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
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
in this sacred use of it there seems to be a Metonymie or figure very ordinary whereby the word that signifies good news is set to denote the history of that good news the birth and life and resurrection of Christ which all put together is that joyful good news or tidings As for our English word Gospel which the Saxon read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compounded of God and spel the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Saxons signifying good as wel a God no difference being discernible in the writing of those two words among them unless that when 't is taken for God it hath anâ—e after it So in the Treatise De veteri Testame to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aelc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is all good and all good cometh of him According to the notion of most Nations the Heathens calling God Optimus the best and Christ according to the Jewish notion telling the young man that there was none good save God onely As for the other part of it spel it seems to signifie word among the Saxons as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. 37. Psal 79. 14. signifies a by-word or Proverb or as it is still used in the North by-spell So in the Treatise De Vet. Test Among Solomon's writings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boc One is Proverbs i. e. by-spell book and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by-spell of wisedome Some remains of the use of this word are still among us as when a charm carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently a verse or a word one or more lines of Scripture or otherwise either spoken or writteâ— and hung about ones neck on design to drive away a disease according to the superstitious beleef and practise of our Ancestors is still among us called a Spell from the antient use of it as in the Poet Sunt verba voces quibus hunc lenire dolorem Possis words signifie charms And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by euphony Gospel in Wicleifs translation and ever since notes these good tidings delivered as first by an Angel and after by the Apostles by word of mouth so here in writing by way of History also and in brief signifies that blessed story of the birth life actions precepts and promises death and resurrection of Christ which of all other stories in the world we Christians ought to look on with most joy as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good word i. e. a. Gospel According to Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than this That story of Christ which Matthew one of Christ's disciples and Apoâ—tles who had associated himself to Christ as a disciple of his ever since he began to reveal himself or to preach compiled and set down This he is said to have written eight vears after the resurrection of Christ and that in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew and therefore as writing to the Hebrews he proceeds no farther in the Genealogy of Christ then that he was from Abraham and David Now this was set out by him eight yeers after the assumption of Christ So another antient MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was set out at or delivered and sent to Jerusalem in the Hebrew language And though that which we now have be onely in Greek yet being translated into that language either by himself or some Apostolical person that it might be of farther use then onely to those of Jerusalem the Jews for whom it was first designed and as such universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church it is with the same reverence to be received by us as if it had been first written in Greek or as if we had the Hebrew still remaining to us Having said this of the first it will not be amiss in this place by the way briefly to consider Who were the Authors of all the four Gospels and What is generally observable of each of their writings For the first it much tends to the advancing the authority of these books to consider that two of them the first and the last were compiled by two Disciples and Apostles of Christ who were perpetually present with him and saw and heard all the particular words and actions which they relate viz. Matthew and John And for the other two Mark and Luke though they were not such Disciples and Apostles immediately retaining to Christ and continually attending on him yet they were familiar and constant attendants the former of Peter one of these Apostles also who wrote his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that antient MS. ten years after the ascension of Christ the latter of Paul who being call'd by Christ miraculously from heaven was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter as appears by the story of the Acts and long after when he was at Rome say the Antients Luke being by him instructed wrote this Gospel which therefore saith the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Italick character or manner of writing discernible in it To this may be added what the Ecclesiastick Historians say of Mark that Peter did deliver and as it were dictare this Gospel to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. It is to be observed that the Gospel according to Mark was dictated by Peter at Rome according to those verses antiently written on his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark being instructed by S. Peters preaching in the doctrine of the exinanition or descent of Christ to our humane nature wherein be was two-fold God-man by nature set this down accordingly and now hath the second place in the writings of holy Scripture i. e. of the new Testament And of this there be some characters discernible in the writing it self As that setting down the story of Peter's denying of Christ with the same enumeration of circumstances and aggravations of the fault that Matthew doth when he comes to mention his repentance and tears consequent to it he doth it as became the true Penitent more coldly than Matthew had done onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept bitterly And for Luke his profession is that he had made diligent enquiry c. 1. 3. and received his advertisements not onely from S. Paul but also from those who were both eye-witnesses of what he writes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers instruments imployed by Christ in the particulars of the story and therefore is as creditable a witnesse as their authority from whom he had his instructions
Prophecie that spake of the light shining to Judah did here literally belong to them i. e. to those of Judah which after their return from Babylon inhabited these parts which before belong'd to Israel Ib. Galilee of the Gentiles That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Isaiah 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumference of the nations or that part of Palestine which is farthest from Jerusalem and hath the Nations round about it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit circumduxit and so by the Targum 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinium the confines of the Gentiles because round about that part of Palestine the Egyptians Arabians Phenicians inhabited neer the seaside in respect of Traffick Thus we find Gen. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the Nations which will be confess'd to belong to the Nations adjoyning to that region if you compare it with Jos 12. 23. where though our English out of some Hebrew copies reads the King of the Nations of Gilgal yet the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the nations of the confines such were the Tyrians Sidonians and other Gentiles and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of the confines 1 Kings 19. 11. Thus Jos 13. 2. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philistines where the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confines again the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borders and Joel 4. 4. Tyre and Sidon and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambient regions of the Gentiles where though the Greek reads as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galilee of the Gentiles yet the Targum more exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confines or that part of Palestine which bordereth on the Nations And so when the Evangelist S. Luke had said that Jesus return'd into Galilee c. 4. 14. he adds And the fame went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through all the ambient region so again v. 37. there went a noise of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into all that circumambience of the Gentiles And so saith Josephus of the Galileans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are encompass'd with so many other strange or heathen nations These ambient Nations are meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee Tyre c. in opposition to Judaea there express'd by the house of Israel CHAP. V. 1. AND seeing the multitudes he went up into a mountain and when he was set his note a disciples came unto him 2. And he opened his mouth and taught them saying Paraphrase 1 2. Christ now in a more eminent manner sets upon his prophetick office and there being a great multitude present he went up into a mountain as a place of advantage to speak most audibly and there seating himself as a prophet or teacher a company of his constant followers all that received and obeyed his doctrine not only the twelve which were afterward chosen to be his Apostles came close up and communed with him And to them he addressed his speech saying for the explication of this whole Sermon see Pract. Chatech l. 2. c. 3. Blessed are the poor in spirit for theirs is the kingdome of heaven Paraphrase 3. Blessed are all they that how high soever their condition is in this world are yet in mind affection and conversation humble and lowly and they which when they are in worldly poverty bear it willingly not only of necessity for to these belongs the riches and those the greatest even of a kingdome and that of heaven see Luke 6. 21. Yours is the kingdome of heaven 4. Blessed are they that mourn for they shall be comforted Paraphrase 4 For they are of a fit temper and capacity to receive that comfort which Christ and the Spirit offer to all that are capable of it and accordingly their present sadnesse shall be repaired here and moreover rewarded with future joyes Luke 16. 25. whereas those that have most of the carnall jollities of this world that have enjoyed all their good things here have a sad arrear of mourning which expects them in another world 5. Blessed are the meek for they shall inherit the note b earth Paraphrase 5. The quiet-spirited persons and they that live in obedience to government for they ordinarily shall live quietly and receive the protection and benefit of Government and invading no mans goods or life shall generally enjoy long life and tranquillity in the earth Or when the exercises of this virtue in some singular conjunctures of time brings losses or death upon them they shall be richly rewarded in another world and be made amends abundantly there for all that the practice of this virtue hath brought upon them 6. Blessed are they which do hunger and thirst after righteousnesse for they shall be filled Paraphrase 6. Whose appetites are removed from the meaner inferiour objects of our thirsts which may raise but never satisfie our appetites from the worldings importunate desires ambitions and covetings to the eager and impatient pursuit of the favour of God and of piety of the highest kind that way of salvation now proposed to men by Christ see note on Rom. 1. b. For these shall be sure to obtain what they pursue and to be fully satisfied in the acquisition 7. Blessed are the merciful for they shall obtein mercy Paraphrase 7. They that are compassionate and pitifully affected to the wants of other men whether of their souls or bodies apt to releive and to pardon to give and to forgive for as they shall deal with others God shall deal with them in their time of want and requests they shall have pity shown to them abundantly Luke 6. 38. 8. Blessed are the pure in heart for they shall note c see God Paraphrase 8. They whose eye of their soul is not defiled by looking after fleshly or worldly lusts nor polluted with other foul mixtures for by this purity they are fitted for that vision of God which none else can attain unto Heb. 12. 14. 9. Blessed are the note d peace-makers for they shall be called the children of God Paraphrase 9. Peaceable that love and labour for peace for they are like to God as children to parents and like the only begotten Son of God that great peace-maker and shall have the priviledges that belong to such the childrens portion that of grace in this life and of the inheritance in another 10. Blessed are they which are persecuted for righteousnesse sake for theirs is the kingdome of heaven Paraphrase 10. That suffer for the discharge of a good consciscience for the constancy of their obedience to any of Gods commandements for their sufferings here shall be hereafter rewarded with a kingdom though they are
