Service 748. 1. Serving the Lord 497. 1. Set 794. 2. Set up false witnesse 134. 1. Seven spirits 866. 1. 884. 1. Seven thunders 904. 1. Shadow 654. 2. Shadow of change 773. 2. Shadow of death 192. 2. Shaken in mind 680. 1. suffer Shame 349. 1. seen his Shape 832. 2. use Sharpnesse 594. 1. Sheep 287. 1. 301. 1. Sheep-market 280. 1. Shew the Lords death 132. 1. Shew thy self to the priests 44. 1. Shew of wisedome 656. 2. whose Shoes I am not 17. 2. Shod 632. 1. Shortly come to passe 855. Shrines 413. 1. Shunne 709. 1. Sharp sickle 920. 1. Signe 435. 1. Signe of the sonne of man 124. 2. Signes 350. 2. 915. 1. Silence in heaven 187. 1. 896. 1. first Simon 271. 1. Single eye 37. 2. Sin 752. 1. committeth Sin 831. 1. law of Sin 472. 2. 476. 1. man of Sin 680. 2. Sin to death 841. 1. of Sin 316. 1. Sin for us 578. 2. Sin not 625. 2. these that ye Sin not 824. 2. if we say that we have no Sin 823. 1. Sin that doth so easily beset us 763. 1. Sins 830. 2. committed Sins 786. 2. some mens Sins are open before 701. 2. Sinner 213. 1. 601. 2. Since 817. 2. Sincere milk 792. 1. elect Sister 843. 1. Sit 34. 2. Sit down with Abraham 45. 1. Slain 891. 2. Sleight 624. 1. whom ye Slew 115. 2. 859. let them Slip 728. 1. Slumber 494. 1. Smell of sweet savour 628. 1. Smoke 902. 2. Smoke of her burning 804. 1. Smoking flax 68. 1. Smote him 134. 2. Smyrna 874. 2. be Sober 719. 1. spiritually Sodom 856. Soft raiment 31. 2. Sojourn 354. 2. Sold under sin 470. 2. seemed to be Somewhat 599. 2. Songs 630. 1. if Sonnes then heires 477. 1. a Sop 309. 1. Sorrow 192. 1. 554. 1. Sorrows 891. 2. the king was Sorry 76. 1. Souldier that kept him 436. 1. a good Souldier 688. 2. Soul 674. 1. Souls under the altar 856. Souls of those slain 891. 2. Souls of men 935. 2. their Sound 490. 2. Sound in the faith 874. 1. Sounding brasse 554. 1. I will not Spare 593. 1. Speak 765. 2. Speak against 69. 2. Speak evill of dignities 842. 651. 1. Speak the word 359. 2. Spear-men 425. 2. Spikenard 176. 1. Spirit 28. 2. 222. 1. 360. 〈◊〉 2. 674. 1. 800. 2. in the Spirit 591. 1. 862. by Spirit 679. 2. bound in the Spirit 417. 1. burned in Spirit 409. 1. pressed in Spirit 409. 1. my Spirit 782. 1. Spirit of God 804. 1. Spirit
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this
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
opposed and persecuted by men they shall be own'd and crown'd by God as his Martyrs or Confessors 11. Blessed are ye when note e men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Paraphrase 11. When ye shall be reviled and persecuted and have all kind of evil reports calumniously raised against you because you are professors of the faith of Christ â—this was the condition of Martyrs and Confessors in the Christian Church when Christianity it self was persecuted as ver 10. of all that constantly adhere to any part of Christian duty and are not by any temptations of persecution c. moved out of it 12. Rejoyce ye and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Paraphrase 12. Exult or leap for joy for God will reward upon you not only your integrity and your patience but their multiplied revilings and slanders with a multiplied recompense in another world For thus were the Prophets before you dealt with those that came with commissions immediately from God with whom if ye communicate in doing well and suffering patiently ye shall proportionably partake of reward with them 13. Ye are the salt of the earth but if the salt note f have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden under foot of men Paraphrase 13. You disciples all sorts of true Christians see note a. are the men that by your doctrine and exemplary piety and charity are to keep the whole land the whole world from putrefying But if your lives grow unsavoury or noysome what meanes is there imaginable to repair or recover you None certainly And then are ye unsavoury Christians the most unprofitable refuse creatures in the world and so shall be accounted of Mark 9. 50. Luke 14. 34. and dealt with accordingly 14. Ye are the light of the world A city that is set on a hill cannot be hid Paraphrase 14. As a city set upon an high illustrious place is seen by all that travail neer it and by them enquired after what it is so the Christian Church which is a most conspicuous society in respect of the difference of their lives from other men cannot chuse but be taken notice of by the rest of the world and either attract them by their good or discourage and deterre them by their evil examples Isa 60. 11. Phil. 2. 15. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house Paraphrase 15. It is my design in you in the doctrine which ye are to preach and the exemplary lives which you are to live to set up a torch or eminent luminary like the sun in the firmament for all the world to be enlightned by it and directed in the actions of their lives Now ye know 't is not mens meaning when they light a candle to put it under that which will cover and shut up the light of it but to set it up at the best advantage so that it may dispense its light most freely to all that are within reach of it And so must ye diffuse your doctrine and examples to all the heathen world whose ignorance and sins render them answerable to the dark parts of the house which yet the candle when it comes to them doth illuminate 16. Let your light so shine before men that they may see your good works and glorifie your father which is in heaven Paraphrase 16. Honest honourable commendable actions such as are not practised by other men 17. Think not that I am come to destroy the note g law and the prophets I am not come to destroy but note h to fulfill Paraphrase 17. To take any thing from the Law and the Prophets i. e. the rule of duties toward God and man in force among the Jews to loose mankind from the obligations that formerly lay upon them v. 18 19. and note f. to permit much lesse to cause any one morall command to be evacuated but to repair and make up whatsoever is any way wanting to restore whatsoever hath been taken from it by false interpretations of those which have striven to evacuate some parts of it to require more explicitly what was obscure before and where there is any need to encrease and adde unto the Law 18. For verily I say unto you Till heaven and earth passe one note i jot or one title shall in no wise passe from the law till all be fulfilled Paraphrase 18. Till the world be destroyed and all things come to an end no one least particle shall depart from the Law or be taken away or loose its force or obligation 19. Whosoever therefore shall break one of these least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall be called great in the kingdome of heaven Paraphrase 19. By his practise and doctrine evacuate any one of the least commands of the Law or which I shall now deliver to you he shall be the least see note on c. 8. k. i. e. be despised and rejected by God in the day of judgement which is called Gods Kingdome 2 Tim. 4. 1. Mat. 25. 1. or he shall be cast out of the Church be thought unworthy of having his name retained in the catalogue of Christians here or Saints hereafter as among the Jews he that did teach and do contrary to the determination of the Consistory i. e. who being a Doctor of the Law did teach any thing to be lawful which the determination of the Consistory made to be unlawful he was look'd upon as a rebellious Elder and was by law to be put to death But whosoever shall himself practise and teach others to practise all not neglecting the very least of them shall be rewarded in an eminent manner here and at the day of judgement shall be a principal Christian here and Saint hereafter advanced to the dignity of judging others and to the glory attending it in heaven 20. For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven Paraphrase 20. Shall abound more above the ordinary practise of men then the actions or righteousnesse of the Scribes and Pharisees abounds 21. note k Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Paraphrase 21. Delivered by Moses in the Law to the Jews that they should commit no murther and that he that did so should be lyable to be tryed for his life pleadable in the lesser Sanhedrim the house of twenty three men who had
〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors gaolers according to that of the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only crucio torqueo to torment but coerce◠too agreeable to that of imprisoning V. 10. Faith There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament First the Faith or beleiving that Christ was able to cure diseases c. So here and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples by which they beleived Christ so far as that by his delegated power they were able to doe the like miracles Mat. 17. 20. 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit is joyned with the gift of healing Secondly the belief of all that is revealed by God and that is in effect the true religion either before Christs birth and then 't is the faith of God Heb. 11. 3. 30 31. and referred to v. 6. Or after and then 't is the faith of Christ Rev. 14. 12. Or beleif of the truth that is that truth now revealed by Christ 2 Thess 2. 13. and when this is not so complete as it should be for want of light then 't is weak faith or weaknesse in faith Rom. 14. 1. To this many places belong 1 Thess 3. 2 5. 2 Thess 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith Christ foretels that there shall be at his coming to act vengeance on his enemies very little Faith upon the earth that is in the land of Judaea and Samaria So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaicall law to 't is used Rom. 3. 27 28. c. 4. 15. As it comprehends Christs precepts so 't is Rom. 16. 16. and as promises so 't is used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also whose object are those Promises and supposes and includes a sincere care of performing the condition now required under the Gospel without which as the promises belong not to any so the Faith is but an imperfect and false Faith which will never avail any Thirdly the dictate of Conscience rightly perswaded or assured of the lawfulnesse of what a man doth and that either to one particular action Rom. 14. 22 23. or universally to the Generall current of the life Heb. 10. 22. Fourthly in a more limited sense 't is a Confidence in prayer that what we ask as we ought to doe we shall receive Jam. 5. 15. and as an associate of that depending on Gods provision for things of this life the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of Faith Matth. 6. 30. this being one promise of the Gospel that they who ask shall receive and that all these things the necessaries of life shall be added to them that first seek the righteousnesse of Gods kingdome or of the Gospel Fiftly Fidelity and that either in God making good his promise to us Rom. 3. 3. 1 Cor. 1. 9. 10. 13. 1 Thess 5. 24. Or in man toward other men Gal. 5. 22. servants toward masters Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull steward Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God 2 Tim. 4. 8. where keeping the faith after fighting and finishing the course must needs be constancy and fidelity see Note on Jam. 1. a. from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification being frequently taken not for beleiving but faithfull see Heb. 2 17. 3. 2. 1 Tim. 1. 12. Revel 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithfull Luke 12. 46. all one with hypocrites Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life which God that sees accepts though for want of occasion or tryall as yet it be not express'd in action and so approved to men So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried first by a hard command of going out of his country then by an incredible promise of a Child from barren old Sarah then again by a hard command of sacrificing his Son these three being but trials of his faith upon which it was approved to be sincere and so he justifi'd 't is now apparent that before these tryals he had faith which then before it was tryed was nothing but this resolution of Obedience c. or a sincere giving himself up to God in praeparatione animi in purpose of mind or resolution and if it had fail'd in any of those tryals would then have lost its acceptance with God but failing not was approved This I conceive is the faith which in S. James must when opportunity serves be shewed or demonstrated by workes James 3. 18. and if in that case it doe not is a dead faith v. 20. but supposing it sincere though yet not tried then it is that which I now speak of and is then opposed to Works not as those note 1. the ceremonies of the Mosaicall Law or 2 ly perfect unsinning obedience but as they signifie actuall performance To this there is a place of a venerable ancient Writer Cyrill of Jerusalem which is very appliable who having said of the Theif on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was willing to doe well but death prevented him answers him presently in the person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work is not the only thing which I expect or which I so require that nothing else will serve the turn but I have accepted thy faith By which it appeares that Faith in his acception is that faithfull resolution then begun though through want of life no Works followed it Thus when Faith denotes profession of faith or of some duty to be performed by a Christian as 1 Tim. 5. 11. this is either sincere and then accepted as in that Thief and is then opposed to Works only as a lesse to a greater or imperfectius magis perfecto the more imperfect to the more perfect James 2. 22. or unsincere and hypocriticall and is then opposed to Works as falsum vero false to true and so faith and life are ordinarily opposed in the Fathers Besides these five the word is also sometimes used in a looser sense for beleiving the doctrine of God and Christ howsoever acquir'd whether from sensible experience Jam. 2. 19. or from ocular demonstration Joh. 20. 25. or from relation as when 't is said to come by hearing V. 11. Sit down The custome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at meat so usual among the Graecians and the Romans though it be not mention'd in the Old Testament but on the other side Tables were in
have recover'd it at its rebuilding and increase by Herod whereas the gold or the gift which the piety of the Jewish Donour had consecrated might be allowed by them to have that sanctity but this being so weak a reason leaves it lyable to the censure of Hypocrisie which Christ here layes upon it the true cause surely being that by perswading men that the gold and gifts brought to the Temple were the holiest things in the world holier then the Temple or Altar it self they might bring men to great liberality that way and so make gain of their doctrine \1 \2e words are to be taken which affirme the Law to be a Schoolemaster or leader of children to Christ these being but those initial elements fitted for those of tender years and grosser understandings yet designed also to adumbrate those things which are now more clearly taught us by Christ As for the Law of God as that was given to Moses and comprehended all the duties to God and man 't is evident that faith in God is a part and weightier part of that and so reducible to the first and great Commandment as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments being certainly comprised in the love of God and supposed in it and not onely so but it is particularly contained in the first commandment of that first table I am the Lord thy God thou shalt have no other Gods but me the former of which are federal words and so are to be answered by our beleeving what God promiseth in his Covenant viz. that he is our God a merciful and a gracious Father and so to be filially depended on trusted in and obeyed as well as loved by us and the latter part commanding us to have God for our God must again be interpreted to require from us a beleeving of him both as that signifies a fiducial relyance and affiance on him a beleeving his promises and as it is a beleeving whatsoever he shall say whether bare affirmations our doctrinal points either in the Old or New Testament revealed to us or more especially his commands and threats as our beleef of them is all one with fearing and obeying him Gods veracity being one of those his attributes to which our beleef must be answerable if we will be deemed to have him for our God As for the promises of another life which are a principal part of the object of a Christians faith if they be not thought to have been revealed under the Law of Moses which is conceived to look onely toward an earthly Canaan and so the felicities of this life onely This sure is a mistake caused in many perhaps by not distinguishing betwixt lesse clear revelations such indeed were those under the Law in comparison with the lustre that Christ brought into the world and none at all or perhaps by most through not observing that those diviner promises were revealed before the Law and being found inefficacious among the sensual world God was farther pleased to adde under Moses those earthy promises to attract even sensual men and give them a present tast of those good things which he had laid up for them that would adhere to him These therefore being long before revealed to Adam and Noah and by tradition from them stedfastly beleeved by all the people of God were supposed in the Mosaical Law as known already and therefore needed not therein to be more particularly repeated Besides Moses in his giving the Law to the Jewes set down over and above the Law it self a story from the Creation to his time wherein many passages there are which give certain evidence of another life and the joyes of that as the reward of a godly living as when of Enoch it is said Gen. 5. 24. that Enoch walked with God and was not for God took him when he was but 365. years old which must needs inferre that somewhat extraordinary befell Enoch which the Apostle calls translating him Heb. 11. 5. and also that that life to which God took him was much more desireable than that which here he parted with else his untimely death farre sooner than others there recited both before and after him could not be proposed as a reward of his walking with that is pleasing God Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened and by Moses recorded for all the Israelites to know that came after must needs be to all them a testimony beyond all doubt of this truth that there remained a blessed life after this for those who pleased God The like was that of Elias in the time of the Kings who was visibly carried up to heaven and this both by the sonnes of the prophets foretold before-hand and testified by Elisha who succeeded him in his prophetick office and was an eye-witnesse of it The same appears by that passage of Gods being by himself styled in the Law the God of Abraham c. after their death whence our Saviour concludes against the Sadducees that Abraham lived with God and that there was another life revealed by God in that style To this pertains the speech of Balaam Num. 23. 10. Let me dye the death of the righteous and let my last end be like his But above all the express words of Daniel long before Christ and so under the Law Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt And in a word though the Law given by Moses have not in the letter the mention of any other life but that in the land of Canaan yet all the ceremonies of the Law were principally no doubt designed to this end to adumbrate and so reveale this truth unto them and that in such a manner as was most for the turn of such childish and gross and rude minds viz. by sensible representations which the Apostle that well knew their meaning interprets to this sense throughout the Epistle to the Hebrewes and assures us that Abraham Isaac and Jacob expected a city that had foundations whose builder and maker was God Heb. 11. 10. meaning Heaven undoubtedly by that phrase And so of Moses v. 26. that he had respect to the recompense of reward that sure which was after this life for he came not to Canaan the pleasures and honours of which were on this intuition despised by him v. 25. Thus much hath been here added on this occasion for the refuting the doctrine of those men who can discern none but temporal carnal promises under the Law whom for farther satisfaction if it be yet needfull I referre to the judicious and perspicuous Treatise of P. Baro De praestantia dignitate divinae legis dedicated to Archbishop Whitgift but first read in his Lady Margarete Lectures at Cambridge Lib. 1. V. 27. Whited sepulchres There is little difficulty to determine what is meant by
