Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
me alone But although ye forsake me my Father will not he will continue close to me and acknowledge me even in death it self yea and raise me up from death 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world Paraphrase 33 This I have foretold you that you may depend on me for all kind of prosperity and by consideration of my conquest over all that is formidable in the world take courage and hold out against all the terrors and threats of the world and the sufferings in it Annotations on Chap. XVI V. 7. Comforter What is meant by the word Paraclete here attributed to the Holy Ghost hath been mention'd Note on c. 14. 16. and will more fully be discernible by this place For of the Paraclete taken in the notion of an advocate or actor this is the office to convince the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accuser or as it is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie the cause against all gain sayers to convince them or to convince others that they have complain'd or acted unjustly So that all that here follows must in any reason so be interpreted as shall agree with the customes of pleading causes among the Jewes Now there were 3 sorts of causes or actions among the Jewes 1. publick judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concerning criminall matters and those consisted in the condemnation and punishing of offenders against God false prophets c. 2 dly in the defending of the just or upright against all oppression or invasion or false testimony and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning justice or equity or righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 3 d in pleading against any for trespasse against his neighbour as in robbery c. and urging the law of Retaliation to suffer as he hath done and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment In every one of these was the Holy Ghost at his coming to be the advocate for Christ against the world who had rejected and crucified him One action he should put in against the world of the first kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning that question whether Christ were guilty of being a false prophet or they of not believing a true prophet the Messias of the world and should demonstrate or prove them guilty of a great crime viz. of not believing the Messias and that should be managed thus There are rules set down Deut. 18. 22. to discern and distinguish a false prophet from a true and particularly to discern the Christ or Messias v. 18. viz. if undertaking to be the Messias and to prove that by foretelling things which were not in the power of the devil to work or to foretell all the things which he foretold came to passe Now one of the things foretold by Christ was that the Spirit or Paraclete should come Which being fulfilled by his coming and his coming from God and not from the devil but destructive to his kingdome this would be a convincing argument that he was a true prophet and so the Messias which he affirmed himself to be and so that they were guilty of a great sinne in not believing on him of a greater in crucifying him and therefore that they ought to expect that punishment of excision Deut. 18. 19. which after within a while did accordingly befall that nation A second action which the Holy Ghost did put in for Christ against the world was to vindicate his innocence though he had suffered among them as a malefactor and his way of managing that was by giving them assurance and convincing them that he which was thus condemned and crucified by them was by God taken up into heaven as a clear testimony of his innocence to partake of his own glory there The third action was that of judgment or of punishing injurious persons by way of Retaliation against Satan the cause and author of the death of Christ who put it into Judas's heart and the chief Priests and Pharisees the former to deliver up the latter to put him to death And by the coming of the Holy Ghost and preaching of the word thorough the world and so the spreading of Christianity among the Gentiles which was an effect of this coming and office of the Holy Ghost this work of Retaliation was wrought most discernibly on Satan or the Prince of this world he put Christ to death and he himself is slain as it were his kingdome destroyed his idols Oracles abominable sins whereby he reigned every where among the Gentiles in the heathen world were remarkeably destroyed by this coming of the Holy Ghost and so the world and the Prince thereof judged sentenced and condemned judicio talionis to suffer from Christ as he had dealt with him and that was the convincing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgment This seems to be the meaning of this very difficult place to the understanding of which I acknowledge to have received light from the learned Hugo Grotius in his Annotations on the Gospels and from Val. Schindler in his Pentaglott in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1521. C. V. 23. In that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day here may possibly be mistaken by assigning too restrained a sense to it For if it be applied to that part only of the precedent verse But I will see you again which notes the space immediately following his Resurrection see c. 14. 19. and antecedent to his Ascension it will not then be proper to affirm of that space that they should ask him nothing for it is evident that at that time of seeing him they asked him many things see Act. 1. 6. But as this Resurrection of Christ was attended with his Ascension to heaven and sending the Paraclete so it is most exactly true which here follows In that day ye shall ask me nothing that is shall have no need of asking more questions The Paraclete shall teach you all things That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is rendred asking and not that other notion of asking for praying in the following words may appear first by v. 19. where they being dubious and uncertain what he meant by yet a little while and ye shall not see me c. it is said Jesus knew that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask him that is ask him the meaning of that speech and to that he here referres in the same word In that day when that course shall be taken for the instructing you so perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall ask me nothing 2dly By the changing of the word in the other part of this verse where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall ask or begge of the
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
can render him That which is generally observable of these four writings is this that the three first of them write the whole story from the Birth of Christ till after his Resurrection but two of them more largely Matthew and Luke the third Mark more succinctly setting down the series of the actions rather than the sermons and passages delivered by him And again though none of them agree throughout in observing the Order and Succession of the actions by them related see note on Mar. 5. a. yet two of them doe agree in it one with the other much more constantly than the third with either of them viz. Matthew an Apostle and eye-witnesse and Mark from Peter who was such also but the third Luke which wrote his story out of collections which he had from others and compiled it himself hath not so exactly observed the order wherein the things were done but onely set down the things themselves and when beside that of the order he hath sometimes varyed from the others in some words or circumstances as when others say 't was a Maid that spake to Peter and occasioned his second denying of Christ Mat. 26. 71. Mar. 14. 69. he reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculine Lu. 22. 57. and some other the like these are generally so inconsiderable and of so noimportance to the main matters of Faith the doctrines of the Gospel that they are rather arguments to demonstrate that these writings were not contrived by any compact or agreement of one with the other but each of them apart without consulting or knowing what the other had done which is a circumstance that was necessary to make their testimonies several and so to give them the greater authority from the number of them As for the fourth John his writing seems to have been designed to these two ends 1. To demonstrate and declare the Divinity of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antiâ—nt MS. copy he describes the first and glorious age or generation of Christ with the Father as the other three had set down his Humanity and cleared the matter of his Conception and Birth of the Virgin and 2dly to adde out of his own knowledge some remarkable things especially those which most tended to the former designe which had been omitted by the other three to which purpose he saw it necessary to set down the story of Christ's Passion and Resurrection as the rest had done that so he might affix those other circumstances which he design'd to adde unto them This is all that I think necessary to premise in this place of this matter S. MATTHEW CHAP. I. 1 THE book of the note a generation of Jesus Christ the son of note b David the son of Abraham Paraphrase 1 An history of what concern'd or narration of the passages of the birth life death and resurrection of Jesus Christ who according to the prophecies foregoing of the Messias sprang from the line of David and Abraham to both whom he was particularly promised 2 Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 3 And Judas begat Phares and Zara of Thamar and Pharez begat Esrom and Esrom begat Aram 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat â—almon 5. And Salmon begat Booz of note c Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. And Jesse begat David the King and David the King begat Solomon of her that had been the wife of Urias Paraphrase 6. Of her that had been defiled by David while she was the wife of Uriah but was now after Uriahs death taken to be Davids wife and of her in that matrimony Solomon was born 7. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. And Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias Paraphrase 8. And Jehoram begat Ahaziah Ahaziah begat Joas Joas begat Amaziah Amaziah begat Ozias called also Azarias See 1 Chron. 3. 11. 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. And Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. And Josias begat Jechonias and his brethren about the time they were carryed away to Babylon Paraphrase 11. Immediately before the time see note on Mar. 2. b. that Jechoniah king of Judah Jer. 24. 