the cognizance in capital and greater matters obnoxious to capital punishment that particularly of the sword 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother note l Racha shall be in danger of the councell but whosoever shall say Thou fool shall be in danger of hell fire Paraphrase 22. For a light cause or above the proportion of the cause or immoderately for any cause he shall be deemed to deserve that punishment which is answerable to capital viz. the losse of eternal life except repentance prevent it and releif from the death of our high priest but he that shall call his brother empty worthlesse fellow that shall vilifie deride and scoffe other men shall be lyable to the great Senate of seventy two where the punishment is stoning severer than the former and so proportionably in another world to a yet deeper degree of â—â—ll But he that permits his passion to break out into virulent rayling shall be lyable to that degree of punishment in another world which is answerable to the burning in the valley of Hinnom which was a punishment farre greater then the other two and so notes a very great degree of eternall torments For in that place 't was the custome to put their children into hollow brazen vessels over the fire and therein to scald them to death crying out lamentably very many together 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and goe thy way first be note m reconciled to thy brother and then come and offer thy gift Paraphrase 23 24. If therefore at any time thou art a bringing or hast brought to the Priest thy offering for atonement of sin thy peace-offering to be receiyed by him and offered for thee upon the altar and as thou art there ready to present thy offering to the Priest thou callest to mind that thou hast done any man any injury doe thou in that minute stop and leave thy offering unpresented to the Priest and betake thy self first to that person whom thou hast thus injured use means to reconcile him to make him friends with thee to obtain his pardon to work thy reconciliation with him and then come and complete thy intended atonâ—ment 25. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the adversary deliver thee to the judge and the judge deliver thee to the note n officer and thou be cast into prison Paraphrase 25. Lest he accuse and implead thee before the Judge 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing Paraphrase 26. Out of prison till thou hast made full satisfaction such as the law prescribes for that trespasse done by thee whereas by a seasonable timely compounding of it it might have been done with some moderation And so may a timely reconciliation with thy neighbour whom thou hast injured and made thy accuser or adversary avert that punishment of God which from him as the Judge and avenger of all wrongs must otherwise be expected 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery 28. But I say unto you that note o whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Paraphrase 28. That he that looks lustfully that feeds his eye on any but his own wife though he satisfie not his flesh he that delights himself with beautiful faces gazes intemperately c. by that very lustful look hath for his part made himself guilty of adultery on her 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 29. And be thy eye one instrument of ensnaring thee as the hand is another v. 30. never so useful or advantagious to thee thou hadst better have none then be ensnared by it And so for all other things if that which is most pretious to thee and useful as instrumental to the greatest uses and most gratefull delights be thereby a means of ensnaring thee in any sin or hindring thee in thy progresse of a holy or chast life deny thy self the use of that which yeilds thee together with that delight that damage also and the damage farre more considerable than the delight and Adultery being forbidden account it the most advantageous precept this of not feeding or pleasing the eye c. which when it is indulged to makes it so hard if not impossible to abstain from the fouler grosser sin at least in the heart the purity of which and not only of the outward members is strictly required by Christ v. 7. For it is much better for thee to want those delights or advantages at this present than that by the enjoying them thou shouldst plunge thy self body and soul into everlasting perdition 30. And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Paraphrase 30. See v. 29. 31. note p It hath been said Whosoever shall put away his wife let him give her a writing of divorcement Paraphrase 31. He must is bound to 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Paraphrase 32. Is guilty of making 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths Paraphrase 33. And as v. 21. v. 27. that of v. 31. being but appendant to that of adultery and brought in as in a parenthesis I mention'd to you some of the commands of the Decalogue So now again another 34. But I say unto you swear not at all neither by heaven for it is Gods throne Paraphrase 34. All voluntary swearing though it be by a creature is wholly interdicted thee And though in involuntary those that are lawfully imposed by the Magistrate by way of adjuring or laying an oath upon thee thou mayest and art obliged in obedience to authority to swear by God himself yet in any other case thou art not to swear by any thing else though it be inferiour to God because being created by God it is he only that hath power over it and therefore it is not subjected to thy will to abuse or swear by it as for example 35. Nor by the earth for it is his footstool
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
the mention of the Devils falling down to him and saying Thou art the Son of God But that being but a passage which comes in incidentally upon the mention of his casting out Devils among his other cures which he wrought on many v. 10 11. 't is not necessary that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them must belong to the Devils immediately precedent but may belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many or multitude that were cured by him or if to the unclean spirits then still those must signifie the men that were possess'd with them or else how could they fall down before him v. 11. and so 't is positively said v. 12. that he charged them that is either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many multitudes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were cured by him In this one place two circumstances there are which seem to give some light to the matter in hand concerning the reason of his charge to be concealed For first v. 14. upon his former Miracle on the withered hand wrought on the Sabbath day The Pharisees went out and consulted against him how they might kill or bring a capital charge against him and when Jesus knew this he withdrew himself v. 15. this not for fear of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen against Celsus but because his coming into the world being for the benefit of men he would not die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the convenient season were come of dying more for mans advantage then he had hitherto lived To the same purpose is Christs telling his mother Joh. 2. 4. My hour is not yet come see Joh. 2. 2. It follows therefore v. 15. that as great multitudes followed him so he healed them all that is he did not so withdraw himself as to omit doing any good but for the present so as to avoid opposition and disputing which he had met with v. 2. and 10. yea and death it self of which there was now danger unlesse he would either thus before-hand or at the instant of danger by miracle withdraw or unlesse he would make use of his Omnipotence to preserve himself which he would not doe being come not to resist but to lay down his life which yet he deferred to doe his time being not yet come And upon this it follows distinctly v. 16. and be charged them that they should not make him known which notes that to be the reason of his prohibibition in this place because he would decline and fairly avoid perhaps the dispute with perverse and treacherous Pharisees assuredly the Death which they were providing for him and so saith Origen in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is no degenerous thing in Christ to avoid dangers by providence and not to go among them The Second circumstance in this place which may help to give light to it is the Prophecy which is cited just on the back of these words v. 16. That it might be fulfilled which was spoken by Esaias the prophet 42. 1. The summe of the words of Isaiah is that the Messias should when he came in the discharging of his office behave himself very quietly and stilly never set himself out magnificently as other Princes doe against all opposers never use any secular force to defend himself but manage it so as was most agreeable to that Gospel which he came to proclaim meekly and mercifully dealing with sinners and weaklings and never giving over till he had so rooted the Gospel on earth that it should never be gotten out again but extend to the Gentiles and be beleived on and embraced by them Which Prophecy being here fulfilled not all of it in this one interdict of his but in the whole passage last rehearsed doth yet so farre reflect on this particular that that part of the Prophecy of his preaching and making known the will of God to as many as were likely to receive benefit from it his not resisting not contending with others his meeknesse and not contesting with the Pharisees may be fulfilled in it and so that may passe for one part of the reason of his prohibition which being added to the former circumstance makes up this entire reason of his doing it viz. Christ would not have his miracles divulg'd because when they were so the Pharisees still came and disturb'd him opposed him and he had not a mind to contest with them and it was a great mercy to them that he would not being likely to doe no good upon them and would probably have proceeded to cut him off if he did not thus withdraw or defend himself before he had done what he was sent for that is preach'd the Gospel to all the Jewes and made it known as it appears he did at this time by that withdrawing Mar. 3. 8. to the Gentiles also But besides these another passage there is which must be taken in being of special consideration to this purpose and that is Luke 9. 21. parallel to Mat. 16. 20. and Mar. 8. 30. The matter in hand in two of those places is Christs asking his Disciples what the opinion of the world was concerning him and at last what was their own opinion whereupon Peter answers that he was the Christ of God v. 20. On which it immediately follows that he straitly charged them and commanded them to tell no man that thing v. 21. Why he gave now so severe an interdict of this promulgation when his miracles and all that he did and taught had hitherto tended to the evidencing of this the reason was certainly this lest the Disciples witnessing or proclaiming it might be taken for a thing compacted between them And those that were not wrought upon and convinced by his miracles would be more likely to be alien'd by this And besides Christ knew that he was to be rejected and to suffer death and so it follows in all the three Gospels and consequently not to be beleived on by the chief of the Jews And so the proclaiming of his Divinity till they had that great addition of his Resurrection to adde to their own testimony was not yet so seasonable This was the occasion of the like speech Mar. 9. 30 where passing through Galilee where formerly he had freely preach'd and done miracles he now was not pleased that any man should know it For as it follows v. 31. he said to his disciples The son of man is deliver'd into the hands of men c. And this very thing Christ in effect tells the Pharisees themselves for when they desire a Sign from him that he was the Messias he tells them that they shall have no other sign but that of the prophet Jonah Mat. 12. 39. which referring clearly to that of his rising from the grave the third day signifies that he would use no more means now to convince them till by his Resurrection from the dead his Divine power and the completion of the types and prophecies in him should be most convincingly
now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of
feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
scribes and be killed and after three daies rise again Paraphrase 31. the prophecies of the Messias could not be fulfilled unlesse he suffer and be rejected and at last put to death by the great Consistory or Sanhedrim of Jerusalem see note on c. 5. c. and rise again the third day 32. And he spake that saying openly And Peter took him and began to re buke him Paraphrase 32. in the heaving of the people see note on Joh. 7. a. or without any figure or parable to involve it which formerly he had often used Joh. 2. 19. and 3. 14. Mat. 16. 4. 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men Paraphrase 33. telling him that his proposal was contrary to the will of God the prophecies the end of his coming the salvation of men and such only as was fit for the adversary of all these to propose to him 34. And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his crosse and follow me Paraphrase 34. will undertake to be my disciple must resolve not to care what becomes of his owne secular advantages or of even life it self but prepare himself for the same death that I shall die before him and to follow me as a disciple both in life and death 35. For whosever will save his life shall lose it but whosoever shall lose his life for my sake and the Gospels the same shall save it 36. For what shall it profit a man if he shall gain the whole world and lose his own soul Paraphrase 35 36. And let me tell him that the great care of preserving himself if it make him to deny or forsake me in the pursuit of it shall not be a probable course of standing him in any stead in this world it shall be the very means to destroy many who if they continued firm to their profession might probably escape see Mat. 16. 25. and however the advantages to the constant and losses to the cowardly in another life are infinitely above all other considerations 37. Or what shall a man give in exchange for his soul Paraphrase 37. The losing of life here if it happen by an unchristian desire to save it or however everlasting death is so great a losse that nothing else is worth having which is so purchased 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with his holy Angels Paraphrase 38. See note on Mat. 16. m. n. Annotations on Chap. VIII V. 24. Looked up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven signifies to look up or lift up the eyes that way So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see nay being spoken of them it is sometimes used in that sense without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it as Lu. 19. 5. Christs looking up is his looking up to the tree the mention of Zacchaeus's climbing up to the tree intimating it as clearly as if it had been express'd And Lu. 21. 1. it is simply to see or behold being spoken of Christ who sitting over against the treasury Mar. 12. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look'd upon them that cast in c. But the word is generally used of blind persons and then signifies recovering of sight See Mat. 11. 5. 20. 34 Mar. 10 51 52. Lu. 7. 22. 18. 41 42 43. Joh. 9. 11. 15. 18. Act. 9. 12 18 and 22. 13. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is recovering of sight Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted CHAP. IX 1. AND he said Verily I say unto you There be some of them that stand here which shall not tast of death till they have seen the kingdome of God come with power Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here particularly of John Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers and destroying the Jewish state See note on Mat. 3. c. and on Mat. 17. a. and 24. b. 2. And after six daies Jesus taketh with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them Paraphrase 2. changed into another form or manner of appearance 3. And his rayment became shining exceeding wite as snow so as no note a fuller on earth can white them 4. And there appeared unto them Elias with Moses and they were talking with Jesus 5. And Peter answered and said unto Jesus Master it is good for us to be here Let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid Paraphrase 5 6. said to Jesus Lord what a blessing is this to us to be made partakers of this dignity let us abide here alwaies And not knowing what to speak being together with his transportation of joy in a great fright also as the rest of them were so that they fell on their faces Mat. 17. 6. he spake he knew not what saying We will make three tents or tabernacles one for thee and us c. 7. And there was a cloud that overshadowed them and a voice came out of the cloud saying This is my beloved son heare him Paraphrase 7. This is he whom I have appointed to reveale my whole will unto you whatsoever he tells you is perfectly my will and pleasure and he himself the only eternall Son of God whom therefore you and all the world are obliged to hearken to and obey 8. And suddenly when they had looked round about they saw no man any more save Jesus only and themselves Paraphrase 8. Elias and Moses were vanished out of sight and none left 9. And as they came down from the mountain he charged them that they should tell no man what things they had seen till the son of man were risen from the dead 10. And they kept that saying with themselves questioning one with another what the rising of the dead should mean 11. And they asked him saying Why say the Scribes that Elias must first come Paraphrase 11. And upon occasion of what they saw and heard in the Mount see note on Mat. 17. a. they asked Christ saying Is it not resolved by all that are skill'd in the prophecies of scripture that Elias must come before that great day that Moses and Elias talked of with thee 12. And he answered
