Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	sting_n	5,285	5	11.5055	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45436	A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.	Hammond, Henry, 1605-1660.	1659 (1659)	Wing H573B; ESTC R28692	3,063,581	1,056

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

Christian much lesse when it is to the injuring of our fellow-Christians 26. Be angry and sin not note h let not the sun go down upon your wrath Paraphrase 26. Another sin to be guarded by you is wrath●● and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others yet let it not break out into bitter or contumelious behaviour or if it doe make all hast to subdue that rage and to reconcile thy self to him that hath been thus injured by thee 27. Neither give place to the devil Paraphrase 27. And to this end take care that you give not ear to calumniators or doe not suffer the devil to gain in upon you and bring you to those black detestable sinnes of malice mischievous machinations c. by your continuing indulgently in this sinne of wrath v. 26. 28. Let him that stole steal no more but rather let him labour note i working with his hands the thing that is good that he may have to give to him that needeth Paraphrase 28. A third sinne is stealing and despoiling of others which some under pretence of Christianity and their right to the creature have freely ventured upon They that have been thus guilty let them reform and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities and enable them to supply the wants of others 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers Paraphrase 29. A fourth sinne is that of filthiness from which ye ought to be so farre removed that not so much as your tongue should admit any impure word and therefore be sure that no unclean discourse so farre from usefull that 't is poysonous and infectious as putrid rotten meats be indulged to among you but in stead of it that which is wholesome profitable instructive in those things that are necessary for a Christian to know that it may bring advantage to them that hear you and increase of piety see note on chap. 5. c. 30. And grieve not the holy Spirit of God whereby ye are note k sealed unto the day of redemption Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God by which you are marked and sealed and set by as wares that are by Christ purchased to be used in his service a Church of pure Christians see note on ch 1. d. 31. Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice 32. And be ye kind one to another tender-hearted forgiving one another ever as God for Christ's sake hath forgiven you Annotations on Chap. IV. V. 8. Gave gifts It hath been the manner of many nations in their triumphs after victories to go up to the city in pomp and splendor to bring in captives bound all people coming forth to the spectacle and then to give solemn gifts or largesses to their friends and countrey-men or kindred as ●art of the s●lemnity So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph And this is here accommodated to Christ in his victory and triumph over hell accomplished by his death and resurrection For to increase the solemnity of that he went up to the heavenly Jerusalem his own city from which he came forth carried the Devil and sin and death captives shew'd them openly shackled and unarmed the Devil gagg'd and silenc'd in his oracles death's sting pulled out and sin left unable to hurt any that had truly repented of it and for a complement of all he sent his largesses to his Disciples and clients the gifts of the Holy Ghost That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave is in the Greek of the Psalme 78. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received probably from the nature of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to give so 't is to receive also as in English to take sometimes signifies to give and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one V. 11. Evangelists The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist by the way Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added for the giving the full notion of it As first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or message being common to that which is written and which is delivered by word of mouth two notions there are of Evangelist one for the writer another for the preacher of the Gospel In the first notion we have the four Evangelists of which two were Apostles of the twelve Matthew and John and yet those as ordinarily called Evangelists as the other two But this is not the notion which belongs to this place where Evangelist is a distinct office from Apostle but the second which denotes an office then known in the Church when any that was taken notice of for some eminent degree of proficiency in the Gospel and special abilities of utterance and diligence c. was upon recommendation of the Church as it is said of Timotheus Act. 16. 2. chosen by any of the Apostles to assist them in their work and sent out with power of preaching the Gospel and of doing miracles and with gifts of healing to that purpose and of baptizing those that should receive the Gospel and with other powers also of ordaining Bishops when the Apostle thought fit to allow it him For as the office of Evangelist being to preach to unbelievers requires not the donation of all the Episcopal power viz. of ruling nor the power of Ordination necessarily because when the Evangelist hath planted the faith the Apostle himself may come and confirm and ordain Bishops as we see in Samaria Act. 8. 17. and therefore the Author of the Commentaries on the Epistles under S. Ambrose's name saith on this place Quamvìs non sint sacerdotes Evangelizare tamen possunt sine cathedra quemadmodum Stephanus Philippus Though they be not Priests that is Bishops yet they may Evangelize without a chair so the donation of that superior power doth not yet make them cease to be Evangelists And accordingly as Philip which was but a Deacon and therefore only preached and baptized the Samaritanes Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17. was yet an Evangelist and is so styled Act. 21. 8 so others that were Evangelists had also power given them by the Apostles that sent them out to constitute Churches and so to ordain rulers over them as of Mark it is said that being sent into Aegypt by S. Peter he constituted Anianus Bishop of Alexandria and so when Timothy was constituted Bishop of Ephesus 1

quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time and signifies a little while V. Destroy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not ●n him The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best express'd by Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed

his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever

ye take care that your performances be agreeable to your words see note on 2 Cor. 1. b. that you fall not into lying or false speaking 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes Paraphrase 13. Again let your care be that whenever any affliction befalls you your praying to God be the constant effect of it as on the other side singing thanksgivings of your prosperity 14. Is any sick among you let him call for the note e elders of the Church and let them pray over him note f anointing him with oil in the name of the Lord Paraphrase 14. When any man falls into any disease he is to look on it as that which comes from God for some special end of his very ordinarily for some sin of ours committed either against God or man not yet repented of as it ought and because the man so visited may not be so well able to judge of himself but that he may stand in need of spiritual directions and counsel to discern his own guilts and because whatsoever his condition be he may receive much benefit thereby let him call to his assistance some spiritual person the Bishop in every city see note on Act. 11. b. or whosoever is by or under him ordained for such offices and when he hath afforded the sick man his best directions and assistance let him also pray to God with and for him that God will pardon his sins asswage his pains remove the disease and restore him to his former health withall using that ceremony of unction so ordinarily used by Christ in curing diseases and doing it in the name of Christ 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins note g they shall be forgiven him Paraphrase 15. And the prayer of the Bishop c. and of the sick if it come from faith in Christ in the one praying to God in Christ for his recovery and in the sick person from a true Christain penitent heart shall be of force save where God is pleased otherwise to dispose of it for the good of the patient and his own glory to heal and recover the sick see note on Mat. 10. g. and Luc. 13. b. and God shall restore him to his former health To which purpose also it is useful that if upon examination he be found to have committed any wasting sin or sins which probably have brought this disease on him the sick person first fit himself for and then receive absolution from the Bishop 16. note h Confesse your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much Paraphrase 16. Upon these considerations therefore it will be very proper for all that are in this estate to make acknowledgment of their sins to such as are thus called to visit them and that besides other respects in order to their cure from such diseases as are then upon them by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance see Gen. 20. 7. For this is certainly known that the prayer of a man of God to which he is incited by the Spirit as the prophets were when they prayed and as they were under the Gospel who had the gift of miracles see note on Gal. 5. b. will be very effectual even work miraculous cures 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths Paraphrase 17. Elias was a prophet and a righteous man but a man for all that and subject to the same afflictions and frailties that we are and yet by earnest prayer he brought drought and famine upon the land for the punishment of the sins of the people that ran idolatrously after Baal and so upon the land of the ten tribes it rained not for three years and an half Luk. 4. 25. and Rev. 11. 6. 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit Paraphrase 18. And upon some reformation he again prayed 1 Kin. 18. 45. and he was heard in abundance of rain and fruits 19. Brethren If any of you doe erre from the truth and one convert him Paraphrase 19. To conclude this discourse begun v. 14. let this be remembred and considered by all If any Christian transgresse the Evangelical rule of life fall into sin and any man take him off from that vicious course 20. Let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall note i hide a multitude of sins Paraphrase 20. It is a most excellent glorious work of mercy which he hath wrought the effect of which is that God will free him on whom this change is wrought from death eternal and perhaps from temporal present death through sicknesse fallen on him for that sin ver 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty but hath now repented of Annotations on Chap. V. V. 3. As it were fire That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire are to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have treasured up and not with the former the sense doth much inforce and the antient manner of writing without points doth well permit and it hath a special significancy in this place agreeable to the times wherein this Epistle was written For the last dayes being the time of the Jewes destruction see Note on Act. 2. b. and to treasure up wealth as fire being no more then to lay up their wealth so as it should mischief and devour and consume in stead of advantaging them this is here most truly said of the uncharitable and unchristian Judaizers at that time in respect of the destruction of that people approaching where the rich misers were the most miserably harrass'd of any See Note on Rev. 9. c. V. 7. Coming of the Lord The coming of the Lord is here expresly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romanes to which he there applies the words of Christ concerning John If I will that he tarry till I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the time of this life was to him extended untill the taking of Jerusalem and a little beyond it V. 9. Grudge not The practices of the Zelots among the Jewes a little before the great miserable destruction of that people are often mentioned in Josephus and referred to in this Epistle especially and in those of S. Peter written about the same time and to the same persons that this of S. James was viz.

friendly living with them for thus in that place of the Proverbs the opposition inforceth Hatred stirreth up strifes but love covereth all sins where hatred being opposed to love or charity covering all sins must also be opposite to stirring up strife and so must be the composing of our minds breeding kindnesse and charity to others which is done by seeing as few faults in them as may be And thus the saying of Pythagoras who is thought to have had some knowledge of the Scriptures of the Old Testament seems to be interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A garment hides the ill proportions of the body but good will or charity hides sin But it will be very unreasonable to affix this sense to this place which speaks of him that converts another from the evil of his wayes and so shall save that other's soul from death but cannot fitly be said in the future to breed in himself charity to that other or to look upon his sins with favour and indulgence It must therefore first be remembred what hath oft elsewhere been noted that the writers of the New Testament do make use of phrases or places in the Old in other senses then what in the fountain belonged to them not by way of testimony but by way of accommodation affixing to the words some sense which they will fitly bear though not that which had originally belonged to them And then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide sin is a known phrase for pardoning or forgiving of sins So Psal 32. 1. Blessed is the man whose iniquity is forgiven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sins are thus covered and so it may most reasonably signifie here And then the only question will be whose sins they are which he that converts another to righteousness shall cover his own or that other man's That they are not his own is thought reasonable because then a man shall be said or his charity shall be said to cover that is to forgive his sins which is the work of God only But that objection is of no force or if it were of any it would equally hold against a man's covering another's sins for neither he nor his charity can forgive another's sins in propriety of speaking And therefore there being a necessity to acknowledge some figure in the expression it will be as easie by that figure to interpret it of a man 's own sins That as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor and as they that had fallen under the Censures of the Church by sin were in the antient Church according to the Apostolick rules to fit themselves for Absolution not only by repenting and reforming their sins but by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of charity and mercy so this great charity of converting any from the errour of his way which is a means of saving the soul of the converted alive should be very acceptable in the sight of God and being added to his sincere repentance for his sins how many soever he hath committed should be effectual to the obtaining his pardon through the mercies of Christ under the Gospel And as this sense seems most agreeable to this place where there is a double encouragement offered to excite that charity first the intuition of the advantage to the receiver saving his soul alive which includes and cannot well be improved with the addition of covering or forgiving his sins and secondly of the advantage that devolves to himself so it will be found perfectly concordant with the doctrines and interpretations of the antient Church and no way unreconcileable with the merits and satisfaction of Christ by which only it is that God becomes propitious to our best performances or the doctrine of Justification by faith which doth not exclude but suppose the rewarding of our charity If this be the meaning of this place there will then be little reason to doubt but it is the importance also of the same words 1 Pet. 4. 8. for charity shall cover a multitude of sins which are used as an argument to the believing Jews to impresse on them the practice of Christian charity then at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks whose impurities and hating and pursuing of the Orthodox Christians were sure to bring vengeance suddenly upon them and sobriety and vigilance in prayer and fervent charity were the likeliest means to avert it from any the latter of which saith the Apostle hath that force in it as to propitiate God to those that have been formerly guilty of many sins supposing now they have repented and forsaken them THE note a FIRST EPISTLE GENERAL OF PETER THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44 th year of Christ at which time he is supposed to have planted a Church at Rome and from thence to have wrote this Epistle to the Jewish Christians which either before their Christianity dwelt out of their own country see Act. 2. 10. or because they were Christians were driven out of it Act. 11. 19. That it was written from Rome seems evident by the salutation in the close ch 5. 13. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-chosen questionlesse signifies their fellow-Church of Jewish Christians and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Babylon denotes Rome see Note on Revel 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is in the second of Claudius's Empire That Peter came to Rome in that second of Claudius is affirmed by Eusebius in Chronico and in like manner by S. Hierome De script Eccles Secundo Claudii anno Simon Petrus Romam pergit In the second year of Claudius Simon Peter goes to Rome and so saith Orosius l. 7. c. 6. that at the beginning of Claudius Peter came to Rome and converted many there to the faith of Christ according to that of Epiphanius that the Church of Rome was founded by Peter and Paul And so saith Gaius and Dionysius Bishop of Corinth the former calling the monuments of those two Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of those that built that Church and the latter calling that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plantation made by Peter and Paul All which as they are evidences of Peters having been at Rome so is that the prime thing doubted of by those later writers which question this date of this Epistle Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes Acts 8. and from Judaea and Samaria where at first they were scattered v.

