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
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâ—parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
ye take care that your performances be agreeable to your words see note on 2 Cor. 1. b. that you fall not into lying or false speaking 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes Paraphrase 13. Again let your care be that whenever any affliction befalls you your praying to God be the constant effect of it as on the other side singing thanksgivings of your prosperity 14. Is any sick among you let him call for the note e elders of the Church and let them pray over him note f anointing him with oil in the name of the Lord Paraphrase 14. When any man falls into any disease he is to look on it as that which comes from God for some special end of his very ordinarily for some sin of ours committed either against God or man not yet repented of as it ought and because the man so visited may not be so well able to judge of himself but that he may stand in need of spiritual directions and counsel to discern his own guilts and because whatsoever his condition be he may receive much benefit thereby let him call to his assistance some spiritual person the Bishop in every city see note on Act. 11. b. or whosoever is by or under him ordained for such offices and when he hath afforded the sick man his best directions and assistance let him also pray to God with and for him that God will pardon his sins asswage his pains remove the disease and restore him to his former health withall using that ceremony of unction so ordinarily used by Christ in curing diseases and doing it in the name of Christ 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins note g they shall be forgiven him Paraphrase 15. And the prayer of the Bishop c. and of the sick if it come from faith in Christ in the one praying to God in Christ for his recovery and in the sick person from a true Christain penitent heart shall be of force save where God is pleased otherwise to dispose of it for the good of the patient and his own glory to heal and recover the sick see note on Mat. 10. g. and Luc. 13. b. and God shall restore him to his former health To which purpose also it is useful that if upon examination he be found to have committed any wasting sin or sins which probably have brought this disease on him the sick person first fit himself for and then receive absolution from the Bishop 16. note h Confesse your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much Paraphrase 16. Upon these considerations therefore it will be very proper for all that are in this estate to make acknowledgment of their sins to such as are thus called to visit them and that besides other respects in order to their cure from such diseases as are then upon them by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance see Gen. 20. 7. For this is certainly known that the prayer of a man of God to which he is incited by the Spirit as the prophets were when they prayed and as they were under the Gospel who had the gift of miracles see note on Gal. 5. b. will be very effectual even work miraculous cures 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths Paraphrase 17. Elias was a prophet and a righteous man but a man for all that and subject to the same afflictions and frailties that we are and yet by earnest prayer he brought drought and famine upon the land for the punishment of the sins of the people that ran idolatrously after Baal and so upon the land of the ten tribes it rained not for three years and an half Luk. 4. 25. and Rev. 11. 6. 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit Paraphrase 18. And upon some reformation he again prayed 1 Kin. 18. 45. and he was heard in abundance of rain and fruits 19. Brethren If any of you doe erre from the truth and one convert him Paraphrase 19. To conclude this discourse begun v. 14. let this be remembred and considered by all If any Christian transgresse the Evangelical rule of life fall into sin and any man take him off from that vicious course 20. Let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall note i hide a multitude of sins Paraphrase 20. It is a most excellent glorious work of mercy which he hath wrought the effect of which is that God will free him on whom this change is wrought from death eternal and perhaps from temporal present death through sicknesse fallen on him for that sin ver 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty but hath now repented of Annotations on Chap. V. V. 3. As it were fire That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire are to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have treasured up and not with the former the sense doth much inforce and the antient manner of writing without points doth well permit and it hath a special significancy in this place agreeable to the times wherein this Epistle was written For the last dayes being the time of the Jewes destruction see Note on Act. 2. b. and to treasure up wealth as fire being no more then to lay up their wealth so as it should mischief and devour and consume in stead of advantaging them this is here most truly said of the uncharitable and unchristian Judaizers at that time in respect of the destruction of that people approaching where the rich misers were the most miserably harrass'd of any See Note on Rev. 9. c. V. 7. Coming of the Lord The coming of the Lord is here expresly defined by Oecumenius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romanes to which he there applies the words of Christ concerning John If I will that he tarry till I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the time of this life was to him extended untill the taking of Jerusalem and a little beyond it V. 9. Grudge not The practices of the Zelots among the Jewes a little before the great miserable destruction of that people are often mentioned in Josephus and referred to in this Epistle especially and in those of S. Peter written about the same time and to the same persons that this of S. James was viz.