and told them Elias verily cometh first and restoreth all things and how it is written of the son of man that he must suffer many things and be set at nought 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Paraphrase 12 13. And he answered them saying It is no doubt prophecied of Elias Mal. 4. 5. that he should come before the great and terrible day of the Lord that is the destruction of the Jewes on purpose to convert and deliver them from it v. 6. But let me tell you John Baptist is this Elias and he ye know is come already as well as I and they have used him as Ahab used Elias when he was here on earth stood out obdurate against all his threats And as they have done with him so shall they deale with me persecute despise and put me to death according to the predictions of the old prophets concerning the Messiah and as was intimated by John Baptist in those words of his Behold the Lamb of God that taketh away the sinnes of the world meaning that I should beare your punishments as a lamb be sacrificed and slain by and for you See Mat. 17. 11 12. 14. And when he came to his disciples he saw a great multitude about them and the Scribes questioning with them 15. And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16. And he asked the Scribes What question ye with them Paraphrase 16. About what doe you question the disciples ver 14. 17. And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit Paraphrase 17. a disease which when it is upon him takes away his speech an Epilepsy Lu. 9. 39. and hearing v. 25. 18. And wheresoever he taketh him he note b teareth him and he foameth and gnasheth with his teeth and pineth away and I spake to thy disciples that they should cast him out and they could not 19. He answereth him and saith O faithlesse generation how long shall I be with you how long shall I suffer you bring him unto me Paraphrase 19. He said to his disciples or In his answer to the man he said to his disciples See Mat. 17. 17. 20. And they brought him unto him and when he saw him streightway the spirit tare note c him and he fell on the ground and wallowed foaming Paraphrase 20. put him into a fit 21. And he asked his father How long is it agoe since this came unto him And he said Of a child 22. And oft-times it hath cast him into the fire and into the waters to destroy him but if thou canst doe any thing have compassion on us and help us Paraphrase 22. so as to endanger his life 23. And Jesus said unto him If thou canst beleive all things are possible to him that beleiveth Paraphrase 23. If thou canst beleive me to be able to doe it thou mayest then be capable of this miracle For 24. And straightway the father of the child cryed out and said with teares Lord I beleive help thou mine unbeleif Paraphrase 24. and whatever degree of faith is wanting in me I beseech thee to pardon and repair it in me 25. When Jesus saw that the people came running together he rebuked the foule spirit saying unto him Thou dumb and deaf spirit I charge thee come out of him and enter no more into him Paraphrase 25. commanded the devil that inflicted that disease saying Thou evil spirit which afflictest this person so sorely that he can neither speak nor hear 26. And the spirit cryed and rent him sore and came out of him and he was as one dead insomuch that many said He is dead Paraphrase 26. And he fell into a sore fit of Epilepsy and therewith was forever freed of the disease 27. But Jesus took him by the hand and lifted him up and he arose Paraphrase 27. recovered 28. And when he was come into the house his disciples asked him privately note d Why could not we cast him out Paraphrase 28. His disciples thinking verily that they were not able to cure this disease asked in private what the reason was 29. And he said unto them This kind can come forth by nothing but by prayer and fasting Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed and their not using that means which they ought to have used was it that made them not able to doe it and that was the culpable omission which he reprehended in them v. 19. See Mat. 17. 21. 30. And they departed thence and passed through Galilee and he would not that any man should know it 31. For he taught his disciples and said unto them The son of man is delivered into the hands of men and they shall kill him and after he is killed that he shall rise the third day Paraphrase 30 31. And Christ now determined to be more private seeing and telling his disciples how little good was now likely to be done by his farther miracles it being certain that the chief of the Jewes would instead of believing on him put him to death but as this should be so within three days he should rise again and that would be a proper means to convince some See note on Mat. 8. b. 32. But they understood not that saying and were afraid to ask him 33. And he came to Capernaum and being in the house he asked them What was it that ye disputed among your selves by the way 34. But they held their peace for by the way they had disputed among themselves who should be the greatest Paraphrase 34. they had as they went along fallen into a contention which of them was to be preferred before to take place of the rest 35. And he sate down and called the twelve and saith unto them If any man desire to be first the same shall be last of all and servant of all Paraphrase 35. The precedence among my disciples all that they are capable of that of being governours of the Church brings no advantage to him that hath it but to be more the servant of other men more work and business being the only advantage of that precedence which shall befall you and your successors in the Church 36. And he took a child and set him in the midst of them and when he had taken him in his arms he said unto them 37. Whosoever shall receive one of such children in my name receiveth me and whosoever shall receive me receiveth not me but him that sent me Paraphrase 36 37. To which purpose he gave them a significative embleme in shewing them a little child and having done so taking him into his arms and embracing him By the former part intimating what was before exprest v. 35. that he that will expect
〈◊〉 that opposed the Councel of Calcedon and those that brake off from him about this point of Christs being ignorant of some things in respect of his Humanity had been till then of his communion and so opposers of that Councel see Leontius p. 514. A. These Eutychians heresie consisted in this that they affirmed so close an union betwixt the Word and the humane nature that they became but one nature and this was refuted in that Councel of Calcedon and the Agnoetae being opposers of that Councel must be supposed to adhere to this Heresie and then indeed it must be acknowledged they were Heretickes and their Heresie so much worse than bare Eutychianisme as it is blasphemie to impute nescience or ignorance to God For supposing as an Eutychian supposeth that the divinity and humanity were by union become one and the same nature 't were prodigious to beleeve that this nature were ignorant of any thing This therefore I suppose to be the ground of defining these Agnoetae to be Heretickes for such they were if they thus taught But for the doctrine of those which hold firmly the decrees of all the four first General Councels and so condemne all the Heresies there condemned particularly that of Nestorius dividing the Persons and of Eutychus confounding the Natures in Christ and onely affirme that though as God he knew all yet as man he was ignorant of some things just in the same manner as he was passible and subject to all humane infirmities which had not sin in them and that this is his owne expresse affirmation that the son of man knew not that day and hour this sure is so far from Heresie that as the same Leontius elsewhere tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 531. B. it is the unanimous assertion of all the Fathers to which neither the Councel of Calcedon nor any other hath taught any thing contrarie For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuming this business of the Agnoetae and recounting the answer that some gave that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the son were spoken by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prudential oeconomie to avert the disciples from their inquirie he addes as his owne affirmation that it is not fit to speak over subtily in this matter and that therefore the Synod did not make any decree in it V. 35. Cock-crowing The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning For there were two cock-crowings in the night as appears c. 14. 30. and the second is here spoaken of and call'd simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Mat. 26 75. and Lu. 22. 34 and Joh. 13. 39. there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock shall crow where yet the meaning is clearly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second crowing as appears by this Evangelist ch 14. 30. See Censorinus CHAP. XIV 1. AFter two daies was the feast of the Passover and of unleavened bread and the chief Priests and Scribes sought how they might take him by craft and put him to death Paraphrase 1. When the Passover which is the preparation to the seven daies feast of unleavened bread or in the evening of which began the abstinence from all leavened bread was now but two daies off that is About wednesday in the Passion-week the Sanhedrim took councel how they might apprehend him secretly without any great noise Lu. 22. 6. 2. But they said Not on the feast day least there be an uproare of the people Paraphrase 2. And they resolved on it in councel see Mat. 26. 5. that It were best to deferre it till after the Passover lest the multitudes being then there they should rescue him tumultuously 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an alabaster box of ointment of note a spicknard very pretious and she note b brake the box and powred it on his head 4. And there were some that had indignation among themselves and said Why was this wast of the oyntment made Paraphrase 4. Judas was very angry at it Mat 26. 8. 5. For it might have been sold for more then three hundred pence and have been given to the poore and they murmured against her 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me Paraphrase 6. a singular work of charity upon me 7. For ye have the poore with you alwayes and whensoever ye will ye may doe them good but me ye have not alwaies 8. She hath done what she could she is come aforehand to anoint my body to the burying Paraphrase 8. had in her power was able she hath done this prophetically unto me using this funerall rite as a prefiguration of my death which is now approaching 9. Verily I say unto you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memoriall of her 10. And Judas Iscariot one of the twelve went unto the chief Priests to betray him unto them Paraphrase 10. to agree with them upon a price wherupon he would 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 12. And the note c first day of unleavened bread when they killed the Passover his disciples said unto him Where wilt thou that we goe and prepare that thou mayst eat the Passover Paraphrase 12. on thursday even the begining or first part of the Paschall day on which they use to put leaven out of their dwellings and at the conclusion of it that is at sun-set following to eat the Passover his disciples according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching came and 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man hearing a pitcher of water follow him Paraphrase 13. Peter and John Lu. 22. 8. 14. And whersoever he shall goe in say ye to the good man of the house The Master sayeth Where is the guests chamber where I shall eat the Passover with my disciples 15. And he will shew you an upper room furnished and prepared there make ready for us 16. And his disciples went forth and came into the city and found as he had said unto them and they made ready the passover Paraphrase 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Aegypt but not the lamb see note c. 17. And in the evening he cometh with the twelve Paraphrase 17. And in the night see note on Mat. 14. d. he comes with the rest of the twelve 18. And as they sate and did eat Jesus said Verily I say unto you One
diligence and if thou art not thus ready to set out with me if thou either pretendest or really hast such kindnesse to thy former course and what thou hast left at home as to take thee off one day from my service thou art not worthy of the dignity and advantages of a Christian life art no competent judge of them nor consequently fit for a disciple of mine Annotations on Chap. IX V. 8. Appeared The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared seems here to be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was come So 't is evidently in 2 Mac. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how ye came into my wombe So the Scholiast of Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing signifies coming So Plato in the beginning of his Protagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whence comest thou Socrates So Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst not come to the city which is above V. 12. Lodge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies among Mariners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come back and retire from the sea to the haven and from thence 't is applied to travailers that betake themselves to their inne which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the man and the beast there layed down his lading and so 't is generally to refresh ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus out of Hesychius V. 31. Decease That Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies his death and going out of this world will be acknowledged 1. by the use of a parallel phrase to this sense Joh. 13. 1. where his death is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing out of this world typified there by the Pasch in the beginning of the verse and that we know was instituted as a commemoration of the Exodus or going out of Aegypt 2ly by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure before express'd by the laying down his tabernacle v. 13. But that it is here also in a more solemn sense of somewhat a greater latitude may appear by this that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ is here said to be the subject of the discourse betwixt Elias and Moses and Christ upon mount Tabor And what the matter of that discourse was hath been set down at large from sufficient evidences Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord Malac. 4. 5. before which Elias was first to come Which being there sufficiently manifest and explained to denote the approaching destruction of the obstinate unbelieving Jews may farther be cleared by another place wherein 't is mention'd what the subject of this discourse was that of S. Peter that was present at this vision 2 Pet. 1. 