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepulchres washed over with white lime on purpose that they may be discerned by passengers and avoided lest they contract legal pollution by them For thus the Jewes were wont to mark Sepulchres Calcem aquâ maceratam effundit in locum immunditiei they use lime macerated with water and poure it upon the place of uncleanness Yad Tum Met. c. 8. And Rashi ad Gemar Moed Kat. c. 1. f. 5. renders the reason quòd ipsa alba sit instar ossium quam ergo videntes eò non accederent because lime is white like bones and therefore they see and go not neer it So among the Christians in Optatus Corpora occisorum per dealbatas aras aut mensas poterunt numerari the bodies of the slain may be yet numbred by the whited altars or tables that is by the tombs in fashion of an altar or table laid over them and whited All the difficulty is in what respect it here followes that they appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair when Lu. 11. 44. it is said of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as graves that appear not And this will be fitly salved by considering that this faireness is not all one with their being whited before but denotes the reason why they had need of being thus whited these graves were it seems grown over with grass and so were undistinguishable from other ordinary ground were outwardly as fair green grass as if there were no graves under and so as they are properly said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly fair so most fitly is it said of them in Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiscernable graves or monuments so that the men that go over them are not aware of thei◠being graves and so are polluted by going over them And that makes it necessary that they should have some marke set upon them be washed over with lime proportionable to which was Christs reproving of these Pharisees hypocrisie that so as fair as they were outwardly they might not deceive and pollute silly disciples which were not aware of their wickedness See Mr. Pocock Miscell c. 5. V. 35. Zacharias son of Barachias Who this Zacharias was is questioned among learned men and it falls out there were very many of the name to each of whom some part of this character here set is competible There was Zachary the Prophet who besides that he was a Prophet was the son of Barachiah also Zach. 1. 1. but of him no author reports that he was slain and betwixt the Temple and the Altar he could not be slaine because the Temple in his time was destroyed and so there was neither Temple nor Altar then and though he were chief of those which caused the reedifying of the Temple yet in that he offended not the Jews nor in any other part of his Prophecy nor indeed is it imaginable that so immediately after they came from under the scourge from the captivity they would kill their Prophet or defile their Temple A second Zacharias was the father of John the Baptist and though the Scripture neither mention him to be the sonne of Barachias nor to have been killed yet for the latter that of his death two traditions there are one indeed of Writers of no great authority yet pretending to be very ancient that he was killed by Herods officers because he would not tell where his sonne John was for whom Herod sent And with one passage of that narration viz. that his blood continued upon the threshold like a stone agrees that which is affirmed by Tertullian contra Gnost c. 10. The other is asserted by S. Basil and before him by Origen and repeated in the same manner by Gregory Nyssene Cyrill of Alexandria Theophylact and others that there being a place in the Temple where the Virgins were wont to be by themselves and to pray and Mary after the birth of Christ continuing to come to that place she was prohibited by those that knew she had a childe but maintained by Zacharias the Priest who affirmed her still to be a Virgin whereupon the men of that age set upon Zachary as a manifest transgressour of the Law and killed him betwixt the Temple and the Altar But this tradition is rejected by S. Jerome And indeed which soever of those two causes be assigned for the cause of his death it will not be very proper for this place where Christ speaks of their killing of Prophets and such this Zachary was not but only a Priest and those Prophets particularly sent to them v. 34. 37. as instruments to gather them v. 37. that is to reduce them unto repentance by denouncing judgements against them And upon this ground it is that the learned men which believe this Zachary to be here meant doe not yet beleive either of the two assigned causes of his death to be the true one but his foretelling the destruction of the city and temple as Stephen after did and was stoned for it and so executing the Prophetick office which as it is not very appliable to this Zachary who was no Prophet so it also takes away all force from the authority of those antient Writers in this particular and the tradition by them mention'd which are the only basis whereon this opinion can stand and in reverence to whom it is that I set down this opinion so largely they and the tradition being as positive for that cause of his death as that he was at all killed There was a third Zachary and he a Prophet and slain by the people at Joashs command and that for testifying against them being sent particularly by God to reduce them 2 Chron. 24. 19 20. This death of his was by stoning v. 21. as here and stoned them which were sent unto you as he also was said to be sent v. 19. and that in the very place here mentioned betwixt the Temple and the Altar express'd thereby In the court of the Lords house see note k. and of him 't is peculiarly mentioned that when he dyed he said The Lord look upon it and require it which makes the mention of this mans death very proper to be joyned with Abel whose blood cryed for judgement from the ground The most considerable objections against this interpretation are 1. that this Zacharias was the son of Jehojada v. 20. which is answered by those that favour it by saying that it was very ordinary for men to have more names then one especially those that had Jehovah in their names Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest Judith 15. 8. is Eliakim Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And say they 't is possible that Zacharias might be set in this Gospel as in Luke it is without mention of his Father or with mention of Jehojada and some Scribe might set
them that had the warrant to apprehend him 52. Then said Jesus unto him Put up again thy sword into his place for all they that take the sword shall perish with the sword Paraphrase 52. Doe nothing contrary to law for all that draw and use the sword without authority from those which bear the sword shall fall themselves by it incurre the punishment of death 53. Thinkest thou that I cannot now pray to my father and he shall presently give me more then twelve legions of Angels Paraphrase 53. If I would forcibly be reâ—eived I could have a full army or host of Angels consisting as among the Romans of twelve legions 54. But how then shall the scriptures be fulfilled that thus it must be Paraphrase 54. But the Prophets have foretold I must suffer and their predictions must be accomplished 55. In that same houre Jesus said to the multitudes Are yee come out as against a theif with swords and staves for to take me I sat daily with you teaching in the temple and yee laid no hold on me Paraphrase 55. as against a malefactorâ— with a band of Souldiers to apprehend me see 47. 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled Paraphrase 56. The next thing done was that upon Christs speaking to have the disciples let goe they were permitted Joh. 18. 8. and all of them having that liberty departed from him and that with so much terror that one in the company being a young person ran away perfectly naked Mar. 14. 5. 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled Paraphrase 57. the Sanhedrim was 58. But Peter followed him afarreoff unto the high priests palace and went in and sat with the servants to see the end Paraphrase 58. into the outer room where the servants used to remain to see what the issue of the matter would be 59. Now the chief priests and elders and all the councell sought note h false witnesse against Jesus to put him to death Paraphrase 59. Now the Sanhedrin used all diligence to get any false testimony against him that were capital 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses Paraphrase 60. But none that came was of any force because they were all but indeed single witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three daies Paraphrase 61. And misreported a speech of his related truly Joh. 2. 19. saying 62. And the high priest arose and said unto him Answerest thou nothing What is it that these witnesse against thee Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses 63. But Jesus held his peace And the high priest answered and said unto him I note i adjure thee by the living God that thou tell us whether thou be the Christ the son of God Paraphrase 63. spake again unto him saying I lay an oath upon thee and by that which is most sacred require thee to speak and say freely whether thou art the Messias whom we know to be the Son of God 64. Jesus saith unto him Thou hast said Neverthelesse I say unto you hereafter shall you see the son of man sitting on the right hand of note k power and coming in the clouds of heaven Paraphrase 64. As low as I am I am he But I tell you within a little while you shall discern this son of man whom you are now ready to crucifie as man assumed into his throne installed in his heavenly kingdome An effect of which shall be most visible in his acting vengeance upon you and that as discernibly as if he were coming with his Angels who use to appear in bright clouds 65. Then the high priest note l rent his cloathes saying He hath spoken blasphemy What farther need have we of witnesses Behold now yee have heard his blasphemy 66. What think ye They answered and said he is guilty of death Paraphrase 66. What is the vote or sentence of the Councell concerning him They answered He is guilty of a fault which is punishable with death 67. Then did they spit in his face and buffetted him and others note m smote him with the palms of their hands Paraphrase 67. Then did some of the Officers of their court spit in his face and buffet him and blindfold him Lu. 22. 64. and then gave him blowes on the face 68. Saying Prophecy unto us thou Christ who is he that smote thee Paraphrase 68. Saying Thou who by thy title of Christ pretendest to unction propheticall make use of it for thy self and by it tell us who 't is that smites thee 69. Now Peter sat without in the palace and a damosel came unto him saying Thou also wa st with Jesus of Galilee Paraphrase 69. wert a prime companion or disciple of see Mar. 3. 14. 70. But he denyed before them all saying I know not what thou sayest Paraphrase 70. I am not guilty of what thou layest to my charge 71. And when he was gone out into the porch another maid saw him and said unto them that were there This fellow was also with Jesus of Nazareth 72. And again he denied with an oath I doe not know the man Paraphrase 72. saying I have no relation to him 73. And after a while came unto him they that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee Paraphrase 73. Thy dialect or rone peculiar to those of Galilee from the rest of the Jewes betrayeth thee to be a Galilaean and Follower of his 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew Paraphrase 74. to lay imprecations on himself 75. And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly Paraphrase 75. before the second cock-crowing which is in the middle watch between midnight and morning See note on Mar. 13. 35. Annotations on Chap. XXVI V. 2. Passeover The connexion of the parts of this verse depends on a tradition of the Jewes that when any were condemned to death they were kept from execution till the solemn feast of which there were there in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of uleavened bread or the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of weeks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of tabernacles in which all the Jewes came up to Jerusalem to sacrifice and then did they put the malefactors especially rebels and impostors to death in the presence and sight of all the people that all Israel might see and fear Deut. 17. 13. hence it is that this feast of Passover was
her prayer continues of that mind why should I live any longer cannot reasonably without evidence be accused of so foul intentions of hanging or murthering of her self A parallel place and condition is that of Job 7. 15. my soul chooseth strangling there the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Aquila rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the Septuagint 't is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of suffocating and depriving of breath strangling of the soul The same word is by the prophet Nahum used of the Lion killing his prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 2. 12. and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocation The Syriack and Arabick use it Mat. 13. 7. of the thorns choaking the corn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Lu. 8. and 2 Cor. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocated instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to those great streights or angustiae and so in the Syriack Mar. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were suffocated not hang'd but drowned in the water And in this place the Syriack reads of Judas that going away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocavit animam suam he suffocated his soul which surely may be taken in that larger sense of the word and not necessarily in the stricter for that of hanging himself when the Sacred Story in another place mentions another death for him 'T is true that very phrase which is here is used of Achitophel 2 Sam. 17. 23. who as 't is generally resolved hanged himself but perhaps it might be probable enough that this state assigned to Judas at this time viz. a suffocation and with it a wishing to die and a huge melancholy growing into a mortal disease might be applied to Achitophel also and the rather because 't is added after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was suffocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he died which may argue that his death succeeded or followed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that that it self was the particular notation of the kind of his death But however there will not be altogether the same reasons of applying this observation to Achitophel as to Judas because Achitophels death is not in any other place described to be another kind of death as Judas's is viz. falling down flat on his face and then bursting and letting out his bowels which kind of death is that which men oppress'd with this disease of grief do most frequently fall under V. 6. Price of blood 'T was a custome among the Jews imitated by the first Christians that it should not be lawfull for executioners to offer any thing or for any alms to be received from them the same also of money that came out of the Publicans or Quaestors exchequer so saith Clement in Constit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the offerings of executioners are not acceptable or fit to be received and so by analogy any money by which a life is bought might not be put into the treasury it was the price of blood and the field bought with it call'd the field of blood V. 7. Strangers The strangers here may be either 1. men of other nations and then the thing from hence observable is that they would not have commerce with them even when they were dead and therefore provided a separate place for them Or 2 ly which is more likely the Jews which coming from far to Jerusalem to sacrifice c. died there before their return and so the Priests took this care to provide a burying place for them These perhaps are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 10. those Jews that travelled from Rome thither V. 15. Wont to release This custome was no custome of the Jews while the power was in their hands but ad faciendum populum a piece of popularity a grace or favour of the Procurator brought in by Pilate v. 15. And thus the succeeding Emperours Valentinian Theodosius Arcadius by a general law commanded the Judges that on the first day of the Passover all the prisoners of the Jews but those which were committed for some certain faults should be released Of the same nature is the peoples demanding him to be put to death giving their suffrages v. 22. and Luke 23. 23. Joh 9. 17. which is mentioned also by S. Paul Acts 26. 10. and was a Roman custome Nè possent Consules injussu populi in caput civis animadvertere saith Pomponius See Rewardus ad leg 12. Tab. c. 24. And it seemeth it was put into the twelve tables De captive civis nisi per maximum comitatum nè ferunto as Tully cites it De leg l. 3. All to this purpose that the people had their voyce in putting any freeman to death V. 32. Bear his cross It was the custome in that punishment of crucifixion that he that was to be executed should himself carry the Cross So Plutarch de sera Numin vind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence came the name of Furcifer grown proverbial since So Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Nonius out of Plautus Patibulum ferat per urbem deinde affigatur cruci let him carry it through the city and then be fastned to it This it seems by Joh. 19. 17. Christ carried himself but it being so great a burthen and perhaps not well supportable by all that were to suffer they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press some body else as a porter or burthen-bearer to carry it after or near the person that was to suffer that so he might have the solemn disgrace though not pain of it V. 34. Gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies all kind of bitter poysonous spices or mixtures which S. Mark in setding down this story determines to be Myrrhe The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things gall and a most poysonous herb and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying one of these gall is put Deut. 29. 18. and 32. 32. for the other the poysonous herb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew is best rendred a root sprouting out with that most poysonous herb and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by S. Peter of Simon Magus see note on Acts 8. d. though Metaphorical So again the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both anger and poyson and so from these usages in the Hebrew Language it comes to pass very consequently that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek being as it denotes choler or anger all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously and both in the Old Testament taken generally for poyson which being mix'd with wine stupified and astonished the person that drank it and was ordinarily given to them that were put to death So in the last of the Proverbs give strong drink