expect any better portion hath all reason to be content with that Many other such proverbiall speeches there are falling from Christ as purposely making use of what was good among them their customes their proverbs their formes of prayer and benediction So that of Mat. 7. 2. In the measure you mete it shall be measured to you again For so in that part of the Gemara call'd Sanhedrim we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the measure that a man meteth they shall mete to him in that See c. 19. note b. and 2 Thess 3. b. and Rom. 2. a. V. 27. Hear in the ear This phrase of hearing in the ear will be best explain'd by referring to the custome of the Jewes mention'd by the Rabbins who affirm that the Masters among the Jewes were wont to have their Interpreters who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oracles did receive the Dictates of the Masters whisper'd in the eare and then publickly propose them to all the Masters dictating softly but the Interpreters delivering them aloud Of this Elias Levita speaks in his Thisbi on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith that the Interpreter is mention'd Exod. 4. 16. he shall be to thee as a mouth where the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which is among the Chaldees the title of an Interpreter and adds that every Psalme that is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was received from a Master and dictated by an Interpreter So 't was an ensigne of a Master to have an Interpreter In the Excerpta Gemarae tract de Sanhed c. 1. § 7. Dixerunt Jehudae interpreti Resh Lachish adsta illi in concione adstitit se inclinavit juxta illum iste nihil ei dictavit Judah the interpreter of Resh Lachish stood by him in the assembly and bow'd himself to him and dictated he nothing to him And in Barachoth c. 9. Rector Vniversitaetis eris adstabÃtque tibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be ruler of the Vniversity and shalt have by thee an Interpreter This Christ applies to himself and the Disciples making himself the Master dictating to them the words of life the New Covenant which they consequently are bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim to others as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloud publickly on the house-top and not for fear keep in any part of it As for the phrase on the house-top that is taken from the custome of their flat buildings plain on the top with battlements about them see Note b. on c. 4. by which means it was both ordinary and very convenient when any thing was to be proclaimed to the people to doe it from the top of the house standing on the battlements So in Hegesippus there is a remarkable place cited by Eusebius When saith he by the preaching of James the brother of the Lord and Bishop of Jerusalem many of the chief of the people beleived in Christ many of the Phariseès and other sects which beleived not came to him and perswaded him that he would unseduce the people and to that end at the Passeover when all the people came up to Jerusalem they intreat him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set thy self upon the battlement of the Temple that from above that is by the advantage of place as the Latine interpreter reads it de superiore loco thou mayest be conspicuous or known who thou art because by the title of James the Just he was so reverenced by all the nation and known by them generally and thy words easily heard by all the people And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set him upon a battlement of the Temple in the very same phrase that is used of the Devil to Christ c. 4. 6. in order to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting himself down To that the setting him on the top of the battlement and not within so as to lean over it was sure most proper and so 't is certain that is the meaning of it c. 4. and by consequence the phrase being to a letter the same in the story of James in Hegesippus also where accordingly it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up and cast him down and so Eusebius cites it there out of Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was cast down from the battlement though it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died not with the fall From this circumstance of that story it is most probably concluded to be the custome for those that proclaim'd any thing from the house-top to stand on the top of the battlements which accordingly were of a sufficient breadth to stand upon and not so to stand within as to speak over it V. 29. A farthing For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little piece of money the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asor the Greek word so changed by them The Arabick have Phals which they use to expresse the least piece of money that is and accordingly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 12. 42. they read Phalsain the Duall from that For the value of the coyne according to the use of the word Asore in the Syriack Jesu Bar Ali faith that there are such diversities of opinions that 't is hard to determine any thing in it CHAP. XI 1. AND it came to passe when Jesus had made an end of commanding his twelve disciples he departed thence to teach and to preach in their cities Paraphrase 1. To give instructions and teach the Gospel see note on c. 9. 1. in the cities whither he now removed 2. Now when John had heard in the prison the works of Christ he sent two of his disciples 3. And said unto him Art thou note a he that should come or look we for another Paraphrase 2 3. Now John Baptist being put in prison and in danger of being put to death and hearing of the miracles done by Christ though Joh. 1. 34. he had been sufficiently convinced that Christ was the Messias and after the testimonies given by him Joh. 3. 32. 36. cannot be imagined to lie open to any doubtings Yet to satisfie and confirm his disciples which were in danger to be thus assaulted being tempted with their Masters imprisonment and danger hereupon he sent two of his disciples to know of Christ if indeed he were the great Messias or no that when he was cut off his disciples might not be shaken in their belâ—ef of Christ but adhere and cleave fast to him 4. Jesus answered and said unto them Goe and shew John again those things which ye doe hear and see 5. The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor note b * have the gospel preached to them Paraphrase 4 5. To this Jesus answered by giving them