16. where he affirmes that at his being on the mount Tabor with Christ he had a revelation concerning that which was the matter of that whole Epistle of his the power and coming of Jesus Christ which what it signifies in divers places of the New Testament viz. a middle second coming of Christ upon the Jews hath been shewn at large Note on Mat. 24. b. And so again 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings and a partaker of the glory which should be revealed that latter seems to referre to his presence at the transfiguration where this glory that was to follow Christs sufferings was represented to him and two other disciples To which purpose 't is also observable in what sense we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 11. 22. and in the title of the second book of Moses to denote the departure of the Israelites out of Aegypt to Canaan And accordingly in S. Judes Epistle which is but the Epitome of and parallel to that 2d of S. Peter where S. Peter saith 2 Pet. 1. 15 16. I will endeavour to put you in mind of these things that is of this power and coming of our Lord which he had made known to them he hath these words v. 5. I would put you in mind that the Lord having delivered the people of Israel out of the land of Aegypt destroyed those that did not believe Which referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses's bringing the Israelites out of Aegypt supposes that to be an image or resemblance of that coming of Christ that is of what Christ should now do within a while viz. that being gone out of the world and by that means of his death having brought his people out of their captivity he should not onely overwhelm his enemies the Jews like Pharaoh and the Aegyptians but withal destroy the wicked impure Gnostick Christians like the disobedient Israelites in the wildernesse And that this as it may properly be contain'd under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so was the thing that Saint Luke meant here by it may probably appear 1. by the agreeablenesse of it and by the Evangelists referring it it came to passe saith he after these words about 8 dayes that Jesus took Peter and John c. v. 28. to the discourse immediately precedent for the expressing of which as by an Embleme the transfiguration seems to have been designed which is all to that purpose of preserving the believers that take up Christs crosse and destroying all such who as the Gnosticks afterward and those that were corrupted by them should be most careful to preserve their lives 2ly by the mention of Jerusalem where all this was to be fulfill'd first Christ to die there then all these glorious works of God to be shewn upon that people in destroying the unbelievers and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disobedient provokers Heb. 3. 12 16 18. among them and preserving the sincere pure persevering faithful Christians in the midst of that destruction These arguments do not pretend to demonstrate but have been added ex abundanti to that one ground laid Mat. 17. Note a. onely as probabilities concurring with that which is there evidenced To this may be added an observation of S. Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord Jesus Christ calls his coming in the fleshby this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or going out citing Mat. 13. 3. of the Sower going out and Iohn 16. 28. of his having come out from the father and the same again o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fitly calls his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which observation if it have any force in it then may this other middle coming of Christ to the destruction of the Jews so often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord and of Christ be as fitly here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the going away or departure from this earth but his coming in power and vengeance from heaven a consequent of his Ascension thither On this place of S. Chrysostome the learned Andrew Downes observes that the Hebrews expresse 〈◊〉 〈◊〉 〈◊〉
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
priviledges here eternall life of body and soul hereafter 40. And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life and I will raise him up at the last day Paraphrase 40. That being also another part of his commission to me that whosoever believeth in his son should not perish but whatever by so doing befall him here inherit everlasting life in that other world 41. The Jewes then murmured at him because he said I am the bread which came from heaven 42. And they said Is nor this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from heaven Paraphrase 41 42. by what he said of himself he pretended to come rom heaven whereas they knew his birth here on earth and his parentage which they conceived to be contrary to his coming down from heaven 43. Jesus therefore answered and said unto them Murmure not among your selves Paraphrase 43. To this muttering of theirs Jesus replied I have said nothing which 't is reasonable for you to murmure at 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Paraphrase 44. T is true there is some pretence for these vulgar prejudices against me which would make it impossible for those that look no farther to become my followers and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me see note d. and without this work first wrought and that probity and humility which qualifies men to receive my doctrine I doe not expect that any man should believe on me and therefore I attribute it to that see v. 65. when any one doth as on the other side to your obduâ—ate hearts that you doe not come unto me And for every one that doth thus come and therein obey my call and follow the duct of my Father on him most certainly will I bestow everlasting life 45. It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me Paraphrase 45. The summe of what I thus say hath been obscurely delivered to you by the prophets of old For they for example â—saiâ—h c. 54. 13. speaking of these times have foretold that God will dispose and prepare the hearts of many men to be fit or ready to receive Christ see note o. to embrace the Messias And therefore it was that I said that every humble honest heart every disciple of my Father that hath not resisted that guidance and attraction of my Father doth certainly come to me and believe on me 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Paraphrase 46. Where yet that of learning or being taught of God doth not imply his seeing or talking with my Father and being so taught by him For this is proper and peculiar to me who am therefore qualified to reveal his will to all that come unto me 47. Verily verily I say unto you He that believeth in me hath everlasting life 48. I am that bread of life Paraphrase 47 48. He that embraceth my doctrine and is sincerely my disciple to believe and practise what I command him shall undoubtedly live for ever as having fed on that enlivening bread v. 33 receiving me his spirituall food by his faith into his soul 49. Your fathers did eate Mâ—nna in the wildernesse and are dead 50 This is the bread which came down from heaven that a man may eat thereof and not dye 51. I am the living bread which cometh down from heaven if any man eate of this bread he shall â—ive for ever and the bread that I shall give him is my flesh which I will give for the life of the world Paraphrase 49 50 51. The Manna given in the desert did not make them immortall which did eat of it But the bread which is now sent you down from heaven will give immortality to them that feed on it that is to all that truely believe in Christ that receive his doctrine and digest it into the food and nourishment of their souls And this is offered and prepared for every man not only for you Jewes Manna was bread indeed but first dead not living Secondly it came not down from heaven properly so called v. 32. and Thirdly they which did eat of it afterwards dyed Fourthly their Manna was contradistinct from their quailes that bread from that flesh Fifthly That was given for the preserving the life only of one nation But contrariwise by these so many ways of excellency above that Manna I am first living bread Secondly I came down from heaven properly so called the highest heaven Thirdly whosoever feedeth that is believeth on me embraceth my doctrine and practiseth accordingly shall not dye the soul whose food I am shall become immortall in blisse Fourthly this bread which I speak of is very flesh even my flesh which I will give to be crucified for the life of the world by that death of mine purchasing grace and pardon for sin which are the foundation of immortality Fifthly this world is the whole world all mankind not onely that one nation of the Jewes which received benefit by that 52. The Jewes therefore strove among themselves saying How can this man give us his flesh to eat Paraphrase 52. Hereupon the Jewes disputed about this saying of his how 't is possible that men should feed on his flesh 53. Then Jesus said unto them Verily verily I say unto you Except ye note e eat the flesh of the son of man and drink his blood ye have no life in you Paraphrase 53. you thus feed on this celestiall food that is be sincere disciples of the crucified Saviour that comes not to be a glorious King but to dye for the sins of the world you have no part in this true that is immortall life 54. Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day 55. For my flesh is meat note f indeed and my blood is drink indeed Paraphrase 55. For I that am thus sent in the flesh to dye for the world am such food as will feed you to everlasting life and so am eminently that which food is said to be yea in a much higher degree Food doth not first give but only continues and preserves life but my flesh shall give life to the world 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Paraphrase 56. He that thus feedeth or believeth on me that resignes himself up to be ruled by me in the same manner as he abides in
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
Paraphrase 7. He was able to stand and goe was perfectly cured of his lamenesse 8. And he leaping up stood and walked and entred with them into the Temple walking and leaping and praising God Paraphrase 8. And he demonstrated the perfectnesse of the cure by using his legs to all services leaping standing walking and as a testimony of his thankfulnesse to God the author he 9. And all the people saw him walking and praising God 10. And they knew that it was he which sate for almes at the beautifull gate of the Temple and they were filled with wonder and amazement at that which had hapned unto him 11. And as the lame man which was healed held Peter and John all the people ran together unto them in the porch that is called Solomon's greatly wondring Paraphrase 11. And as this person which was thus healed kept close to Peter and John and was unwilling to depart from them from whom he had received so great a mercy 12. And when Peter saw it he answered unto the people Ye men of Israel why marvell ye at this or why look ye so earnestly on us as though by our own power or holinesse we had made this man to walk Paraphrase 12. Why doe you look upon this cure as a strange thing to be wrought the miracles of Jesus are farre greater then this or why doe ye attribute any thing to us in this matter as if 't were any thing of our own either strength to doe such a work or excellency for which we might be thought worthy to be used in these works rather then other men to which this were to be imputed 13. The God of Abraham and of Isaac and of Jacob the God of our fathers hath glorified his son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him goe Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified and when he would fain have released him ye refused to have him released and absolutely against Pilate's will required him to be put to death 14. But ye denied the Holy one and the Just and desired a murtherer to be granted unto you Paraphrase 14. And when ye had your choice which should be released Christ or Barabbas ye chose the murtherer before him 15. And killed the prince of life whom God hath raised from the dead whereof we are witnesses Paraphrase 15. And murthered the Messias put him to death who came to bring life into the world And when you had done so God was then pleased to raise him from the dead and to make us witnesses thereof 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundnesse in the presence of you all Paraphrase 16. And now 't is by beleif in him that he or his power hath recovered this man from his lamenesse whom you now see to be cured and know before for many years to have been unable to goe And this faith or believing on him working not by its self but by his power on whom we believe is it that hath wrought this so remarkeable cure on him which you all so wonder at 17. And now brethren I wote that through ignorance ye did it as did also your rulers Paraphrase 17. Now this I suppose brethren that you of the multitude which did thus reject Christ did not know him to be the Messias and the same I suppose of your rulers those of the Sanhedrim 18. But those things which God before had shewed by the mouth of all his prophets that Christ should suffer he hath so fulfilled Paraphrase 18. And so the many prophecies of scripture that the Messias should be put to death have by this means had their completion 19. Repent ye therefore and be converted that your sins may be blotted out when the note a times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you Paraphrase 19 20. Doe you therefore amend your lives that this may be pardoned that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithfull giving them rest from their troubles and persecutions and a quiet profession of the Gospel but withall for the destruction of all the obdurate which is therefore foreslowed that all may repent may by your repentance become matter of advantage and comfort to you to which end it was that he was at first sent to you Jewes peculiarly or that he is now preached unto you before that time that if ye repent ye may have the benefit of it but if not be destroyed with the obdurate 21. Whom note b the heaven must receive till the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began 22. For Moses truly said to the Fathers A prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to passe that every soul which shall not hear that prophet shall be destroyed from among the people Paraphrase 21 22 23. This Christ being now entred on his regall power in heaven thereby to fulfill all the prophecies concerning him see note on Mat. 17. b. particularly that of Moses of destroying and cutting off from the earth all those Jewes that shall reject the Messias when he cometh Who being also the persecutors of Christians as they had been before of Christ their destruction shall consequently bring that refreshment v. 19. along with it as indeed it hapned in Vespasian's time after the destruction of the impenitent Jewes the believers which were remarkably preserved in that destruction had Halcyonian daies attending See 2 Thess 2. 1. and note on Rev. 1. d. 24. Yea and all the prophets from note c Samuel and those that follow after as many as have spoken have likewise foretold of these daies Paraphrase 24. the coming of the Messias the destruction of those that reject and the speciall mercies to them that believe on him 25. Ye are the children of the prophets and of the covenant which God made with our fathers saying unto Abraham And in thy seed shall all the kindreds of the earth be blessed Paraphrase 25. Ye are the peculiar persons of whom the prophets foretold and to whom the covenant belongs which was made to Abraham in which was promised that the posterity of him that is the Jews should be so blessed by God in having Christ given to them beside many other speciall prerogatives bestowed on them that all the families and people of the world also that would blesse themselves or others should use this form God