only sent a Procurator into Judaea the place and title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of the people and with it some part of the soveraign power allow'd unto the Jewes or at least somewhat proportionable to it This Nasi was he which had at any time the chief power of that people within themselves that is what degree of power soever remained in the Jewes at any time by the indulgence of their Conquerours it was principally in him Whilest they were not subject to strangers an absolute and supreme power and therefore in the Law and in Ezechiel the Nafi or the Ruler signifies the King but when they were subject to other nations a power subordinate such as was allow'd them by those that had dominion over them but yet that supreme among themselves for the deciding of all controversies arising from and determinable by their Law though generally without power of life and death to enforce the sentences of their judicatures Such are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief of the Captives that returned from Babylon Zorobabel the son of Salathiel Hag. 2. and Zach. 4. being of the tribe of Judah Mat. 1. 12. Luke 3. 27. at the same time when Josuah the son of Josedech is high Priest Zach. 3. and therefore they two together are called the anointed ones c. 4. 14. and named in the front of the Captives Ezra 2. 2. and after him his posterity till about the time of the Maccabees According to that of S. Basil in his Epistles p. 1170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The successors of Salathiel and Zorobabel ruled the people somewhat after a popular manner and after their time foreward the principality fell to the priesthood to wit in the time of the Macabees As for Nehemiah and the Governours mention'd by him c. 5. 14. it seems by his commission and the Babylonish name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had his power from the King of Persia not from the Jewish nation or from the right yet remaining in them under their Conquerours of living according to their owne lawes After the manner of what was thus done in Palestine the like was generally put in practise in the severall countries whether the Jewes were dispersed that is not only in Babylonia but also at Alexandria saith Philo in Leg. ad Caium to the Nasi whereof all the multitude of the Jewes in Aegypt were subject a million saith Philo in his time And therefore saith Josephus Ant. l. 20. c. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes being dead the Emperor Claudius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not forbid them to set Rulers of the nation over them but consented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all should be subject to them according to their owne customes and not be forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to transgresse the religion of their fathers The like is reported of Augustus by Philo ad Flaccum calling these rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Josephus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others of the heathen Writers Patriarchas See Vopiscus in vita Saturnini Thirdly This office of the Nasi generally sell on some person of the greatest authority among them for skill and knowledge in their Law And 't will not be improbable that that should be some Priest such being most carefully brought up in that knowledge and then though it be not necessary to suppose that that were the lineally descended high Priest there being no such perhaps left in the sand yet 't will be easie to conceive that a Priest the chief of one of the ranks especially of the first rank of the Priests and he possess'd with so great authority as that of the Nasi the greatest now left among them should be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief or high priest And so I conceive it was at this time somewhat after the manner of what the Maccabee◠had formerly been which were in a manner Kings and priests both that is being priests were also one after another leaders and rulers of the Jewes proportionable to the Nasi of which I now speak the onely rulers which then they had with any image of Regality on them That this may be more discernible 't will not be amisse in brief to set down the beginning and progresse of them Upon the profanation committed by Antiochus upon the Law and worship of God among the Jewes arose Mattathias the son of John the son of Simeon a priest in Modin of the sons of Joarib that is of that family which had the first course of the four and twenty assigned to them by lot 1 Chron. 24. and so of a family next to the family of the high priest Aarons successor This Mattathias not pretending any right to the high priesthood it being not affirmed that he was chief of that family of Joarib but a branch of one of the sons that is one of that course and besides Onias the last of the high priests of the succession of Aaron was not that appeareth as yet gon into Aegypt but meerly as a Zelot began to to kill the profaners then went out into the mountains with as many after him as he could get and at last when he had gathered an army he left Judas as the mightiest of his sons though not by succession again as the eldest of them to be Generall of it 1 Mac. 1. 66. And he under the name of Judas Maccabaeus or the Zelot did lead them was as it were their King the only one they had their ruler at that time and fought their battels illustriously cleansed the Sanctuary built a new Altar and being at last slain 1 Mac. 9. 18. it followes v. 29. that Judas's friends that is those that had continued with him in all his actions came to chuse Jonathan a brother of Judas to be their prince or captain in his stead to fight their battails and so he took the government on him v. 31. And upon a treaty of league betwixt Alexander the son of Antiochus Epiphanes and him Alexander ordains him to be the high priest of his nation 1 Mac. 10. 20. and accordingly after that he is so call'd v. 69. Thus the Dukedome and the high Priesthood continued to his successors his brother Simon and Hiracanus Simons son and so on till the race of the Assamonaei or Maccabees were extinct also by the killing of Aristobulus and deposing of Hircanus After which the Priesthood went among the Priests at the will of the Governours appointed by the Romans as Jonathan and the Assamonaei had been by the Kings that then had power over them but yet more uncertainly not by successions as among the Assamonaei they did Now some successor as it were to that office of the Assamonaei as farre as they were rulers of the people not as by the King appointed to be the high priests that is some one of the Jewes by themselves set up to be chief among them I suppose to have been
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
there being one peculiar nation the Iews which were more fully then all the world besides instructed in this truth he at last came to this people was pleased to be born and live and do miracles among them and these that were his own people did not entertain him as sent from God but rejected and put him to death 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Paraphrase 12. But all that received that is believed on him were by him advanced to be the adopted sons of God 13. Which were note b born not of blood nor of the will of the flesh nor of the will of man but of God Paraphrase 13. To wit those which live according to the will of God and neither the naturall nor carnall nor bare morall principle 14. And the word was made flesh and note c dwelt among us and we beheld his glory the glory note d as of the only begotten of the Father full of grace and truth Paraphrase 14. And this eternal word was born in humane flesh assumed our nature and in that flesh of ours as in a tabernacle appeared among us most gloriously in such a manner as was not competible to any but the one true eternal son of God And whereas the former tabernacle wherein God was pleased to dwell had in it the law that ministration onely of death 2 Cor. 3. 7. precepts of exact obedience he now in the tabernacle of his flesh by his incarnation and passion c. is all full of grace that is exceeding mercy and whereas the whole business of that tabernacle was nothing but shadows he hath brought the substance and truth with him which was meant by all those shadows the inward purity shadowed by the legal precepts of circumcision c. and spiritual and eternal promises in stead of those carnal or temporal see v. 17. 15. John bare witnesse of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he note e was before me Paraphrase 15. Iohn the Baptist testified and proclaimed concerning him saying He that followes me whose forerunner I am hath been and must alwaies be preferred infinitely before me For although he appeares after me among you in respect of his birth and entring on his office yet he had a being long before me And this was most truely said of the Baptist For he was before the creation of the world v. 2 3. Col. 1. 17. 16. And of his fulnesse have we all received and grace for grace Paraphrase 16. And being full of all graces excellencies perfections he hath communicated them to us in that degree as is necessary for us and in proportion to his abundant charity and goodnesse toward us we Christians which are his body or fellow-members of his humane nature receive grace and mercy flowing from him to us see ver 14. and note on 1 Pet. 3. e. and Act. 2. f. 17. For the law was given by Moses but grace and truth came by Jesus Christ Paraphrase 17. For though the law were given by Moses from God long ago yet the Gospel called Grace v. 14. see note on Heb. 13. d. as it is opposed to the severity and rigour of the law and truth as opposite to the shadowes and ceremonies of the law was to be brought in by Iesus Christ 18. No man hath seen God at any time The onely begotten son which is in the bosome of the Father he hath declared him Paraphrase 18. God is invisible and not approachable by us and so his will and the knowledge of his attributes cannot be conveighed to us but by some intercessor and of this sort none can be comparable to Christ Jesus who is next unto the Father and most dearly beloved by him and knows most of his mind see note on Mat. 8. g. and his end of coming into the world was to declare this unto us 19. And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20. And he confessed and denied not but confessed I am not the Christ Paraphrase 19 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptizing to know who he was this was constantly his answer that he was not the Messias prophecied of and so long expected by them 21. And they asked him What then Art thou Elias And he saith I am not Art thou that prophet And he answered No. Paraphrase 21. No nor Elias no nor the prophet some special prophet perhaps Jeremy which had been among them the return of whom the Jews expected before Elias as him before the Messias 22. Then said they unto him What art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the wildernesse Make streight the way of the Lord as said the prophet Esaias Paraphrase 23. he that was prophecied of by Esaias in those words Isa 40. 3. see Mat. 3. 3. The voice of one c. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that prophet Paraphrase 25. Why then dost thou receive disciples and proselytes or followers and that after the solemn manner of receiving proselytes by way of baptisme or washing 26. John answered them saying I baptize you with water but there standeth one among you whom ye know not Paraphrase 26. was not long since among you one of whom you took no notice that is Christ see note d. 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose Paraphrase 27. whose disciple I am not worthy to be see Mat. 3. g. 28. These things were done in Bethabara beyond Jordan where John was baptizing 29. note f The next day John seeth Jesus coming unto him and saith Behold the lamb of God which taketh away the sin of the world Paraphrase 29. The day after the return of the Pharisees Iohn seeing Jesus coming to him said Behold the person sent from God as a lamb prepared for the slaughter in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed either in their daily sacrifices or at the passover who shall thereby obtain pardon from God for that sin that all the world is engaged in on condition they now reform at his coming 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me Paraphrase 30. See v. 15. note c. 31. And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water Paraphrase 31. And though I was not able to discriminate him
from him and so cannot but know it distinctly and if in compliance with you or to avoid your reproaches I should say otherwise then what I have hitherto said or confesse that I came not from him or knew him not I should be like you a down right lyer This I will not be guilty of but do again professe that I am sent with perfect knowledge of his will and doe exactly observe it 56. Your father Abraham rejoyced to see my day and he saw it and was glad Paraphrase 56. And because you talke so much of Abraham I shall now say of him that he having received the promise of the Messias Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it to see my coming into the world and a revelation of it was made unto him and in it of the state of the Gospel and he was heartily joyed at it 57. Then said the Jewes unto him Thou art not yet fifty years old and hast thou seen Abraham Paraphrase 57. To this the Jewes objected that he was not fifty years old and therefore how could he say that Abraham lived since his birth that Christ could see Abraham or be seen by him 58. Jesus said unto them Verily verily I say unto you before Abraham was I am Paraphrase 58. Jesus answer'd that objection of theirs You are much mistaken in reckoning my age For 1. I have a being from all eternity and so before Abraham was born and therefore as young as you take me to be in respect of my age here I may well have seen and known Abraham But then 2. in respect of my present appearance here on earth though that be but a little above thirty years duration yet long before Abrahams time it was decreed by my Father and in kindnesse to Abraham revealed to him while he lived in which respect 't is true that he knew me also 59. Then took they up stones to cast at him but Jesus hid himself and went out of the Temple going through the midst of them and so passed by Paraphrase 59. They therefore conceiving this speech of his to be blasphemous after the manner of Zelots were ready to stone him presently Annotations on Chap. VIII V. 5. Such should be stoned That all that are guilty of adultery should be stoned we find not in the Law of Moses but that they should die the death which phrase say the Talmudists generally signifies Strangling This punishment of stoning belongs particularly to those that are taken in the fact as here the woman was v. 4. So saith Philo of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have counted them worthy of many deaths and so of stoning which was a high degree of severity and so Solon in one of his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man take an adulterer in the fact he may use him how he please and in the Twelve Tables Moechum in adulterio deprehensum impunè necato he that takes him may kill him lawfully and securely V. 25. From the beginning The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here bee Adverbially taken so it is often in other authors Hippocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia cited by Budaeus But for the sense or notation of the phrase here Melancthon Ep. p. 511. seems to have made a good conjecture that it signifies prorsus a note of Affirmation Even so or altogether absolutely For so the Chaldee when they would expresse any thing to be simply lawfull or unlawfull they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit and so it will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino c. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that honour and piety which is the end of making the statue or image of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A statue had not at all been made without that cause And after speaking of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but somewhat that was uterly unexpected And again speaking of the duties of man Without them saith he the life of man is nor a life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor indeed at all the 〈…〉 men any longer and many the like in that one 〈◊〉 But the other interpretation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first may well enough be born and hath the example of the Septuagint Gen. 13. 4. and 43. 18 and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having held out at the first they yeelded at the end See Jo. Coch. in Excerpta Gemarae in Sanhedr p. 280. And so the summe of Christs speech is that though they made doubts and disputes about him what he was yet he still made no scruple to stand to his affirmations of himself he still affirms that 't is even as he tells them all this while absolutely so and no otherwise he hath not spoken any thing too high of himself V. 29. Please him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court or judge or Prince coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. so the Principum placita among the Romans the Arrests of the Parliament of Paris c. among the French and the Common pleas in England that is communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase to expresse a court of judicature among us the word pleas denoting Judgments in one court as the Kings bench a tribunall in another So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be Gods lawes decrees determinations which he as the Judge or Prince of all of his good pleasure determines to be done and because Commissions are issued out of courts and are a kind of decree of those courts that such a man should have such a power therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not thought fit or appointed or determined c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the thing was resolved on and agreed on by all The multitude there having to doe in the choice of the men as followes and the Apostles consecrating and imposing hands on them v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose the meaning is that the Jewes had express'd their judgment past their votes in it that is either the Sanhedrim of the Jewes or possibly the people of the Jewes for so since the power of capital punishments was taken from the Jewes and was now in the Romans hands the proceeding was after the Roman fashion which was ut injussu populi