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

when 't is prophetically mentioned by Hosea c. 6. 2. said to be after two days So a lustrum and an Olympiad though they contain but four complete yeares are yet said to be five yeares after the manner of our accounting a tertian and a quartan Ague See Nebrissensis quinquag c. 25. and Is Casaubon against Baron p. 16. CHAP. XIII 1. THE same day went Jesus out of the house and sate by the sea side 2. And great multitudes were gathered together unto him so that he went into a ship and sate and the whole multitude stood on the shore Paraphrase 2. was forced to goe sit in a boat 3. And he spake many things unto them in parables saying Behold a sower went forth to sow Paraphrase 3. by similitudes 4. And when he sowed some seeds fell by the waies side and the fowles came and devoured them up Paraphrase 4. And as he sowed in the field some of his seed fell on the path or the ground which was not prepared for sowing but left to goe on in passing through the field and there that which fell was trod on saith Luke and so was never able to grow but lay till it was devoured by the birds 5. Some fell upon stony places where they had not much earth and forthwith they sprang up because they had no deepnesse of earth Paraphrase 5. sufficient mould to take root only enough to cover them and by that meanes as the manner is they came up the sooner for having no depth of mould to take root in 6. And when the sun was up they were scorched and because they had not root they withered away Paraphrase 6. when the time of year came for the sun to get up to more strength and heat 7. And some fell among thornes and the thornes sprang up and choaked them Paraphrase 7. in some parts of the field where there were roots of bryars not destroyed and the bryars or thornes overgrew the corne and so choaked it 8. But other fell into good ground and brought forth fruit some an note a hundred fold some sixty fold some thirty fold Paraphrase 8. those cornes sprang up prosperously to the harvest every corne yeilding plentifully 9. Who hath ears to heare let him heare 10. And the Disciples came and said unto him Why speakest thou to them in parables Paraphrase 10. And his Disciples wondred that he should speak so mystically and obscurely to the people and therefore asked him why he did so 11. He answered and said unto them Because it is given to you to know the mysteries of the kingdome of heaven but to them it is not given Paraphrase 11. And he gave them this answer The understanding the higher and obscurer parts of the Gospel is a priviledge that belongs only unto you disciples which are believers already which have already received and profited and undertaken to direct your lives according to the rules of my doctrine communicated to you but these which have not done so are not yet fit for revealing of secrets to them that which is fitter for their turn is to be incited by the darknesse of parables to enquire into the meaning of them v. 13. 12. For whosoever note b hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Paraphrase 12. Whosoever hath to purpose that is hath made use of any degree of grace or knowledge afforded him by God shall have more given him as in the seed that fell on good ground he shall have an abundant encrease as proverbially 't is known of rich men 't is easie and usual for them to grow richer soon by wise imployment and laying out of their wealth and every mans presenting them But whosoever is poor ordinarily growes poorer And so shall it be in the spiritual wealth whosoever imploys what he hath he shall encrease by exercising his graces and besides have addition from God but whosoever makes not use of what he hath and so by his own fault falleth into poverty he shall not onely be denyed more but shall be deprived of what he hath the means of grace shall be taken from him and also grace it self as to that measure which is in all the children of God upon his wilfull continuance in sin against conscience And all degrees of it taken away either when he shall have filled up the measure of his iniquities or in all who die before effectual repentance at death 13. Therefore speak I to them in parables because they seeing see not and hearing they hear not neither doe they understand Paraphrase 13. Parables may be designed to severall uses 1. They are such things that those who desire sincerely to learn may by industry and examination of the parables more fully discerne by them then by the plainest speech and withall better carry it away and retain the sense of them But secondly They that willingly shut their eyes against the light because their deeds are evil they doe not use to see but understand and discerne lesse by parables then otherwise and yet thirdly if they have any desire of learning left parables will more excite and inflame a desire of understanding and enquiring after the meaning of them then any thing else and therefore doe I not speak plainly to them but in such veiles as these because what hath formerly been without parables delivered unto them as plainly as what is before their eyes they have not made use of 14. And in them is fulfilled the prophecy of Esaias which saith By hearing ye shall heare and shall not understand and seeing ye shall see and shall not perceive Paraphrase 14. And so what Esaias foretold of Gods dealing with an obstinate people although it was foretold of some of your ancestors yet hath a most eminent completion now and is found most true of them That they shall not receive so much profit as otherwise they might by what is represented or delivered to them things shall be so aenigmatically and darkly represented to them as that they having before shut their eyes v. 13. shall now discerne but little 15. For this peoples heart is waxed grosse and their eares are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them Paraphrase 15. And this is a just judgement of Gods upon them for their former obduration and obstinacy in that they have hung down their eares as creatures doe that hearken not whereas others hold them up and shut their eyes against me wilfully blinded themselves for fear as 't were that they should see or hear or understand and by repentance and conversion become capable of my working cures of mercy on them which otherwise I should infallibly doe and also on Gods part lest such precious knowledge should be exposed to farther

him for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Psal 10. 7. and is rendred by the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledictions and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil is literally and critically to make swear to adjure and is express'd by S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 27. I bind you under the curse of God The law concerning this we have Levit. 5. 1. If a soul shall offend and shall hear the voice of adjuration or execration and so Numb 5. 21. where we have not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of execration V. 64. Power The right hand of power is the right hand of God the Father who is call'd power by the Hebrewes So Jarchi on Numb 7. 10. Moses received it not from their hands till he was commanded from the mouth of power and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of greatnesse Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory is the spirit of God V. 65. Rent his clothes That rending of clothes was an expression of indignation holy zeal and piety among the Jews express'd on several occasions especially of grief in humiliation and of anger on the hearing of any blasphemous speech is ordinarily known by all Only the difficulty here is how this could be fit or proper for the high Priest to doe which is made unlawfull for the Priests Levit. 10. 6. 21. 10. Thus hath Baronius objected An●al t. 1. An. Ch. 34. but the answer is easie that that prohibition in Levit. extends only to the not tearing of the Sacerdotal garments that is of those which are used only in the Priests office Exod. 28. 32. and 39. 23. and agreeably the Jewes have a rule Qui dilaceraverit vestes Sacerdotales vapulabit He that shall teare any of the Priests garments shall be beaten Besides this 't was indeed also unlawful to enter into the court of the Israelites in the Temple with rent clothes but that was unlawful to any other as well as to a Priest who differ'd not from others in this matter save only in this one circumstance that the high Priest tore his garment from the bottome to the top the rest of the Priests and all others from the top to the bottome V. 67. Smote him c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rod or wand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike with a rod or to thresh to use such a stick as was ordinary in threshing out corn a staffe or cudgel again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike and to mock But then the old Greek and Latine Lexicon hath it otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expalmo alapo to box or strike with the hand And so S. Augustine reads it Si cùm expalmaretur voluit se vindicare Would he revenge himself when he was box'd So Nonnus on John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rude man struck his divine cheek with his audacious hand and Sedulius Non denique passim Vel colaphis pulsare caput vel caedere palmis Aut spuere in faciem plebs execranda quievit The accursed multitude ceased not to cuff him or to strike him with the palmes of their hands or to spit on him And so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to strike the cheek with the bare hand and so Juvencus of the passion of Christ Et palmae in malis colaphíque in vertice crebri Insultant and prophetabis cujus te palma cecidit Their hands insulted on his cheeks and Prophesie whose hand struck thee and Nonnus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One after another by turnes gave him bl●wes on the cheek CHAP. XXVII 1. WHEN the morning was come all the chief priests and elders of the people took counsel against Jesus to put him to death Paraphrase 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people c. met together in counsel and there decreed that he was to be put to death and accordingly that they would presse the Roman Procurator to doe justice on him capitally 2. And when they had bound him they led him away and delivered him to Pontius Pilate the Governour Paraphrase 2. And accordingly as one praecondemn'd by them they bound him and 3. Then Judas that had betrayed him when he saw that he was condemned repented himself and brought again the thirty pieces of silver to the chief priests and elders Paraphrase 3. cast by the Jewes Sanhedrim wish'd that he had not done it and was exceedingly grieved and afflicted in mind 4. Saying I have sinned in that I have betrayed the innocent blood And they said What is that to us See thou to that Paraphrase 4. I have committed a foul sin in delivering up into your hands a most innocent person to be put to death 5. And he cast down the pieces of silver in the temple and departed and went and note a hanged himself Paraphrase 5. And when they would not receive the money he would not carry it back again but threw it down as a detestable thing that he was resolved to rid his hands of and leaving it in the Temple departed to his home and was there so affected with sorrow and horrour and despair that in a fit of melancholy or suffocation he suddenly fell down upon his face and burst and dyed Acts 1. 18. 6. And the chief-Priests took the silver pieces and said It is not lawfull to put them into the treasury because it is the note b price of blood Paraphrase 6. And they of the Sanhedrim v. 3. seeing the money thus left in the temple had some thoughts of putting it into the treasury of the Temple but considering that it was money given for the delivering one up to death they conceived it not holy enough to be put in there 7. And they took counsell and bought with them the potters field to bury note c strangers in Paraphrase 7. And upon consultation they decreed and resolved in counsel that the money which they in this hurry did not neglect the disposing of should be laid out for a pious use to buy a piece of ground which had been the Potters for strangers to bury their dead in 8. Wherefore that field was called The field of blood until this day Paraphrase 8. This field was by the people for all the hypocrifie of the Sanhedrim 9. Then was fulfilled that which was spoken by Jeremy the prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value Paraphrase 9. First by Jeremiah in some prophecy of his not now remaining but by tradition famed to be delivered by him and from those which heard it from Jeremy received and after repeated by Zachary c. 11. 12.

should be preached also the former mentioned in all three and so likewise Judas's murmuring the latter in two of the Gospels But none of all these circumstances belong here to this story in S. Luke But on the contrary it was in one of the Pharisees houses not in Simon the lepers nor at all that we have any reason to guess in Bethany And the Pharisee objected against Christ for this not Judas or one of the Disciples and the objection was not at the unnecessary expense as there but that Christ would let a sinner be so kind to him if he knew it or if he did not that he was no Prophet And then the discourse between Christ and Simon occasioned by this fact of the sinner woman in Luke about the creditor and his debtors and the application of it to the excesse of this womans love above his caused by the mercy of having many sinnes forgiven which she had received is far distant from that in the other Gospels of anointing him for his burial by way of embalming as it were which also contains another circumstance in it that that of Maries was immediately before his death Judas going out immediately upon it to betray him Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death followes soon after but this passage in S. Luke hath nothing to do with his death and is set down on another occasion here by S. Luke whensoever it was acted as Luke indeed observes not the order of story in all his relations viz. to shew that which Christ was upon in the former passage that those which had not lived the best lives formerly were more ready to receive the mercies offered by Christ then the Pharisees c. that had a better opinion of themselves All the affinity between these stories is that of the Alabaster or cruise of oyntment powred upon him but when that is known to be the ordinary name of a vessell that was used to that purpose see Note on Mat. 26. b. and that it was very ordinary at Feasts to use oyntment to powre on them and perfume them see Note on Mat. 26. c this will be but a poor evidence to prove these stories to be all one because many severall feasts there might be and were and this civility used in all or many of these And although in one particular wherein the Story in John differs from the same in Matthew and Mark this in Luke agrees with that in John which may perswade some that 't is the same story at least which Luke and John set down as that John mentions not the powring out the oyntment on the head as Matthew and Mark do but only on the feet which they do not in both which Luke agrees with him yet will not this be of any force against the former arguments especially when 't is remembred what is peculiarly observed of S. Johns Gospel written after and as a supplement of the others that John finding the mention of the anointing Christs head by Mary in the two Gospels did not need mention it again but thought it necessary to adde all the rest which they had not mentioned of anointing his feet and wiping them with the haires of her head which as it is certain that it was done by Mary because S. John affirms it so might it also at another time be done by another woman and no wonder at all be in it nor matter of objection against what we have said of these being diverse stories Nay one observable difference there is in this very thing wherein these two Evangelists thus seem to agree For S. John saith cleerly that Mary anointed his feet with the spikenard Joh. 12. 3. mentioning no teares nor any thing but the ointment the odour of which so filled the house but this sinner woman in Luke though she brought into the house with her her vessell of oyntment yet in another kind of addresse and that which more became her that remembred her former heathen or sinfull course she first stood by his feet behind him weeping and began to bedew his feet with tears then wiped off the tears with the haires of her head and yet farther kissed his feet all which we find not in S. John and then anointed his feet with the oyntment which is the only circumstance wherein they agree and so it cannot be thought argumentative against so much to the contrary And if it be farther granted that this Pharisees name was Simon also but yet was another person from Simon the leper as 't is sure enough Simon was a very ordinary name at that time I cannot foresee any the least probability against the truth of what hath been here observed V. 44. Water for my feet That it was the fashion of those countries in their entertainments to wash their guests feet before meals is frequently mentioned in the Old Testament And the same was of Custome also among the Grecians in their more splendid extraordinary feasts as we find in Athenaeus l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when they come together to dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bring out to the guests baths for their feet of wine and spices V. 47. For That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies therefore and not for in this place is apparent not only by the clear importance of the Parable precedent where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditour and not therefore forgiven because he had that love and kindness but also by the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is promiscuously taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or therefore and so by an observation before mentioned Note on Mar. 14. f according to the practise of these writers one of these Greek words may be taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for used when the sense bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore And so Mar. 9. 28. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what cause or why Interrogatively And so I conceive on the other side Ro. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set when the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not therefore but for that verse being the proof of the former not proved by it and so Heb. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because Moses was hidden by his Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a comely child so Jam. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ye aske amiss so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies both quia and ideo and Ecclus. 31. 15. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore when it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and 1 Pet. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for But as a more direct