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable de incarn verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te when thou judgest literally but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being impleaded of murther he was freed from the accusation where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified which is so often used in these Epistles For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest overcome when thou pleadest in the latter and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie pleadings so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
sentence of death capital punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment or punishment eternal is just and 2 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both directly contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment or condemnation which must be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
factions one to the despising of another boasting one that he hath received the faith from Paul and not from Apollos another that he is a follower of Apollos and not of Paul c. 7. For who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it Paraphrase 7. For this can be no matter of boasting to any of you for by it is no man dignifi'd before another for by whomsoever you received the faith it is clear that you received it 't is no acquisition of your own wit or parts but meerly a mercy of Gods that sent us to preach to you and therefore cannot in any reason be matter of boasting to you 8. Now ye are full now ye are rich ye have reigned as kings without us and I would to God ye did reigne that we also might reign with you 9. For I think that God hath set forth us the Apostles last as it were men appointed to death for we are made a spectacle unto the world and to Angels and to men Paraphrase 8 9. You forsooth are so full and rich so furnish'd with all kind of knowledge wisdome such the Gnosticks bragg'd of that you despise your Apostles and spiritual fathers that first converted you to the faith Since we parted from you you have in your own conceits been in great tranquillity and security had happy Halcyonian daies see note on Rev. 1. 6. And I wish it were so with you as you phansie it to be that the tranquillity which the Gnosticks with their compliances with the persecutors whether Jewes or heathens promise you were a true Christian tranquility that we which are so sharply persecuted might come to you as to a refuge and enjoy some part of that great privilege with you for certainly we have need of it For we are so farre from any security that we are exposed to all the miseries and persecutions and dangers in the world we Apostles being as it were the forâ—orn party sent out last without any reserve behind to relieve us and so given up unto certain slaughter or as the gladiators upon a stage those that come out first fighting in jest as it were but they that come last never giving over till one lay down the other dead upon the place For we are become as those that being condemn'd to death have wild beasts let loose on them upon the theatre which certainly rend them to pieces ch 15. 32. And like those combatants on the theatre we are set forth for a spectacle to the heathen world to angels to men to look upon 10. We are fools for Christ's sake but ye are wise in Christ we are weak but ye are strong ye are honourable but we are despised Paraphrase 10. We are vile and despised for the doing our duty the exercise of our Apostolical office but you forsooth are very wise men deeply learned in the doctrine of Christ we weak contemptible mean persons but you strong and gallant 11. Even unto this present houre we both hunger and thirst and are naked and are buffeted and have no certain dwelling place Paraphrase 11. As I was when I was with you see ch 2. 3. so I am still in a condition of continual want and persecution and transitory mutable estate 12. And labour working with our own hands being reviled we blesse being persecuted we suffer it Paraphrase 12. Taking excessive pains that I may preach the Gospel and get mine own living by my labour that I might not put you to any charges see Act. 18. 3. and when in stead of thanks I meet with nothing but reviling for all this I have no return to make them but that of my prayers for them nay when persecuted I entertain no thought of revenge toward them 13. Being defamed we intreat we are made as the note b filth of the world and are the off-scouring of all things unto this day Paraphrase 13. When calumniated and falsly accused I pray to God for them by whom it is done and this is no newes to me for we Apostles of Christ are look'd on and used as the unworthiest creatures of the world and so continue untill this time 14. I write not these things to shame you but as my beloved sons I warn you Paraphrase 14. And though I have thus been used by some of you since these schismes have come in among you yet I say it not to reproach or bring shame upon you for so doing but out of the affections of a father I advise and admonish you to behave your selves more like children then ye have yet done 15. For though you have ten thousand instructers in Christ yet have ye not many fathers for in Christ Jesus I have begotten you through the Gospel Paraphrase 15. For though others may have taught you since yet 't is only I that planted the Gospel first among you and therefore there can be no occasion of schismes and divisions among you by one 's making one Apostle the master of his faith another another any more then that children of the same father should contend and divide about their life or coming into the world one professing to owe it to one another to another 16. Wherefore I beseech you be ye followers of me Paraphrase 16. And therefore I beseech you let the form of doctrine which I left you be retained among you without any new insertions by any other 17. For this cause have I sent unto you Timotheus who is my beloved son and faithfull in the Lord who shall bring you into remembrance of my waies which be in Christ as I teach every where in every Church Paraphrase 17. For this purpose I have sent unto you Timothie whom I converted to the faith and one that hath long associated with me and done faithfull service to me in the propagating of the Gospel who therefore exactly knowing my whole course of Christian doctrine may be your remembrancer and tell you what my doctrine and practice is in every Church where I come to confirm them 18. Now some are puffed up as though I would not come to you Paraphrase 18. And since by my not coming to you my self personally some among you have taken occasion to despise me that am absent 19. But I will come to you shortly if the Lord will and will know not the speech of them which are puffed up but the power Paraphrase 19. I am therefore resolved by God's help my self to come among you speedily and to examine what grounds they have for what they doe and not much heeding the speech or talk of them to see whether this be any solid knowledge in them upon strength of which they should despise others 20. For the kingdome of God is not in word but in power Paraphrase 20. For Christianity consists not in speaking but in
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
the race others pursue and get up close after him being ready to outstrip or get before him but doe not so and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not outstrip'd or cast behind the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be out-gone relinqui literally in Horace's notion mihi turpe relinqui est So in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not crown them that are lag or left behind and 1 Cor. 9. all run but one receives the prize So Eustathius on Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is overcome we say is left and in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be left is to misse the reward and therefore Jam. 1. 4. those that are perfect and consummate crowned or â—â—t to receive the crown are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left behind in nothing victorious still 'T is true indeed that the vulgar notion of forsaken is applicable to the word among good authors As in Aristotle Rhet. l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowards for fear forsake desert those that are in the same danger with them But the contexture and consort of so many other agonistical words and the examples of this use of it joyned thereto do rather incline it to the former Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs again to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling where he that throws the other first is conquerour whereupon Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast down is to overcome to throw The same is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplanting tripping up the heels whence is that scholion of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrown by them that wrestle with us and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not destroyed may either signifie literally so not killed that is lying upon the ground but not like carcasses there or else rising up again after the fall and not as the Elephant irrecoverably down All which belongs to the afflictions that befell the Apostles their hardship in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and combats of theirs V. 17. Weight of glorie The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things weight and plenty and from thence two things more either glory or riches From hence it comes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek of the Old Testament taken for multitude or greatnesse that is applied to a train or host 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great numerous troop of attendants or army and 1 Mac. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great magnificent feast Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be riches plenty and abundance of glory the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the rather here used in opposition to the lightnesse of the afflictions precedent but not to denote the heavinesse but abundance or riches of this as Gen. 13. 2. Abraham is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy that is plentifull in catrell c. the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich and so c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies riches CHAP. V. 1. FOR we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens Paraphrase 1. For of this we are confident that if our bodies wherein we dwell as in a moveable tent or tabernacle be destroyed by the present pressures that lie upon us if our dangers should end in death it self this were a matter of no terror to us having so much a better abiding place provided for us by God so much an happier condition then any this world is capable of and out of reach of all sublunary dangers sure to be continued to us for ever 2. For in this we groan earnestly desiring to be clothed upon with our house which is from heaven Paraphrase 2. For while we are in this inferiour state of bodies we are for ever unsatisfied and impatient desiring to have those spiritual bodies 1 Cor. 15. 44. that purer state of blisse and immortality as an upper garment to adorn and hide the blemishes and imperfections and keep off the cold and pressures that this body of ours is subject to 3. If so be that being clothed we shall not be found naked Paraphrase 3. This I say upon supposition that we should never die that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess 4. 15. 17. that are found alive at the last trump at the day of doom as some shall certainly be and yet even those very heartily glad to be changed to have these natural bodies spiritualized 4. For we that are in this tabernacle doe groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life Paraphrase 4. For while we are in these bodies of clay we are subject to weights and pressures and those give us a great impatience and wearinesse and this hath a very observable meaning in it for 't is certain we doe not desire to put off these bodies to part with them finally how weary soever we are This therefore is the signification of it that there is another sort of bodies and another sort of life infinitely more desirable then these which we now enjoy an eternal immutable life of these our bodies in stead of that mortall subject to afflictions and death it self which we now live and that we are naturally a desiring a panting a groaning after 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit Paraphrase 5. And the same God that hath created and framed us after this manner with bodies subject to such pressures that we perpetually desire to change them for impassible hath by Christ promised us that he will make this provision for us raise us to immortal lives and as a pledge and pawn to assure us that he will perform this promise he hath by the preaching of the Gospel sent to cleanse and purifie us here in some measure which is a kind of spiritualizing of our bodies and a pawn and earnest of our future immortality to which that Spirit shall raise us which raised Christ from the dead 6. Therefore we are alwaies confident knowing that whilst we are at home in the body we are absent from the Lord. Paraphrase 6. By these considerations therefore being enabled to look cheerfully on death as that which only brings us home to God from which these earthy bodies keep us strangers 7. For we walk by faith