rejected by the Jews suffer rise and ascend to heaven and then upon the Jews obstinate holding out the Gospel should be preached to the Greeks and all the rest of the heathen world 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit Paraphrase 24. Assuredly my death saith he is a means of bringing more unto the falth then my life would be as it fares with corn put into the earth which by that means dies but arises with abundance of encrease 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Paraphrase 25. And so in proportion it shall be with you the venturing of your lives and sticking fast to me is the thrivingst surest way of preserving your selves 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor Paraphrase 26. If any man will be my disciple see Luke 8. a. he must provide to suffer as I shall And if he thus keep close to me he shall fare as well as I do whatsoever he suffer here be rewarded by my Father abundantly see Note on 1 Tim. 5. d. 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Paraphrase 27. I am not impassible or subject to no affection such as desire of life c. but in all these just as you are The apprehension of that which is now approaching is a great perturbation to me Which way shall I turn me shall I pray to my Father to deliver me from the danger to rescue me from dying But this was it for which I came into the world that I might suffer And therefore I shall not absolutely pray against that 28. Father glorifie thy name Then came there note b a voice from heaven saying I have both glorified it and will glorifie it again Paraphrase 28. No this shall be my prayer that my Father will so dispose of me that I may do whatsoever it is that may most tend to the glorifying of his name in me Upon his saying those words there came a clap of thunder and with it a voice from heaven audible in these words I have c. 29. The people therefore that stood by and heard it said that it thundred Others said An Angel spake to him Paraphrase 29. And of the multitude there present some took notice of the thunder with which that voice came others of the voice it self 30. Jesus answered and said This voice came not because of me but for your sakes 31. Now is the judgement of this world now shall the prince of this world be cast out Paraphrase 30 31. Upon this Jesus said to them This voice from heaven came not to answer or satisfie me but to convince you and bring you to the faith or assure you that my death shall tend to the glory of God and bringing down of sin and Satan ch 16. 11. 32. And I if I be lifted up from the earth will draw all men unto me Paraphrase 32. And I being crucified see Note on Mat. 1. h. will by that means bring a great part of the whole world to believe on me Gentiles as well as Jews 33. This he said signifying what death he should die Paraphrase 33. This speech Christ meant as an intimation not only that he should be put to death but also what kinde of death this should be viz. crucifixion which is an elevation or 〈◊〉 to the cross and an holding out the hands as if it were to invite all to him promising an hospitable reception See 〈◊〉 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The son of man must be lift up Who is this son of man Paraphrase 34. To this discourse about his death the people made an objection that their Doctors had taught them out of scripture Psal 110. so the word Law signifies ch 10. 34. see Note a. and perhaps Isai 40. 8. that the Messias shall endure for ever and never die and therefore if it were true what he said that the son of man must be put to death they could not guess what he meant by the son of man sure not the Messias 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth Paraphrase 35. To this he answered I am not likely to stay long amongst you here on earth make use of me the light of the world while I am with you or else you are likely to be left in the dark in a blinde unhappy condition for ever and do not upon your traditions perswade your selves that I shall alway continue among you here because I am the Messias 36. While ye have the light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Paraphrase 36. I shall continue with you but a while and therefore be sure ye make haste to learn sufficient for your whole lives to come to get your directions complete that you may live like Christians When Jesus had said this he went away and concealed himself from them at Bethany probably for a while 37. But though he had done so many miracles before them yet they believed not on him Paraphrase 37. All this did not effectually work on them but though he had done all these miracles in their sight yet they did not believe on him 38. That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Paraphrase 38. And thereby the prophecy of Esaias ch 53. 1. was fulfilled which was to this purpose How few are there that have been by all Christ's miracles convinced that he is the Messias 39. Therefore they note c could not believe because that Esaias said again 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted that I should heal them Paraphrase 39 40. That other prophecie also had not been fulfilled had they not thus disbelieved him wherein the just judgement of God forsaking and bringing the punishment of blindness upon them was pronounced by that prophet against the stubborn obdurate Jews who by this means are likely never to be converted or pardoned 41. These things said Esaias when he saw his glory and spake of him Paraphrase 41. These things were spoken by that prophet in setting down a vision of his when Christ's being on the earth was revealed to
these goe their way Paraphrase 8. let my disciples all but my self be dismist or not apprehended 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none Paraphrase 9. And by this means that speech of his see ch 17. 12 15. had another beside the ordinary completion that no one of his disciples was cut off with him 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his ear the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the cup which my Father hath given me shall I not drink it Paraphrase 11. This ought not to have been done by thee shall I not suffer patiently without resisting what my heavenly Father hat h determined I shall suffer 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father-in-law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsell to the Jewes that it was expedient that one man should die for the people Paraphrase 14. This was that Caiaphas who spake those words in the Sanhedrim as they were consulting about Christ ch 11. 50. 15. And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest Paraphrase 15. John 16. But Peter stood at the dore without Then went that other disciple which was known unto the high priest and spake unto her that kept the dore and brought in Peter Paraphrase 16. John who 17. Then saith the damosell that kept the dore unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himse 19. The high priest then asked Jesus of his disciples and of his doctrine 20. Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes alwaies resort and in secret have I said nothing Paraphrase 20. publickly before an assembly see note on c. 7. a. 21. Why askest thou me Aske them which heard me what I have said unto them behold they know what I said 22. And when he had thus spoken one of the officers which stood by struck Jesus with the palme of his hand saying Answerest thou the high priest so Paraphrase 22. One of the Apparitors or Serjeants that were there thinking himself authorized to doe it by the judgment of Zelots struck Jesus as one that had violated the sanctity of the high priest 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me Paraphrase 23. Jesus answered him If there were any ill in my speech accuse me and prove it but if there were no crime in me why dost thou strike me 24. Now Annas had sent him bound unto Caiaphas the high priest 25. And Simon Peter stood and warmed himself they said therefore unto him Art not thou also one of his disciples He denied it and said I am not Paraphrase 25. And in Caiaphas's hall Simon 26. One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the Garden with him 27. Peter then denied again and immediately the cock crew 28. Then led they Jesus from Caiaphas unto the hall of judgement and it was early And they themselves went not into the judgement hall note b lest they should be defiled but that they might eat the Passeover Paraphrase 28. legally polluted by being present among the heathen or Roman souldiers which being a legal pollution would make it unlawful for them to eat the Passeover 29. Pilat then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactor we would not have delivered him up unto thee 31. Then said Pilate unto them Take ye him and judge him according to your law The Jews therefore said unto him note c It is not lawful for us to put any man to death Paraphrase 31. Do ye take him and proceed with him according to your own laws But they replied You know that we cannot proceed in a capital matter according as our laws require the power of punishing capitally being taken away from us by the Romans 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Paraphrase 32. Jesus had foretold that he should be lifted up or crucified which was a Roman punishment This prediction of his was now to be fulfilled and to that tends the Jews saying that the power of putting men to death was taken from them and was onely in the power of the Roman Procurator 33. Then Pilat entred into the judgement hall again and called Jesus and said unto him Art thou the King of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me Paraphrase 34. Dost thou ask this question for thine own satisfaction or as a crime laid to my charge by the Jews 35. Pilate answered Am Ia Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves The Jews have laid this to your charge that you pretend to be their King What have you done to give occasion to this charge 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence Paraphrase 36. In answer to Pilat's question v. 33. Jesus said I pretend not to nor aime at any earthly kingdom If I did I should engage my followers in a military manner to assist me as their King and defend me from being delivered into the Jews power but now by the contrary as appears by the reproof of Peter ver 11. it appears that I do not pretend to any such earthly kingdom 37. Pilate therefore said unto him Art thou a King them Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Every one that is of the truth heareth my voice Paraphrase 37. It is as thou sayest I am a King I was born in humane flesh to this end namely to be a King Luk. 1. 32. and for this cause came I into the world see note on c. 1. a that I should testifie the truth of God
out of Africanus should call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three thousand and in his History thirty thousand but perhaps the mistake of numerall letters may cause that variation And then the three thousand there will be more agreeable with the chief officers account here who makes them but four thousand CHAP. XXII 1. MEN Brethren and Fathers hear ye my defence which I make now unto you Paraphrase 1. give me leave and audience to purge and clear my self from the accusation charged on me v. 28. 2. And when they heard that he note a spake in the Hebrew tongue to them they kept the more silence and he saith Paraphrase 2. And these enemies of Pauls being averse to the Hellenists see Note on ch 6. a. and so to him as using the Greek language when they heard him speak Hebrew were a little pacified and so gave him the hearing Thus therefore he began his Oration 3. I am verily a man which am a Jew born in Tarsus a city in â—ilicia yet brought up in this city at the note b feet of Gamaliel and taught according to the manner of the Law of the fathers and was zealous towards God as ye all are this day 4. And I persecuted this way unto the death binding and delivering into prison both men and women Paraphrase 3 4. a scholar of Gamaliel's a Doctor of the Pharisees and accordingly was imbued with the strictest Judaicall principles and so became as zealous a propugner of the Law of Moses and religion of the Jews as that is opposed to the reformation wrought by Christ as any of you are at this time being of that sort of men among the Jews that are called zelots and are very punctuall and strict in the observances of the Law and think themselves obliged to put all men to death that teach any thing against it And so did I to the Christians 5. As also the high Priest doth bear me witnesse and all the estate of the elders from whom also I received letters unto the brethren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished Paraphrase 5. As all the Sanhedrim especially the high Priest knows from whom I had writs or commissions to apprehend the Christians see c. 9. 2. and 26. 10. and 12. all that I found in Syria and bring them bound to the Sanhedrim by them to be scourged or perhaps put to death by the Roman powers 6. And it came to passe that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me Paraphrase 6. And when I had that commission from the Sanhedrim and went into Syria to execute it 7. And I fell unto the ground and heard a voice saying unto me Saul Saul Why persecutest thou me Paraphrase 7. a thunder and out of it these words articulately spoken c. 9. 4. 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou persecutest 9. And they that were with me saw indeed the light and were afraid but heard not the voice of him that spake to me Paraphrase 9. And they of my company heard the thunder and saw the lightning round about me though they heard not see note on c. 9. b. the speech that out of the thunder was delivered to me 10. And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to doe Paraphrase 10. I have provided and appointed one Ananias to come unto thee and declare to thee what I have designed for thee to do and suffer for me 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came unto Damascus Paraphrase 11. And being blind and not able to see by reason of this shining appearance v. 6. I was fain to be led by those that were with me and so I was conducted to Damascus 12. And one Ananias a devout man according to the Law having a good report of all the Jews which dwelt there Paraphrase 12. a Christian Jew that lived according to the Mosaical Law 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him Paraphrase 13. recovered my sight 14. And he said The God of our Fathers hath chosen thee that thou shouldst know his will and see that just one and shouldst hear the voice of his mouth Paraphrase 14. The God of Abraham c. hath chosen thee to have the Gospell revealed to thee and to see Christ who appeared to thee in that bright cloud and to hear him speak to thee from heaven 15. For thou shalt be his witnesse unto all men of what thou hast seen and heard Paraphrase 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee 16. And now why tarriest thou arise and be baptized and wash away thy sins calling upon the name of the Lord. Paraphrase 16. To what purpose therefore should any delay be made of baptizing thee and admitting thee into the Church by that seal of the covenant whereby thou art engaged to forsake and God to pardon all thy former sins upon condition of a sincere change on thy part upon which thou maiest joyn with the Church in performance of all Christian duties of devotion to God 17. And it came to passe that when I was come again to Jerusalem even while I prayed in the Temple I was in a trance Paraphrase 17. And at my first coming to Jerusalem after this c. 9. 26. as I was in the Temple a praying I fell into an extasie or trance see note on c. 10. d. 18. And saw him saying unto me Make hast and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me Paraphrase 18. And in a vision me thought I saw Christ and he commanded me to go speedily out of this city because my former zeal against the Gospell would hinder my preaching of it now from being believed or heeded by those of Jerusalem 19. And I said Lord they know that I imprisoned and beat in every Synagogue them that believed on thee 20. And when the bloud of thy Martyr Stephen was shed I also was standing by and consenting unto his death and kept the rayment of them thet slew him Paraphrase 19 20. Against this me thought I argued that my former zeal against Christianity being so remarkable among all the Jews as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities c. 9. 2. by my joyning and assisting in the stoning of Steven and keeping the accusers garments whilst they threw stones at him c. 7.