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

Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you

himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser And proportionably to what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must I suppose be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching to or interceding with them to abide in the faith and 15. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they preach'd to or exhorted them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation V. 20. And I in you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second Thus it is oft in other places see c. 6. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he remaineth in me so also I in him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall

therefore I testifie this and every servant of God is convinced of it and accordingly receives and obeyes me 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all Paraphrase 38. What meanest thou by the truth 39. But ye have a custome that I should release unto you one at the Passeover will ye therefore that I release unto you the King of the Jews Paraphrase 39. set one prisoner at liberty at your intreaty 40. Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber Paraphrase 40. No by no means but release to us Barabbas This abbas was a robber Barabbas was one that in an insurrection had been guilty of murther Act. 3. 14. and was a robber also Annotations on Chap. XVIII V. 3. Lanthornes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a lamp or light but that saith he expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a lanthorn but as he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that hath a light on it which being as 't is there contradistinct to the lanthorn is a candle on a candlestick or somewhat proportionable to that among the Jews which we usually expresse by the word Lights that is candles c. set out for use and service V. 28. Lest they should be defiled The Praetors hall was full of Pilates Roman souldiers now these being Gentiles are in that condition of which Maimonides saith that they are to be accounted for such as have a perpetual issue of blood upon them whensoever any thing is to be done wherein the question of cleannesse or uncleannesse is considerable As here in the eating the Passeover of which no unclean person was to partake So that by presence among the Gentiles this legal uncleannesse is contracted as much as by any thing Hence is that of Act. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is unlawful for a Jew to be joyned to or converst with an heathen so Act. 11. 3. Why didst thou go in to those that were uncircumcised and didst eat with them And Justin out of Trogus speaking of the Jews and affirming falsly that they were banish'd out of Aegypt for fear of infecting the Aegyptians with some disease Lest saith he they should be avoided and hated by all other nations for the same cause Caverunt nè cum Peregrinis communicarent quod ex causa factum paulatim in disciplinam religionémque convertit they took care never to communicate with strangers which being first done on this cause so this Heathen had resolved to defame them by degrees turned into discipline and religion that is became a setled law among them So Apollonius Molo in Joseph l. 2. cont Appion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They might not converse with them which chose to live after other customes of life V. 31. It is not lawful for us to The Jewish Rabbines were wont to say that Fourty years before the destruction of the second Temple the power of Judicature in capital crimes was taken from them because say they murtherers prevailed and dissipated capital punishments from Israel And accordingly it appears that Christ here was crucified by the Romans the Jewish form of hanging being by stoning first and then setting up a stake and a piece of wood acrosse it and hanging the dead person up his hands being joyned and nailed together toward the West and then taking him down and burying the wood with him But for crucifying men alive as the Romans did Christ there is nothing to be found among the Jewes who if they had had the execution of him would first have stoned him which they often attempted to doe See Paul Fagius on the Chald. Paraph. Deut. 21. 22. CHAP. XIX 1. THen Pilate therefore took Jesus and scourged him Paraphrase 1. Then Pilate thinking to satisfie the Jewes importunity by inflicting this lighter punishment on him appointed Jesus to be scourged meaning when he had done so to release him see Lu. 23. 16. 2. And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands Paraphrase 3. And saluted him as a mock-king 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him Paraphrase 4. And professe to you that having scourged him I found nothing capital in him or which may deserve farther punishment or indeed any at all 5. Then came Jesus forth wearing the crown of thorns and the purple robe and Pilate saith unto them Behold the man Paraphrase 5. See him that ye accuse for taking upon him to be King of the Jewes these are all the ensignes of his dignity You see he hath been scourged and reproachfully used This may suffice for any fact by him committed Lu. 23. 16. 6. When the chief priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I find no fault in him Paraphrase 6. When therefore those of the Sanhedrim and the officers that attended them saw him they called to have him crucified But Pilate profest he could find nothing for which to doe it and therefore they must doe it themselves if they would have it done for he could not 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the son of God Paraphrase 7. took upon him to be 8. When Pilate therefore heard that saying he was the more afraid Paraphrase 8. afraid of passing any sentence against him 9. And went again into the judgment hall and saith unto Jesus Whence art thou But Jesus gave him no answer Paraphrase 9. What is thy stock or extraction 10. Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to crucifie thee and have power to release thee Paraphrase 10. Wilt thou behave thy self thus obstinately toward me who have it in my power either to put thee to death or to free thee from it 11. Jesus answered Thou couldst have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sinne Paraphrase 11. I am under no crime at all in which thou mayst found the right of putting me judicially to death and having the whole host of Angels at my command I am also able to rescue my self out of thy hands So that thou hast neither right nor power to inflict any punishment on me were it not that God who is my father hath in his great wisdome and divine counsells for

2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their meetings for the commemorating of Christ in the Sacrament as appears in this chapter v. 44 45 47. where saith the Text They had all things common sold their possessions and parted them to all as every man had need c. living all as it were out of one common stock as those that are joynt-sharers and partners in all To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest that Merchants or Tradesmen ofttimes have in Traffick called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to of the hand is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion or which is used also in this sense of joynt-interest fellowship and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit participem fecit a trading of partners and so in the Syriack also in the same word which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly here in this 42. verse And this is thought fit to be recorded by the Apostles among the very few things fit to be preach'd and proclaim'd by those that declared the Gospel to all the world that when the height of the Pythagorean philosophy was to have all things common and Epicurus went yet higher not by bringing all together into some common magazine which said he was an argument of diffidence and so unreconcileable with friendship but by cheerfull communicating to every one that had need out of that which every man hath the Christian religion might appear to have arrived to the highest pitch Every man selling that which he had immoveable that so he might have ready to distribute to any nay that he might not trust himself in the distribution bringing and laying it at the Apostles feet that they might distribute it most impartially and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christs power Psal 110. now when he was install'd in his kingdome So in a spirituall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9. is the participation of the Son or communication liberality all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 8. his unsearchable riches as they are powred out on us So Ephes 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mysterie or that mysterie kept hid so long is now communicated or made known so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the communicating his sufferings to us that is our partaking and so suffering with or after him in a spirituall sense dying to sinne as he dyed to the world which is there called being conformed to his death So 1 Corinth 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participating of the body and blood of Christ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of the Spirit Phil. 2. 1. that liberall effusion of graces from the Spirit of God And so when in the solemn close of the Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the holy Spirit is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ and love of God 2 Cor. 13. 14. it must signifie proportionably to these many other places the liberall effusion of that holy Spirit and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have partnership with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our partnership is indeed with the Father c. the gifts and life that God and Christ hath are communicated to us and ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we say that we are partakers with him of that grace and life c. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church but that the words are not found in Scripture and will be mention'd more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a. V. 47. Having favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use or to exercise as when Christ saith to him that hath shall be given and let us have grace Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very word Charity and is by Cicero so rendred and frequently signifies liberality as in Epicurus's book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gifts and charity or liberality mention'd by Sextus Empir l. cont Gramm and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is great goodnesse or benignity though Guido Fabritius render it gratia magna following the notion which it seems he had of the Greek without considering the Syriack and so the consequents demonstrate it to signifie and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gave almes before all the people not as Guido Fabritius again renders the Greek rather then that cùm iniissent gratiam when they got favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia gratia eleemosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy abundant liberality see 2 Cor. 8. 1. and Note on 1 Pet. 3. d. CHAP. III. 1. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth houre Paraphrase 1. At three in the afernoon which was one of the times of day generally set apart for prayer 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautifull to ask almes of them that entred into the Temple Paraphrase 2. And there was an impotent man who was so from his birth who was therefore daily carried by others and laid at the gate of the Temple toward the East in Solomon's porch ver 11. which was called the beautifull gate that there he might beg and receive the almes of those that went up daily to pray there by which means this man was known to all the pious men of the city that used to go that way v. 10. 3. Who seeing Peter and John about to go into the Temple asked an almes 4. And Peter fastning his eyes on him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth rise up and walk Paraphrase 6. I cannot give thee that almes thou lookest for that of money to relieve thy wants but that which will eminently supply all thy wants and make it unnecessary for thee to ask any more I am able and willing to bestow upon thee 7. And he took him by the right hand and lift him up and immediately his feet and ancle-bones received strength

men are coming in which have buried thy dead husband and now they shall doe as much for thee 10. Then fell she down straightway at his feet and yielded up the ghost and the young men came in found her dead and carrying her forth buried her by her husband 11. And great fear came upon all the Church and upon as many as heard these things Paraphrase 11. And all the believers were stricken with a great reverence and so were all others to whom it was related 12. And by the hands of the Apostles were many signes and wonders wrought among the people And they were all with one accord in Solomons porch Paraphrase 12. And they solemnly met together to preach and doe miracles in the entrance to the Temple called Solomon's porch 13. And of the rest durst no man joyne himself to them but the people magnified them Paraphrase 13. And no other of the believers or Christians called the Church v. 11. durst consort with the twelve Apostles through the reverence v. 11. which these late acts had wrought in them but the people that saw and heard what was done magnified them 14. And believers were the more added to the Lord multitudes both of men and women Paraphrase 14. And these miracles that wrought such a reverence in the believers were a means also to work faith in all the common sort of the people 15. Insomuch that they brought forth the sick into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them Paraphrase 15. And the people v. 12. had such confidence in their power of working miraculous cures that they believed that the very shadow of Peter walking by a diseased man would work a cure on him and thereupon they brought forth their sick and impotent friends those that were not able to goe or stand and laid them upon beds c. in the passage that as Peter came by his shadow might come over some of them 16. There came also a multitude out of the cities about unto Jerusalem bringing sick folks and them which were vexed with unclean spirits and they were healed every one Paraphrase 16. And the fame of their miracles spread into the countrey and region and other cities about Jerusalem and from thence they brought 17. Then the high priest rose up and all they that were with him which is the sect of the Sadducees and were filled with indignation Paraphrase 17. And the Sanhedrim most of them being of the sect of the Sadducees set themselves very zealously against them 18. And laid their hands on the Apostles and put them in the common prison Paraphrase 18. And apprehended the Apostles and imprisoned them in the common gaole 19. But the Angel of the Lord by night opened the prison dores and brought them forth and said 20. Goe note d stand and speak in the Temple to the people all the words of this life Paraphrase 20. all the doctrine of Christianity 21. And when they heard that they entred into the Temple early in the morning and taught but the high priest came and they that were with him and called the councell together and all the senate of the children of Israel and sent to the prison to have them brought Paraphrase 21. And in obedience to that direction they betook themselves early in the morning to the Temple and there expounded the scripture and taught the doctrine of Christ out of it But they of the Sanhedrim thinking they had still been in hold went into the court and sent serjeants to the prison to have them beought before them 22. But when the officers came and found them not in the prison they returned and told 23. Saying The prison truly found we shut with all safety and the keepers standing without before the dores but when we had opened we found no man within Paraphrase 23. and a guard of souldiers with out watching the dores of the prison but when we entred none of these prisoners were within 24. Now when the high priest and the captain of the Temple and the chief priests heard these things they doubted of them whereunto this would grow Paraphrase 24. And when the Sanhedrim of the Jewes as also the captain of that band of souldiers who had set the guard upon the prison v. 23. see ch 4. 1. and Lu. 22. f. had this word brought to them they were much perplext and wondred how it could come to passe that the prison being shut and the watch at the dores yet none of the prisoners should be within and conceived that this did abode some strange matter 25. Then came one and told them saying Behold the men whom ye put in prison are standing in the Temple and teaching the people Paraphrase 25. are in the Temple instructing all that come thither 26. Then went the captain with the officers and brought them without violence For they feared the people lest they should have been stoned Paraphrase 26. And the captain that guarded the Temple see note on Lu. 22. f. together with his souldiers went to the Temple and apprehended them 27. And when they had brought them they set them before the councell and the high priest asked them Paraphrase 27. brought them before the court and the high priest examined them 28. Saying Did not we straightly command you that you should not teach in this name And behold ye have filled Jerusalem with your doctrine and intend to bring that mans blood upon us Paraphrase 28. not to publish this doctrine of Christ and ye contrariwise have published it in the Temple to all the city and done your best by laying his blood to our charge to raise up to the people against us as against murtherers 29. Then Peter and the other Apostles answered and said We ought to obey God rather then men Paraphrase 29. And the Apostles answered as before they had done ch 4. 19. We were commanded by God to publish it and then your interdict was not to have any force Though magistrates are to be obeyed in all their lawfull commands and their punishments to be endured without resistance as they were by us v. 18 26. yet when God fetches us out of prison and commands us to goe into the Temple and preach the faith of Christ as he did by his Angel v. 20. we are to render obedience to him and not to your contrary interdicts 30. The God of our fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his righ hand to be note e a prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes Paraphrase 30 31. The God of Israel acknowledged by us all hath sent the Messias into the world furnished with his speciall Commission and when ye crucified him as a malefactor raised him from death took him into heaven and instated him in his regall power that

the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though ●o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the