for it if he shall again return to that which he hath renounced and assert justification by that Law affirm that the observance of Mosaical rites is necessary to justification what doth he then but apostatize in some measure depart from his former profession in returning to Judaisme again 19. For I through the Law am dead to the Law that I might live unto God Paraphrase 19. We are all taught by the very Old Testament the Law and Prophets that we must seek farther then the Law viz. to Christ and so I have done and learned by the Law it self not to value it too much but to give over hope of justification or life by those legal performances that so I may find it in God through Christ in the New Covenant 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Paraphrase 20. Christ by his death hath abolished the Mosaical Law Ephes 2. 14. that is hath taken away the discrimination betwixt Jew and Gentile brought justification into the world for those that observe not the Mosaical Law and I by being a Christian have been made partaker of this fruit of Christs death and so am also dead to the Law v. 9. and Rom. 7. 4. and now I am no longer the man I was that is a Jew but a Christian and am now bound to no other observations but those which Christ requireth of me to whom I am obliged by all the bands of love and duty having given his own life for me to free me from the Mosaical Law among other things 21. I doe not frustrate the grace of God for if righteousnesse come by the Law then Christ is dead in vain Paraphrase 21. This freedome therefore I make use of and doe not depend on the Law for justification nor think the Mosaical observances still necessary for that were to evacuate the Gospel of Christ see note on Heb. 13. c. for if still the Mosaical performances are necessary and sufficient to our justification then Christ needed not to have died it would be matter of no advantage to us that he thus came into the world and said down his life for us Annotations on Chap. II. V. 1. Fourteen years after What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is by learned men made a matter of some question The time to wch S. Paul refers must be that of his going with Barnabas here mentioned from Antioch to Jerusalem on the question here discoursed of about the necessity of the Gentile Christians being circumcised that so first it may connect with the spaces mention'd c. 1. 18 21. so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again seems to import to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly so as to denote a time wherein Peter may be supposed still to reside at Jerusalem and wherein Titus may be supposed to be with S. Paul as a neophytus and a companion and so in danger of being pressed to be circumcised not yet employ'd or sent out by him on any service in the Churches Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. his going to Syria and Cilicia Act. 9. 30. that it hath been thought probable that as in numeral letters it oft happens fourteen should be here set in stead of four For which emendation seeing there appears not any ground in the Antient Manuscripts it will surely be more reason able to observe 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not distinctly signifie after as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 18. had done but by or about that is neer that space though not precisely fourteen years 2dly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward or then referres not to that which was mention'd immediately before his passing through Syria and Cilieia so as to affirm this to have been fourteen years after that no nor to the former Epocha's either his going up to Jerusalem v. 18. or departing into Arabia v. 17. but to that great Epocha so considerable to him the time of his conversion which immediately succeeding the death of S. Steven may reasonably be placed in the first year after Christs assumption An. Ch. 34. From whence to the time of that Councel which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years And then there will be no more need of an emendation then there is authority for the imagining any V. 2. To them which were of reputation For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. it must be observed that it signifies not the mens own opinion of themselves or their assuming any great authority over others as of Simon Magus it is said Act. 8. 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say or take upon him that he was some great on t but that they were so in the reputation and esteem of others and that the great opinion that at that time all Christians had of them above the rest of the Apostles was it that moved Paul to go up and address himself particularly to them This is fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from that Verb the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reputation or glory comes those that are in esteem in an eminent manner and more so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are esteemed to be something that is something above other their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-Apostles not seemed so as that is equivocal either to seeming falsely bare seeming or seeming in their own eyes but seeming so in truth and to the generality of the best and wisest Christians In proportion to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh no matter to me ver 6. is far from any thing of scorne or despising in S. Paul that speaks it it is a solemne forme onely of insisting on his own commission from Christ which could no way be prejudiced by the reall excellency of their persons how great soever they were God who accepts no persons and attends not to personal excellencies may give his Commission to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meanest and unworthiest as well as to those which are really of the greatest eminence All this passage therefore is rather an expression of great reverence to Peter c. than of scorne Onely for his mission and revelations Paul hath them from Christ not from any man cap. 1. 16. and 2. 6. V. 3. Compelled What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not constrained signifies here is a matter of some difficulty which being explained will make the next verse perspicuous which otherwise seems not intelligible That some pretended Christians looked very jealously on S. Paul as one averse from the Mosaical Law
all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
which though thou art young may fit thee for the discharge of that venerable office 8. For bodily exercise note d profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come Paraphrase 8. For though abstinence from daily meats and wines and from marriage be as an act of self-denial and exercise acceptable to God yet if this be not observed with due limits if meats be abstained from as unlawful and marriage in like manner as abominable and detestable as by the Gnosticks who yet indulged to all villany it was then there is no good but hurt in them Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety which is of the greatest value imaginable will help us to all advantages that we can wish If we would have a comfortable life here this is promised to them that seek the kingdome of God and his righteousnesse Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here it is sure to be made up abundantly in another life 9. This is a faithfull saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe Paraphrase 9 10. And to this purpose it is to be observed as a most certain and considerable truth that to all truly pious persons there is so great assurance of an eternal reward that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us being confident that this God as he desireth the eternal welfare of all so hath promised to save all that shall believe and obey him and so consequently is the most assured Saviour of them that doe so 11. These things command and teach 12. Let no man despise thy youth but be thou an example of the believers in word in conversation in charity in spirit in faith in purity Paraphrase 12. And though thou art a young man in years yet let the gravity of thy life supply the want of the years that are wont to be required of thy office and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction both in respect of constant love and adherence to God and of profession of the faith and of purity or chastity three main particulars wherein these heretical Gnosticks do endeavour to corrupt others 13. Till I come give attendance to note e reading to exhortation to doctrine Paraphrase 13. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers 14. Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presb tery Paraphrase 14. Make use of those gifts which in order to thy function were given thee according to the revelation from the Spirit concerning thee ch 1. 18. at thy ordination see note on ch 5. f. when besides me 2 Tim. 1. 6. some others also of the Apostles one or more laid hands on thee see note on Act. 11. b. 15. note f Meditate upon these things give thy self wholly to them that thy profiting may appear to all 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Annotations on Chap. IV. V. 2. Conscience seared The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I conceive not rightly apprehended when it is thought to signifie an insensate conscience as if the resemblance were here to flesh when it is seared or cauâ—erized Hesychius and Phavorinus have both taken notice of the phrase and rendred it to another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the phrase denotes those that being brought to the test are found faulty have not a good conscience The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers or examiners or triers by which he explains it and of them saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth And when any upon such examination is found faulty he is wont to be branded for a cheat or rascal and that branding or stigmatizing is here the thing referred to and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted branded stigmatized conscience infamous villains And so saith Phavorinus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring no doubt to this place it signifies having not a sound or whole conscience V. 3. Forbidding to marry Many hereticks there were in the antient Church which prohibited marriage and taught abstinence from meats as necessary having much of their doctrine from the Pychagorean Philosophers Such were the Encratitae Montanists and Marcionites But these came after the Apostles times and are not so probably spoken of here as those which were present then in the Church And such saith Ignatius there wre in the Apostles times Ep. ad Philad and such saith Irenaeus was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil and commanded to abstain from the flesh of beasts And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villany against the creation and the Creator teaching that men ought not to receive marriage nor get children nor bring into the world such as would be miserable nor furnish death with food or nourishment that is people the world with men whom death will consequently feed on And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine all marriage to be fornication that is utterly unlawfull and that it is brought in and delivered by the devil p. 446. So Irenaeus l. 1. c. 22. Nubere generare à Satana dicunt esse The Gnosticks affirm marriage and generating to be from the devil So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage and set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all l. 6. 10. and for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉
acknowledged and that after his coming the Epistles to the Philippians Colossians and Philemon were written as appears by the place Rome from whence they are all dated and the joyning of Timothy's name in the front of them Now of all those Epistles 't is clear that they were written at his first being at Rome and not immediately before his Martyrdome For Philip. 1. 26. 2. 23 24. he expresseth his confidence that he shall be delivered and again come unto them which is not reconcileable with his perswasion of the instant approach of his death at the writing of this and to Philemon v. 22. he sends to make provision for his lodging at Colossae As for the Subscription of the Epistle which referres it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time of his coming before Nero that may possibly stand good by this interpretation that he was twice at his first imprisonment brought out to the barre before the Emperor and freed both times that the first being his greatest danger was most memorable to him by all mens forsaking him and the interposing of Gods protection when all other means failed him And this is more likely to be recited by him in an Epistle written soon after it then in one of ten years distance from it However we know that the Subscriptions of the Epistles are not to be found in all the antient Copies What the designe of this Epistle was is manisest to stirre him up to caution diligence and discharge of his office on occasion of the creeping heresie of the Gnosticks c. 2. 17. stolen in among them which had much debauched the Asiaticks c. 1. 15. and made use of Magick to oppose the truth of the Gospel c. 3. 8. CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus Paraphrase 1. I Paul who farre from any merit of mine meetly by the good pleasure of God and his undeserved grace have received commission to make known the Gospel or the promise of life which now is made by Christ to all penitent believers 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day Paraphrase 3. In my thanksgivings and prayers to God whom as my progenitors of the tribe of Benjamin did before me so have I obeyed sincerely all my time even when through ignorance I persecuted the Christian faith doing according to the dictate of my conscience or as I was perswaded I ought to doe I mention thee constantly praying and giving thanks to God for thee 4. Greatly desiring to see thee being mindfull of thy tears that I may be filled with joy Paraphrase 4. Desiring earnestly to see thee whom I love so dearly and this passionate desire being inflamed by the remembrance of thy tears at our parting that our meeting again may be as full of joy as our parting was of sorrow 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also Paraphrase 5. Remembring the sincerity of thy obedience to the Gospel of Christ and being confident that as thy mother and grandmother which received the faith before thee continued in it to the end so thou also wilt persevere and never fall off from it 6. Wherefore I put thee in remembrance that thou stirre up the gift of God which is in thee by putting on of my hands Paraphrase 6. And that it may be so I now write to thee as a monitor or remembrancer that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee and making thee Bishop in which some others joyned with me see note on 1 Tim. 5. f. and the many extraordinary gifts consequent thereto which thou art obliged to stirre up and quicken by the diligent exercise of them and neither by fear nor compliance with any to let them lie by thee unprofitably 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Paraphrase 7. For sure that God that gave us this commission and gifts hath not given thee or me so poor a cowardly spirit as that we should be afraid of the dangers and threats of men against the preaching of the Gospel but couragious hearts to encounter any difficulty a love of God which will actuate this valour and cast out all fear of danger and withall a tranquillity of mind and a full contentednesse in whatsoever state 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God Paraphrase 8. Whatever therefore the danger be of preaching Christ be not discouraged or whatever the example of my sufferings doe thou resolve to doe and suffer the like cheerfully and couragiously and to be a fellow-susferer with the Gospel of Christ to bear whatsoever falls upon that by that strength which God gives thee 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Paraphrase 9. Who hath rescued us out of the evil world and called us to sanctity not because we had deserved that mercy of his but of his own free mercy and goodnesse long agoe designed us in Christ 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Paraphrase 10. And now hath revealed it to us and made us partaâ—ers of it by Christ's coming into the world and preaching the Gospel to us who hath thereby voided the power of death over us and made a clear revelation of that life and immortality which was not before so certainly revealed that if we will obey him we may certainly be made partakers of it 11. Whereunto I am appointed a preacher and an Apostle and a teacher of the Gentiles Paraphrase 11. And for the preaching and teaching of this especially to the Gentiles God hath given me the authority and commission of an Apostle 12. For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day Paraphrase 12. And that viz. my preaching to the Gentiles hath exasperated the Jewes and brought persecutions upon me but I am not discouraged with them see Rom. 5. 5.