1. and the Jews with him were at divers times carried captive by the king of Babylon to his countrey 12. And after they were brought to Babylon Jechonias note d begat Salathiel and Salathiel begat Zorobabel Paraphrase 12. And after the time of their being carried or removed thither 13. And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat note e Azor 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. And Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David untill the carrying away into Babylon are fourteen generations and from the carrying aay into Babylon unto Christ are fourteen generations Paraphrase 17. So that the Genealogy here set down not by enumeration of all the severals which succeeded one another from Abraham to Christ see v. 8. but in that manner as is sufficient to deduce his pedegree from Abraham and David may for memory sake be divided into three fourteens one of those from Abraham to David before they were Kings a second from David to the captivity whilst they enjoyed the Regal power intire the third from the captivity to Christ when there were only some weak remainders of the Regal power among the Jews 18. Now the birth of Jesus Christ was on this wife When as his mother Mary was espoused to Joseph before they note f came together she was found with child of the holy Ghost Paraphrase 18. His mother Mary had been betrothed to Joseph but was not yet marryed to him and in this space he discerned her to be with child but knew not by whom it was it being indeed conceived in her by a wonderful miraculous manner by the operation of the holy Spirit of God 19. Then her husband Joseph Being note g a just man and not willing note h to make her a publick example was minded note i to put her away privily Paraphrase 19. Then her husband Joseph being a merciful pious man and not willing to expose or subject her to that publick and shameful punishment which belonged among the Jews to those women whom the husbands when they first came in to them found not to be virgins was willing secretly to dismisse her that being not known to be betrothed to him she might onely be lyable to the punishment of fornication viz. infamy not death 20. But while he thought on these things behold the Angel of the Lord appeared unto
〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors gaolers according to that of the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only crucio torqueo to torment but coerce◠too agreeable to that of imprisoning V. 10. Faith There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament First the Faith or beleiving that Christ was able to cure diseases c. So here and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples by which they beleived Christ so far as that by his delegated power they were able to doe the like miracles Mat. 17. 20. 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit is joyned with the gift of healing Secondly the belief of all that is revealed by God and that is in effect the true religion either before Christs birth and then 't is the faith of God Heb. 11. 3. 30 31. and referred to v. 6. Or after and then 't is the faith of Christ Rev. 14. 12. Or beleif of the truth that is that truth now revealed by Christ 2 Thess 2. 13. and when this is not so complete as it should be for want of light then 't is weak faith or weaknesse in faith Rom. 14. 1. To this many places belong 1 Thess 3. 2 5. 2 Thess 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith Christ foretels that there shall be at his coming to act vengeance on his enemies very little Faith upon the earth that is in the land of Judaea and Samaria So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaicall law to 't is used Rom. 3. 27 28. c. 4. 15. As it comprehends Christs precepts so 't is Rom. 16. 16. and as promises so 't is used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also whose object are those Promises and supposes and includes a sincere care of performing the condition now required under the Gospel without which as the promises belong not to any so the Faith is but an imperfect and false Faith which will never avail any Thirdly the dictate of Conscience rightly perswaded or assured of the lawfulnesse of what a man doth and that either to one particular action Rom. 14. 22 23. or universally to the Generall current of the life Heb. 10. 22. Fourthly in a more limited sense 't is a Confidence in prayer that what we ask as we ought to doe we shall receive Jam. 5. 15. and as an associate of that depending on Gods provision for things of this life the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of Faith Matth. 6. 30. this being one promise of the Gospel that they who ask shall receive and that all these things the necessaries of life shall be added to them that first seek the righteousnesse of Gods kingdome or of the Gospel Fiftly Fidelity and that either in God making good his promise to us Rom. 3. 3. 1 Cor. 1. 9. 10. 13. 1 Thess 5. 24. Or in man toward other men Gal. 5. 22. servants toward masters Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull steward Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God 2 Tim. 4. 8. where keeping the faith after fighting and finishing the course must needs be constancy and fidelity see Note on Jam. 1. a. from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification being frequently taken not for beleiving but faithfull see Heb. 2 17. 3. 2. 1 Tim. 1. 12. Revel 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithfull Luke 12. 46. all one with hypocrites Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life which God that sees accepts though for want of occasion or tryall as yet it be not express'd in action and so approved to men So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried first by a hard command of going out of his country then by an incredible promise of a Child from barren old Sarah then again by a hard command of sacrificing his Son these three being but trials of his faith upon which it was approved to be sincere and so he justifi'd 't is now apparent that before these tryals he had faith which then before it was tryed was nothing but this resolution of Obedience c. or a sincere giving himself up to God in praeparatione animi in purpose of mind or resolution and if it had fail'd in any of those tryals would then have lost its acceptance with God but failing not was approved This I conceive is the faith which in S. James must when opportunity serves be shewed or demonstrated by workes James 3. 18. and if in that case it doe not is a dead faith v. 20. but supposing it sincere though yet not tried then it is that which I now speak of and is then opposed to Works not as those note 1. the ceremonies of the Mosaicall Law or 2 ly perfect unsinning obedience but as they signifie actuall performance To this there is a place of a venerable ancient Writer Cyrill of Jerusalem which is very appliable who having said of the Theif on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was willing to doe well but death prevented him answers him presently in the person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work is not the only thing which I expect or which I so require that nothing else will serve the turn but I have accepted thy faith By which it appeares that Faith in his acception is that faithfull resolution then begun though through want of life no Works followed it Thus when Faith denotes profession of faith or of some duty to be performed by a Christian as 1 Tim. 5. 11. this is either sincere and then accepted as in that Thief and is then opposed to Works only as a lesse to a greater or imperfectius magis perfecto the more imperfect to the more perfect James 2. 22. or unsincere and hypocriticall and is then opposed to Works as falsum vero false to true and so faith and life are ordinarily opposed in the Fathers Besides these five the word is also sometimes used in a looser sense for beleiving the doctrine of God and Christ howsoever acquir'd whether from sensible experience Jam. 2. 19. or from ocular demonstration Joh. 20. 25. or from relation as when 't is said to come by hearing V. 11. Sit down The custome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at meat so usual among the Graecians and the Romans though it be not mention'd in the Old Testament but on the other side Tables were in
used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily without trouble or labour And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it will agree with it very well for that signifies jactati tost and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Physicians are the tossings of the sick and tumblings on their beds But our ordinary reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies loosed one from another dissolved not keeping together in companies so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in each place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd out of the way gone astray which is the thing here proper to sheep wanting a shepherd and is the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersion or disbanding Act. 5. 36. 'T is true the word doth sometimes note a dissolution of spirits whether through fasting or going too much a fainting as when 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 3. and Gal. 6. 9. 2 Sam. 17. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The people is hungry and weary or faint and thirsty in the wildernesse And so it may signifie c. 15. 32. I will not send them away fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they faint by the way But the similitude of the sheep without a shepherd inclines to the former notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolved straying one from another if that be the right reading of it CHAP. X. 1. AND when he had called unto him his twelve disciples he gave them power against unclean spirits to cast them out note a and to heal all manner of sicknesse and all manner of disease Paraphrase 1. And selecting twelve of his followers who should continually be with him and whom he might send out on any message of preaching c. Mar. 3. 15. and who should after his death undertake the whole work of preaching c. he now ordains them to that office and to that end 2. Now the names of the twelve Apostles are these the first Simon who is called note b Peter and Andrew his brother James the son of Zebedee and John his brother Paraphrase 2. The name of the first was formerly Simon or Simeon which signifies heark'ning or obedient a name aptly noting his readinesse to follow Christ and become his disciple but by Christ he is now called Cephas see Jo. 1. 43. in Syriack which signifies a stone such as might be fit in a building to be superstructed upon Christ the corner-stone and that in the Greek is Petros in English turn'd into the appellative Peter and with him Andrew his brother and James and John two sons of Zebedee after called Boanerges 3. Philip and Bartholomew Thomas and Matthew the publican James the son of Alphaeus and Lebbaeus surnamed Thaddaeus Paraphrase 3. Thomas Didymus and Matthew or Levi who had been a publican James the son of Alphaeus and Lebboeus or Judas the brother of James Luke 6. 16. who also was surnamed Thaddaeus 4. Simon the note c Canaanite and Judas note d Iscariot who also betrayed him 5. These twelve Jesus sent forth and commanded them saying Goe not into the way of the Gentiles and into any city of the Samaritanes enter ye not 6. But goe rather to the lost sheep of the house of Israel Paraphrase 5 6. These twelve Jesus furnish'd then with a commission which they should use at present as on occasion he should send them out to any city and after his death by going and preaching the Gospel over all the cities of Judaea against which time he now gave them command saying when you goe about that work Preach the Gospel first to the Jewes strictly taken the cities of the seed of Abraham through all Judaea and till you have first preached through all their region see Act. 13. 