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

in the purchase of pardon and forgiveness absolutely or for any but those that doe sincerely returne from their wicked lives and embrace the faith and obedience of Christ but to give space and to admonish and call to repentance and use means on God's part effectual if they be not obstinately resisted or contemned by us to bring us to new life And that is the meaning also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption which is in Christ v. 24. his freeing men from that necessity of perishing in their sinnes calling them to Repentance using all probable means to redeem and purifie them from all iniquity which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming Tit. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work redemption Lu. 1. 68. And so sometimes also forgiving signifies as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father forgive them Lu. 23. 24. for there he praies not for final or actual present absolute forgiveness to them but for the giving them space to repent and means to convince them of their sin by the coming of the holy Ghost and the Apostles preaching to them the resurrection of Christ from that death which they had inflicted on him And so must we understand the remission of sinnes which in the Creed is proposed to all to believe V. 26. Just That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous signifies a mercifull or charitable person hath been shew'd from the Hebrew notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Note on Mat. 1. g. And accordingly it may be observed that the word seldome in these books if ever belongs or is applied to the act of vindicative or punitive justice but as there in the case of Joseph who would not offer his wife to legall punishment and therefore is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous for the abating of the rigour of exact law and bringing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation or equity or mercy in stead of it Accordingly it is here to be resolved that this phrase being used of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God may be righteous must be understood to denote his mercy and goodnesse and clemency in pardoning and forgiving of sinnes that being the thing look'd on in the many foregoing expressions our being justified freely by his grace v. 24. the propitiatory v. 25. Gods means of exhibiting or revealing his covenant of mercy Gods righteousness that is his mercifull dealing with men under this second Covenant v. 25 and 26. and the remission of sinnes and forbearance v. 25. 'T is true indeed that the satisfaction made and the price pai'd for our sinnes by Christ being the meritorious cause of this remission and justification may fitly denominate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in that other respect and it is most certain that God to give a great example to his hatred to sin and his wrath against sinners was pleased to lay on his own son the iniquities of us all rather then let sinne go utterly unpunished But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous being so commonly taken in that notion of mercifulness and so seldome in this of vindicative justice there is no reason to interpret it thus in this place V. 28. Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ratio or ratiocinium not onely in the notion of the Logician but also of the Arithmetician not only reason or arguing but also reckoning or counting and so you shall find it ch 9. 28. whose art is called thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counting or reckoning whence Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting account with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we therefore call counters or those by which we cast account Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perfect and make up an account and to conclude or summe up and so 't is here used to conclude not in the Logicians but Arithmeticians notion of concluding Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 13. f. CHAP. IV. 1. WHat shall we say then that Abraham our father as pertaining to the note a flesh hath found Paraphrase 1. What then doe we say Can it be said or thought that Abraham who is said in Scripture to be righteous or accepted by God as righteous obtained that testimony by the merit of his own innocence or performances This affirmative interrogation is in effect a negation and so the meaning is This cannot with any reason be affirmed by any 2. For if Abraham were justified by works he hath whereof to glory but not before God Paraphrase 2. For if he were so justified by any thing in himself any innocence or performance of his he might then be said to have somewhat to glory of his justification being an effect of his performances and not of the free grace of God see note a ch 3. 27. But sure there is no such matter Or if toward men who had nothing to blame in him he might have any place of boasting yet sure toward God he hath none he cannot be able to say to God by way of boast as of any speciall merit or excellency which alone is matter of boasting that he had done any thing by virtue of which he was justified before God And therefore certainly whatsoever privilege or prerogative was or could be conceived to belong to him or his posterity it was from the free mercy of God a fruit of undeserved promise and that excludes all boasting for what hast thou in this case which thou hast not received and why then boastest thou as if thou hadst not that is as if it were not a meer act of mercy and bounty to thee 3. For what saith the Scripture Abraham believed God and it was counted unto him for righteousnesse Paraphrase 3. And this appears by that way of God's dealing with him which is in the Scripture clearly enough set down and that the very same by which we teach and professe that all men are now dealt with by God that is a way that belongs to the Gentiles though sinners if they will forsake their heathen waies and now receive and obey Christ as well as to the Jewes viz. that Abraham believed God followed his call and believed his promise and thereupon though he had formerly been guilty of many sinnes and though his obedience being due to God's commands could not challenge any such reward from God yet did God freely justifie him that is upon his forsaking his countrey and the idolatries thereof and after upon his depending upon God's promises made to him and so walking cheerfully in his duty towards God pardon his past sinnes receive him into speciall favour strike a covenant of rich mercies with him 4. Now to him that worketh is the reward not reckoned of grace but of debt Paraphrase 4. By this 't is clear that 't was not his innocence or blamelesnesse by which he is said to

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 h●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 ●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 ●●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉

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

with justified and that belongeth to enemies while they are such to whom yet we know by many other places that actual pardon and so actual justification or reconciliation belongs not 3 dly by comparing of this justification by Christ with the condemnation by Adam v. 16. where Adams condemnation belonging to all the justification spoken of must be that also which belongs to all and so not the actual pardon which doth not belong to all or to any but those who perform the condition All which being supposed 't is from other places manifest that some condition there is required of us to make us capable of this benefit of the death of Christ the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of and this condition being to be performed by us by the means of the resurrection and grace of Christ 't is therefore said c. 4. 25. that he rose again for our justification that is to make us capable of those fruits and benefits of Christs death as well as died for our sinnes See Note on c. 3. h. V. 12. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being an illative form and most fitly rendred Wherefore makes it here necessary to enquire how that which followes is inferr'd from what went before and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter The former chapters had maintained the right of the Apostles preaching to the Gentiles by shewing that God was an impartial Judge both to punish impenitent foul sins and to reward penitence and good living without any partiality whether in Jew or Gentile c. 1. and 2 but most discernibly c. 2. 6. to the end Then in the third chapter follow objections against this and answers to them and on occasion of one of them taken from the sinfulness of the Gentiles is inserted a discourse of Justification under the Gospel shewing how that is no way prejudiced by past sinnes if they be sincerely forsaken nor hindred by want of Circumcision and Mosaical observances And this is insisted on and exemplified in both parts by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter From all which as so many premisses or mediums of probation the conclusion is here inferr'd but withall by comparing the Justification by Christ with the Condemnation by Adam farther confirm'd and illustrated in the remainder of this chapter viz that the mercy of God under the Gospel belongs unlimitedly or indefinitely to all sorts of men the Gentiles as well as Jews For the discerning of which it will be needfull that through the remainder of the chapter an Emphasis be laid on the universal forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the many v. 15. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward all men twic● v. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many twice v. 19. By all and each of which are meant in the widest latitude without exclusion of any all mankind to whom Jewes and Gentiles the mercy and life introduced by Christ belongeth only on condition of new life required of them as the condemnation or death in Adam did to all his posterity The other difficulties in the chapter caused by essipses v. 15 16 18. by a parenthesis of two verses 13 14. by a comparison divided one part from the other by that parenthesis and the second part of it rising higher then the former and so necessarily changed from the form of a comparison or equality to that of an argument à minori ad majus from the lesse to the greater are explicated in the Paraphraste and need not here farther be insisted on CHAP. VI. 1. WHat shall we say then shall we continue in sinne that grace may abound 2. God forbid How shall we that are dead to sin live any longer therein Paraphrase 1 2. Now therefore for that objection against our doctrine of the Gentiles being taken in by God intimated ch 3. 8. Doe we affirm indeed what we are accused to affirm that men may live and continue and go on in sin that by that means the mercy of God which we acknowledge is illustrated by his looking graciously on the Gentile sinners may be in like manner the more set out by pardoning the greater sinners continued and gone on in by us Christians God forbid we should make any such conclusion or make any such use of the doctrine of God's mercy to sinners which we know was designed only to call and draw the Gentiles out of their sinfull courses to sincere reformation upon this promise of pardon for what is past Act. 17. 30. on condition of future amendment and not to encourage them to continue or go on one minute longer in that course or to flatter them with hope of impunity if they did Certainly our doctrine is of a farre distant making from this and our profession of Christianity most strictly obliges us to the contrary for our baptism is a vowed death to sin and therefore we that are baptized must not in any reason return to or live any longer in it our being baptized Christians obligeth us not to return to this mire again after we are thus washed 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Paraphrase 3 4. 'T is a thing that every Christian knows that the immersion in baptisme referres to the death of Christ the putting the person baptized into the water denotes and proclaims the death and buriall of Christ and signifies our undertaking in baptisme that we will give over all the sins of our former lives which is our being buried together with Christ or baptized to his death that so we may live that regenerate new life answerable to Christ's resurrection which consists in a course of all sanctity a constant Christian walk all our daies 5. For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Paraphrase 5. For if wee have in baptisme undertaken to forsake sin and to be dead to the motions of it and so to imitate Christ's death and thereby have been so graffed into Christ that we are become the same tree with him partaking of the same juice with that root we are then under the very same obligation to imitate and transcribe his resurrection by our new regenerate lives which are our first resurrection and the lively

resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither y●eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be

among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken

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 ●●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

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 th●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

which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere

legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 ●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 m●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

doing according to a proverbial speech of the Jewes Speech is not a foundation but work Pirke Avoth p. 15. and so all other perfections of men must be judged of not by their boasts of themselves but by the reality of their performances 21. What will ye shall I come unto you with note c a rod or in love and in the spirit of meeknesse Paraphrase 21. And now I talk of coming to you I pray consider which will you chuse As you behave your selves so at my coming will I exercise either my power of inflicting punishments or the milder way of kindnesse toward you and therefore according as ye like best so prepare your selves for my coming Annotations on Chap. IV. V. 6. To think What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place will best be ghest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puft up which followes on purpose to explain it That signifying elation of mind to the despising of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in all reason do so also Thus the Scholiast on Thucydides l. 1. saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a degree of pride as the other a great or high degree of it So in S. Chrysostome Tom. 3. p. 177. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why art thou disturbed and abusest thy ●pinion of thy self thy pride to folly and l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by elation of mind by pride to become a fool contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall folly So Rom. 12. 3. it most literally signifies not to be wise but to opinionate to think great matters of himself So in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that thinkes as high of himself as is fit Onely here the notion of the word seems a little to be restrained by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one in the latter part of the verse and so to denote not so much pride of their own gifts as Rom. 12. as pride and high opinion of their teachers boasting of them to the disparagement of others V. 13. Filth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those things that are used in the lustrating of a city among the Gentiles Suidas hath described the custome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the purging and lustrating of a city they cloathed a man in soule and filthy garments say others and put him to death and he was called a lustration or expiation thus saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lustration for which the vilest persons were wont to be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordid refuse people For thus it was when the city was under any plague or other great calamity they chose out one of the nastiest persons in the city and brought him to a certain place with cheese and drie figs and a cake in his hand and then beat him with rods about the secret parts and then burnt him and the rods together in a ditch and cast the ashes into the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paying a sacrifice to Neptune saith Suidas with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou a lustration for us This person was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Lycophron and before him by Hipponax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicament and by Philostratus saith Sardus de ritib. l. 3. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cure or averter of judgment from the city But this is a mistake in Sardus all that Philostratus saith being onely this that in the Theatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the statue of the deity that averteth judgment plagues c. was set up By this it appears also what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the refuse of all in the next words to wit the very same thing in another expression the vilest refuse creature in a city such as used to be the explation in a publick calamity So saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I conceive is a corruption from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differs but little from it and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two words are of the same signification and denote those that are pai'd for others ransomes or put to death in others stead or else any thing that is most vile trodden under feet by all men Thus Tob. 5. 24. we have this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Let it be despised a refuse in respect of or comparison to my son this heathen custome whence all this comes being in a manner but a transcript of the Azazel among the Jewes the scape-goat that was sent into the wildernesse with all the sinnes of the people upon him which was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneus or refuse V. 21. A Rod The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rod here is the power of inflicting punishments in the Apostles of death it self as on Ananias of diseases as on Elymas and so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stripe Isa 10. 24. and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourge Mar. 3. 10. and contrary to this is the spirit of meeknesse that followes here mercifulnesse in not inflicting that sharpnesse on them upon sight of their speedy reformation which by threatning here he desires and hopes to produce before his coming to them personally CHAP. V. 1. IT is reported commonly that there is note a fornication among you and such fornication as is note b not so much as named among the Gentiles that one should have his father's wife Paraphrase 1. It is a great shame and reproach that lyes upon you that sins of unnaturall uncleannesse and marriages within prohibited degrees are so frequently to be found among you and those of such a pitch in one offender as civil nations though not Christian and even the unconverted Corinthians would abhor to be guilty of a sonne to take in marriage or otherwise to live in that sinne with his father's wife 2. And ye are note c puffed up and have not rather mourned that he that hath done this deed may be taken away from among you Paraphrase 2. And this so freely that ye doe not look on it as a crime fit to be censured in him ye are not at all humbled with it nor mourn for it see 2 Cor. 12. 21. either out of an opinion of the person that hath done it who is one of the Doctors of your Church say Chrysostome and Theodoret or out of an opinion infused now by some haereticall teachers into you which your former condition of life makes you apt enough to believe that fornication is an indifferent thing see c. 6. 13. whereas in any reason you ought to have mourned over him as

Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration the second species of Excommunication among them and in which for the greater solemnity of it there were curses out of the Law of Moses and such like execrations added to it an essay of which we have Act. 8. 20. thy money be to thee to destruction c. This was inflicted on him who had first been under the first species that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation first for thirty daies and then being allow'd thirty daies more which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited time as in niddui they did This in the Christian Church is called delivering to Satan for two reasons 1. Because it was the depriving the offender of those daily means which are in Christianity afforded and ordinarily usefull to eject Satan and the power of his kingdome out of the heart such are 1. the prayers of the Church 2 dly the publick use of the word or doctrine of Christianity for he that is under Cherem nec docet nec docetur neither teaches nor is taught say the Jews and in the ancient Christian Church they that were upon repentance received in again were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the holy Scriptures saith Zonaras which argues that they were before excluded from it 3 dly the sacrament of the Lord's supper in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Jude ver 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae which being annex'd to the Lord's supper denoted the whole action that is unfit as blemish'd sacrifices to be received there And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul for the casting Satan out of it the depriving men of the use of those means is properly stiled the delivering to Satan as the Catechist that instructed men and made them fit for Baptisme or entrance into the Church was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out But then 2 dly in the Apostles times there was a sad consequent of this Excommunication proportionable to the execrations in the Jewish Cherem which say they seldome wanted their effect viz. corporal power and possession and inflictions of Satan on those who were delivered up to him in like manner as we read befell Saul after his defection from God when the evil spirit came upon him 1 Sam. 16. 14. For about Christ's time and a little after 't was ordinary with the Devil to tyrannize over the bodies of men laying all kinds of diseases upon them as appears in the Gospel which is called Satan's buffeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments Mat. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. the word that is used for Excommunication and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to the inflicting bodily diseases on him This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil for he wishes there that it were on himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ which cannot be said of the punishments in hell for those would not be reconcileable with that end see Rom. 9 Note b. And so as among the Esseni of the Jewes saith Jo●ephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are found in any considerable sinne they cast out from their congregation and they that are cast out commonly come to miserable deaths and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men v. 26. and hardly came off with life so the Apostolical Excommunication or anathema was attended with d●seases and to●ments on the body to lay a necessity on them of reforming And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering that seems to have an elegant notation in it for it is a relative to asking or demanding and implies that truth which otherwise appears from Scripture thus Satan is our adversary before God and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us this he expresses by accusing to which Rev. 12. 11. referres or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature 1 Pet. 5. 8. This he doth falsly sometimes as in the case of Job c. 1. 9. 11. in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes truly upon the real commission of some sinne to which purpose he is said as an explorator or searcher for faults to go up and down to and fro upon the earth Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother Christian professor or pious person th●● as perhaps it was in the case of Peter see Lu. 22. 31. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God demands to have him delivered up to him as to a lictor or executioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5. 8. and if God think fit to answer this request of his then God is said to deliver up to Satan and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church which therefore are thus express'd Ib. Destruction of the flesh That Satan had when he was permitted by God for sin power to inflict diseases on mens bodies appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils those possessions being generally accompanied with some ordinary disease discernible by the symptomes there mentioned the Epilepsie and the like And to this purpose 't is observable what we find in the Hierusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God Cùm filii mulieris praecepta legis deseruerint nec mandata observaverint tu that is the serpent firmus eris percutiens eos in calcaneo eorum aegritudine afficies When the children of the woman

long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chr●stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would s●ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and

to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all

Asia of which Ephesus was the Metropolis and pressure so heavy that saith he I despaired even of life having the sentence of death passed on him as farre as he could guesse of himself and so making his deliverance a wonderfull unexpected act of Gods a kind of raising him from the dead 2dly by the mention of fighting with beasts which was a punishment that malefactors were condemned to in those daies And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there about the martyrdome of Polycarpus where they call the Asiarcha to let loose a lyon upon Polycarpe and by his answer there that he might not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agones were ended three things will be observable 1. that at that time in Asia where that was done their festivities or solemnities kept in honour of their Gods had these fightings with beasts on the Theatres annex'd to them as a chief ceremony of them see Note on Act. 19. f. 2dly that malefactors were wont to be punished at such their festivities as among the Jewes at the Passeover see Act. 12. 4 not onely to make their punishments more exemplary but as a piece of sacrifice to their Gods 3dly that the Asiarchae the governours of Asia that is the chief officers among them as they had the ordering of the agones see Note on Act. 19. e. so they had the punishing of malefactors committed to them Now that S. Paul was condemned at least by the multitude designed to this punishment at that time Act. 19. may thus appear 1. by the expresse words of 2 Cor. 1. 9. we had the sentence of death in our selves that is passed on us but as it follows God delivered him out of it 2dly by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me is nothing on my part wanting Rom. 1. 15. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact as much as related to or concerned men parallel to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves in that place to the Corinthians that is men so designed me though God took me out of their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatched me out of the dangers parallel to Gods raising him from the dead there and delivering him from so great a death v. 10. 3dly by the story in the Acts c. 19. where v. 29. the city being in an uproar they all with one consent run to the Theatre the place where these bloody tragedies were acted and haled Gaius and Aristarchus two of Pauls companions thither And if Paul had come into sight they would have done so to him also but the Christians there would not permit him to come amongst them ver 30. And v. 31. the Asiarchae having some kindnesse to Paul a great work of Gods providence that they should sent and gave him warning that he should keep close and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not give himself to the theatre that is not run the hazard by coming out to be carried thither knowing the full purpose of the people to set him to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating with wilde beasts if he did Which farther appears by the Registers words in his speech whereby he pacified the people ver 37. Ye have brought these men being neither robbers of your Temple nor blasphemers of your Goddesse that is ye have dealt with them as if they were some notorious malefactors to be thus publickly punished on the Theatre whereas they have done nothing worthy of such proceedings This is a clear interpretation of these words and gives a fair account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to signifie as farre as man's purpose concerning us who had condemn'd us to this death though God delivered us of which learned men have given so many and so wide conjectures V. 33. Good manners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may perhaps be best understood by Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he there explaines by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that the phrase refers not to goodness of manners as that signifies actions and as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the ordinary print reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to simplicity and deceivableness of mind and accordingly it is most properly rend●ed good dispositions or good natures of which it is ordinarily observable that they are subject to be seduced and missled into error or false doctrine as here the denying of the Resurrection And accordingly it is introduced and inforced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not deceived noting what corruption was here to be taken heed of that of error The rendring the phrase good manners refers it peculiarly to the sense of being debauch'd and corrupt in their lives which is not commodiously applicable to this place which treats onely of intellectual error and therefore this other sense is with more reason to be here fastned on That conversation and discourse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with Hereticks or Philosophers that disputed against the possibility of the bodyes returning to life after it was once perfectly dead might probably seduce and deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casie well-natured auditors who are not so circumspect as they should be And thus hath Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good dispositions denote those that are easily deceived or cheated V. 50. Flesh and blood That flesh and blood signifies that state of growing feeding corruptible bodies such as these we carry about us there is little doubt How or with what propriety it comes to doe so may receive some light from that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There of the Gods he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat no meat nor drink no wine therefore they have no blood and are called immortal Thus in the Gospel 't is said of the saints in heaven which are clearly answerable to the soberest notion of their gods that they neither eat nor drink and from thence agreeably to that which Homer concludes from thence they are here said not to be flesh and blood nor as it followes corruptible denoting the difference betwixt the natural body we have here and the spiritual hereafter V. 54. I victorie The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signifie forever and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 13. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end Psal 13. 2. and so 't is in this place Death shall be forever of perfectly or finally devoured V. 55. Where is thy sting These words are taken out of Hosea c.

at this time as well as the Jews not by pardoning of their sins while they remain in them but by admitting them to repentance by not shutting up waies of mercy and moreover calling them using admirable methods of mercy in revealing himself to them and hath put in our hands the word of reconciliation the preaching of this Gospel and making known the means of grace and advising and perswading all men to make use of it 20. Now then we note c are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Paraphrase 20. This therefore is the nature of our present imployment to be as our title of Apostles imports proxies and negotiators for Christ we supplying the place of Christ on earth and so treating with men after the manner that Christ did when he was here calling sinners to repentance and that with all the affectionate importunity imaginable as sent from God on purpose to entreat men to it and accordingly now we doe in Christs stead we beseech you to reform your lives and make your selves capable of the return of Gods favour to you see note on Mat. 5. m. 21. For he hath made him to be note d sin for us who knew no sin that we might be made the righteousnesse of God in him Paraphrase 21. For Christ an innocent pure sinlesse person hath God sent to be a sacrifice for our sins that we might imitate his purity and thereby be through the benefits of his death accepted and justified by God Annotations on Chap. V. V. 10. Receive the things done in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to receive by way of reward a crown or prize to carry it away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch and take off the crown standing over the goale Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things by the body must be relative and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mentioning what only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what he hath done noting this agreement and proportion betwixt that which he receives and what he hath done which is the clear sense of those other places wherein God is said to render to every man according to his works Some MSS. and printed copies the Complutense Edition read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper or peculiar things of his body and that will be very agreeable also Every man shall receive that which is proper to him either as the body is the shop of action wherein and whereby as by the instrument every thing is done or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies himself by an Hebraisme formerly mention'd according to or by way of retribution to what he hath done c. V. 11. Perswade men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men signifies in these books will be set down at large Note on Gal. 1. 6. see also Note on 1 Joh. 3. c. viz. to pacifie to propitiate to gain in upon men and obtain their approbation either of the cause they plead or of themselves whom they desire to approve to them And though it be a very obvious and commodious sense of these words knowing the terrors of the Lord we perswade men that the consideration of the judgment to come is a very proper forcible suasorie to amendment of life c. yet the circumstances of the Context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the judgment to come to be so exact that it descends to every action that is done whether good or bad we Apostles who have a weighty task of duty lying on us to win souls to Christ are obliged to pursue this work to gain in upon men as much as we can to approve our selve to them in all things that they may not be scandalized by any thing done by us but chearfully led on with a good opinion of our preaching and our persons this being very usefull toward the Apostolical designe of working good upon men Agreeably to which it followes in this same verse we are made manifest to God and I hope also to be manifested in or to your consciences where to be manifested to their or in their consciences is all one with this notion of perswading them that is approving himself to them And to this matter that which followes v. 12. pertains also and therefore Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade men by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do all things that we may not scandalize men and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cure or provide against scandals such as may hinder men in their proficiency in the Gospel V. 20. Are Ambassadors The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles signifies Legates Nuntios also so as in the antient formulae Missi signifies Embassadours see Marculphi form and Bignon●us's notes on lib. 1. c. 40. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future So as in Philostratus de vita Apoll. l. 4. c. 5. 't is said that he was sent of an embassy from Hercules to the Thessali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the summe of the embassie saith he was that they would not be destroyed but that having omitted sacrifice they should now perform them again V. 21. Sin for us What is meant here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will best appear by the notion of it in the Old Testament sometimes and by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse here In the Old Testament 't is taken for a sacrifice for sin Lev. 4. 3 29. and 5. 6. and Psal 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation or the person that is so sanctified And there is nothing more ordinary in the Septuagint then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a sacrifice for sinne and so in the Chaldee paraphrase also Exod. 29. 14. where the Hebrew reads sin they read a sacrifice for sin for indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things sin and legal uncleannesse and secondarily two things more a sacrifice of propitiation for sin and of purification for uncleannesse and consequently being rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the notion of sin and also of uncleannesse Lev. 12. 6. Num. 6. 2. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation Ezek. 44. 27. 45. 19. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying Num. 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification Num. 8. 7. from hence comes that this one Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it

from that fountain and if this doctrine be true then what are ye the better for all these sufferings Nay 't were well if this were all that you should onely lose the benefits of your sufferings 't is to be feared this change will bring worse effects on you the losse of that Evangelicall spirit if you mend not 5. He therefore that ministreth to you the Spirit and worketh miracles among you doeth he it by the works of the Law or by the hearing of faith Paraphrase 5. God therefore that hath furnish'd your Church with so many extraordinary gifts of the Spirit and wrought so many miracles among you did he any such thing under the Mosaical Law is there any thing in that fit to draw you back to it again from the profession of the Gospel v. 2. Is not faith it that all the great privileges and advantages have still belonged to 6. Even as Abraham believed God and it was accounted to him for righteousnesse Paraphrase 6. As 't was believing upon which Abraham was justified 7. Know ye therefore that they which are of faith the same are the children of Abraham Paraphrase 7. From whence it follows that those which are justified as Abraham was are not the M●●saical observers but believers onely those that receive and obey that doctrine which is taught and required by Christ the Gentiles as well as Jewes 8. And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying note c In thee shall all nations be blessed Paraphrase 8. And the words of the promise made to Abraham which was an Evangelical not legal promise did in effect contain this in them that all nations of the world and not onely the Jewes should be justified by faith and so the Gentiles now and that without legal Mosaical performances for thus the words of the promise ran In thee shall all the nations of the earth be blessed All the nations and so the heathens and not onely the Jewes who lived according to the Law shall be blessed in thee that is the form of benediction used among the Gentiles and not onely the Jewes shall be with mention of Abraham's name viz. that God will blesse them as he blessed Abraham justifie them as he did him make the whole Gentile world partakers of that promise made personally to Abraham on condition they believe and obey as he did All looking on Abrahams obedience and justification as the example of all Christians that all that believe and obey as he did shall be blest as he was 9. So then they which be of faith are blessed with faithfull Abraham Paraphrase 9. From all which 't is clear that believers or Christian livers without Mosaical performances have their part of that blessing that was promised to Abraham and those that sprang from him from his faith as well as from his loynes are blest on the same terms as he was 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Paraphrase 10. For all that expect to be justified by the Law without the faith of Christ which if it be acknowledg'd takes away the wall of partition betwixt Jew and Gentile and consequently the Law which in the external part of it establish'd that partition and non-communion between them or without accepting those reformations and changes of shadow for substance brought in by Christ doe set up Moses not onely absolutely but comparatively and exclusively to Christ and they that do thus are still involved under the curse for every sin they are ever guilty of and consequently being guilty of some breach or other can never have any thing but curse by this means and so are farre from being justified 11. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Paraphrase 11. And the same is proved by that known testimony Hab. 2. 4. see Rom. 1. 17. Heb. 10. 38. They to whom life is promised are the believers or they that are justified after the Evangelical manner 12. And the Law is not of faith but the man that doth them shall live in them Paraphrase 12. Whereas the Law makes no account of faith allows no justification but on condition of legal obedience performance of all that requires 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Paraphrase 13. In which case there being no means in the Law to justifie any but rather to bring curses on all because all have sinned v. 10. Christ hath been seasonably pleased to interpose to make satisfaction for sin to bear that curse which belonged to us and that he did by being crucified which being a Roman punishment was yet near kin to that of hanging on a tree that is a gibbet of wood Deut. 19. 23. which is said there to be an accursed death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Paraphrase 14. That the favour bestowed on Abraham of being justified by faith and not by ceremonial observances may be communicated to the Gentiles who beleive in God as Abraham and all those pretious consequents thereof the gifts of the Spirit usefull to the building up of a Church v. 5. as well as that single promise of justification 15. Brethren I speak after the manner of men Though it be but a man's covenant yet if it be confirmed no man difannulleth or addeth thereto Paraphrase 15. Brethren 't is ordinarily acknowledged among men that a covenant though it be but of a man being once firmly made cannot be voided 16. Now to Abraham and his seed were the promises made he saith not And to seeds as of many but as of one And to thy seed which is note d Christ Paraphrase 16. And much lesse can the promises of God miscarry which were made to Abraham and to his seed not to seeds in the plural which might make a difference betwixt Jewes and Gentiles but in the singular To thy seed viz. as to Isaac who was therein a type of Christ so distinctly to Christ as he is the head of a family a spiritual father of children all believers coming from him as a spiritual progeny and consequently to all Christians without discrimination Jews or Gentiles circumcised or uncircumcised 17. And this I say that the covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannull that it should make the promise of none effect Paraphrase 17. To the same purpose again it is observable that the Law that was delivered by Moses above four hundred and thirty

secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that ins●parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly

God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it doubtfull how this verse should be rendred If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must first be observed that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in as in that antient MS. it is then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and Christ whether it be rendred and or even so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie in as in a place because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According ●o that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to

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 ca●sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then

THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being

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 dev●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 pe●●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

sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem ●uscripsit peccati serpens ille vererator quáque ad t●rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renun●ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or fl●sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making

〈◊〉 〈◊〉 〈◊〉 sure it signifies no more then that he had departed from them not from the faith of Christ in our modern notion of Apost●sie and in that place the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Verb made from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apastate and yet there signifies no more then leaving or forsaking their company not the faith of Christ at that time Thus the word is used distinctly in this matter of Moses's Law Act. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou teachest the Jewes in Asia c. 10. forsake the Mosaical Law And therefore it is possible that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may signifie either first this departing of the Apostle from the Jewes leaving them and departing to the Gentiles which was indeed a great provocation to the Jewes to presecute them most bitterly and so might be made use of by the Gnosticks as the opportunity most fit to exasperate the Jewes against them or else secondly the departing of the believing Jewes from the Mosaicall observances Circumcision c. and this also sharpned the persecutors against them And so Saint Luke uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 9. of Paul when the Jew were hardned and disobedient and spake evill of that way before the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he departed from them and separated the disciples that is he and the Christian believers forsook and separated from them and betook himself to the Gentiles of Asia and so at other times he did Act. 13. 46. and finally Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers Heb. 13. 13. Let us therefori come forth to Christ without the camp make an expresse separation from the unbelieving Jewes bearing Christs reproach that is although we be perse uted by them for doing so But besides these there is the ordinary vulgar notion of Apostle which may very probably be meant here a notable discernable ap●stat●zing of Christians to that ab●minable impiety of the Gnosticks of which Saint Paul 1 Tim. 4. 1. affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shal apost atize from the faith giving tar to deceitfull spirits and this saith he there the spirit saith expressly that is Christ hath distinctly foretold Mat. 24. 10. And then shall many be scandalized that is fall off from the faith and false prophets shall arise and deceive many v. 11. and the love of many shall grow cold v. 12. contrary to the enduring to the end And this there as the immediate forerunner of that great day for as it there followes v. 14. Then shall the end come And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God and they that did so he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw back or fall off unto perdition Heb. 39. 22. And besides that by these warnings and intimations see Heb. 12. 15. it appears that many did according to Christs prediction fall off it is farther most certainly known that Samaria wh●ch was the first-fruits as it were unto Christ after his ascension and embraced the faith universally Act. 8. 12 14. did also by the subtlety of Simon Magui and the Gnosticks fall off from their first faith to that abominable Heresie And so this may very fitly be here referred to by the Apostle as that which must necessarily come to passe before the coming of this day lb. Man of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin is here the denotation of a very wicked sort of people and though it be in the Singular number must not yet in any reason be confined to a single person but to some one or more ring-leaders and their followers Thus we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifies him as he is the head of his Church and is sometimes used to signifie the whole society of Christians see Note on Cal. 3. d. And so ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist i● sure no single person considered alone but in conjunction with his followers And in this latitude proper names of persons are prophetically used to signifie people Jezibel for this heresie of Gnosticks the whole set of them see Note on Rev. 2. n. and many the l ke And accordingly here it cannot be strange that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin should signifie more then one single person viz. Simon and the Gnosticks So likewise for all that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of perdition one fit and sure to be destroyed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of death one that shall surely die 2 Sam. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that opposeth himself a circumlocution of Antichrist and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one v. 8. All which are here set to denote that impious sect under him which is known by the antients by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of Satan that accursed Simon the Magician That 't was some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 10. in all power and signes and lying wonders and accordingly saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a man that hath Satan in him working by him which one beside many other circumstances sufficiently prove that it was not Caius or any other of the Roman Emperors as some have conceived And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius's reigne mentions his coming to Rome and there describes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words directly parallel to this ninth verse doing such miracles there by the helpe of the devils that he was taken for a god and accordingly had a statue erected betwixt the two bridges built on Tiber with this inscription Simoni Deo Sancto and saith he almost all the Samaritans and some of other nations confessed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or principal God and accordingly worshipped him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all sorts of sacrifices and with him also Helena which went about with him but had before been a prostitute strumpet in Tyrus calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first cogitation that proceeded from him a kind of Pallas out of Jupiters head Of him we may read at large in Irenaeus and by both see how truly not only that title belongs to him given to him by Euscbius that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ring-leader of all the heresie that crept into the Church and so of the Apostalie here spoken of among the Samaritans and of all the doctrines and practices of the Gnosticks quickly following in the Church but also how perfectly appliable to him is that which is here added that he exalted himself above all that is called God or

by constancy and perseverance make ourselves capable of that deliverance which Christ first at his being on earth and the Apostles that heard it from him have assured us of and which God himself hath restified both by many prodigies and ominous presages of it and by giving them that have foretold this power to doe miracles and other extraordinary abilities of his Spirit as he hath thought fit to dispense them to one man one ability to another another by this means giving authority to their predictions 5. For unto Angels hath he not put in subjection the world to come whereof we speak 6. But one in a certain place testified of him saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. * Thou madest him note c a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels but then after his suffering in our flesh he was by God most honourably advanced to the highest dignities made the supreme ruler and King of heaven and earth 8. Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him and he advanced above all created beings This prophecie of the Messias cannot be fulfilled if any enemie be left which is not brought under him and from thence it is manifest that there is a yet future subduing of his enemies to be expected for as yet the Jewes and Gnosticks do persecute the Orthodox Christians and are not subdued or destroyed and the Christians delivered by that meanes 9. But we see Jesus who was made a little lower them the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Paraphrase 9. Only this we see already that the Messias that was humbled for a while even to the death of the crosse for the benefit of all mankind and every man in the world is now after and for that humiliation of his rewarded and crowned with glory and honour and a throne erected for him in heaven of which this is but consequent that his enemies shall be made his footstool 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the captain of their salvation perfect through sufferings Paraphrase 10. For God the universal designer of all in his wisdome foreseeing the oppositions and sufferings that would befall his people believers in this world thought it fit that Christ his own Sonne the author of their deliverance should through sufferings come to his reward and crown see note on Phil. 3. 13. that so he might after his own example deliver those that suffer constantly and patiently 11. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature and as the priest that wrought expiation and the people for whom it was wrought were of one beginning so are Christ and all mankind of one making and Christ and the Jewes from one original to wit of Abraham v. 16. who was called One Mat. 2. 15. and therefore we must expect in our way to exaltation or deliverance to passe through the like condition of afflictions In which respects Christ and we are brethren and we so owned by him 12. Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Paraphrase 12. According to that of the Psalmist saying 13. And again I will put my trust in him and again Behold I and the children which God hath given me Paraphrase 13. Another proof also of the same vix that both Christ and we are brethren in this both to passe by sufferings v. 10. is that of Isa 8. 17 18. where first he speaks of waiting on the Lord that hideth his face and withall trusting in him being confident of his uncovering his face giving deliverance in whatsoever adversity relying and depending on him thereby noting that he is to passe through such and after specifying and instancing in himself and his children given him by God that is in the antitype to Isaiah and his children given him by God for a sign Christ and all faithfull Christians which are his children spiritually begotten to him by God 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might note d destroy him that had the power of death that is the devill Paraphrase 14. Seeing therefore that Christians or believers those that are to be brought to heaven by Christ are here in humane flesh and sufferings and seeing that brethren or fellow-children are of like natures Christ therefore who is called our brother is to be supposed to have part with us in flesh and sufferings and so to suffer also And by so doing he was to frustrate and make void the devils design which was to keep men for ever under the power of death to rob death of its sting and to rescue men from the bands or power of death by a resurrection from death to life 15. And deliver them who through fear of death were all their life time subject to bondage Paraphrase 15. And so take away all that fear of persecutions and death it self which makes men so cowardly and keeps them in such awe that is in a most unchristian and servile condition whilst they see no hope of deliverance 16. For verily he note e took not on him the nature of Angels but he took on him the seed of Abraham Paraphrase 16. For 't is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sins of the people Paraphrase 17. And therefore he was not to come in an Angelical glorious guise but in an humble suffering condition whereby he is the better qualified to have compassion on those that are in any sad estate and we thereby secured that he will discharge his priestly office faithfully and negotiate for us in

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

indeed the English word cover seems to come from it and that either simply to cover or to cover with pitch c. secondly in Piel to cleanse expiate and to be propitious Hence it is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plaster or cover with bitumen of pitch and sometimes most ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate or cleanse And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covering Exod. 26. 36. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory when the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering See Note on Rom 3. h. And so in this place where it notes a part of the Ark it must be taken in the notion of the Hebrew and rendred in that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering as 't is Exod. 26. 34. and 30. 6. or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been here retained would have imported V. 7. Errors The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies peculiarly ignorance yet is taken among the Greek Writers in the Old Testament for sinning indifferently So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company that had not sinned against the King according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies ignoravit erravit ignorance error so also it signifies defecit recessit falling off failing and so here it signifies all those sins for which there was allowed exp●ation and sacrifice under the Law that is all sins but those of Presumption or Will V. 13. Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie in this place signifies to purifie in the notion that belongs to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure and holy are set opposite 1 Cor. 7. 14. So also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is used for washing among the Jewes See Note on 1 Cor. 7. d. Thus it appears to be used here not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean or polluted immediately precedent and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing or purity following but by the evidence of the matter here spoken of For that was the design of the legal sacrifice bloud and ashes to cleanse them that were legally polluted which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the cleansing of the flesh that is to make them legally clean such as might come into the congregation again But this still in a Metaphorical signification as cleansing signifies expiation or obtaining pardon of sin freeing from the inconveniences or Censures that belong'd to it In this same sense the word is used c. 10. 10. Through which will we are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our sins are expiated through the offering of the body of Christ once for all which v. 26. is expressed by another phrase that he hath now once appeared to put away sin by the sacrifice of himself V. 16. Be the death What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siggnifies here will be best guest by the Context which looks to the validity of Wills and Testaments and to the pleading of them in Law to receive benefit from them This is expressed v. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of this it is sufficiently known in all Lawes what is here said that as long as the Testator lives there is no validity in his Will no pleading any thing from it because Voluntas est ambulatoria say the Lawyers a man as long as he lives may change his Will In this sense may this 16. v. be thus interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is a Testament that is where a Testament is produced or pleaded or where a Testament is a Testament or to the confirming of a Testament to the proving of a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the death of the Testater be brought produced alledged brought into the Court testimony brought of it for otherwise the Will will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as long as the Testater is alive or as long as there is no constat of his death Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used sometimes in the New Testament in a Forensical sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring an accusation 1 John 18. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25. 7. to bring accusations or charges against any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring or enter a suit against one V. 20. To put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to frustrate as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frustrate God's connsel that is deprive it of evacuate the end of it and so here Christ's death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depriving sin of its end or designe which was first to get us into its power to reign in our mortal bodies and then maliciously to bind us over to punishment eternal from both which Christ's death was designed to redeem us from living in sin and from being punished for it according to the two benefits of Christ's death signified in the Sacraments grace and pardon CHAP. X. 1. FOr the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect Paraphrase 1. For the Mosaical Law which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel eternal life c. and not the lively representation or effigies of them such as the Gospel now affords us is no way able by sacrificing every year as long as the temple lasts bullocks and goats that is by repeating often those same kinds of sacrifiees to work that great benefit for the worshippers which the Gospel is designed to doe viz. to give men full pardon of sin and purifie their consciences 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sin Paraphrase 2. For then they would not need to be offered again continually when the work for which they were offered was once wrought as if the cure were wrought the medicine need not be any more applyed 3. But in those sacrifices there is again remembrance of sins made every year Paraphrase 3. Whereas now being only a commemoration of sins not a purging them away they are