heresie diffusing it self Peter and Paul Governours of that Church destroyed him setting himself out and being by others esteemed and worsh p'd as a God for when Simon undertook to flie and was carried up in the aire by a chariot of the devils these servants of God falling on their knees cast against him that dart which Christ directs to Mat 18. 19. that weapon of agreement of two in prayer and thereby cast him to the ground So Sulpitius Severus hist l. 2. Saint Augustin Serm. 3. in Natali S. Petri Pauli and Isiodore Pelusiote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. miserable creature he was thrown down from aloft to a notorious infamous death And that this warning of S. Paul to Timothy belongs to those that then lived and not to some that were to come toward the end of the world these latter dayes of ours may appear ver 5. by the exhortation to him to turn away from such And upon this consideration Theophylact confesseth that by the last times may be meant those immediately following S. Pauls death wherein Timothy should survive CHAP. IV. 1. I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom Paraphrase 1. when he appears in his kingdom 2. Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine Paraphrase 2. urge them presse them call upon them both when they are at leisure to hear thee when thou hast some special opportunity or vacancy to fasten anything upon them and at other times when thou hast not such probable opportunities hoping that at some time or other it will succeed convince the evill doers of their wicked courses reduce by reprehension those that are fallen but not so foully through error c. confirm those that have begun well and let all this be done with lenity and diligent instructing of them 3. For the time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching eares Paraphrase 3. This I prescribe as the method proper for the present condition of those under thee that thou mayst gain as many as is possible as foreseeing that the number of obstinate hereticks will so encrease within a while that there will be little for thee then to doe little hope of working on them when men begin to advance to the higher pitch of heresie and to get patrons for their base lusts and vicious practices betake themselves to false teachers any that will please or gratifie their humor 4. And shall turn away their ears from the truth and shall be turned unto fables Paraphrase 4. And refuse and reject all true doctrine and betake themselves to the fabulous divinity of the Gnosticks made up of Gentilisme aud Judaisme an odde mixture of both 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministery Paraphrase 5. But doe thou watch over thy flock with all diligence and warynesse be not diâ—couraged with any pressures or dangers hold out in despight of them all doe that which belongs to one that is by the Apostles of Christ intrusted under them with the propagating of the Gospel and maintaining it where it is taught which being a task of some weight and largenesse see thou perform all the parts of it 6. For I am now ready to be offered and the time of my departure is at hand Paraphrase 6. And this the rather because I have been in great danger brought out to be tryed for my life see title of this Epistle note a. and Phil. 2. note e. and my death hath been very nigh at hand 7. note a I have fought a good fight I have finished my course I have kept the faith Paraphrase 7. Which I can mention cheerfully as having the testimony of my conscience that I have behaved my self faithfully in my combate run all the hazards and past through them and never fallen off from the discharge of my duty according to my Christian profession and office Apostolicall 8. Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me at that day and not to me onely but unto all them also that love his appearing Paraphrase 8. For this I doubt not but God will give me my reward when he comes to crown his combatants even that eternall blisse and felicity which as the judge or rewarder in the Olympick games or combates he will certainly adjudge to me as one who have endured much therein And the same will he adjudge to all others who shal have so spent their time and continued in a Christian course as that Christ's coming to reward the faithfull and to destroy all opposers and unfaithfull may be matter of desire and not terror to them who if they live not to enjoy his deliverances here will be abundantly recompensed by death 9. Doe thy diligence to come shortly unto me Paraphrase 9. I desire with all possible speed that thou come hither to me 10. For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Paraphrase 10. There being these motives to hasten thee First because Demas that did assist me in preaching the Gospel Philem. 24. and Col. 4. 14. hath now left me betaking himself to his worldly affaires see note on 1 Tim. 3. a. and is gone to Thessalonica whether to his home there or to trade and get wealth in that place As for Crescens though he be gone into Gallia or France saith Epiphanius Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is not for any such worldly end but to preach the Gospel there and so Titus is gone another way to Dalmatia 11. Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministery Paraphrase 11. By which meanes I am almost alone no body but Luke remaining with me which makes me stand in need of thy help and presence And when thou comest bring Mark Barnabas's kinsman with thee for I have especiall use of him for the preaching of the Gospell 12. And Tychiâ—us have I sent to Ephesus 13. The note b cloak that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments Paraphrase 13. When I came from Troas I left a Parchment-roll with Carpus and some books I pray in thy passage call for them and bring them with thee hither but especially the Parchment-roll 14. Alexander the Coppersmith did me much evill note c the Lord reward him according to his works Paraphrase 14. Alexander mentioned Act. 19. 33. see note e. on that chapter did me a great deale of wrong at my being there He will one day meet with
by constancy and perseverance make ourselves capable of that deliverance which Christ first at his being on earth and the Apostles that heard it from him have assured us of and which God himself hath restified both by many prodigies and ominous presages of it and by giving them that have foretold this power to doe miracles and other extraordinary abilities of his Spirit as he hath thought fit to dispense them to one man one ability to another another by this means giving authority to their predictions 5. For unto Angels hath he not put in subjection the world to come whereof we speak 6. But one in a certain place testified of him saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. * Thou madest him note c a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels but then after his suffering in our flesh he was by God most honourably advanced to the highest dignities made the supreme ruler and King of heaven and earth 8. Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him and he advanced above all created beings This prophecie of the Messias cannot be fulfilled if any enemie be left which is not brought under him and from thence it is manifest that there is a yet future subduing of his enemies to be expected for as yet the Jewes and Gnosticks do persecute the Orthodox Christians and are not subdued or destroyed and the Christians delivered by that meanes 9. But we see Jesus who was made a little lower them the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Paraphrase 9. Only this we see already that the Messias that was humbled for a while even to the death of the crosse for the benefit of all mankind and every man in the world is now after and for that humiliation of his rewarded and crowned with glory and honour and a throne erected for him in heaven of which this is but consequent that his enemies shall be made his footstool 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the captain of their salvation perfect through sufferings Paraphrase 10. For God the universal designer of all in his wisdome foreseeing the oppositions and sufferings that would befall his people believers in this world thought it fit that Christ his own Sonne the author of their deliverance should through sufferings come to his reward and crown see note on Phil. 3. 13. that so he might after his own example deliver those that suffer constantly and patiently 11. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature and as the priest that wrought expiation and the people for whom it was wrought were of one beginning so are Christ and all mankind of one making and Christ and the Jewes from one original to wit of Abraham v. 16. who was called One Mat. 2. 15. and therefore we must expect in our way to exaltation or deliverance to passe through the like condition of afflictions In which respects Christ and we are brethren and we so owned by him 12. Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Paraphrase 12. According to that of the Psalmist saying 13. And again I will put my trust in him and again Behold I and the children which God hath given me Paraphrase 13. Another proof also of the same vix that both Christ and we are brethren in this both to passe by sufferings v. 10. is that of Isa 8. 17 18. where first he speaks of waiting on the Lord that hideth his face and withall trusting in him being confident of his uncovering his face giving deliverance in whatsoever adversity relying and depending on him thereby noting that he is to passe through such and after specifying and instancing in himself and his children given him by God that is in the antitype to Isaiah and his children given him by God for a sign Christ and all faithfull Christians which are his children spiritually begotten to him by God 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might note d destroy him that had the power of death that is the devill Paraphrase 14. Seeing therefore that Christians or believers those that are to be brought to heaven by Christ are here in humane flesh and sufferings and seeing that brethren or fellow-children are of like natures Christ therefore who is called our brother is to be supposed to have part with us in flesh and sufferings and so to suffer also And by so doing he was to frustrate and make void the devils design which was to keep men for ever under the power of death to rob death of its sting and to rescue men from the bands or power of death by a resurrection from death to life 15. And deliver them who through fear of death were all their life time subject to bondage Paraphrase 15. And so take away all that fear of persecutions and death it self which makes men so cowardly and keeps them in such awe that is in a most unchristian and servile condition whilst they see no hope of deliverance 16. For verily he note e took not on him the nature of Angels but he took on him the seed of Abraham Paraphrase 16. For 't is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sins of the people Paraphrase 17. And therefore he was not to come in an Angelical glorious guise but in an humble suffering condition whereby he is the better qualified to have compassion on those that are in any sad estate and we thereby secured that he will discharge his priestly office faithfully and negotiate for us in
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
thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it i◠necessary that you be very
no Edict against them as Christians at the least none for the putting of them to death as the plea of S. Paul before Felix and Festus his appeal to Caesar which was at the beginning of Nero make it plain And accordingly we finde that when S. Paul came to Rome Act. 28. he preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all boldnesse or publicknesse and was not forbidden And at the writing of his Epistle to the Romans their faith saith he was famous in all the world Rom. 1. and he had oft desired to come to them Rom. 15. 22. and that for many years v. 23. And all this in Claudius's time before his going to Rome which argues also that this woman was not yet fled that is banish'd into the wildernesse And therefore of Nero it is Tertullian's phrase that he first dedicated persecution primum Neronem in hanc sectam ferociisse Nero was the first Emperor that persecuted Christian Religion V. 9. Great Dragon The Hebrews call Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old serpent so again c. 20. 2. And the casting him out at this time is the prospering of the Christian faith consequent to this discomfiture of Simon Magus and the manifestation of the power of Christ So faith Arnobius 1. 2. Non distulerunt res patrias linquere veritati coalescere Christianae viderunt enim currum Simonis c. They delayed not to leave all their worldly possessions and to cleave to Christianity which was now under interdict For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth c. And as by this means the Heathens were converted to the faith by seeing the power of Peter so were the Gnosticks discomfited seeing their leader Simon destroyed V. 10. Accused them The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9 11. to be to this effect that they are Hypocrites and will only serve God as long as he protects and defends them This it hereby appears that Satan looks on as the charge of all others most for his turn to bring against men and therefore that which he most desires to have truely said of them Now the chief doctrine of the sect of the Gnosticks the followers of this Simon who is called the first-born of Satan was this that in time of persecution it is lawful to denie and forswear Christ which was the very thing that the Devil laid to Job's charge and consequently all that were by him seduced into that doctrine Satan might justly accuse before God day and night as really guilty of that accusation But when the doctrine of the Guosticks and the professors of it were now cast out of the Church then this is here truly said that the accuser of the brethren that is of Christians is cast out that is Satan can no longer with any justice accuse the Christian Church or if he doe he is found to be a false accuser V. 16. The earth helped the woman The solemn notation of Judaea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land hath often been taken notice of and is very pertinent to this place the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians and the same continued all the time of Galba Otho Vitellius Vespasian and Titus and in all this space the Romans being wholly taken up about the Jews the heathen Emperors did nothing against the Christians till Domitian comes who is the subject of the Vision in the next Chapter CHAP. XIII 1. AND I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his head note a the name of blasphemy Paraphrase 1. And I was in the island Patmos upon the sea shore when I saw the vision that I am now to set down viz. concerning the execution of that â—designe of Satan of bringing persecution on the Christians at Rome ch 12. 