46. goe not to any of the cities that border upon Galilee nor to Samaria nor to any other city from them See note on c. 4. c. 7. And as ye goe preach saying The kingdome of heaven is at hand Paraphrase 7. A remarkable visitation from heaven approacheth as of notable punishments upon the unreformed so of deliverance and protection to the penitent among you that shall timely receive the Faith of Christ 8. Heal the sick cleanse the lepers raise the dead cast out devils freely ye have received freely give Paraphrase 8. And wherever ye come make use of the power which I now give you with the same franknesse and liberality that is used toward you work all manner of healing merciful miracles wheresoever ye come to all that beg them from you 9. Provide neither gold nor silver nor brasse in your note e purses Paraphrase 9. Make no provision of money much or little 10. Nor scrip for your journey nor two coats neither shooes nor yet staves for the workman is worthy of his meat Paraphrase 10. Nor of victuals nor cloaths to carry with you nor of any thing for your defence by the way For taking so much pains for the benefit of others ye may very reasonably expect to be entertained for all necessaries by them who profit by you 11. And into whatsoever city or town ye shall enter enquire who in it is worthy and there abide till ye go thence Paraphrase 11. Whensoever therefore you come into a town or village inquire what pious person there is dwelling there and there fasten your station and eat and drink what they set before you Lu. 10. 7. and goe not from that house to any other while you stay in the town 12. And when ye come into an house salute it Paraphrase 12. Say Peace that is all kind of prosperity be to this house 13. And if the house be worthy let your peace come upon it but if it be not worthy let your peace return to you Paraphrase 13. And if those of the house be qualified to receive it your blessing shall rest upon it but if not your blessing shall return upon you and they shall receive no advantage but the contrary by your coming among them on a design of so much charity 14. And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet Paraphrase 14. Depart from them and use that expression of shaking off the dust from your feet as a testimony to them that in their rejecting or not receiving of you they have rejected the only remaining means of their salvation and as a testimony against them that will one day be brought to give in a sad evidence the dust shaken off from your feet as it signifies that you have been there and thus been fain to depart from them will fall very heavy upon them 15. Verily I say unto you that it shall be more tolerable for the land of Sodome and Gomorrha in the day of judgment then for that city Paraphrase 15 I assure you the
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
Elders of the people unto the palace of the high priest who was called Caiphas Paraphrase 3. the whole Sanhedrim 4. And consulted that they might take Jesus by subtilty and kill him Paraphrase 4. apprehend Jesus secretly without any great noyse Lu. 22. 6. and cause him to be sentenced and put to death by the Romans 5. But they said Not on the feast day lest there be an uproare among the people Paraphrase 5. And although it were customary to put malefactors to death at solemne times Acts 12. 4. that their punishment might be more exemplary yet they had an exception to that because of the great opinion the people had of him which might cause a sedition among them if 't were done at any such time of resort and therefore they deliberated and had some thoughts of putting it off till after the feast But it seems this counsel was laid aside upon Judas's proffer v. 15. only a fit season was sought by Judas v. 16. perhaps only that of apprehending him in the night 6. Now when Jesus was in Bethany in the house of Simon the leper Paraphrase 6. One Simon known and distinguish'd from others by this that he had once had a leprosie and 't is probable had been cured of it by Christ and so was a disciple of his a Christian 7. There came unto him a woman having an note b alabaster box of very precious ointment and poured it on his head as he sat note c at meat 8. But when his disciples saw it they had indignation saying To what purpose is this wast Paraphrase 8. one of them by name Judas Iscariot see c. 27. Note h. and c. 21. 2. murmured that so much ointment should be cast away upon Christ 9. For this ointment might have been sold for much and given to the poor Paraphrase 9. when it might have been sold at a good rate and that have relieved many poor people 10. When Jesus understood it he said unto them Why trouble ye the woman for she hath wrought a good work upon me Paraphrase 10. Why doe you murmure or complain of this womans action seeing that which she hath now done is an act of charity or piety very seasonable at this time 11. For ye have the poor alwayes with you but me ye have not alwayes Paraphrase 11. For you are sure to have continuall opportunities of giving almes to the poor but ye are not likely to have so towards me 12. For in that she hath powred this ointment on my body she did it for my buriall Paraphrase 12. And indeed this very act which she now hath done is more then an act of charity 't is a presage very significant that I shall dye and be buried very shortly for which this ointment is proper by way of embalming 13. Verily I say unto you wheresoever this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memorial of her Paraphrase 13. the story of Christs death and burial 14. Then one of the twelve called Judas Iscariot went unto the chiefe priests Paraphrase 14. Then Judas he that had made that mutiny and consequently that had had this answer given him in foul displeasure upon this occasion and knowing that they of the Sanhedrin were desirous to apprehend him privately 15. And said unto them What will ye give me and I will deliver him unto you and they covenanted with him for thirty note d pieces of silver Paraphrase 15. Shekels 16. And from that time he sought opportunity to betray him Paraphrase 16. such an opportunity as they meant v. 4. that is an opportunity of taking him when the people should not be aware to deliver him up unto them 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover Paraphrase 17. Now on the thursday evening wherein the thirteenth day of the moneth Nisan was concluded see Note on Mar. 14. c. and the fourteenth day began the day of preparation to the feast of unleavened bread whereon they put all leaven out of their houses that is on the evening which began the Paschal day 18. And he said Goe into the city to such a man and say unto him The master saith My time is at hand I will keep the passover at thy house with my disciples Paraphrase 18. The season of my death is so neer at hand being likely to befall me before this Paschal day at even werein they were wont to eat the lambe that I cannot solemnly observe the paschal sacrifice I will therefore eat the unleavened bread and bitter hearbs the memorial of the afflictions and deliverance in Egypt at thy house this night See Note on Mar. 14. c. 19. And the disciples did as Jesus had appointed them and made ready the Passover 20. Now when the even was come he sate down with the twelve Paraphrase 20. after sun-set some time see Mar. 14. c. 21. And as they did eat he said Verily I say unto you that one of you shall betray me 22. And they were exceeding sorrowful and began every one of them to say unto him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me Paraphrase 23. It is one of the twelve see Mar. 14. 18 20. one of those very persons that lye at meat and eat in the same messe with me Lu. 22. 21. according to that prophecy Psal 41. 9. nay he gave John a particular token Joh. 13. 26. to signifie that 't was Judas 24. The sonne of man goeth as it is written of him but woe unto that man by whom the sonne of man is betrayed It had been good for that man if he had not been born Paraphrase 24. It is prophecied of the Messias that he shall be put to death and accordingly it shall be but woe be unto that man that shall be the instrument of it It were more for the advantage of that man never to have been then by this sin to incurre that woe 25. Then Judas answered and said Master Is it I He said unto him Thou hast said Paraphrase 25. It is as thou hast said 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat note e this is my body Paraphrase 26. And whilst Judas was there before any of them were risen from the table Jesus in imitation of the Jewes custome after supper of distributing bread and wine about the table as an argument of charity and a meanes of preserving brotherly love among them instituted the Sacrament of the Eucharist as a contesseration of charity among all Christians and to that end taking bread and giving thankes he brake and gave it to the disciples to take and eat telling them that this taking and eating was
also appears what Faith it is which is look'd on by Christ as so highly necessary even that which is here express'd by feeding on this spirituall food not only eating but digesting and turning it into the nourishment of our soules such a believing the doctrine of Christ as hath present influence on our lives obeying not only understanding his commands embracing his promises upon the terms on which they are made undertaking the performance of the condition of them and not only assenting to the truth of them And so for the humility of his life and the charity and zeale to the good of mens soules and the constancy and courage of his death and the charity so great as to lay down his life even for enemies to transcribe and practise that also This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat the flesh of the son of man and to drink his blood and without this we have no life in us V. 55. Indeed One principall notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained see Note on Lu. 16. a. to signifie truly valuable or durable or truly valuable because it is durable and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat or truly meat is explained to be the bread of life v. 48. that on which he that feeds shall live for ever so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever v. 27. and opposite to Manna on which they that feed die v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some speciall eminency wherein any attribute belongs to the subject and when it is applied to resemblances it then signifies that which is spoken of to be more eminently that by which 't is resembled then that it self is As I am the true vine that is A vine by bearing grapes which yield wine which makes glad the heart of man is not neer so able and proper to refresh a thirsty person as I am as my commands and promises are So S. John of Christ c. 1. 