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 live● 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 foo● 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 sen●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 ●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 ● 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

by the Jewes among whom these Hebrew Christians lived as will appear in the story Act. 11. 19. 1 Thess 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long and so of keeping them from falling away see Note on Rom. 13. c. And secondly 't will appear by the plain words that follow to this very purpose to sustain their patience v. 37. Yet a little while and he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ which hath promised to come to their punishment and your relief will come and that notes this particular the destruction of the Jewes which is called his coming Mat. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he will not tarry that notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach of that day And to this purpose to confirm men in patient expectation of this without all disheartning by the delay follow all those examples of Faith c. 11. in which it appears that many depended by faith on performances of promises to their posterity which were never performed to themselves personally and so might very well fortifie the Hebrewes for an expectation of a farre shorter time it being now very near at hand The same is expressed when it draws nigher at hand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. the last hour V. 26. For if we sin wilfully What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning wilfully after receiving the acknowledgment of the truth must be collected by a brief survey of every part of the phrase First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin as it signifies in general any kind or sort of sin not only deliberate but of ignorance or passion or surprise and again not only an act but hab●t or course of sin and is to be determined to either by the Context in any place so in many places it appears to signifie the great sin of Apostasie so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of ver 23 and 25. being the not retaining that is forsaking the profession of their hope that is the Christian profession and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsaking the assemblies of publick worship c. which though done upon the motive of fear to avoid persecution yet was an Apostatizing from the Christian course and that no suddain passionate but weighed deliberate act and course and is therefore defined ver 38. to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drawing back to perdition an Apostasie from the Christian profession a preferring the advantages of the world the preserving their own present safety before the service and worship of God and privileges belonging to it and accordingly this sin of these forsakers is elsewhere ordinarily express'd by loving the world and the things of the world in opposition to and exclusion of the love of the Father loving of pleasures more then of God serving of the belly c. and 't is known of these Gnosticks that as they renounced the Christian profession so they joyned with the enemies called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries v. 27. against the Christians and to save themselves calumniated and persecuted others Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth and by their continuing in this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the acknowledgment of the truth That may be taken in a double notion First to signifie the commission of this sin after the acknowledgment of Christianity in general after having received the faith and obeyed it which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse as 2 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having acknowledged the way of righteousnesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn clearly signifies And this 't is certain is contained here for they that thus forsook the assemblies and drew back were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just v. 38. But I suppose there is yet a farther notion of it which must be added to this the doing this contemptuously against the Apostles doctrine and admonition concerning the infusions of the Gnostick-hereticks and consequently a casting off the authority of the Apostles and Governours of the Church who acted in power of the Holy Ghost and they that thus disobeyed were look'd on and dealt with as heathens and Publicans desperate and incorrigible Mat. 18. 17. Thus saith Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is great difference between sins committed out of ignorance and wicked practices committed in knowledge and with contempt Epist p. 386. And that this was it appears not only by the exhortations and admonitions of the Apostle through this whole Epistle Take heed brethren that there be not in any of you an evil heart of unbelief in departing or Apostatizing from the living God ch 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites which lost their Canaan and by foretelling the like vengeance that would suddainly fall on them if they did thus depart but also by one end or consequent of their forsaking their Church-meetings contemning and rejecting the exhortations and admonitions of their Governours for which among other things these meetings were ordained And this seems to be here noted by mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but exhorting which was especially the Governours office and which they that forsook the assemblies did forsake also and did not submit themselves to it And then they that thus sinn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the having received this acknowledgment of the truth were they that did contemptuously forsake and cast off the Christian yoke which they had once submitted to and that is the character of Apostates Adde to th●● 〈◊〉 consideration of v. 28. where parallel to the ●ate of the person here is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one that despiseth or setteth at nought Moses Law the man that will doe presumptuously and will not hearken to the Priest or to the Judge Deut. 17. 12. such an one as when his fact is competently proved against him he must die without mercy And that is also the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice for sin It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus l. 2. cont Apion there was no deprecating no possibility of averting the punishment of death which belonged to such Accordingly we see the practice in Maimonides in the title of dressing oblations cap. 3. num 3 5. that no sacrifice should be made for Apostates though for Ethnicks there might So again appears v. 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Passive one notion of the word presently offers it self from the Apostles use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid that which may easily be declined So Josephus speaking of the Esseni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will avoid and decline them as I would mad dogs But this cannot here be thought the Apostles scope to diminish the force of this sin here as a thing easily to be avoided by our care but rather to note it as very noxious and apt to seduce and mischief if it be not carefully warded If therefore this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken then certainly the meaning of the word must be not that which may very easily be avoided but is very fit to be declined or taken heed of that which there is all reason to part with and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put off as being so uselesse and so dangerous and hurtful in our course But a third notion I suppose of this word may be thus fetch'd out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies circumstances as when we read in Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare naked position so in Georgius Alexandrinus in the life of Chrysostome a poor helplesse distressed woman is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a question generally proposed without the circumstances of time place person intention occasion see Hermogenes 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this it is that Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I suppose is thus to be rendred Stolidum nullas habens hypotheses nulla argumenta foolish and that which hath no reasons arguments or consequently pretences for it And if this be the notion of the Privative then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that which hath such fair arguments and pretences for it the sin which is set forth with such goodly circumstances to ingratiate and recommend it to us as when he that denies Christ doth it as the Gnosticks said of themselves only with the mouth not with the heart and again with an innocent intention and only to avoid persecution and utter undoing in the world Agreeable hereunto it is that S. Chrysostome useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to sin to denote temptations Tom. 3. p. 555. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as he explaines all diabolical sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins so he evidently interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptations And of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion he there understands the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he addes in that place l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is provided with temptations being incompassed where we see the Passive use of the word on all sides before and behind and so shoots at us or strikes us So Tom. 4. p. 698. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of Satan So Hesychius Presb. Centur. 2. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if by any temptation we become more remiss Thus Diogenes Laertius in the life of Zeno that it is the part of a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat mans flesh in case of extremity or when he is by such forcing motives invited to it And this sense as it agrees best with the critical importance of the word so it accords exactly with the Context and scope of the Author who here exhorts to venture all the hazards persecutions death it self rather then upon any pretence to forsake the Assemblies to deny Christ c. 10 11. and here in this chapter he sets Christ's example before them a pattern of constancy and perseverance even to death And so this is the most probable notion of the word that I can think of V. 3. Wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an Agonistical word literally signifying to be tired belonging to them that are worsted in any of those exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch it cannot be affirmed of the victors to goe out of the field like a wounded or wearied or worsted person So when Coriolanus being wounded was admonished by his friends to retire and cure his wounds he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conqueror ought not to retire or subduce himself out of the field And thus generally it signifies to give over fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to give over to despair and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the coward or run-away Ib. Faint in your minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply v. 4. signifies in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn coward or pusillanimous such as whose souls within them fall away like water dissolve and 't is spoken of those who give over the attempt as hopelesse flie disheartened crest-fallen out of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Thucydides expressed again v. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands that hang down which note the pralii detractatio giving over the businesse yielding flying out of the field confessing themselves conquered So Ecclus 2. 12. after the woe against them that trust not in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly hearts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands hanging down are put together for which the Greek of Jer. 35. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended hands as in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold up and in Cicero manus tollere in Virgil tendere palmas to hold up or stretch out the hands the holding out and hanging down of the hands being both equally contrary to the using them or holding them up the exerere lacertos stretching the arms in a manlike manner against all opposers both signes of a conquered person that yields himself so which the Greek expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 4. Resisted unto blood Of the umbratilis pugna or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beating the air or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have formerly spoken on 1 Cor. 9. 26. the first lighter skirmishes before the stata pugna or set combate the beginning of the bloody fight To this the Apostle here referres when he faith ye have not yet resisted as far as blood that is as far as the old athletae were wont who after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brandishing of their arms or weapons at last fell to down-right blowes with their caestus in their hands which ordinarily brought the blood with them This the Apostle applies to their spiritual agones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olympicks of the soul in Porphyrie's style and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating against sin that they had no reason to be disheartned with Christs permitting them to be

afflicted and persecuted as they were for there are far greater and bloodier combates against sin such as bring blood and death and against those they must be provided in comparison of which theirs yet are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or skirmishes V. 11. Peaceable fruit Agreeably to the former Agonistical expressions in the beginning of the chapter is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercised in these gymnasia of afflictions and the receiving of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward styled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of righteousnesse that fruit which belongs to all righteous men now under the Gospel or else according to a singular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse for felicity mention'd in the Note on 2 Tim. 4. a. and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring as the learned P. Faber hath conceived to the corona oleagina the olive crown that tree being an embleme and symbolum of peace of which the Olympian crowns for their victors were ordinarily made But of that see more Ja. 3. Note g. V. 16. Profane person as Esau Why Esau in selling his birth right is here called profane will appear by that known observation among the Jewes that as long as God was served within private walls before the erecting of the Tabernacle and Temple and institution of Priesthood the right of Priesthood in every family was annexed to the primogeniture the first-born was still the Priest Thus Exod. 24. 5. when 't is said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord the Chaldee paraphrase renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born and uzielides adds this Scholion because as yet the Aaronical Priests were not instituted This say the Jewes and 't is reasonable to believe them was it that made Jacob so ambitious of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privileges of the primogeniture and if Baal Haturim on Gen. 28. out of Beresith Rabba may be heeded this was it which Jacob desired to have confirmed to him by God in those words Gen. 28. 20. If God will be with me And therefore for Esau to sell this sacred privilege for one messe of pottage to undervalue this prerogative of offering to God so vilely out of a little present impatience and proportionably for the Hebrew Christians for a poor secular end viz. to rid themselves of a little persecution or affliction for the Gospel to quit the publick service of God as it appears some did at this time c. 10. nay to forsake Christianity it self to apostatize utterly to which that was but a praeludium and so to part with that privilege of Priests which belongs to all Christians so far as the prerogative of offering up prayers to God this will easily be acknowledged an act of great profanenesse To which may be accommodated that which the Jerusalem Targum Gen. 25. 34. faith of Esau he contemn'd his primogeniture and set at nought his part in the world to come and denied the resurrection of the dead viz. because in contemning his privileges of Primogeniture and in that of the Priesthood he is interpreted to have done all this V. 23. General assembly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a theatre a multitude of people come together as in the Grecian games to behold their agones and their sacra Hence doth it signifie also any frequentia populi but especially a promiscuous mix'd multitude from all parts and in a sacred sense an assembly of worshippers of all sorts and countries which is a particular notation of the Christian Church the net which gathers up good and bad that is Jewes which were called the only people of God before and Gentiles which were proverbially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners is made up of a company of all nations nay takes in the Angels themselves named immediately before and who are said to sing and joyn with us in our publick assemblies Ib. First-born The First-born had not only the privilege of the Priesthood before the Law but alwaies since the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portion not only of possessions but of dignity honour above the rest of the brethren And proportionably the Apostles which were either simply the first converted to the faith of Christ or else preferred before others as Judah to the Primogeniture of dignity and Levi in respect of the Priesthood are call'd here the first-born and the Church first founded in them and planted by them is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the first-born the Apostolical Church Ib. Written in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be enrolled see Note on Luk. 2. i. and this belonged either to all the congregation of Israel Num. 1. 18. or in a special manner to the first-born of every family who had that dignity before others and in time came as families grew into tribes to be princes of the tribes of their fathers Num. 1. 16. or to some choise renowned men who were to be captains or heads of thousands in Israel or finally to all souldiers listed or enrolled And to this manner of enrolling doth this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written or enrolled in heaven referre to denote those that are registred by God matriculated in heaven that is beside the Apostles all other holy men renowned in the book of God and so this phrase is sit to be joyned to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing in the forementioned notion Ib. Made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that have received their crown their reward in the Agonistical notion so often mentioned that is that have attained the end of their race are triumphant in heaven And the use of this very phrase among the Jewes is ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are advanced to be as they are wont to say under the throne of glory V. 24. That of Abel The meaning of this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Theophylact and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily resolved on If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may then agree with Abel as the Accusative case and then it must be rendred then Abel meaning then Abel spake or else referring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case it will then be rendred then that sprinkling of Abel noting the sprinkling of blood which in that sacrificing of his firstlings Gen. 4. 4. he is supposeable to have used If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then as it is certain it must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood precedent and so denote the blood of Abel so it is uncertain what blood is meant whether the blood of Abel shed by Cain or the blood

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

your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and ●aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcil● us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noa● that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.