What is it that thou hast to tell me 20. And he said The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel as though they would enquire somewhat of him more perfectly 21. But doe not thou yield unto them for there lie in wait for him of them more then fourty men which have bound themselves with an oath that they will neither eat nor drink till they have killed him and now they are ready looking for a promise from thee 22. So the chief captain then let the young man depart and charged him See thou tell no man that thou hast shewed these things to me 23. And he called unto him two Centurions saying Make ready two hundred souldiers to goe to Caesarea and horse-men threescore and ten note b and spearmen two hundred at the third houre of the night Paraphrase 23. Captains of two bands and bid them have their bands in readinesse and take to their assistance 70 horse-men and a guard of two hundred men to watch and ward to go to Caesarea Stratonis an haven town see Note on c. 18. c. presently after nine of the clock that night 24. And provide them beasts that they may set Paul on and bring him safe unto Felix the Governour Paraphrase 24. a horse or mule for Paul to ride on 25. And he wrote a letter after this manner 26. Claudius Lysias unto the most excellent Governour Felix sendeth greeting 27. This man was taken of the Jewes and should have been killed of them then came I with an army and rescued him having understood that he was a Roman 28. And when I would have known the cause wherefore they accused him I brought him forth into their Councel 29. Whom I perceived to be accused of questions of their Law but to have nothing laid to his charge worthy of death or of bands Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law which had not yet set out any decree against Christians 30. And when it was told me how that the Jewes laid wait for the man I sent straightway to thee and gave commandement to his accusers also to say before thee what they had against him Farewell Paraphrase 30. also gave order to his accusers to appear before thee and implead him 31. Then the souldiers as it was commanded them took Paul and brough him by night to Antipatris 32. And on the morrow they left the horse-men to goe with him and returned to the castle 33. Who when they came to Caesarea and delivered the Epistle to the Governour presented Paul also before him 34. And when the Governour had read the letter he asked of what province he was And when he understood that he was of Cilicia Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour 35. I will hear thee said he when thine accusers are also come And he commanded him to be kept in Herods judgement hall Paraphrase 35. secured in the hall called Herod's hall Annotations on Chap. XXIII V. 9. A Spirit or an Angel Of the four severall wayes of Revelations which were among the Jewes these are confess'dly two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice from heaven brought by an Angel by which any thing was made known to them The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim under the first Temple the twelve stones in the pectoral of the high Priest which was called hoschen judicii the irradiation of which foretold many things to the Jews This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle which saith he ceased to shine 200 years before he wrote Of which see Suidas in the word Ephod and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy which under the second Temple after the death of Haggai Zachary and Malachi was taken away This was of two sorts either in time of sleep by way of dream or when they were waking by casting them into a trance or extasie where by way of vision they saw some body saying this or that to them or else seeing no shape onely heard a voice Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams and seeing of visions as that other of the holy Ghost in the phrase pour out my Spirit Many examples of the vision or trance we have here in this book of Ananias Act. 9. 10. and of Saul v. 12. of Cornelius ch 10. 3. and of Peter ver 10. and of the dream also called a vision by night which was seen by Paul c. 16. 9. and again ch 27. 23. where an Angel appeared to him in a dream and the Lord c. 23. 11. as to Joseph Maryes husband Mat. 1 As for that of the holy Ghost which belongs to this place it is thus defined by the Jewes that a man being awake and in his full senses speaks and acts like another man but the Spirit of God or Spiritus excelsus excites him and suggests unto him words which he shall say as in that of Christ to the Apostles Mar. 13. 11. 't is not you that speak but the holy Ghost the interpretation of the dabitur in illa hora it shall be given in that houâ—e which went before Three of these four waies of Revelation the Jewes resolved to be abolished at this time that of the Vrim and Thummim with the first Temple that of Prophecie with Malachi and that of the holy Ghost in the second year of Darius as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost onely they did according to the prophecie of Joel expect that it should return to them again in those daies and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit hath spoken to him and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the word Angel as indeed it was when he heard a voice from heaven delivered out of thunder Saul Saul c. Though 't is possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him V. 32. Speare-men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learn'd from Phavorinus who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard and so H. Stephanus Satellites Stipatores to the same sense Thus called saith Meursius quòd maleficis manum injicerent eósque apprehenderent carceri mancipatos ad supplicium producendos custodirent because they apprehended or laid hands on Malefactors which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands and indeed so the Kings MS. reads here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him Paraphrase 2 3. other members of the Sanhedrim accused Paul before him and besought of him that favour that he might be sent for to Jerusalem meaning to lay some villains by the way to kill him as he came 4. But Festus answered that Paul should be kept at Caesarea and that he himself would depart shortly thither Paraphrase 4. that he had left Paul in prison at Caesarea c. 24. 27. whither he himself would shortly go and hear the cause betwixt them and him 5. Let them therefore said he which among you are able goe down with me and accuse this man if there be any wickednesse in him Paraphrase 5. the chief priests said he and the rest in authority among you ver 2. 6. And when he had tarried among them more then ten daies he went down unto Caesarea and the next day sitting in the judgment-seat commanded Paul to be brought 7. And when he was come the Jewes which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answer'd for himself Neither against the Law of the Jewes neither against the Temple nor yet against Caesar have I offended any thing at all Paraphrase 8. And he cleared himself against all the accusations which were reducible to three heads offences against the Mosaicall Law profaning the Temple raising sedition against the government of the Romans see ch 24. 5 6. 9. But Festus being willing to doe the Jewes a pleasure answered Paul and said Wilt thou goe up to Jerusalem and there be judged of these things before me 10. Then said Paul I stand at Caesar's judgement-seat where I ought to be judged to the Jewes have I done no wrong as thou very well knowest Paraphrase 10. I am a Roman and I ought to be judged not by the Jewish Sanhedrim or laws but by the Roman And though I were lyable to them yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jewes or their Law 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliver me unto them I appeal unto Caesar Paraphrase 11. And if I have done any thing which by the Roman lawes is punishable capitally I will be content most willingly to suffer death I desire no mercy this he did knowing there was then no edict of the Emperours against Christianity see note on ch 26. a. But if all their accusations are invalid if I am as thou knowst I am v. 10. free from that charge of having wronged them and being a Roman ought to be judged by the Roman lawes and none of them hath interdicted Christianity there is then no reason I should be delivered up to my enemies to be my judges 'T were absolutely unjust to doe so and from that intention of thine I make mine appeal to the Roman Emperour and desire that he may judge between us 12. Then Festus when he had conferred with the councel answered Hast thou appealed unto Caesar unto Caesar shalt thou goe Paraphrase 12. And Festus conferring with those of the Jewish Sanhedrim that were there 13. And after certain daies king Agrippa and Bernice came unto Caesarea to salute Festus Paraphrase 13. Agrippa who after Herod was Tetrarch of Galilee and his sister Bernice 14. And when they had been there many daies Festus declared Paul's cause unto the king saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the chief Priests and the Elders of the Jewes informed me desiring to have judgment against him Paraphrase 15. brought in an accusation to me 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused note a have the accusers face to face and have license to answer for himself concerning the crime laid against him Paraphrase 16. to give sentence of capital punishment against any man 17. Therefore when they were come hither without any delay on the morrow I sate on the judgment-seat and commanded the man to be brought forth Paraphrase 17. And therefore that they must of necessity goe to Caesarea and accuse him And when they came I used all expedition and the very next day I went to the bench to hear this cause of Paul 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed Paraphrase 18. And upon hearing I found him absolutely free from all capitall crimes all seditious practices whereof they accused him and wherein I suspected him to be most guilty 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive Paraphrase 19. And all that stuck was some disputable matters about his particular way of serving or worshipping God and whether one Jesus were still dead or whether he were risen again as Paul affirmed 20. And because I doubted of such manner of questions I asked him whether he would goe to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him unto Caesar Paraphrase 20 21. And making some scruple whether it were fit for me to give sentence in this matter or whether it were not better to referre him to the Jewes Sanhedrim to be judged there Paul appealed to Caesar claimed his privilege of a Roman that he might not be delivered up to the Jewes and thereupon I remanded him to prison till I could conveniently send him to Rome to Caesar 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great note b pomp and was entred into the place of hearing with the chief captains and principall men of the city at Festus command Paul was brought forth Paraphrase 23. retinue and train and entred into the court or hall with the Colonels 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here crying that he ought not to live any longer Paraphrase 24. Jewes wheresoever inhabiting those of Jerusalem and others have made complaints to me as against a most notable malefactor that ought to be put to death 25. But when I understood that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him Paraphrase 25. no capital
send thee Paraphrase 17. Making a speciall choice of thee out of all the Jews Gentiles and now giving thee commission to goe and preach the Gospel to them see c. 9. 15. 18. To open their eyes and to turn them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Paraphrase 18. To shew them their duty to turn them from all their idolatrous sinfull to all gracious godly courses from being the slaves of the devil to be the servants of God thereby to have their sins forgiven and by believing in me to have an inheritance a future eternall blissfull portion among the saints of God 19. Whereupon O king Agrippa I was not disobedient unto the heavenly vision Paraphrase 19. Upon this vision so glorious and these words of Christ from heaven I could not but yield 20. But shewed first unto them of Damascus and Hierusalem and throughout all the coasts of Judaea and then to the Gentiles that they should repent and turn to God and doe works meet for repentance Paraphrase 20. But preached at Damascus first then at Jerusalem then through all Judaea and even among the Gentiles the doctrine of repentance and amendment and necessity of bringing forth all fruits of new life in an eminent manner which indeed is the summe of the Gospel of Christ 21. For these things the Jewes caught me in the Temple and went about to kill me Paraphrase 21. And for this it was that I had like to have been killed by the Jewes as I was in the Temple 22. Having therefore obtained help of God I continue untill this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come Paraphrase 22. But God rescued me and accordingly I goe on to doe this preaching nothing in effect but what is perfectly agreeable to the writings of Moses and the Prophets 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Paraphrase 23. That Christ should be put to death and that by his rising again from death both the Jewes and Gentiles should be brought to believe on him 24. And as he thus spake for himself Festus said with a loud voice Paul thou art beside thy self much learning doth make thee mad Paraphrase 24. thou talkest distractedly sure thy learning and high opinion of it hath put thee out of thy wits 25. But he said I am not mad most noble Festus but speak forth the words of truth and soberness Paraphrase 25. what I say is perfectly true and hath nothing of excesse or transportation in it 26. For the King knoweth of these things before whom also I speak freely for I am perswaded that none of these things are hidden from him for this thing was not done in a corner Paraphrase 26. Agrippa I am confident knowes it to be so and therefore I feare not his censure see Joh. 7. a. for these things the life death and resurrection of Christ were things of very publick cognizance and cannot be unknown to him that was a Jew born 27. King Agrippa Believest thou the Prophets I know that thou believest Paraphrase 27. What sayest thou Agrippa are not the Jewish Prophecies fulfilled in Christ Thou canst not but discern and acknowledge it 28. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian Paraphrase 28. Thou dost in some degree perswade me that the Christian faith is the true 29. And Paul said I would to God that not onely thou but also all that heare me this day were both almost and altogether such as I am except these bonds Paraphrase 29. I heartily wish and pray for thine own sake that not only in a low but in an eminent degree both thou and all that are here present were as farre Christians as I am onely I would not wish them imprisoned as I am 30. And when he had thus spoken the King rose up and the Governour and Bernice and they that sate with them Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature c. 25. 29. 31. And when they were gone aside they talked between themselves saying This man hath done note a nothing worthy of death or of bonds Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally or by imprisonment the Emperors having not yet in the beginning of Nero made any edict against Christianity 32. Then said Agrippa unto Festus This man might have been set at liberty if he had not appealed unto Caesar Annotations on Chap. XXVI V. 31. Nothing worthy of death or The truth of this speech of King Agrippa and his company that Paul had done nothing worthy of death or bands depends on the consideration of the time wherein it was spoken For the Roman Magistrates judging by the Roman Lawes that which was not against any Law of the Emperors was not cognoscible or punishable especially by death or imprisonment deprivation of life or liberty by them Thus when Paul is accused by the Jewes and brought before the Proconsul of Achaia Gallio c. 18. he tels them plainly that he will not be a Judge of such matters which the Roman Law then in Claudius's reigne had said nothing of For though c. 18. 2. an Edict had been by Claudius toward the end of his reigne set out against the Jewes to banish them out of Italy c. and by that the Christian Jewes as Jewes not as Christians fell under that inderdict and so did Priscilla and Aquila there and John the Apostle banished into Patmus in Claudiu's reigne saith Epiphanius haer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as to the difference betwixt Jewes and Christians there referr'd to by Gallio in proportion to the accusation brought against him by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a word as whether Jesus were the Messias or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of names as whether the name Christian or disciple c. were unlawfull as those discriminated them from incredulous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the law in force among the Jewes about conversing with the uncircumcised c. there was then no Law set out by the Emperors at Rome and therefore no rule for the Proconsul to go by in taking cognizance of them And thus it continued till Nero's rage against the Christians began for that he first dedicated persecution is Tertullian's expression and Primum Neronem in hanc sectam gladio ferociisse Nero was the first that made any capitall Law against them Now this appearance of Paul before Agrippa was in the second of Nero's reigne Anno Ch. 57. long before this rage of his brake out and accordingly Paul had made his appeal to Caesars
great while and saw no harm come to him they changed their minds and said that he was a God 7. In the same quarters were possessions of the chiefe man of the Island whose name was Publius who received us and lodged us three dayes courteously Paraphrase 7. house and lands where resided the Governour 8. And it came to passe that the father of Publius lay sick of a fever and of a bloody flux to whom Paul went in and prayed and laid his hands on him and healed him Paraphrase 8. an excoriation of the guts 9. So when this was done others also which had diseases in the Island came and were healed 10. Who also honoured us with many honours and when we departed they laded us with such things as were necessary Paraphrase 10. And they presented us and gave us great rewards 1 Pet. 3. c. and at our departure furnished us with all necessaries for our journey 11. And after three moneths we departed in a ship of Alexandria which had wintered in the Isle note c whose signe was Castor and Pollux Paraphrase 11. which was called the Dioscuri 12. And landing at Syracuse we tarryed there three dayes 13. And from thence we fet a compasse and came to Rhegium and after one day the south-wind blew and the next day we came to Puteoli 14. Where we found brethren and were desired to tarry with them seven dayes and so we went toward Rome Paraphrase 14. some Christian professors who would needs stay us with them a week after which we parted from them and advanced toward Rome See Joh. 6. 17. 15. And from thence when the brethren heard of us they came to meet us as far as note d Appii forum and the note e three Taverns whom when Paul saw he thanked God and took courage Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae the Christians in Rome hearing of our approach came out to meet us 16. And when we came to Rome the Centurion delivered the prisoners to the Captain of the guard but Paul was suffered to dwell by himself with a note f souldier that kept him Paraphrase 16. Common gaoler to secure them but let Paul stay in a private house onely with a souldier to guard him 17. And it came to passe that after three dayes Paul called the chief of the Jewes together And when they were come together he said unto them Men and brethren though I have committed nothing against the people or customes of our fathers yet was I delivered prisoner from Jerusalem into the hands of the Romans Paraphrase 17. And after he had been there three dayes he desired to speak with the rulers of the Consistory which the Jewes then had at Rome see note on Joh. 1. e. and when they came to him he said unto them Countreymen though I have done nothing contrary to the lawes or customes of the Jewes yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator 18. Who when they had examined me would have let me goe because there was no cause of death in me Paraphrase 18. no capitall accusation brought against me 19. But when the Jewes spake against it I was constrained to appeal unto Caesar not that I had ought to accuse my nation of Paraphrase 19. onely to clear my self not to lay any thing to the charge of any of my countreymen 20. For this cause therefore have I called for you to see you and to speak with you because that for the hope of Israel I am bound with this chain Paraphrase 20. asserting the resurrection of the dead which is the result of all the promises of God to the Jewes and that that every true Israelite depends on I am thus imprisoned 21. And they said unto him We have neither received letters out of Judaea concerning thee neither any of the brethren that came shewed or spake any harm of thee Paraphrase 21. Christian Jewes made any complaints against thee 22. But we desire to hear of thee what thou thinkest for as concerning this Sect we know that every where it is spoken against Paraphrase 22. this profession and doctrine of Christianity we know that it is generally opposed by our brethren the Jewes 23. And when they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Paraphrase 23. he preached and made known at large the doctrine of the Gospell demonstrating from the Law of Moses and the prophecies that were of force among the Jewes the agreeablenesse and truth of the whole Christian religion 24. And some believed the things which were spoken and some believed not 25. And when they agreed not among themselves they departed after that Paul had spoken one word Well spake the holy Ghost by Isaias the Prophet unto our fathers Paraphrase 25. And when by this difference of minds there began to be some falling out or arguing on both sides v. 29. between them they departed Paul telling them at their departure that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold 26. Saying Go to this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive Paraphrase 26. Saying This people of the Jewes will not receive the Gospell 27. For the heart of this people is waxed grosse and their ears are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Paraphrase 27. For they have contracted a perfect habit of obduration and wilfull deafness and blindnesse to which it is consequent that they will not hearken to any wayes of reformation that should make them capable of mercy 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it Paraphrase 28. It is therefore now to be expected by you that we should give over contending with this obduration of yours and preach the Gospell to the heathens and they will most gladly lay hold on it 29. And when he had said these words the Jewes departed and had great reasoning among themselves 30. And Paul dwelt two whole yeares in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Paraphrase 30 31. And Paul was free from close restraint and hired an house to live in and there continued two years and preach'd the Gospell to all that came to him and to those that had already received it superstructed the whole Christian doctrine and this
〈◊〉 〈◊〉 〈◊〉 by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor 〈◊〉 to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters So c. 9. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were said to be all one or this Evangelical way under it explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or by faith should in the construction be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signifie that we may believe For the first it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may believe that will be very agreeable also to many other places in this book for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is that they may be saved so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obedience is that ye may obey v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iniquity is that 's you may commit all villany as in the conclusion of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things very distant to retain and hold fast and to obstruct or hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