9. that he is the true light that is the most excellent So Heb. 8. 2. Heaven is the true tabernacle that of which the Tabernacle was but a dark and poor resemblance and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true bread v. 32. and truly meat here that is more nutritive and strengthning and comforting then meat and bread is 2 dly in respect of the particular matter to which 't is here applied viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that which feeds one for an houre or a day and enlargeth his life but so long being not truly food not worthy to be so called at least not so in comparison with that which keeps him alive so as life is adequately opposite to death that is forever And so with us the word false signifies fading transitory that which will faile us when it were most of advantage for us to receive benefit by it CHAP. VII 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him Paraphrase 1. went about preaching through the cities of Galilee where he rather chose to doe it then in Judea because the rulers of the Jewes those of the Sanhedrim at Jerusalem sought for some advantage or occasion to put him to death 2. Now the Jewes feast of tabernacles was at hand 3. His brethren therefore said unto him Depart hence and goe into Judea that thy disciples also may see the works that thou doest Paraphrase 3. On this occasion his kindred v. 5. said unto him Goe into Judea again that the many which were wont to follow thee there may see the miracles which thou doest 4. For there is no man that doth any thing in secret and he himself seeketh to note a be known openly If thou doe these things shew thy self to the world Paraphrase 4. For whosoever would gain an authority among the people in any reason must not doe his miracles privately therefore what ever thou doest doe it in Judea as publickly as thou canst 5. For neither did his brethren believe in him Paraphrase 5. This they said as not believing on him but either suspecting the truth of his miracles or else desiring that he would doe that which might acquire him that authority which they conceived him to pretend to 6. Then Jesus said unto them My time is not yet come but your time is alwaies ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil Paraphrase 6 7. Jesus therefore to rectifie this mistake of theirs saith unto them T is not yet fit for me to be so publick because the doctrine that I teach is contrary and odious to the world or the present prevailing power of the Jewes You may appear wheresoever you will being not under any such hatred by any thing that you doe or teach as I am sure to be among the Pharisees and chief of the Jewes 8. Goe ye up to this feast I goe not yet up unto this feast for my time is not not yet full come Paraphrase 8. You may go up to Jerusalem to the feast as publickly as you please but I shall not go yet when you go or with you because my time of going up in such a publick capacity v. 10. is not yet come 9. When he had said these words unto them he abode still in Galilee Paraphrase 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Paraphrase 10. Soon after his kindred were gone he also followed but more privately with small company attending him lest he should stirre up the jealousie of the Sanhedrim 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people Paraphrase 12. disputing arguing among them some affirming him to be an upright man and one that taught the truth others denied and said that he was a false prophet and seduced the people 13. Howbeit no man spake openly of him for fear of the Jewes Paraphrase 13. by way of oration to the people see note a. either for him or against him because the people were so divided in their opinions about him that either speaking for him or against him would have been perilous 14. Now about the midst of the feast Jesus went up into the Temple and taught Paraphrase 14. Now on some middle day of the feast on one of the eight dayes of which the feast consisted but neither on the first nor the last of them v. 37. 15. And the Jewes marvailed saying How knoweth this man letters having never learned Paraphrase 15. How comes he
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
from him and so cannot but know it distinctly and if in compliance with you or to avoid your reproaches I should say otherwise then what I have hitherto said or confesse that I came not from him or knew him not I should be like you a down right lyer This I will not be guilty of but do again professe that I am sent with perfect knowledge of his will and doe exactly observe it 56. Your father Abraham rejoyced to see my day and he saw it and was glad Paraphrase 56. And because you talke so much of Abraham I shall now say of him that he having received the promise of the Messias Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it to see my coming into the world and a revelation of it was made unto him and in it of the state of the Gospel and he was heartily joyed at it 57. Then said the Jewes unto him Thou art not yet fifty years old and hast thou seen Abraham Paraphrase 57. To this the Jewes objected that he was not fifty years old and therefore how could he say that Abraham lived since his birth that Christ could see Abraham or be seen by him 58. Jesus said unto them Verily verily I say unto you before Abraham was I am Paraphrase 58. Jesus answer'd that objection of theirs You are much mistaken in reckoning my age For 1. I have a being from all eternity and so before Abraham was born and therefore as young as you take me to be in respect of my age here I may well have seen and known Abraham But then 2. in respect of my present appearance here on earth though that be but a little above thirty years duration yet long before Abrahams time it was decreed by my Father and in kindnesse to Abraham revealed to him while he lived in which respect 't is true that he knew me also 59. Then took they up stones to cast at him but Jesus hid himself and went out of the Temple going through the midst of them and so passed by Paraphrase 59. They therefore conceiving this speech of his to be blasphemous after the manner of Zelots were ready to stone him presently Annotations on Chap. VIII V. 5. Such should be stoned That all that are guilty of adultery should be stoned we find not in the Law of Moses but that they should die the death which phrase say the Talmudists generally signifies Strangling This punishment of stoning belongs particularly to those that are taken in the fact as here the woman was v. 4. So saith Philo of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have counted them worthy of many deaths and so of stoning which was a high degree of severity and so Solon in one of his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man take an adulterer in the fact he may use him how he please and in the Twelve Tables Moechum in adulterio deprehensum impunè necato he that takes him may kill him lawfully and securely V. 25. From the beginning The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here bee Adverbially taken so it is often in other authors Hippocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia cited by Budaeus But for the sense or notation of the phrase here Melancthon Ep. p. 511. seems to have made a good conjecture that it signifies prorsus a note of Affirmation Even so or altogether absolutely For so the Chaldee when they would expresse any thing to be simply lawfull or unlawfull they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit and so it will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino c. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that honour and piety which is the end of making the statue or image of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A statue had not at all been made without that cause And after speaking of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but somewhat that was uterly unexpected And again speaking of the duties of man Without them saith he the life of man is nor a life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor indeed at all the 〈…〉 men any longer and many the like in that one 〈◊〉 But the other interpretation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first may well enough be born and hath the example of the Septuagint Gen. 13. 4. and 43. 18 and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having held out at the first they yeelded at the end See Jo. Coch. in Excerpta Gemarae in Sanhedr p. 280. And so the summe of Christs speech is that though they made doubts and disputes about him what he was yet he still made no scruple to stand to his affirmations of himself he still affirms that 't is even as he tells them all this while absolutely so and no otherwise he hath not spoken any thing too high of himself V. 29. Please him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court or judge or Prince coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. so the Principum placita among the Romans the Arrests of the Parliament of Paris c. among the French and the Common pleas in England that is communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase to expresse a court of judicature among us the word pleas denoting Judgments in one court as the Kings bench a tribunall in another So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be Gods lawes decrees determinations which he as the Judge or Prince of all of his good pleasure determines to be done and because Commissions are issued out of courts and are a kind of decree of those courts that such a man should have such a power therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not thought fit or appointed or determined c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the thing was resolved on and agreed on by all The multitude there having to doe in the choice of the men as followes and the Apostles consecrating and imposing hands on them v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose the meaning is that the Jewes had express'd their judgment past their votes in it that is either the Sanhedrim of the Jewes or possibly the people of the Jewes for so since the power of capital punishments was taken from the Jewes and was now in the Romans hands the proceeding was after the Roman fashion which was ut injussu populi
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