is ordinarily thought sufficient to have the testimony of two or three creditable men and then sure Gods testimony from heaven is much more worthy of belief And this testimony now produced for the truth of cur belief in Christ is evidently the testimony of God 10. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son Paraphrase 10. He therefore that thus believeth in Christ and in despight of the Gnosticks A postasie acknowledgeth the Son of God to have come truly in the flesh hath no reason to fear having Gods testimony to secure him And he that after all this when God hath so testified in plain words This is my beloved Son c. doth still refuse to believe it he makes God a lyar in not believing his testimony of Christ 11. And this is the record that God hath given to us eternal life and this life is in his Son Paraphrase 11. And the sum of this testimony of Gods concerning Christ is that the way that Christ hath put us in is the true way to eternal blisse and that this is to be had by following the example and precepts of Christ whom therefore in that voice from heaven he commanded all men to hear 12. He that hath the Son hath life and he that hath not the Son of God hath not life Paraphrase 12. He that doth so that thus insists on Christ's doctrine and pattern set before him is as sure of attaining this blisse as if he were already possess'd of it and he that doth not hath nothing to doe with it 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Paraphrase 13. This I have said to all you that are true believers to give you assurance that salvation and all that on Gods part belongs to it is made over to you in Christ that you may be incouraged to continue in the faith and wholly depend on Christ for all that belongs to you with all the confidence imaginable and so never fall off in time of worldly pressures 14. And this is the confidence that we have in him that if we note b aske any thing according to his will he heareth us Paraphrase 14. And of this confidence this is one speciall branch that we come boldly and freely see Joh. 7. a. to make our request to him depending on that promise which God in Christ hath made to us viz. that he will hear all the faithfull requests of his servants but that promise with these limitations first that what they aske be according to Gods will not only not abhorrent from it but truly agreeable to it and secondly according to his wisdome that which at that time to that person he judgeth fit to be granted him and neither contrary to any thing he hath decreed or such that by any accident God sees either hurtfull or not usefull or lesse profitable to him thirdly that he aske in faith resolved to stick fast to God whatsoever comes to use no means of obtaining his desires but such as are perfectly acceptable to him see Jam. 1. 6. 15. And if we know that he hears us whatsoever we aske we know that we have the petitions that we desired of him Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified then in proportion it must be true of every particular petition which we have or shall aske of him 't is certain that he heareth and granteth it instantly and will actually in his time and in that manner and way that he sees best for us though not instantly of in the kind which we aske most infallibly bestow it on us 16. If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a note c sin unto death I do not say that he shall pray for it Paraphrase 16. One instance of this I shall mention to you If any man see his fellow-Christian fall into any deliberate sin yet so as not to refuse admonition or contemne advice to reform that is if he that thus sins do not remain incor●igible under the censures of the Church then in that case it is the duty of the Church and of each particular Christian to pray to God for him that he will pardon his sin and raise him speedily by his grace to that state from whence he is fallen and for any such essence not obstinately continued in God will thus hear the prayers of the Church for him But this not so that God will upon any intercession pardon him before his returning and repenting but that the Church may admit such an one to repentance and upon his approving his sincerity of repentance receive him by imposition of hands and blessing and absolution But in case he goe on contumaciously and incorrigibly there is then no mercy under the Gospel for such nor promise that the prayers of the Church shall be available for such 17. All unrighteousnesse is sin and there is a sin not unto death Paraphrase 17. 'T is true indeed all deliberate sin is such as is not reconcileable with the fear and love of God and consequently mortiferous without repentance yet some difference there may be in this and some that have sinned may not yet be so contumacious so desperately incorrigible as others and of those I now speak 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not Paraphrase 18. As for these deliberate sinnes which are not look'd on as sins unto death mortiferous in so high a degree we know that a pious person see note on c. 3. d. will not be guilty of any of them he useth all care and diligence to keep himself pure that the devil or tempter get no hold on him 19. And we know that we are of God and the whole world lieth in wickednesse Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives are elevated to God whereas the wicked riotous mulitude of Gnosticks c. are setupon nothing else but villany Exod. 32. 22. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ who we are sure is come in the flesh and came on purpose to instruct us in the knowledge and

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

admonitions and censures of the Church of which as there were several degrees so he that did not reform upon the first was within some time to be put under the second or higher and not reforming then was to fall under the third which was wont to be called by the Jewes Schammatha which signifies there is death a punishment proportioned to this sin and from the title thereof this seems to be called here a sin unto death Not that every deliberate or wilful sin is here so styled though that also be mortiferous without repentance for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin indefinitely taken according to the use of this writer see Note on c. 3. a. and according to that which follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin and yet every such as it there follows is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death in this sense but the phrase peculiarly belongs to a wilful sin to which without repentance or reformation eternal perdition is denounced heightned and aggravated farther with the addition of obstinacy against all perswasions and means of melting which renders him hopelesse and own'd to ruine and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that walk thus contrary to God resist his admonitions his grace all his methods of reducing them Of these the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say not that he that is the Christian brother shall pray for such an one Which words may seem very cautiously set not that he forbids but onely doth not command to pray for them or doth not promise any good successe to the prayers that are offered up for such an one Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth where the wilfulnesse is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinning deliberately and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliberate sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sinnes so wilfully continued in noting thereby the suspension of the prayers of the Church or the inefficaciousnesse of them which are answerable to the sacrifices of old time as when of obdurate sinners it is said that if Noah Daniel and Job the three great examples of powerfull intercession were there a praying for them they should not be available for the pardon of such That such as these were deprived of the benefit of the prayers of the Church and out of meet pity delivered up to Satan as the onely remaining charitable method by that means to rouze and awake them out of sinne is sufficiently known in the Antient Canons And it is the advice of Clemens Alexandrinus Str. l 7. concerning such insensate incorrigible sinners that we should pray to God for some temporal punishments upon them as the onely reserve behinde to make impression on them And that was done in the anathema or Cherem where they used execrations upon them not as an act of hatred but kindnesse toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such either for their pardon or for their repentance to qualifie them for it but they are onely look'd on as excommunicate persons that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christians but marked out and branded and shamed to reformation V. 21. Idols The idols that are here mentioned are sure those that the Gnosticks used To which purpose there is an eminent place in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were of the heresie of Simon Magus pretended to be of the Christian religion and to have forsaken the superstition of the heathens in worshipping of idols and yet came back again to that which they pretended to have forsaken falling down to the pictures and statues of Simon and Helene and by sacrifice and incense and drink-offerings doing adoration to them And besides these many abominable impurities not fit to be named there were among them All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols which the Christians are here warned to beware of THE note a SECOND note b EPISTLE OF JOHN THat this second and so likewise the third Epistle of John was not written by John the Apostle is conjectured in the Posthumous Annotations of the learned Hugo Grotius and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter There many changes were to be made in the Text to make the conjecture passable but here all circumstances of the Text doe fitly enough concurre to make it possible that John which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus should be the Author of these Epistles Of that John the antient Author of the Constit l. 7. c. 45. makes mention that as Timothy was made Bishop of Ephesus by S. Paul that is Bishop of the Gentile Christians there by the Apostle of the Gentiles so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John that is a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision Gal. 2. 9. who planted the Jewish Church at Ephesus That this second John the Bishop of Ephesus was the writer of these Epistles the chief argument that is produced is that from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder by which this writer calls himself and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle A second from the incomplete reception that these Epistles had in the first ages being not acknowledged by some Churches for a while A third from Diotrephe's opposing this Author 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle But these arguments have very small force in them toward the inferring the Conclusion For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder being a word of honour and dignity and belonging in the New Testament to the supreme Ruler of any Church and to none else that we can discern see Act. 11. Note b. it may very fitly belong to an Apostle residing and presiding in any Church as it is certain S. John had done at Ephesus for some time and the rather being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder by way of eminence And this will be more probable if it be confidered what account hath formerly been given Note on Tit. of 1 Joh. of the character of this Apostles style who useth not in his Gospel and accordingly it is in his former Epistle which is acknowledged to be his to name or mention himself unlesse it be by some circumlocution And

much more then those of Ezekiel and Daniel but by him detorted and wrested from their native itelligible sense to far distant purposes This view I shall not chuse to give here out of its place but leave the Reader to make it up by putting together these few notes on the three ensuing Chapters ch 1. g. ch 2. b. d. g. ch 3. a. That the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine is here given to the writer of these Visions and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle is not from any imagination of those that affix'd it that the Apostle John was not writer of them but because that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Antients Origen especially bestowed on this Apostle in respect of the divinity and sublimity of his manner of writing observable in his Gospel and particularly becausee he began it with setting down the divinity of Christ whereas others begin with his birth or humanity the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word was God This title had by the Platonists been given to Orpheus in relation to the book concerning the Gods written by him and so to Linus and Musaeus also those three ordinarily known by the name of Thrologi poetae CHAP. I. 1. THE Revelation of Jesus Christ which God gave unto him to shew unto his servants things that must shortly come to passe and he sent and signified it by his Angel unto his servant John Paraphrase 1. The prophecie or vision of Revelation of Jesus Christ which as to our great Prophet and Intercessor or Mediator between God and us was put into his hands by his Father that he might as he pleased make known to his Apostles some things that should suddenly come to Passe many of them in the age wherein they lived as his dealing with his crucifiers and their persecutors the Jews and as some of them he made known to them all together whilst he was alive as then near at hand Mar. 24. 34. Luk. 21. Mar. 13. so now he hath thought fit to send a Symbolical representation of the same and all the rest the whole matter of this prophecie by an Angel to John his most beloved disciple 2. Who bare record of the word of God of note a the testimony of Jesus Christ and of all things that he saw Paraphrase 2. That John that had preached or given in his testimony concerning the word of God the doctrine and deeds and sufferings and resurrection of Christ whereby he testified his to be the doctrine and will of his Father and some particulars which he peculiarly saw see Joh. 19. note d. and 1 Joh. 1. 1. not taken notice of by others 3. Blessed is he that readeth and they that hear the words of this prophecie and keep those things which are wirtten therein for the time is at hand Paraphrase 3. In this Revelation other prophecies there are and predictions of things future after this of the Jewes destruction and therein mixt the admirable ways of God's providence in permitting and punishing his enemies exercising and rewarding the patience of his servants the constant Christians And so the prophecies here set down of the destructions of the enemies of Christ are matter of comfort to all them are now under persecution and are such as concern every one that now lives to read and observe and to perform whar herein he is admonished to perform For the time is close at hand wherein one after another all those prophecies tending all to set from Gods wonderful providence in punishing his enemies and protecting his servant shall be successively fulfilled 4. John to the seven Churches in note b Asia Grace be unto you and peace from him which is and which was and which is to come and from note c the seven spirits which are before his throne Paraphrase 4. These Revelations which I John thus received I send in an Epistle to the seven Churchess of Asia which I salute my self and am commanded to send them greeting from the eternal God whose name is Jehovah which signifies He that is and was and shall be and from the Angels which attend and wait upon God eh 4. 5. and are as in the Sanhedrim the officers waiting on the head of the Sanhedrim to go on all their messages or as in the Chruch the Deacons to attend the commands of the Governour of the Church and to perform them see Mat. 18. note a. 5. And from Jesus Christ who is the faithful witnesse and the first-begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sins in his own blood Paraphrase 5. And from Jesus Christ him that testified and made known being here on earth the will of his Father with all fidelity see note a. and ch 3. c. and that being crucified rose from the dead and so as our first-fruits 1 Cor. 15. 20. ascertained our resurrection wherein we his brethren shall be like him our elder brother and hath all power given unto him in heaven and in earth is superiour to all the Princes of this world Dan. 4. 17. whose power or persecutions ye may fear to him that hath made use of that power to express the reality of his love to us in purging us from our sins obtaining justifica●ion and sanctification for us by the satisfaction wrought by the shedding of his blood and all the merits of his death and the power of his resurrection and the blessed consequents of it the sending of his Spirit and his own Intercession at the right hand of his Father all consequents of that blood-shedding of his upon which God so highly exalted him above all Philip. 2. 9. 6. And hath made us note d Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Paraphrase 6. And all this that he might purchase to himself a Church of obedient servants and accordingly he hath now set us apart as consecrated persons such as Kings and Priests were of old to perform daily service unto him and delivered us from our persecutors that we may do so To this Saviour and Redeemer of ours be ascribed as to our eternal God all glory and dominion for ever and ever Amen Which acknowledgment of that disciple of his attributing the same to Christ which Christ teaches us to attribute to our Father in heaven Mat. 6. and which belongs onely to God is a sure testimony that Christ is God see note on Rom. 9. c. 7. Behold he note e cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him even so Amen Paraphrase 7. Behold this is his season wherein he cometh to protect his servants and to inflict vengeance on his enemies see note on Mat. 24. b. as discernibly as when by the appearance of Angels in white clouds

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. ●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 * ●●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † ●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 M● 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

〈◊〉 〈◊〉 * the called Saints see v. 1. † how ●●●essantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Requesting always in my prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † that I may come unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈…〉 righ●usnesse God by 〈…〉 is ●ealed to 〈…〉 * 〈…〉 † ●mong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 far 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 like● 〈◊〉 of an 〈◊〉 of 〈…〉 * 〈…〉 † 〈…〉 * 〈…〉 † ●thinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 † 〈…〉 * 〈…〉 † 〈…〉 * 〈…〉 † 〈…〉 * 〈…〉 * unconscionable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristeas hist 70. interpret p. 861. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 2 P. 24 l. 13. * In 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p 160. * Lect. 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Thed●o * Ap. Sto●● p. 443. * Ap. Sto●● p. 444. * Ibid. p. 447. * Ap. Sto●● 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 i● uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●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 d●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 i● that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † have the same delight with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the same I with my mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * li. 4. de dict fact Sar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concupiscend● sed eidem concupiscenti● non consenti●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. † ●●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † un●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 per●ecting and cutting short † ●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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