17. And here the first thing I saw was a beast representing the heathen worship as it stood at Rome rising out of the sea as that is all one with the abysse or deep that is introduced among them by Satan see note on ch 11. c. and thriving and prospering by the strength and power of the Roman Emperors that heathen worship represented by this first beast and the Roman Empire by the seven heads either as seven Emperors ch 17. 10. or else as referring to the seven hills of Rome the seat of this Idol-worship usurping to its self that blasphemous title of being a Goddesse and the ten horns ten Kings noting those that complied with Rome in this deifying of their Emperors and in the rest of their Idol-worship viz. the many Kings that were by the Roman Emperor set over other places who therefore are said to have ten crowns 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his feat and great authority Paraphrase 2. And this Idolatrous heathen worship thus assisted by the power of the Empire began to be very cruel and cannot sufficiently be express'd by one cruel beast but having variety of all kinds of gods in it from which 't is represented by a speckled leopard it exercises all the cruelty both of bear and lion as was manifest by their persecutions of Christians And to the sustaining of this beast the Idolatrous heathen worship the Devil that laboured to destroy Christianity ch 12. 3. contributed all his power and skill did all that he could to hold it up by prodigies and by all other means 3. And I saw note b one of his heads as it were wounded to death and his deadly wound was healed and all the world wondered after the beast Paraphrase 3. And though one prime Temple on one of the seven hills of Rome the most stately of all the rost and so call'd the Capitol from a Latin word signifying Head were burnt down by lightning and esteemed to be smitten by God from heaven and so Idolatry conceived to have received a fatal blow yet that was soon rebuilt by Domitian the Emperor of Rome and that gave a great confirmation to Idolatry among all that lived in the Roman dominions and took notice of it See note k. 4. And they worshipped the Dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him Paraphrase 4. And they worshipped the Devil who had thus upheld the heathen religion when the Jewish was destroyed resolving from hence that the God of Israel was not able to contend with their Devils nor his religion abole to maintain it self against their Idol-worship 5. And there was given unto him note c a
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
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to
submit themselves to it and be glad to be members of the Church and doe their best to support it and endow it with the riches of this world 25. And the gates of it shall not be shut not be shut at all by day for there shall be no night there Paraphrase 25. And there shall be a most ready hospitable reception at all times for all that will come in to the faith by amendment of life 26. And they shall bring the glory and honour of the nations into it Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire shall come in to the Church and contribute their best to the flourishing of it by endowing of the Church which is ordinarily meant by honour see Col. 2. note i. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination and maketh a lie but they which are written in the Lambs book of life Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly and only they shall be kept out which are immers'd in all filthiness and abominable unnatural vicious practices and in all kind of unjust dealings for such cannot by the laws of baptisme be received and such will not desire to undergoe Christ's discipline Annotations on Chap. XXI V. 1. New heaven and new earth That heaven and earth signifie no more then the world hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth in stead of the old which is put away must signifie no more than a new world And this in the prophetick style is most proper to denote a flourishing state and condition of the Church as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse is a pure Christian Church planted by Christ in stead of the old Judaical mode but this here with some difference noting the flourishing condition of it in opposition to the former persecutions it was under the change consisting in that And this from Isai 65. 17. where creating new heavens and new earth is sending the Jewes a joyfull deliverance and that a very permanent one ch 66. 22. To which is appliable that of the Jewes who say that whensoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new song is mention'd 't is meant of the future age that of the Messias so R. Solomon on Psal 96. 1. and R. Gaon renders the reason because there shall be a new heaven and a new earth V. 2. New Jerusalem The true meaning of the new Jerusalem mention'd here ver 2. and again with the addition of holy and the glory of God upon it ver 11. will be a key to the interpreting this chapter That it signifies not the state of glorified Saints in heaven appears by its descending from heaven in both places and that according to the use of that phrase ch 10. 1. 18. 1. as an expression of some eminent benefit and blessing in the Church and so it must needs be here on earth and being here set down with the glory of God upon it it will signifie the pure Christian Church joyning Christian practice with the profession thereof and that in a flourishing condition express'd by the new heaven and new earth see Note a. In this sense we have the supernal Jerusalem Gal. 4. 26. the new Jerusalem Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God and the name of the city of God the new Jerusalem which there signifies the pure Catholick Christian Church To which purpose it is observable that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem saith of it that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Jerusalem concerning which the holy Scriptures prophesying by divine Spirit doe sing many things l. 3. De vit Const c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out And though his application of it to the building of that Temple at Jerusalem both there and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be somewhat too much restrain'd yet the time of Constantine is perfectly agreeable to the notion which we have given of it and the flourishing condition of Christianity not only at Jerusalem of which the building that Temple was an instance but over the whole habitable world the full importance of it is not any way excluded by this stricter accommodation of his but is rather evidenced by these passages to have been the interpretation affix'd to this prophecie in those times wherein he wrote The only difficulty remaining will be whether this Vision being here placed after that other of chap. 20. concerning the thousand years and the Turks invasions of the Church it be here set to signifie any new change after that founded in the destruction of the Mahometans ch 20. 9 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down ch 20. 4 6. And this latter may safely be pitch'd upon notwithstanding the placing of it after For that which hath been observed of Joseph concerning the King's dreams Gen. 41. 32. that the two dreams being to one purpose v. 25. 't was doubled to shew 't was established by God so it hath been ordinary with the Prophets in the Old Testament and oft exemplified here that two Visions should belong to the same matter And this here very pertinent to the one designe of all these Visions to fortifie the seven Churches of Asia by foretelling largely the flourishing condition to which God should at last advance the Christian Church which being but briefly pointed at in the former chapter and that with a mixture of the contrary and only the space of it for the thousand years particularly and punctually insisted on 't was here fit to be more largely and rhetorically set down being a thing of so great importance That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecie of old Tobit before his death ch 14. 6 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously of the former see Note on Mat. 24. c. and the Praemon the beginning of which is the conversion of the Gentile world and their burying their idols ver 6. which was the summe of these former Visions ch 18. and then follows all nations praising the Lord all people confessing God and the Lord 's exalting his people and all those that love the Lord our God in truth and justice shall rejoice
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
Context seems not to have any particular aspect on the matter but onely to look upon Christ and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes and to shew what interest the Gentile world hath in his death and resurrection and therefore I preferre the interpretation first given as being directly pertinent to this purpose and agreeable to the consequents And that will more appear if you look on the place forementioned and parallel to this Ephes 1. 10. where this reconciling of all things in heaven and on earth expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one is called v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of his will according to his good pleasure noting it to be some act of free undeserved mercy imputable to nothing but Gods meer grace and such most notoriously was the calling of the Gentile Idolaters and that a mysterie such as no man ever dream'd of or hoped for before and what that mysterie was is in the remainder of that Epistle largely shewn especially c. 2. 14 16 17. and under the name of the mysterie c. 3. 3 5. viz. the bringing in the Gentiles into the Church preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles c. 3. 8. the unsearchable riches of Christ And thus I conceive the phrase is to be understood Ephes 3. 15. where of Christ 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by or from him that is surely all the world Gentiles as well as Jewes are now vouchsased by him to be called by his name that is to be Christians called and received into his family V. 22. Body of his flesh The body of his flesh signifies no more than his flesh according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies body so it is oft applied to things which have no body and signifies essence or beeing V. 25. Fulfill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill his word is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah that for fulfilling the word he was made a Judge in Israel where as the word signifies the will and pleasure of God revealed to him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill it is to perform it in a very eminent manner But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill the word of God will be to fulfill that preaching that is to proceed as farre in the preaching of it as by all his diligence and care by himself and others he could doe and so belongs to the preaching it to these Colossians to whom being out of his way he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up the preaching or Gospel of Christ that is to preach it from city to city from Jerusalem as far as to Illyricum CHAP. II. 1. FOR I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you and in prayer and zeal and solicitude for you and for those of Laodicea whose conversion wrought by Epaphras who was sent by me I look upon with much comfort though I never saw any of them as not being able to goe to either of those cities either in my first or second passage through Phrygia of which Laodicea is the Metropolis and Colossae another city Act. 16. 6. and 18. 23. 2. That their hearts might be comforted being knit togeather in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ Paraphrase 2. That they may receive the joy and true comfort which the doctrine of Christ truly taught and practised will yield every one that being first united together in the Christian charity they may be filled with all graces in all abundance and come to know the bottome of this great secret or mysterie of God viz. of the Gospel or Christianity that is of the course which hath more obseurely been taken by God the Father under the Old Testament and more clearly now by God in Christ under the New to bring sinners to salvation 3. In whom are hid all the treasures of wisdome and knowledge Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable 4. And this I say lest any man should beguile you with enticing words Paraphrase 4. And this care of mine and solicitude for you I mention that it may make you cautious that no cunning impostor seduce you by saying things that look like truth but are not 5. For though I be absent in flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Paraphrase 5. For though I am not personally present among you yet by the advertisements I received from Epaphras I understand how all things goe with you and so am in heart or spirit present with you as when Elisha's hear is said to have gone with his servant when he knew what he did 2 Kin. 5. 26. and rejoice much to see the regularity of Ecclesiastical affairs among you and your constancy in the truth in despight of all that have tried to lead you out of the way 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Paraphrase 6. And therefore all that I have to adde is onely this that as you have received commands from Christ for the regulating of your lives so ye be carefull to doe accordingly 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Paraphrase 7. As having not only received the saith at first but having been farther instructed and improved in it as when walls are superstructed on a foundation yea and confirmed in it and therefore goe on according to these beginnings and abound in all Christian practices and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you 8. Beware lest any man note a spoil you through Philosophy and vain deceit after the tradition of men after the note b rudiments of the world and not after Christ Paraphrase 8. And take care that no body plunder you rob you cheat you of all that you have your principles of Christian knowledge by that vain empty frothy pretended knowledge and wisdome which the Gnosticks talk of 1 Tim. 1. 4. and 6. 20. taken out of