as Gen. 6. 9. perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his generation So where 't is called a wicked generation Deut. 32. 5. this word is used This though it be not the sound of the words in Greek must be resolved to be the meaning of the Prophet whose words here S. Luke having occasion to name or set down onely as the passage the Eunuch was reading not to make any use of them was in all reason to repeat in the Septuagints translation of them which the Eunuch was a reading and which they used for whom he wrote this story but not to affix any new sense to the original prophecie Yet because the words as they lie in the Greek may have a commodious sense also though that differing from the Hebrew I have in the paraphrase set down that also upon this ground that Job 34. 5. taking away his judgement signifies dealing unjustly with him V. 39. The Spirit In this verse the Kings MS. reads thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost fell upon the Eunuch and the Angel of the Lord caught or snatch'd away Philip. CHAP. IX 1. ANd Saul yet breathing out threatnings and slaughter against the disciples of the Lord went unto the high priest 2 And desired of him letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem Paraphrase 1 2. But the death of Stephen did not satiate the bloody mind that was in Saul or allay his zeal against Christians but being very intent upon it he came to the Sanhedrim at Jerusalem and desired the high priest to give him letters of commission to the Consistories of other cities of Syria as being under Jerusalem the grand Metropolis of Syria as well as Judaea and his Commission was to impower him v. 14. to â—eize upon any Christians whatever and secure them and bring them up to Jerusalem to be judged by the Sanhedrim there 3. And as he journeyed he came neer Damascus and suddenly there shined round about him a light from heaven Paraphrase 3. a bright shining cloud such as Mat. 17. 5. encompassed him 4. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me Paraphrase 4. And it struck him with great terror as at the presence of God which he knew was wont thus to exhibit himself This made him fall prostrate on his face and as he did so there came to his eares a clap of thunder and out of that this speech directed to him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee note a to kick against the pricks Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee and not to be refractary 6. And he trembling and astonished said Lord what wilt thou have me to doe And the Lord said unto him Arise and goe into the city and it shall be told thee what thou must doe Paraphrase 6. I am most ready to doe whatever thou commandest me if thou wilt please to give me knowledge of thy will 7. And the men which journeyed with him stood speechlesse note b hearing a voice but seeing no man Paraphrase 7. were so frighted with the thunderclap which they heard though they neither saw any man nor heard what was said unto him that they were not able to speak 8. And Saul arose from the earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus Paraphrase 8. was not able to see ver 9. but was saine to be led to Damascus 9. And he was three daies without sight and neither did eat nor drink Paraphrase 9. And he was not in three daies recovered out of that fit but continued blind and able to eat nothing in a kind of trance or extasie ver 12. 10. And there was a certain disciple at Damascus named ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and goe into the street which is called Straight and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight Paraphrase 11 12. who having earnestly pray'd that he may recover his sight in his prayer hath been in an extasie and therein had it revealed to him that one Ananias should come in and by bare laying hands on him recover his sight 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy saints at Jerusalem 14. And here he hath authority from the chief priests to bind all that cal on thy name Paraphrase 14. And now he is come with Commission from the Sanhedrim see v. 2. to secure all that publickly avow the worship of Christ Act. 22. 16. 15. But the Lord said unto him Goe thy way for he is a chosen vessel unto me to bear my name before the Gentiles and kings and the children of Israel Paraphrase 15. a prime speciall person whom as a most honourable instrument or piece of houshold-stuffe in my family the Church which I am now to erect I have set apart for my peculiar service see ch 26. 17 viz. to preach the Gospel not onely to the Jewes but the Gentiles also the greatest and supreme among them 16. For I will shew him how great things he must suffer for my names sake Paraphrase 16. And as fierce as he now appears against the Christian saith he shall suffer very heavy pressures run many hazards suddenly v. 23 and 29. and labour most abundantly and at last suffer death it self in propugning of it and this shall now be foretold him by thee 17. And Ananias went his way and entred into the house and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost Paraphrase 17. And Ananias went to him and laying his hands on him told him that Jesus that appeared to him as he came to Damascus had sent him to him not only to restore his sight to him but to endow him with many extraordinary gifts and graces thereby to fit him for Gods service in the Church to which he had designed him and to which he is consecrated ch 13. 2. 18. And immediately there fell from his eyes as it had been skales and he received sight forthwith and arose and was baptized Paraphrase 18. And he recovered his sight immediately and was baptized 19. And when he had received some meat he was strengthned Then was Saul certain daies with the disciples which
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
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 insâ—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
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
the holy Apostles So Titus is by Theodoret styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus the Apostle of the Cretans And so Epaphroditus Phil. 2. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Apostle for which Theodoret gives the reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was intrusted with the Episcopal government of them So Clemens Romanus the Bishop of Rome is by Clemens Alexandrinus l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Clemens by S. Hierome in Isa 52. vir Apostolicus an Apostolick person by Ruffinus De Adulterat lib. Orig. penè Apostolus almost an Apostle So Ignatius Bishop of Antioch is by Chrysostome in his encomium of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle For the time when this Epistle was written there is no certainty of defining save that as it must be after the Apostles preaching and converting the Jewes in the other regions beside Judaea so it must be before the year 63. for then this James was put to death by Annas the younger the High-priest See Josephus Antiq. l. 20. c. 8. The designe of the Epistle is visible to fortifie the faithful against all temptations wherewith the Gnostick-hereticks could solicit them and to secure their patience and purity and faith and charity and all other Christian practices in them and to foretell them the no stead that their worldly wealth most solicitously preserved will stand them in at the approaching calamity which will involve incredulous Jewes and Gnosticks together cap. 5. 1. hereby comforting the faithful and encouraging them to persevere till this coming of Christ for their rescue from their persecutors v. 8. CHAP. 1. 1. JAMES a servant of God and of the Lord Jesus Christ to the twelve tribes which are scattered abroad greeting Paraphrase 1. James the Bishop of Jerusalem employed by God Christ in the service of that Church sends greeting to the Jewish Christians that are dispersed among the nations out of Judaea in divers cities 2. My brethren â—ount it all joy when ye fall into divers temptations Paraphrase 2. Look upon it as the blessedest condition that can befall you the joyfullest thing imaginable that you meet with afflictions here in your Christian course and those of many sorts and kinds a succession of many of them 3. Knowing this that the trying of your faith worketh patience Paraphrase 3. And this you will doe if you duly consider the gainfull effects of these afflictions For as by them your faith is tried whether it be sincere or no so that trial exercises and gives you the habit of that excellent Christian vertue of patience and courage and constancy and that being a superiority of mind and a victory over a mans self over his most hurtfull and unruly passions his fears his sorrow his rage his revenge and over all the world besides over injuries rapines contumelies death it self it must needs be a delightfull joyous vertue 4. But let patience have her perfect work that ye may be perfect and intire wanting nothing Paraphrase 4. And then let this patience by consideration of the advantages of our suffering for Christ and pieties sake and by the delightfulnesse of these exercises of it advance to this pitch of rejoicing in tribulations of blessing and glorifying God for them together with constancy and perseverance therein and the more and heavier the afflictions are of rejoicing still the more v. 2. which is the giving patience the full scope improving that vertue to the highest degree of perfection and this will be infinitely for your advantage the greatest riches that ye can be capable of in this world 5. If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Paraphrase 5. To this indeed there is not only fortitude required but wisdome and that of the highest nature And if in such times of pressure as these any man want this true heavenly spiritual wisdome this skill of managing himself at this time of securing his interest with Christ rather then with the world of depending on Christs care of him without using other artifices of securing himself of bearing not only patiently but joyfully the utmost evils let his recourse be continually to God whom he need not make scruple or be ashamed to consult upon every occasion for his liberality is not confined like ours nor is he wont to reproach those whom he gives any thing to and he will certainly shew him this truth and furnish him with this strength of enduring cheerfully and give him when time comes the experimental knowledge of what I here say how joyfull a thing it is to be thus exercised and to retain this superiority of mind in all the afflictions that can befall us 6. But let him ask note a in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed Paraphrase 6. But let him come to God with firm adherence on him a mind resolved whatsoever comes to stick fast to God to use no means of delivering himself but such as are acceptable to him never entertaining any doubt whether Gods waies or his own are to be adhered to for the obtaining of his ends making no question of Gods power or will to answer his requests and therefore praying and depending on him quietly for an issue but of all Whereas the contrary doubting or wavering keeps men in a perpetual tempest and agitation of mind alwaies tossed from one hold one dependence to another see note on 1 Joh. 5. b. 7. For let not that man think that he shall receive any thing of the Lord. Paraphrase 7. And besides it is the blasting of our prayers God being not wont to hear them that doe not sincerely and faithfully depend on him 8. A double-minded man is unstable in all his waies Paraphrase 8. A wavering inconstant Christian that together with the faith of Christ applies himself to unlawfull courses for his own safeguard hath the infelicity of never knowing which way to turn himself being alwaies betwixt two and disquieted upon all occasions see Ecclus 2. 13 14 15 16. 9. Let the note b brother of low degree rejoice in that he is exalted Paraphrase 9. 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
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.