many sleep Paraphrase 30. And the want of this due preparation to and performance of this duty the factions and divisions that are among you have brought many punishments upon some of you afflictions see Gal. 4. a. diseases and death it self as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses Exod. 12. 19. 31. For if we would judge our selves we should not be judged Paraphrase 31. Which had never fallen upon you if you had not by such faults needed admonition and discipline God never punishing them that doe not stand in some need of being awaked thus and stirr'd up by his punishments 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world Paraphrase 32. And when we are punished 't is for our good that being reformed by stripes we may be freed from those punishments which fall on the unreformed to all eternity 33. Wherefore my brethren when ye come together to eat tarry one for another Paraphrase 33. To conclude then when ye meet at one of these Christian festivals have that care and charity to all others as well as your selves that all eat together by equality as having a common right to a feast of charity that so ye may celebrate it as ye ought to doe 34. And if any man hunger let him eat at home that ye come not together to condemnation And the rest will I set in order when I come Paraphrase 34. And he that cannot do thus let him stay at home and eat there for he may there dispose of himself as he please which here he must not doe and his making no difference betwixt a meale at home and this Christian festival in the assembly is a great sin in him and may expect punishment accordingly For the other particulars mention'd by you I will deferre the ordering of them till I come my self unto you Annotations on Chap. XI V. 4. Dishonoureth his head It was a part of the punishment of malefactors among severall nations to have a covering put over their faces and therefore in the Roman form of giving sentence this was part Caput obunbite Cover his head and that â—â—long'd to the whole head the face also So among the Persians in the story of Hester c. 7. 8. the word went out of the Kings mouth and they covered Hamans face And this seems to be the literall notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having over the head which is here used so having upon the head as comes down upon the face also as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the veile upon the head onely This therefore which was the fashion of condemned persons is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach or shame his head V. 7. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam the beams of the Sunne being so glorious that all glory is described by them and is rendred both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one of them may be here taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation such a beam which flowing from another derived from another implyes that from whence it flowes to be more honourable Or else the word may signifie similitude likenesse in both places of this verse for so it is used by the Septuagint Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of the Lord and Psal 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likenesse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man is the image and similitude of God and the woman of the man V. 10. Power What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectur'd not by hearkning to the criticall emendation of Jacobus Gothofredus who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine exuviam in stead of it but by looking on the Hebrew word which signifies the woman's hood or veile and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person according to which notion of the theme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently though it signifie power primarily is yet fitly set here to signifie a veile and by the Vulgar translation in some copies rendred velamen by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deduced from the root signifying power is put for a woman's veile Cant. 5. 7. and Isa 3. 23. and so Gen. 24. 65. and 38. 14. and explain'd by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veile peplus theristrum such as Rebecca and Tamar used And this more fitly in respect of the discourse or rationall importance of this place which v. 8. proves that the woman should weare a covering in token of her husband's power over her So when Eustathius a Bishop of Sebastia in Constantine's time among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused women to be polled against him the Councell of Gangra made a Canon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any woman for some exercise of pretended piety shall poll her haire which God gave for a remembrance of subjection let her be excommunicate as one that dissolves the ordinance of obedience or subordination of the woman to the man So Photius Epist 210. The women ought to be subject to the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bear the signe of her subjection a covering on her head which he there sets as the meaning of this place As for that on which this whole interpretation is founded the custome of using one Greek word for another when the Hebrew signifies both it hath been formerly observed Note on Mar. 14. f. and need not now seem strange or be repeated again Ib. On her head The woman's head signifies her head and face both which were customarily covered with a veile and 't was counted immodest to be without it according to that saying of Rabbi Abraham in the Talmud tract Sota that the bare uncovering of the head is immodest for the daughters of Israel See Schickard De jure Regio p. 134. Thus among other writers also Plutarch in Problem Rom It is the custom and consequently decent for women to come into the publick covered and for men uncovered And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was appointeed that the heads and faces of women should be covered and shaded and that the beauty of the body should not be a snare to catch men So saith Dicaearchus of the Thebanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heads and faces were all covered as with a mask and nothing but their eyes to
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
for it if he shall again return to that which he hath renounced and assert justification by that Law affirm that the observance of Mosaical rites is necessary to justification what doth he then but apostatize in some measure depart from his former profession in returning to Judaisme again 19. For I through the Law am dead to the Law that I might live unto God Paraphrase 19. We are all taught by the very Old Testament the Law and Prophets that we must seek farther then the Law viz. to Christ and so I have done and learned by the Law it self not to value it too much but to give over hope of justification or life by those legal performances that so I may find it in God through Christ in the New Covenant 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Paraphrase 20. Christ by his death hath abolished the Mosaical Law Ephes 2. 14. that is hath taken away the discrimination betwixt Jew and Gentile brought justification into the world for those that observe not the Mosaical Law and I by being a Christian have been made partaker of this fruit of Christs death and so am also dead to the Law v. 9. and Rom. 7. 4. and now I am no longer the man I was that is a Jew but a Christian and am now bound to no other observations but those which Christ requireth of me to whom I am obliged by all the bands of love and duty having given his own life for me to free me from the Mosaical Law among other things 21. I doe not frustrate the grace of God for if righteousnesse come by the Law then Christ is dead in vain Paraphrase 21. This freedome therefore I make use of and doe not depend on the Law for justification nor think the Mosaical observances still necessary for that were to evacuate the Gospel of Christ see note on Heb. 13. c. for if still the Mosaical performances are necessary and sufficient to our justification then Christ needed not to have died it would be matter of no advantage to us that he thus came into the world and said down his life for us Annotations on Chap. II. V. 1. Fourteen years after What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is by learned men made a matter of some question The time to wch S. Paul refers must be that of his going with Barnabas here mentioned from Antioch to Jerusalem on the question here discoursed of about the necessity of the Gentile Christians being circumcised that so first it may connect with the spaces mention'd c. 1. 18 21. so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again seems to import to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly so as to denote a time wherein Peter may be supposed still to reside at Jerusalem and wherein Titus may be supposed to be with S. Paul as a neophytus and a companion and so in danger of being pressed to be circumcised not yet employ'd or sent out by him on any service in the Churches Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. his going to Syria and Cilicia Act. 9. 30. that it hath been thought probable that as in numeral letters it oft happens fourteen should be here set in stead of four For which emendation seeing there appears not any ground in the Antient Manuscripts it will surely be more reason able to observe 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not distinctly signifie after as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 18. had done but by or about that is neer that space though not precisely fourteen years 2dly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward or then referres not to that which was mention'd immediately before his passing through Syria and Cilieia so as to affirm this to have been fourteen years after that no nor to the former Epocha's either his going up to Jerusalem v. 18. or departing into Arabia v. 17. but to that great Epocha so considerable to him the time of his conversion which immediately succeeding the death of S. Steven may reasonably be placed in the first year after Christs assumption An. Ch. 34. From whence to the time of that Councel which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years And then there will be no more need of an emendation then there is authority for the imagining any V. 2. To them which were of reputation For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. it must be observed that it signifies not the mens own opinion of themselves or their assuming any great authority over others as of Simon Magus it is said Act. 8. 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say or take upon him that he was some great on t but that they were so in the reputation and esteem of others and that the great opinion that at that time all Christians had of them above the rest of the Apostles was it that moved Paul to go up and address himself particularly to them This is fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from that Verb the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reputation or glory comes those that are in esteem in an eminent manner and more so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are esteemed to be something that is something above other their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-Apostles not seemed so as that is equivocal either to seeming falsely bare seeming or seeming in their own eyes but seeming so in truth and to the generality of the best and wisest Christians In proportion to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh no matter to me ver 6. is far from any thing of scorne or despising in S. Paul that speaks it it is a solemne forme onely of insisting on his own commission from Christ which could no way be prejudiced by the reall excellency of their persons how great soever they were God who accepts no persons and attends not to personal excellencies may give his Commission to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meanest and unworthiest as well as to those which are really of the greatest eminence All this passage therefore is rather an expression of great reverence to Peter c. than of scorne Onely for his mission and revelations Paul hath them from Christ not from any man cap. 1. 16. and 2. 6. V. 3. Compelled What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not constrained signifies here is a matter of some difficulty which being explained will make the next verse perspicuous which otherwise seems not intelligible That some pretended Christians looked very jealously on S. Paul as one averse from the Mosaical Law
the heathenish Pythagorean Philosophy together with the observances of the Mosaical Law and very distant and contrary to Christian divinity 9. For in him dwelleth all the fulnesse of the Godhead note c bodily Paraphrase 9. For the whole will of God is by Christ really made known to us as his Divinity really dwels in him and therefore there is little need of the additions of the Gnosticks which they borrow out of the heathen and Jewish theologie to supply the defects of the Evangelical doctrine 10. And ye are compleat in him which is the head of all principality and power Paraphrase 10. And by him you have knowledge sufficient to satisfie and complete you without such supplies as these from the doctrines and divinity of the Gnosticks about their AEones see 1 Tim. 1. note d. look'd on by them as divine immortal powers of which whatsoever they are if they be not idol-things be they Angels of a superiour or second degree Christ is the head and they which have Christ need not trouble themselves with these accessions 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian so is there as little need of the Judaical observations circumcision c. which are urged by the Gnosticks also Christ having in his Gospel helped you to the true gainfull circumcision not that outward the cutting off the fore-skin with a knife but the inward spiritual the putting off throwing away all those carnal sins which the Gnosticks again doe so abound in and this is the true Christian circumcision 12. Buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead Paraphrase 12. And to all this you are engaged and have undertaken it in your baptisme whereof one part referring to the burial of Christ denotes not only your dying to your sins forsaking the impurities of your heathen lives but also the abrogation of and liberty from the Mosaical performances Ephes 2. 15. and your laying all down in the grave to be buried with Christ never to live or have power in or over you again and another part that of coming out of the water referring to the resurrection of Christ denotes your vow and engagement to rise to all Evangelical performances and to all purity of life by the virtue of your faith in that God whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead 13. And you being dead in your sins and the uncircumcision of the flesh hath he quickend together with him having forgiven you all trespasses Paraphrase 13. And you being heathens and uncircumcised and so without requiring those legal performances of you hath he received into covenant taken you out of your heathen dark dead condition and having pardoned you all your past idolatries and provocations he hath called you into the free estate of the Gospel requiring none of those legal yokes of you which the Judaizing Gnosticks lay upon you 14. Blotting out the note d handwriting of ordinances that was against us which was contrary to us and took it out of the way nailing it to his crosse Paraphrase 14. Having by that proclamation of pardon to all penitent believers Gentiles as well as Jewes which is a doctrine of Christ's now peculiarly revealted in the Gospel blotted out that bill which the Jewes were bound by having as it were signed it with our own hands against our selves by prosessing to expect justification by the Law a bill indeed contrary to our peace destructive to us and having taken away cancelled it and that as bonds are wont to be cancelled by striking a nail through it viz. nailing it to his crosse that is cancelling it by his death undergoing a vile death for us and obraining pardon of sins for us by that means 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Paraphrase 15. By which means also of his death he hath devâ—sted the evil spirits of their power thrown them out of their temples filenced their oracles c. and hath made it publickly discernible to all men carried them as it were in triumph as those that he had taken captive victoriously see Joh. 7. a. brought them from their idolatrous practices to the true Christian religion 16. Let no man therefore judge you in meat or in drink or note e in respect of an holy day or of the new moon or of the sabbath daies 17. Which are a shadow of things to come but the body is of Christ Paraphrase 16 17. Let no man therefore impose on you their doctrines of Mosaical abstinencies c. and condemn or sentence Christians see note i. for eating or drinking things prohibited by the Jewish Law nor observing those things which are set down in their section of feasts or new moons or sabbaths which were all but types of Christianity and therefore now in the presence of Christianity it self are not obligatory 18. Let no man note f beguile you of your reward in a note g voluntary humility and worshipping of Angels note h intruding into those things which he hath not seen vainly puft up by his fleshly mind Paraphrase 18. Let no man please himself and condemn you in point of worshipping Angels as mediators to God as if there were some peâ—â—al humility in so doing undertaking to search into those things which he knows nothing of having no other ground for his doctrine but his own carnal phantasie 19. And not holding the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Paraphrase 19. Which they that are guilty of doe disclaim Christ who is indeed the head of his Church the only intercessor to the Father from whose influences as in the natural body the animal spirits are from the head conveyed to all the body by the nerves and thereby all the joynts cemented together for the supplying all the wants of every part so the Church by the unity maintained and continued with Christ the head and by amity liberality and charity of one towards another shall thrive and prosper and increase to that proportion which God requires see note on Ephes 4. e. 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Paraphrase 20. If therefore ye have received the Christian faith and as ye ought to doe made that use of the death of Christ as to have forsaken all other doctrines and practices to receive his and so to look upon the rites of the Jewes and the
Demas's crime not as 't is thought forsaking of Christianity And that was charged on some others though Timothy stuck close to him Phil. 2. 21. All seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. betake themselves to the care of their own secular affairs not to the affairs of Christ in attending on the Gospell ver 22. And the criminousnesse of this arising from hence that he forsakes that which is more excellent for that which is lesse so though it be not otherwise unlawfull Ecclesiastical for Secular emploiments is an evidence that the Ecclesiastical emploiment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion a good that is excellent work a state if lived in as it ought of some perfection V. 2. Husband of one wife What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife both here andv 1◠and Tit. 1. 6. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband c. 5. 9. will not be easily resolved For if it should be interpreted as an interdict of choosing to the office of Bishop or Deacon any who had lived in Polygamie that is had had more wives at once though that might have some colour of sense in it from the practice of the Jewes as far as concerned the man who among them was permitted Polygamie yet this is not appliable to the widow or woman c. 5. 9. for never among Jewes or even Turks was it permitted that the woman should have more then one husband at once and the reason is clear because the multitude of husbands did not help forward but rather hinder propagation for which it was that the multitude of wives was permitted Onely among the Barbarians there is mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people so called because the wife among them had many husbands and among the Medes that dwelt in the Mountains 't is said that a woman was married to five husbands at once But there is no probability that this should be referred to or looked upon in this place Then for the other interpretation that here the Digamist or he that hath had two wives successively one after another should be made uncapable of holy Orders or be under some reproach for so doing and his having married but once should be as necessary to a Bishop or Deacon as sobriety c. this is a little strange it being ordinary for the wife to die soon after marriage and without children and in that case the second marriage tending as much to the ends of Matrimony comfort of life propagation remedy of lust as the former can be supposed to doe And besides this prohibition being not to be found in the lawes of any nation and being grounded on no other text but this of the meaning of which the question now is will no farther be concluded hence then the words of this place do inforce it A third sense the phrase is capable of which seems much fitter for the matter in hand that he be said here to be or to have been the husband of more wives thenone who married after divorce that is who having put away his wife on any cause whatsoever even for that of fornication which the Law of Christ allows doth marry another This he that had done was by the words of Christ especially as they are set down Mar. 10. 11. Luk. 16. 18. and by a speech of Saint Paul's 1 Cor. 7. 39. under such prejudices that we cannot wonder that here he is not thought fit to be received into holy Orders and so the woman also They that marry after Divorces are in the first Canon of the Council of Laodicea expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and legally coupled in second marriages And the like mention we finde of them Concil Necoasar can 52. where such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to entreat absolution And Concil Ancyr can 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term of abstension or separation which belongs to the Digamist in thisnotion of it is mentioned as a known and vulgar thing And Concil primi Niceni Can. 8. the Novatians error appears to have been their refusing to communicate with these Digamists upon their repentance in like manner as with those that had fallen in time of persecution which signifies these two to be look'd on as crimes of high importance in a Christian for which the Censures of the Church fell heavy on them though upon Repentance the Catholicks admitted them to Communion again And thus also in Athenagoras we Christians saith he are commanded either to remain every man as we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to content our selves with one marriage which is no where commanded in that other sense of marrying after the death of the first and therefore must be understood of this other sort after Divorce For the second marriages saith he are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comely kinde of adultery Adultery saith he from Christ's words for he that puts away his wife and marries again committeth adultery which proof of his restraines his words to those second marriages which are after Divorces but that a well-favoured fashionable comely one because the Imperial lawes say nothing against such marriages after Divorces allowed by them And again saith he 'T is the Law of Christ that no man shallput away her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he hath defloured or made no virgin and marry again This seems to be Theophylacts understanding of it for as on this place he saith it was opposed to the practice of the Jews among whom saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polygamie was permitted or as other Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of children was desired in which respect their divorces were permitted so on Tit. 1. 6. he applies it to him who had so little kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he marries another and after expresly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who saith he doth that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be approved by the Laws of them which are not Christians where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thought to signifie the dead wife then it will be unappliable to the practice of the Jewes for all others as well as they married second wives after the death of the former and therefore it must probably signifie her that is departed by divorce and then that which followeth of the digamist will also concurre with it to interpret his sense to this purpose For of such marriages after divorces we know the practice and allowance of the Graecians and Romans as well as Iewes and of the Imperiall Laws And so before him Theodoret If any man having put away his former wife shall marry another he were worthy of reprehension and therefore a Bishop that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be such an one So Chrysostome also from whom Theophylact had his sense and words So Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great â—ight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâ—d 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â— you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