like him in holinesse and like him in blisse and that blisse shall consist in seeing of him as he is a fountain of all that is desirable to our natures 3. And every man that hath this hope in him purifieth himself even as he is pure Paraphrase 3. And whosoever hopes or depends on God for any such future state if he expect to receive it from him according to his manner of promising not absolutely but conditionally or indeed whosoever sets his heart on the vision of God a pure and blissful state not any sensual paradise but a spiritual state of blisse made up of sinlesnesse and purity will in all reason set a purifying here be a practising and aiming after that excellent copie that he may be capable of that perfect purity hereafter 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Paraphrase 4. Sin is a contrariety to the Law of God an act of disloyalty to our King and he that deliberately committeth any act of sin doth proportionably commit a rebellon and disloyalty against Christ 5. And ye know that he was manifested to take away our sins and in him is no sin Paraphrase 5. And Christ both by his example being sinlesse never guilty of any act of sin and by all that he hath done and suffered for us hath designed this special end to himself to purifie our lives and cleanse us from all deliberate acts of sin 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Paraphrase 6. He that adhereth fast to him that as a member of his continueth in him falleth not indulgently or deliberately into any act of sin he that doth so disclaims all true knowledge of God is no Gnostick properly called or conversation with him 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous Paraphrase 7. My young tender Christians let not the Gnosticks seduce you to your ruine he that continues in all righteous actions that actually performs the will of God and not onely in intention of mind and that through his whole course of life and if he fail therein returns again speedily by repentance this person and none but this is the Christian righteous man he and none else is accepted by God as righteous under the Gospel in like manner and proportion as Christ doing righteousnesse is said to be righteous upon that and not any other ground of denomination 8. He that note a committeth sin is of the devil for the devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the devil Paraphrase 8. He that deliberately committeth any act of known sin is in that or so farre an imitator of the devil for at the beginning soon after his creation he acted rebellion against God and hath done so ever since And to take off all men from following of him was the very designe of Christ's coming into the world 9. Whosoever is note b born of God doth not commit sin for his seed remaineth in him and he note c cannot sin because he is born of God Paraphrase 9. Whosoever is a true child of God keeps himself strictly from all deliberate sin and the reason is clear because that principle of sonship that from whence he is said to be born anew or of God to wit his sincere resolute conversion to God if that continue to have any energic or life in him is directly contrary to and incompatible with the committing any sin and therefore he cannot thus sin because he is a child of God a regenerate person that is such sinning is unreconcileable with that state 10. In this the children of God are manifested and the children of the devil whosoever doth not righteousness note d is not of God neither he that loveth not his brother Paraphrase 10. This is the character of difference between pious and wicked regenerate and unregenerate men he that lives an impious and uncharitable life is no regenerate child of God's whatsoever he flatter himself of his state 11. For this is the message that ye heard from the beginning that we should love one another Paraphrase 11. For this of charity is the grand fundamental doctrine which was so often and so earnestly commanded by Christ when he was here on earth 12. Not as Cain who was of that wicked one and slew his brother And wherefore slew he him because his own works were evil and his brother's righteous Paraphrase 12. And how contrary is this to that emulation and maligning of those that are better then they which was the affection that put Cain on killing his brother and doth the like in the Gnosticks now abroad who hate and persecute all the orthodox Christians to death and can have no other quarrel to them but that their own works are evil and the others good 13. Marvel not my brethren if the world hate you Paraphrase 13. But this you pure Christians have no reason to wonder at if it prove to be your lot 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death Paraphrase 14. We know that we are regenerate Christians see note on Luc. 15. c. by our charity to other men which he that hath not is clearly an unregenerate unchristian person 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Paraphrase 15. The hating of others is by interpretation the killing of them because it is so in intention of heart did not some outward restraint curb it and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper the regenerate state from the having spiritual life abiding in him which the Gnosticks that are so malitious doe yet so much talk of 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren Paraphrase 16. Christ's love to us was expressed in this that he was willing to incurre the utmost hazard even to venture his life to reduce us and agreeably Christian charity obligeth us to venture even our lives for other men after the manner and upon so noble a designe as Christ did that is to bring unto the Christian faith as the martyrs did any one or more enemies of Christ and so likewise in other cases proportionable to this 17. But who so hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Paraphrase 17. But how contrary to this is the practice of the world when rich men that have to spare for others have yet no compassion or charity to them which he that doth how can he be said to
and no more strange then for any other living person to have his Martyrdome particularly foretold As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed which may be thought to conclude him already killed sure that is of little weight it being very ordinary for prophecies to be delivered in words which signifie the time past All this may serve for a competent satifaction to the grand difficulty And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time wherein the Visions were received yet that they belong much of them to the businesse of the destruction of the Jewes there will be little question when the particulars come to be viewed This being thus farre evident it follows to be observed that the destruction of Jerusalem under Titus was but one part of this coming of Christ I mean of the judgments upon the Jewes Many other bloody acts there were of this Tragedy still behind when that was over Not to mention Domitian's edict of killing all David's kin Eusebius l. 3. c. 19. The first I shall insist upon is that under Trajan till whose reign S. John himself lived saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus though not to this part of it In this Emperors time it went very heavily with the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he their calamities came tumbiling in upon them one of the back of another For both in Alexandria and the other parts of Aegypt and even in Cyrene many Jewes behaving themselves seditiously and at last breaking out into open warres and horrid cruelties described by Dion and Spartianus as well as Eusebius and once having worsted the Grecians they of Aegypt and they of Cyrene joyning together under the conduct of Lucuas and overrunning all Aegypt the issue of it was that Trajan sent Marcius Turbo with an army by sea and land horse and foot who in a long continued warred killed great multitudes of them and lest they in Mesopotamia should or suspecting that they had already joyned with them the Emperor sent to Quintus Lucius Aemilius that he should destory them all utterly out of that province and for his care in obeying that command he was saith Eusebius constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor These passages we find in Eusebius l. 4. c. 2. and saith he all the Greek writers of the Heathens who set down the stories of those times have the same verbatim and so indeed they have See Dio as also Spartianus And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thousand in that reign of Trajan's this if there had been none before and if there were no more behind might well be styled a coming of Christ in the clouds against his crucifiers a lamentable judgment on all the tribes of that land and so might own the expressions in that seventh verse and some part of the after Visions But beside this yet farther within few years more in the time of Adrian Trajan's immediate successor who began his reign An. Dom. 118. there befell more sad destructions upon the Jewes and particularly upon Jerusalem it self occasioned by the rising of Barchocheba who being but a villain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lived by robbing and killing took upon him to come as a Messiah as a light from heaven to the Jewes and therefore styled himself Son of a starre And with those that he thus raised a great warre there was waged by the Romans in the eighteenth year of Adrian at the town Bethek not farre from Jerusalem and the issue was that the Jewes were under a most miserable siege and Rufus governour of Judaea on occasion of this rising without any mercy destroyed all he could come to men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 4. c. 6. whole myriads together and to conclude there came out an Edict of Adrian's after the death of the ring-leader interdicting all Jewes and forbidding them to return to their city Jerusalem again or so much as to look toward it to which end the foundations of the Temple were ploughed up by Rufus and so Christ's prophecie not till now exactly fulfilled of not one stone upon another the city inhabited by the Romans new built and named Aelia from Aelius Adrianus and they say the statue of a Swine set over the gate of it reproach the Jewes and banish their very eyes from it And this was another passage which might well be referred to in that place as matter of mournful spectacle to all the Tribes of Judaea and as mournfully represented in some of the Visions To which must be farther added that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong but as notably also and welnigh as soon the erroneous vile Christians of those times which were many of them Jewes also and those that were not Judaizers or compliers with the Jewes viz. the Gnosticks so oft spoken of in S. Paul's Epistles and by S. Peter and S. James S. Jude and S John also with intimation of their approaching destruction which here is visible in the Vision of and the causes of the several destructions that lighted on the seven Churches of Asia if not wholly yet at least on the Gnosticks and other hereticks among them of whom saith Eusebius after the enumerating of their heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vanished to nothing in a moment and this saith he in Trajan's time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then in the second place the other enemies of Christ partakers in the crucifying of him and afterward eminent persecuters of Christians those of heathen Rome as will appear in the exposition of the Visions And then thirdly as in a parenthesis Gog and Mogog c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years should waste the Church again the Turks in the East c. And then all the enemies of God at the fatall last day of doom c. 20. 11. That this was the summary matter of these ensuing Visions the most serious pondering of every part soon made unquestionable to me And of it the Reader may here before-hand receive this short scheme viz. that after the Preface in the first Chapter to v. 10. and the Visions about the seven Churches of Asia each of them set down distinctly c. 2 and 3. this book contains First the proceedings of God with the Jewes from the fourth to the twelfth chapter Secondly the infancy and growth of the Church of Christ in order to the heathen world till it came through great oppositions to get possession of the Roman Empire partly by destroying partly by converting the heathen and villanous impure Idol-worshippers from the twelfth to the twentieth chapter Thirdly the peaceable flourishing state of the Church