blows and again when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am grievously pained with those blows it follows presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died v. 31. From this use of the cudgel in this punishment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Polybius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bea◠with cudgels in respect of this one part of that punishment not but that it had much more in it beside as beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rack and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off the extreme parts formerly mentioned it seems by the story of the Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frying or broiling By what hath been said it appears that this punishment was first very Painful secondly Contumelious thirdly Capital First very Painful so Aristot Rhet◠2. c. 5. mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are under that punishment as those that think themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have suffered all the sad measure imaginable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made soullesse and senslesse for what is behind Secondly most Contumelious for so 1. 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that punishment was a most shamefull torment Thirdly Capital bringing death finally though slowly and therefore is named by Aristotle Rhet. 2. 5. among those things which have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of escaping and he reckons Antiphon the Poet for one c. 6. who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thus punished by Dionysius asked one of his companions jestingly who of the spectators should see them to morrow◠so in Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. they die with it and so the King of Babylon the third after Nebuchadnezzar as Eusebius cites it out of Polyhistor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so used by his friends and then it presently follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dying c. which is repeated in like manner by Berosus 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fragments set out by Jos Scaliger where yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ensebius we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who faith Scaliger was certainly Belshazzar of whom saith Justin Martyr from Dan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast was put to that death for which we now read in the Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed and no more Megasthenes out of Abydenus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a violent death and adds no more See Scaliger in those Fragments in the end of the book De emend Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians and it seems by◠the Romans too for so in Euseb Eccl. Hist 1. 5. c. 1. we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. of the Emperors commanding the Christians to be put to this torment and if they renounced Christianity they were to be loosed V. 37. Were tempted Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary reading seems not to be agreeable after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received trial c. and neither the Syriack nor Chrysostome and they that follow him have this word or any thing for it so that it is likely it came out of the margine into the Text and then 't will be doubtfull but not much material which reading is to be preferred V. 40. Made perfect What is the meaning of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat better which this Author saith was by God foreseen and reserved for the faithful constant Christians will best be understood by the former verse 39. These all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being commended or having received testimony or perhaps being martyred by their faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received not the promise Where first it must be observed who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these were most distinctly the Maccabees mentioned immediately before ver 36 37 38. but not so as to exclude or not to comprehend those others which were set down as examples of Faith before them for they also must be contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these For the Maccabees next before mentioned these are in the Jewes stories commended for their constancy in adhering to Gods commands or the Jewish lawes in spite of the cruellest persecuters and tormentors and were really martyred or put to death lost their lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faith or constancy and of these it is said they received not the promise God having foreseen or reserved somewhat better for us that is God having reserved for the Christian Church some performance of promise which he had not afforded those former By this it is already apparent that eternal blisse in another world was not the matter of this promise both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death but that which it was more sure they received because they were so ill used here and secondly because if it were supposed to be true as some vainly conceive that those that died before Christ did not attain their blisse till after Christ's resurrection yet it will be acknowledged by all that they then received it and then it will follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any advantage of them that lived before in that respect those obtaining the blisse assoon or sooner then they and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse wherein these latter can by any be thought to exceed them It follows then that as the promise which they by suffering received not was some promise of this life so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the somewhat better was somewhat which the Christians should enjoy in this life In the next place then we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former by looking on ver 13. where of Abraham Isaac and Jacob it is said in like manner that they died receiving not the promise That promise was clearly the promised land that Canaan the type of the Christians rest or deliverance from their enemies see Note on Heb. 3. c. which they received not in their life time though their posterity afterward did receive it yet some promises there were made unto Abraham and his seed which even they that attain'd the promised land did not receive And what were they Among the promises made to Abraham not personally to him but to his seed this is one Gen. 22. 17. that his seed should possesse the gates of his enemies This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham repeated by all the
they that are perfect act without fear all things that are forbidden This was S. Augustines sense of the designe of this Epistle De fide oper c. 14. Quoniam haec opinio tunc fuer at exorta aliae Apostolicae Epistolae Petri Johannis Jacobi Judae contra eam maximè dirigunt intentionem ut vehementer adstruant fidem fine operibus nihil prodesse Because this opinion was risen up in that time all the Catholick Epistles of James c. were chiefly intended against it vehemently asserting that faith without works will profit nothing CHAP. II. 1. MY brethren have not the note a faith of our Lord Jesus Christ the Lord of glory with respect of persons Paraphrase 1. Christianity being so great a promoter of justice and charity to all and especially to Christians and again to those that most need our relief and assistance ch 1. 27. 't is a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other 2. For if there come unto your note b assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person 3. And ye have respect unto him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my foot-stool Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes and shall set one in a more honourable place then the other see note b. consider one and despâ—â—e the other 4. Are ye not then note c partial in your selves and become judges of evil thoughts Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial or if ye doe not so much as debate among your selves or consider the merit of the cause but as wicked corrupt judges hand over head adjudge the cause to the rich and despise the poor v. 6. whatsoever the justice of the cause and merit of it be or preferre the rich before the poor and judge the cause by the person not the person by the cause 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdome which he hath promised to them that love him Paraphrase 5. This is a most unchristian dealing in you And then do but consider Hath God had any such partialities in bestowing Christianity and his graces on men nay hath he not on the other side picked out men as poor as any to be as eminent believers and saints as any 6. But ye have despised the poor Doe not rich men oppresse you and draw you before the judgment-seats Do not they blaspheme that worthy name by which ye are called Paraphrase 6 7. But you if a man be poor despise him consider him not And truly 't is no very amiable thing to be rich nor doth it produce any excellencies in them that are so or favours toward you that deserve to be so considered by you for riches make men apt to oppresse others and to enter vexatious suits against them and to despise Christianity and blaspheme that good profession of yours 8. If ye fulfill the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well Paraphrase 8. If ye observe the law of Christ our king which he hath in a particular manner prescribed us Joh. 13. 34. 15. 12. and to which above all other men all we Christians are to be subject and that agreeable to what is mentioned in the Old Testament Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves this is somewhat like a Christian 9. But if ye have respect to persons ye commit sin and are convinced of the Law as trangressors Paraphrase 9. But if ye use this partiality ver 2. this is a sin and so condemned by the Law Lev. 30. 15. Deut. 1. 17. 16. 19. Exod. 23. 3. and so you offend even against the Law and not only against the Gospel 10. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Paraphrase 10. And 't is but a small excuse for you to think that this is but one transgression and therefore not considerable For the obedience to Gods will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all 11. For he that said Do not commit adultery said also Do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Paraphrase 11. For it is the same Law-giver that imposed the one and the other law that interdicted adultery and murther and his authority is equally despised by the committing of either 12. So speak ye and so doe as they that shall be judged by the law of libertie Paraphrase 12. Let your words and actions be like those that are to be judged not by the Mosaical Law which requires those external observances so severely circumcision under pain of death c. but by the law of Christ which hath set us at liberty in this kind and requires of us another sort of performances 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment Paraphrase 13. And first for the latter of these that of actions 't is certain that among the precepts of Christ there is none more eminent then that of works of mercy unto which the promises of God's mercy are so linked and proportioned that he that condemns others shall himself be condemned and he that doth forgive others needs not fear God's condemnation Mat. 6. 14. What doth it profit my brethren though a man say he have faith and have not works can faith save him Paraphrase 14. And 't is not for a Christian to say that his faith shall render such works unnecessary for indeed without such works his faith will nothing profit him and 't is ridiculous to think it will 15. If a brother or sister be naked or destitute of daily food Paraphrase 15. For in case a Christian be in great want and distresse for supply of the necessaries of life food and raiment 16. And one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which be needfull to the body what doth it profit Paraphrase 16. And you give him good words bid him have plentyâ— or wish he had but doe no more to help him to the things which he hath need of for
patiently and humbly by you and do not provoke you to any resistance or return of violence this is that Christian vertue of meeknesse which God will certainly reward in you 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Paraphrase 21. For unto this your Christianity directs and leads you and Christ himself hath given you an eminent example to be transcribed and imitated by you 22. Who did no sin neither was guile found in his mouth Paraphrase 22. Who though he were perfectly innocent Isa 53. 9. was yet adjudged to all the contumelies that the most shamefull death could bring along with it 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Paraphrase 23. And when he was reviled by them Mat. 26. 67. he was farre from reviling them again when he was crucified he gave them not so much as an ill word but prayed his father to forgive them as many as had any excuse of ignorance to plead for them and for all others he remitted them and all the injuries done him by them to God's tribunal 24. Who his own self note h bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed Paraphrase 24. Who bare on the crosse the punishment of our sins that we might never think fit to goe on in that course which brought such sufferings on Christ but live piously by way of gratitude to him and kindnesse to our selves for ever after having been cured by these sufferings of his 25. Forve were as sheep going astray but are now returned unto the shepheard and Bishop of your souls Paraphrase 25. For ye were formerly in false erroneous waies ready to bring destruction upon you but now are converted and come home to Christ's fold and so obliged never to goe astray so again Annotations on Chap. II. V. 2. Sincere milk What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk or food which men that is rational creatures feed on and which men rational creatures again the Apostles of Christ afford them for their spiritual nourishment or instruction Such figurative speeches as these are very ordinary and have no more strangenesse in them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual or spiritual food that is food to the understanding or to the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding and reason and spirit being in effect all one and milk being every where used for that instruction that is fit for those of younger years Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato when he calls Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeders and pastors of the humane herd this flock of reasonable creatures which are fed with this rational milk And so in Eustathius on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exercise this trade of feeding men as shepheards feed their flocks which have therefore so ordinarily that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors V. 6. It is conteined The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author So in Erotian's Medicinal Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which is to be met with in the author and place which he there cites Here it is used Impersonally as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mar. 14. Note d. and so 1 Mac. 15. 2. 2 Mac. 9. 18. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any place cited out of the Scripture Act. 8. 32. Ib. Elect By occasion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect in this place it will not be amisse to give an account once for all of the use of that and the like words generally in the Scripture To begin with the Old Testament first the Hebrew word which must especially be taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probavit examinavit elegit to approve examine chuse From whence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect here taken Adjectively And therefore Prov. 7. 3. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English render rightly from thence The Lord trieth the hearts the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts elect before the Lord. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from hence taken by them to signifie 1 any choise person fit for employment especially for warre and from thence is used 1 Mac. 4. 1. for a choise party 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand of the choise that is best horse-men and Exod. 14. 7. chosen chariots and so the left-handed men that were such excellent archers Jud. 20. 16. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen men and Psal 78. 31. the chosen men that is the souldiers or military men and accordingly the word doth signifie a young man who is fittest for military and such other emploiments Thus 1 Sam. 8. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render your goodliest young men which the Septuagint mistaking and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your herds and Deut. 32. 25. it is clearly taken for young men in opposition to maidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum But the notation which is most primitive and literal to it is that of choise or chosen as that notes the best and those that are upon trial found fit to be preferred before others as every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen man in Israel 2 Sam. 6. 1. And David gathered together all the chosen men in Israel all that were fit for the militia and indeed by a Metalepsis it was that it came to signifie a young man because the age was determined after which and not before a man was thought fit for that imployment and so the choice men or those of the militia were consequently those of such an age and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his young men the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice person about him Thus again from men is the word brought to be applied to things as Gen. 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the choice of our sepulchres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Targum in the fairnesse that is in the fairest and best of them So Deut. 12. 11. your choice vows or the choice of your vows and Esey 22. 7. the choicest valleys and so Ecclus 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the choicest or best myrrhe and to adde no
〈◊〉 〈◊〉 * the called Saints see v. 1. †how â—â—â—essantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Requesting always in my prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that I may come unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈…〉 righâ—usnesse God by 〈…〉 is â—ealed to 〈…〉 * 〈…〉 †â—mong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 far 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 like◠〈◊〉 of an 〈◊〉 of 〈…〉 * 〈…〉 †〈…〉 * 〈…〉 †â—thinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 †〈…〉 * 〈…〉 †〈…〉 * 〈…〉 †〈…〉 * 〈…〉 * unconscionable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristeas hist 70. interpret p. 861. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 2 P. 24 l. 13. * In 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p 160. * Lect. 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Thedâ—o * Ap. Stoâ—â— p. 443. * Ap. Stoâ—â— p. 444. * Ibid. p. 447. * Ap. Stoâ—â— p. 291. 〈◊〉 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * every one that judgest †we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or retribution of for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * patience of the good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those that are of or from contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek * Greek * among themselves either accusing or pleading for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * proclaim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on c. 8. b. * the uncircumcision which is of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which are by or with or in the letter c. a transgressor of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in the visible part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the visible part in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in the hidden part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As first †they were intrusted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or obey'd not for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †make void the fidelity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * contendest †what say we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Is not God unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †according to man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * am I any longer impleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And why should we not c. * What therefore doe we excell them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †accused or charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Brusing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * i◠〈◊〉 †acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * predetermined or proposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a propitiatory * to the demonstrating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †because of the passing by of past sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * righteous †that is of the faith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ay. Stob. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †found according to the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What therefore dowe say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * through or iâ— uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ee note on c. 2. b. †to Abraham or his seed that he should be the heir of the world was not by the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that it may be a firm promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ answerable to him * should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grown already dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doubted * that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or joy for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * glory of rejoyce exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * tryall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 a fit season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * any one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †though * glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †reconciliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * passed through to or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or was not imputed will be there was for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through grace that grace of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as by one man having sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sentence on occasion of one offence was to cun◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * mercy was by occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through his life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * therefore I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the sentence was v. 16. * the many were constitutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the many be constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But the law that came in betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sin might be increased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath been increased grace hath more then abounded