as well as the terrors of worldly sufferings though you have been wrought on by the latter of these yet for the former you are free you detest those abominable villanies of lust which come from the Nicolaitans and are gotten into other Churches v. 15. and 20. 7. He that hath an eare let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus and all that are under that metropolis for it is of near concernment to all And as it brings terrors to all who shall be involved in the sin mentioned so every one that shall hold out and overcome the temptations he shall have deliverance here and hereafter eternal life bestowed upon him which is the meaning of eating of the tree of life Gen. 2. 22. and may be encouragement and reward sufficient to those that shall lay down their lives for Christ and so here is fitly mention'd to those who would not confesse Christ in time of persecution 8. And unto the Angel of the note d Church in Smyrna write These things saith the first and the last which was dead and is alive Paraphrase 8. Another message deliver to the Bishop of Smyrna another metropolis of Asia in these words Thus saith Christ the eternal God that was so despised and contemned by men who was put to death but rose from the dead see c. 1. 11. and so is fit to encourage you in your patience and sure to reward you whatsoever it cost you though it be the losse of life and all 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them that note e say they are Jewes and are not but are the Synagogue of Satan Paraphrase 9. Your works have been very pious and Christian your diligence remarkable and great persecution and poverty you have suffered but this very thing tends to the encreasing of your wealth treasured up for you and your contentednesse is at the present all riches and you have been tempted by the contumelies and reproches and railings cast upon you by the Gnosticks who are a sort of men that take upon them to be Jewes to avoid persecutions from them but indeed are not live not according to the Law Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testament for the understanding of which they call themselves Gnosticks and from thence to fetch great secrets which are all nothing but hellish abominations and their practices consequent to them meerly diabolical accusing calumniating and persecuting the Orthodox Christians And therefore if they are of any society or Synagogue any religion 't is not that of Moses from God but of the devils institution These I know have reproached and railed at you and ye have suffered much from them 10. Fear none of those things which thou shalt suffer behold the devil shall note f cast some of you into prison that ye may be tried and ye shall have tribulation ten daies Be thou faithfull unto death and I will give thee a crown of life Paraphrase 10. Take courage against all possible dangers remembring me as I have represented my self to you v. 8. And now I tell you before-hand that your constancy to the faith must in reason be expected to raise you up enemies both at this present the Jewish zelots for the Synagogue v. 9. incensed against you by the Gnosticks and afterwards the Romane officers assertors of the diabolical Idol-worship against Christianity and these latter shall apprehend and imprison some of you being permitted by God to doe so on purpose for the farther tryall of your constany And this persecution which shall come upon you when the Jewes are destroyed in the time of Marcus Aurelius and Verus under which Polycarpe the Bishop of this Church shall suffer death shall then last for a little while and all this shall prove a foundation of greater glory to you and help them to the reward and crown of Martyrdome which suffer in it and that is all the hurt which your constancy shall bring you 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death Paraphrase 11. They that hold out to the end that persevere in despight of all these temptations shall continue a prosperous flourishing Church shall not have their Candlestick removed from them as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ see note on c. 20. d. 12. And to the Angel of the Church in note g Pergamos write These things saith he who hath the sharp sword with two edges Paraphrase 12. This is the message of Christ to you who looketh upon you as a judge and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily 13. I know thy works and where thou dwellest even where Satans note h seat is and thou holdest fast my name and hast not denyed my faith even in those daies wherein note i Antipas was my faithfull Martyr who was slain among you where Satan dwelleth Paraphrase 13. I cannot but commend your Christian behaviour and constancy and that the greater being considered with the circumstances of the place of your abode in the midst of such temptations to the contrary and of the times approaching wherein Antipas for his fidelity and courage in preaching the Gospel will be I foresee cruelly martyr'd and where the instant malices of the adversary might possibly have terrified you 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication Paraphrase 14. But yet for all this courage great faults there are among you though the whole Church be not guilty of them viz. the doctrines and practices of the Gnosticks are gotten in among you which are but a transcript as it were of that famous counsell of Balaam to Balac which brought that curse and ruine upon the Israelites when nothing else could doe it consisting in joyning and complying with the Idolaters see note b. and committing all abominable uncleannesse see Jude f. 15. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Paraphrase 15. In like manner there is gotten in among you and permitted or not punished by your Bishops that unclean doctrine and practice of the Nicolaitans see note c. which being most odious to me ought most sharply to have been punished by them 16. Repent or else I will come unto thee quickly and fight against them with the sword of my mouth
Paraphrase 16. And if this lenity be not speedily mended I will visit and destroy you suddenly by judgments parallel to the sword that fell on those Israelites that were corrupted by Balaams counsell Num. 25. 5. 17. He that hath an eare let him heare what the Spirit saith unto the Churches To him that overcometh will I give to eat of the note k hidden Manna and I will give him a note l white stone and in the stone a new name written which no man knoweth saving he that receiveth it Paraphrase 17. And for all those that keep themselves pure and spotlesse from these temptations this compliance and uncleannesse let them know that the joies and comforts that come in to them by the practice of the contrary Christian vertues of courage and purity are though invisible yet far greater then those which these carnal Gospellers enjoy 1 Cor. 2. 9. and besides this portion of inward blisse adherent to the practice of duty at the present prepared for them by God and showr'd down like Manna upon their souls they shall over and above as victors have a ticket given them by the judges to receive the reward that belongs to them the value or quality whereof and their names is written in that ticket have a token or ticket given them with the name of Christ written on it signifying the Christian reward of grace and glory but that such as is not to be conceived what or how valuable it is but by the enjoying of it 18. And unto the Angel of the Church in note m Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse Paraphrase 18. Christ that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise the rewards and punishments which he hath in his dispensing 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first Paraphrase 19. I take notice of your Christian actions and courage in confessing of Christ see note b. and your charity or liberality to the poor brethren and your constancy against all terrors and all these Christian actions daily improving and growing greater and more abundant in you 20. Notwithstanding I have a few things against thee because thou sufferest that woman note n Jezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto Idols Paraphrase 20. Yet one quarrel I have against you that you permit that heresie of the Gnosticks that take upon them to understand mysteries beyond all others to delude some members of your Church and infuse their false doctrines into them and among others those foremention'd v. 14. of filthinesse and communicating in Idol-worships 21. And I gave her space to repent of her fornications and she repented not Paraphrase 21. And these filthy hereticks have not made use of the warning by me given them to repent but still goe on in their impieties 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds Paraphrase 22. And therefore you may expect that the judgments that shall suddenly fall upon them and all that join with them shall be very heavy if not prevented by their speedy reformation 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works Paraphrase 23. And all that are either leaders or followers in this impietie shall be destroyed to be an example to all the Christian Churches in the rest of Asia that these doctrines and practices may be avoided by them upon sight of my severe visitation upon these which may assure you all you Churches of Asia that according as you behave your selves so you may expect to be rewarded by me 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burthen Paraphrase 24. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 25. But that which ye have already hold fast till I come Paraphrase 25. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 26. And he that overcometh and keepeth my works unto note o the end to him will I give power over the Nations Paraphrase 26. And they that thus persevere in the performance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 27. And he shall rule them with a rod of iron and as the vessels of a potter shall they be broken to shivers even as I received of my Father Paraphrase 27. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 28. And I will give him the morning star Paraphrase 28. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches
c. See Note a. V. 8. Death and hell followed By death here and Hades or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction along with it the pestilence is most probably signified which follows the famines immediately Mat. 24. 7. and so here in the end of this 8 th ver sword famine death Death sure is pestilence and that some particular pestilence soon after the famines forementioned Yet will it not be amisse to observe how properly this word which signifies mortality in general without defining the way of it may be also set to denote some other of those prodigious slaughters which after fell upon the Jewes which could not be contained under either the sword or famine before mentioned Of this sort there were many that especially of the three myriads that is thirty thousand which in a tumult at the feast of the Passeover were thrust and trod to death by themselves as they ran tumultuously out of the gates of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. Unto them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them here in the Plural seems to signifie the three last horses and their riders and so to denote sword and famine and pestilence the same that was mentioned by Christ Mat. 24. 7. as the beginnings of their sorrow or pangs of a farre heavier travail which after followed and so no doubt there was a completion of it in such a degree as is here spoken of that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the fourth part of the land whether that signifie to the destroying one tetrarchy or fourth part of the nation as it is certain it fell very heavy upon Galilee or whether to the destroying very many in several parts of the nation so that not all but only a fourth part of the nation were thus visited by these destructions This latter will seem the most probable if it be applied peculiarly to that point of time which is parallel to the beginnings of sorrow Mat. 24. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the beasts if that be the right reading will signifie the prevailing of the beasts of the field as a token and effect of a vastation in those places where the sword and famine and pestilence had made such havock that is in that fourth part of the land But the King's MS. reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the beasts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth part of beasts answerable to the fourth part of the earth precedent and then the meaning will be that this destruction fell upon the cattel as well as men as either in warre or famine or pestilence it is wont to doe This hath thus farre been said on supposition that what is described here belongs to the beginnings of sorrows and not the bitter pangs themselves As for those they were farre more sharp and wasting and infinitely above this proportion The story is full of them At the Passeover to shew the just judgments of God in avenging on them the death of his Son at that very time wherein they crucified him no lesse then 300000 which came up to that feast out of all Judaea were shut up in Jerusalem as in a prison in that close siege of the Romans which made the famine so soon to rage most furiously and this whole number being but a small proportion to the infinite multitude more of those which were in the city before for by Cestius's computation of the 255000 and 600 sacrifices offered at one Passeover at the rate of ten persons to one sacrifice the number will be near ten times as great as this now named besides the unclean that were excluded the sacrifice were all one and other destroyed either by the famine or by the seditious and turbulent among themselves killing the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under pretense they would betray the city or by the pestilence or by the enemy when they were taken forraging for food and crucified great multitudes of them before the city or at last taken captive by the besiegers So that of those that fell by the famine and sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus de Captiv l. 6. c. 44. as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he there casts up the summe to an hundred and ten myriads that is eleven hundred thousand And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seditious robbers and thieves as they were by their own accused and appeached they were all put to death by Fronto a Roman after the taking the city and of those that were still left those which were tallest and 〈◊〉 they were reserved for the triumph Then of the rest that were above seventeen years old many were sent prisoners to the works in Aegypt and many sent into the provinces to be destroyed in the Theatres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he by sword and by wild beasts And for all those that were under seventeen years old they were sold for slaves And of these alone saith he the number was above nine myriads that is ninety thousand V. 9. Under the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and c. 8. 3. must signifie the altar of incense called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 1. 11. but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of burnt-sacrifice the whole place here represented from ch 4. being the Sanctuary within the veile where this altar of incense stood that other of the burnt-sacrifice standing without in the court see Note on Mat. 23. i. and so 't is clear by the mention of incense ch 8. 3. To which purpose may be observed what we find in Theophylact that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used peculiarly for that censer which the Chief Priest once a year carried with incense into the Holy of holies and that the standing altar in the Sanctuary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred under the altar as they that conceive it the altar of burnt-sacrifice conceive also that the souls of the Martyrs doe here lie at the foot of the altar where the blood which is the life of living creatures is wont to be poured out but in the lower part of the Sanctuary beneath the altar of incense Of this word see more in Note on ch 11. a. As for the souls of those that were slain by that phrase is signified their blood as the soul and the life is all one and the blood is the life Gen. 9. 4. and the blood of the slain is the effusion of their blood as the blood of Abel the sin of murthering them The same is after express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were slain for of them in the Masculine gender and not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cried saying How long c. All which signifies no
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Paraphrase 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will and to oblige him to the utmost industry and diligence in the service of God knowing that nothing that we thus undergoe shall fail of receiving a reward Annotations on Chap. XV. V. 7. Seen of James What is here said of Christs appearance unto James is not mentioned in the Gospels yet is it by S. Jerome mentioned from the tradition of the Church and that presently after his resurrection before those other appearances which are here mentioned before it which if it be true it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not rendred afterward but either as an Ordinal of dignity not of time or as a form of numbring up several times without exact observation of the order of them then besides or in the next place as the word is used in this Epistle c. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where nothing of order is considered Now what James this was is affirmed by S. Hierome also that James the brother of our Lord whom he calls the thirteenth Apostle styled James the Just saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he reckoned by S. Paul among the special witnesses of the resurrection James the known Bishop of Jerusalem whom therefore some of the antients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons l. 1. c. 17. Chrysostome Hom. 1. on the Acts Theophyl on 1 Cor. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen by James the brother of the Lord constituted by him the first Bishop of Jerusalem So Photius the Patriarch of Constantinople Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first of High-priests or Bishops who by the Lords hand received the holy unction and Bishoprick of Jerusalem What is thus said of his being constituted Bishop by Christ is by others said to have been done by Christ and the Apostles Euseb l. 17. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first Bishop of Jerusalem received it from Christ himself and the Apostles by others from the Apostles immediately So Eusebius from Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith that Peter and James and John after the assumption of Christ as being the men that were most favoured by Christ did not contend for the honour but chose James the Just to be Bishop of Jerusalem So before Clemens Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner did the brother of the Lord James called by all men the Just receive the Church of Jerusalem from the Apostles And that this was done the first year after the death of Christ is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren that is the Bishop and the believers there And thence is it that he is called an Apostle Gal. 1. 19. and Act. 15. 6 and 22. the Apostles came together and It seemed good to the Apostles so saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those whom they now call Bishops they called Apostles bringing this for a proof of his affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostles wrote from Jerusalem to those in Antioch And this is the reason that in this his Church of Jerusalem James is set before Peter and John Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas and accordingly Paul assoon as he comes to Jerusalem persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle and is called James the Apostle in the Inscription of the Epistle though in the beginning of it he style himself a servant of Jesus Christ See Note b. on the Inscription of that Epistle V. 8. Born out of due time The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from a proverbial from among the Romans begun in Augustus's time It is from Suetonius taken notice of by Baronius An. Chr. 44. n. 74. but somewhat misrepresented The words of Suetonius lye thus in the life of Augustus c. 35. Erant super mille senatores quidâ—m indignissimi post necem Caesaris per gratiam praemium allâ—cti quos Abortivos vulgus vocabat There were at that time an enormous number of Senators above a thousand and some of them most unworthy of that dignity having after the death of Caesar by favour and bribery gotten to be elected These the multitude proverbially styled Abortives To this proverbial styâ—e of reproach S. Paul in great humility seems here to refer making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate viz. that he like them was none of the regular number of the Twelve none of those first taken in in Christs life time no way worthy to be an Apostle 〈◊〉 having persecuted the Church of Christ v. 19. and yet by Christs grace and special favour called and admitted to this dignity by the grace of God I am what I am v. 10. and in thâ—se so many respects fit to be look'd on in his own opinion of himself as they were reproachfully by the people viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth which consequently hath not those full dimensions which those children are born with who have staid in the wombe their full time to which most aptly agrees that which followes v. 9. as the reason of this expression for I am the least of the Apostles as the Abortive is the least of children And this is still but proportionable to what he every where when he speaks of himself is forward to say calling himself the greatest or chief of sinners lesse than the least of all Saints and attributing all to the superabundant mercy and grace of God that he so unworthy was thus vouchsafed and dignified by Christ V. 29. For the dead 'T is to little purpose to set down the several interpretations of this place see Justâ—ll in Cod. Can. Eccl. Vniversae p. 173. This which hath been set down in the paraphrase is most natural rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead is but the title in brief of that grand Article of the Creed that of the resurrection of