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What therefore doe we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Let us continue for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As many of us as have died to sin how shall we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †was ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that we should no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †absolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For that which dâ—ed died unto sin once for a◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but that which liveth liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * presons your members unto sinne weapons of 〈◊〉 righteousness but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †present v. 13. * unto which ye were delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And being fierd from sin yee have been subjected or made servants to righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †free men to righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sanctification v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the law of the Man hath power or force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the living husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †she be to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * may be to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may * affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are by * were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †so as to bring forth fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * say we see ch 4. a. †nay but I had not known the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * coveting 〈◊〉 †receiving advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * coveting or lusting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 * I indeed lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †advantage v. 8. * So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Hath then that which is good become to me death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * good dwelleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or not to do that which is good for the King's MS. reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the law that or iâ— that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have the same delight with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the same I with my mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * li. 4. de dict fact Sar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concupiscendâ— sed eidem concupiscentiâ— non consentiâ—ndo * Ap. Epiphan haer 64. Basil Ed. p. 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * not walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as to that which was impossible to the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a sacrifice for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on 2 Cor. 5. d. †â—â—dinance * the body indeed may be a dead body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †attends the revelation †That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is in pangs of child birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And not onely to but they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the deliverance †For in hope we are escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * why doth he also hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †joynes in relieving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on Lu. 10. b. * distresses †same spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doth more then intercede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unâ—ttered groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †perhaps for holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or God cooperates all to good for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath preordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What say we then c. 6. 1. †who shall †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * nor the present things not these that are to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Praef. Cat. p. 1. * Ed. Sylb. p. 325. l. 18. * p. 197. l. 15. * p. 200. l. 52. * an anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But it is not possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †should have miscarried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the seed be called to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †speech was a speech of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * According to this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but also Rebecca conceiving at once * abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †not from works but from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What say we then ch 6. 1. †raised thee * So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈…〉 †escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * perfecting and cutting of the account in justice the Lord shall even make a summary account on the land or the Lord shall make an account on the land perâ—ecting and cutting short †â—ay we then c. 6. 1. * came not foremost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a stone of offence and a stone of scandall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 6. p. 441. li. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Being able to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are in error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as Aaron also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †preserve him out of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hearkned to delivered from his 〈◊〉 †consummate or consecrated * being pronounced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concerning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †much matter and which would not easily be interpreted by speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what are the elements or letters of the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Rom. 3. ◠†partakes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * taâ—ts not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But these higher doctrines like stronger meats are for those that are perfect men of full growth and answerable to them those that are of full knowledge in Christianity that by long custome and conversation in the sacred writings have so exercised and improved their faculties that they can discern between good and bad true and false doctrines which children and raw rude persons cannot doâ— See Origen cont Cels l. 6. p. 262. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the discourse of the beginning of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be carried on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * future age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and have fallen away again to * for whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †partaketh of * reprobate and neer a curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are neâ—r * consummation of your hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †towardly sluggish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * longanimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is to them the end of all contestation for establishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he interposed by oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the inner part of the veil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whither to make the way accessible to us our Saviour Christ is gone as our harbinger even he that king and priest or powerfull intercessor of ours of which I spake ch 5. 10. and on occasion of the mention of which all that since hath been said hath by way of Parenthesis as it were been interposed to fortifie you against those that deceive you by figurative explications of Scripture see Note on chap. 5. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of whose father or mother or pedegree there is no mention in the story in Genesis as being indeed of another race not of that which is recorded in Scripture see v. 6. which notes him to be no Priest by descent as the Levitical Priests were and accordingly their genealogies and pedegrees both on the fathers and mothers side were preserved exactly as neither of his birth nor death the time of his entring on or leaving his office and so stands in the story as a kind of immortal Priest without any successor mention'd in his Priesthood nay perhaps the last Priest of the true God that was in Phoenicia Idolatry presently coming in this Melchisedek I say is in all this an embleme of Christ and so is set down Psal 110. who is such a Priest as he in respect of the conjunction of Priesthood and Regal office of the no predecessors or successors in the line of the title of King of righteousnesse and Prince of peace and of his continuing for ever in that office that is as long as there should be need of any as Melchisedek did as long as the worship of God continued in Phoenicia * pedegree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ye will soon discern what an eminent person this Melchisedek was when ye but remember that the Patriarch Abraham that had undertaken the service of the true God and was the stock from whence all the Aaronical Priesthood sprang did himself give him a tithe out of the choicest of the spoils which he took in the victory over the Kings †out of the prime of his store Now the Levitical Priests had commission by Law to receive tithes of all Jews that came from Abraham as Levi did that is from their own Countrymen But Melchisedek who was no kin to Abraham nor of that people a stranger to him received tithes from him which is an argument of greater dignity then to receive it onely from his own people and blessed him who was so special a favorite of Gods as to receive promises of such a nature so oft repeated to him And this is a clear argument that Melchisedek was a greater person then Abraham And in the Levitical Law they that receive tithes dye succeed and are succeeded their succession of oâ—e after the death of another is recorded in the Scripture and so their death punctually set down but in that place of Genesis Melchisedek hath no other mention made of him but that he liveth no kind of mention of his death So again if you compare it you shall find that Levi also who under the Law hath the privilege of receiving all the tithes did in Abrahams person as the sons are included in the parents pay tithes to Melchisedek which shews again the dignity of that Priesthood above the Levitical For Levi was in the loins of his great grandfather Abraham and as it were included in him and so may be said in some sense to have done what he did and paid what he paid This is an argument that the Levitical Priesthood was not so perfectly able to make a perfect explation of sin although it be true that it was instituted by the Law of God for that time for if it were there would then have been no need as it seems there was that God should institute another sort of Priest to wit his own Son to be such a Priest as Melchisedek was and not such an one as Aaron * about that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †what need now is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †named or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this is clear by our Saviours being of the Tribe of Judah a Tribe from whence the Priests were not to come And more clear by the distinct words concerning him of his being such a Priest as Melchisedek was not as Aaron * another p lest is raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by that
made by Moses but that by God ch 8. 2. this consisted of two parts * the first therefore †worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as this world consists of two parts this lower world and the highest heavens so also the Tabernacle had two regions in it the first was called the Holies or the Sanctuary wherein was the candlestick with six branches and one in the midst to signifie the planets and the bread or twelve loaves set upon the table to signifie the fruits of the earth brought forth by that inlivening influence of the heavens saith Philo And the second was a place of more sanctity then all the former which was beyond the former answerable to the place where the Oracle was in the former Temple and is the image of the highest heaven Having a golden censer belonging to it not alwaies kept in it but carried in when the priest went in who was not to goe without incense and the Arke covered round about with gold and in this the pot of Manna and Aaron's rod and the tables of the Commandements in respect of which it is called the ark of the covenant And over it the images of the Cherubim by which God is wont to appear and shew himself Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses to give him answers and shew that he was propitious to the people And this being thus described we may ascend to the former things mentioned v. 1. the priests officiating and the statutes about that and that service of the priests was of two sorts the daily service and that was in the former outward part of the tabernacle But into the inner part of the tabernacle or the Holy of holies none entred but the high priest and he onely one day in the year on the fast or great day of expiation and then alwaies he carried with him blood of calves of goats of calves to offer for himself and of goats to offer for the people By which it appears that the offering of Christ which is answerable to this is after his passion performed at his going into heaven which was signified by the Holy of holies * ignorances By which the Holy Ghost typically signified that no man by the power of that first covenant could goe to heaven or that the way to heaven was not there revealed none being then admitted thither but the high priest once a year who was a type of Christ but now that that Holy of holies is destroyed and therewithall the Judaical Law there is now admission for all true Christians or worshippers of God who now have promises and right to heaven though till after death they are not admitted to their possessions And the parabolical typical meaning of this will be appliable to those of this time that still observe and contend for the observation of the Judaical forms of worship and think it is still in force For all these performances will not be able to give any man confidence to pray to God to bring any man to heaven or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God to free him from any sin that hath wasted his conscience or give him grace to purge himself from such sin see note on 1 Joh. 3. c. †Which parrable belongs to the time approaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to which parable for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being not able to perfect the worshipper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But onely to purge him from legal uncleannesses or pollutions as having eaten any unclean meat drinking wine at any unlawful time Lev. 10. 9. or out of any unclean vessel omitting any washing commanded by the Mosaical Law and neglecting any of those external carnal ordinances upon which they were to be punished here or to be separated from the congregation to gain them impunity for sins of ignorance c. v. 7. for to this end onely these sacrifices were instituted and so onely in order to this life and meant onely to continue till the time of Christ wherein the whole service was to be reformed and the whole course of bringing men to justification and salvation a true and spiritual purity to be introduced and a better covenant to be made with them †Being only imposed for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for once or once for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant see note on the Title of these books †Covenant * be produced †firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * first was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Covenant * commanded for or toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at the consummat on of the age◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath he been manifested by sacrificing of himself for the putting away of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and where as there is reserved for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for their deliverance sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on â— a. b. †the King's MS. adds here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by the same sacrifices eve y year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sure they would have ceased for many other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read their not but by way of interrogation so Theophylact †a commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thou hast not delighted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Indenture or folding of the Bill see note on Lu. 4. a. †that I may doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Rood indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath for continuance â—ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 14. †For the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And the holy Ghost also be 〈◊〉 us witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †first said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Which he hath consecrated for us a new and living way by the veâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that 〈◊〉 his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Let us come to him in fulness of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a * burning of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
all the corruptions crept in among you 13. Let us walk honestly as in the day not in note e rioting and drunkennesse not in chambering and wantonnesse not in strife and envying Paraphrase 13. And particularly let chastity and all manner of purity contrary to the night-works or deeds of darknesse and secrecy be most carefully preserved in all kinds and think it not tolerable to go on as they would have you and tell you it may lawfully be done by you either in revellings and pursuits of lusts or in sins of luxury and excesse apt to hinder your watchfulnesse see Lu. 21. 34. or in venery men with women in unlawfull embraces or in lasciviousnesse against the laws and differences of sexes see note on 1 Pet. 4. d. or any of those other sins so familiar among the Gnosticks or finally in factions divisions contentions hating and persecuting your fellow Christians as the Gnosticks and Judaizers doe 14. But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill the lusts thereof Paraphrase 14. But set your selves to the practice of all Christian purity and do not entertain your selves with carnall sensuall designes such as the divinity of the Gnosticks is too full of which tends to the advancing of lusts of all kinds and nothing else Annotations on Chap. XIII V. 1. Higher powers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power here signifies will appear sufficiently by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Rulers c. v. 3. for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being a rationall or causall particle applies the speech to that which had gone before and so expresses the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers v. 1. to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers v. 3. and so again the annexing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power v. 3. doth confirm the same Nor indeed can the power abstracted from the person of the magistrate be able to doe what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. commend or encourage v. 3. avenge and punish v. 4. And the matter is clear for v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers being feared is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers are a fear or terror in the beginning of the verse and v. 4. immediately upon the mention of the power and the praise which they that doe well shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. from the power it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that must needs be the person of the magistrate is a minister of God to thee for good and He bears not the sword in vain or for no end for he is the minister of God an avenger of wrath c. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Lu. 12. 11. when the disciples are said to be brought before principalities and powers that is without question princes and men in authority and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions 2 Pet. 2. 10. all that are in authority and so in this Epist c. 8. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principalities and powers are certainly persons heathen magistrates who persecute Christians and so Ephes 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are persons to whom somewhat was to be made known And so Col. 1. 16 2. 15 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned with Angels and all said to be made subject to Christ And that it may not seem strange that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power should be set to note a person it will be worth observing not only that the Latine magistratus which signifies magistracy signifies the person of the magistrate also and is most commonly so used not for the power but for the person invested with that power but which is punctually for the point in hand that the Latine Potestas which is directly answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ruler or Governour in good and ancient authors as in Juvenal Sat. 10. speaking of the unfortunate end of Sejanus after all his greatnesse he asks Hujus qui trahitur praetextam sumere mavis An Fidenorum Gabiorúmque esse Potestas which had you rather chuse to succeed Sejanus that was thus used that is have that great preferment and dâ—gnity of his assumed by the Emperor of Rome into the participation of his supremacy and pay so dear for it or else to be quietly and peaceably the power that is ruler or governour of those mean people the Fideni or Gabii Then for the word which is here added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that is to be rendred the supreme not the higher powers will appear not onely by comparing it with 1 Pet. 2. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King or Emperour is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme and all others said to be sent by him he having his commission from God as here also 't is said in the end of this v. 1. and all others are not from God immediately but from him but also by the nature and use of the word the nature of it confining it to those that are over and not under others and so in Simplicius upon Epictetus p. 2. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first causes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must therefore be rendred supreme are joyned together and said to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exempt absolute independent principles viz. the gods saith he or in his stile the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom worship is due and so in proportion speaking here of men it must belong to the supreme in any kingdome who as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exempt and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accountable to any man or men upno earth and for the use of it beside that which hath already been said it may be observed that Gen. 49. 3. in the description of that condition which had belonged to Reuben if he had not forfeited it by his primogeniture viz. that he should have been the King as upon his sin Judah was it is said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellence of principality and the excellence of power that is the excellent principality and excellent power which seems to me to be the very phrase here used of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is there spoken personally of that elder brother V. 2. Damnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to 't is literal importance signifies judgment and no more and is applied to humane judgments sometimes either going to law contentiones in foro 1 Cor. 6. 7. or else sentences of temporal punishments on malefactors So Lu. 23. 40. where one thief saith to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art in the same judgment or
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