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
here first named though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was last by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places frequently observable See Note on chap. 7. b. CHAP. XIV 1. AT that time Herod the Tetrarch heard of the fame of Jesus 2. And said unto his servants This is John the Baptist he is risen from the dead and therefore mighty works doe shew forth themselves in him Paraphrase 2. though John the Baptist when he lived did no such miracles yet being put to death and God thinking fit to raise him from death again 't is reasonable to expect that God will assist him with a miraculous power to assure men that he was sent from God his rising from the dead is so strange a thing that it must needs be attended with other miracles 3. For Herod had laid hold on John and bound him and put him in prison for Herodias sake his brother Philips wife 4. For John said unto him It is not lawful for thee to have her 5. And when he would haâ—e put him to death he feared the multitude because they counted him as a prophet Paraphrase 5. a Prophet oâ— of somewhat a higher rank more then a Prophet c. 11. 9. 6. But when Herods birth-day was kept the daughter of Herodias daunced before them and pleased Herod Paraphrase 6. Mar. 6. note b 7. Whereupon he promised with an oath to give her whatsoever she would aske 8. And she being before note a instructed of her mother said Give me here John Baptist's head in a charger Paraphrase 8. upon the advice impulsion instigation of her mother with whom she consulted what she should ask 9. And the King note b was sorry neverthelesse for the oaths sake and them which sate with him at meat he commanded it to be given her Paraphrase 9. This petition was very unacceptable to Herod yet because he had sworn and that it might not appear a levity or inconstancy to those that were at the feast with him when he made the oath he gave appointment it should be so 10. And he sent and beheaded John in the prison 11. And his head was brought in a charger and given to the damosell and she brought it to her mother 12. And his disciples came and took up the body and buried it and went and told Jesus Paraphrase 12. And John's disciples took care of his burial and that being done came to Jesus whose forerunner John was and told him what had befaln John and probably continued with him as his disciples 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities Paraphrase 13. that the same might not befall him before he had fulfilled his office for which he was sent see c. 12. 15. he departed by ship from thence taking none but his Disciples with him and went to a place which was not inhabited and when the people heard whither he was gone they took a compasle by land and came to him thither 14. And Jesus went forth and saw a great multitude and was moved with compassion toward them and he healed their sick Paraphrase 14. was so kind as not to conceale himself from them any longer but came to them and when he was come 15. And when it was evening his Disciples came to him saying This is a desert place and the time is now past send the multitudes away that they may goe into the villages and buy themselves victuals Paraphrase 15. the time of evening when every one gets him to his Inne and provides for his supper is already past 16. But Jesus said unto them They need not depart give ye them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitudes to sit down on the grasse and took the five loaves and the two fishes and looking up to heaven he note c blessed and brake and gave the loaves to his Disciples and the Disciples to the multitude Paraphrase 19. he appointed the Apostles Mar. 6. 39. to dispose them meal-wise on grasse-plats there 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children Paraphrase 21. not counting 22. And straightway Jesus constrained his Disciples to get into a ship and to goe before him unto the other side while he sent the multitudes away Paraphrase 22. Upon this the multitudes designing to take him and proclaim him King John 6. 15. he presently sent his Disciples before him by sea to the wildernesse Mar. 6. 32. which was on the same side with Bethsaida and Capernâ—um whither it seems they went Joh. 6. 17. that so he might quietly dismisse the multitude 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening note d was come he was there alone 24. But the ship was now in the midst of the sea â—ossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea Paraphrase 25. towards the morning 26. And when the Disciples saw him walking on the sea they were troubled saying It is a spirit and they cryed out for feare Paraphrase 26. Some spirit or phantastick shape that seems there to walke bodily 27. But straightway Jesus spake unto them saying Be of good cheer It is I be not afraid 28. And Peter answered him and said Lord if it be thou bid me come unto thee on the water Paraphrase 28. Give me thy commission and then I know I safely may 29. And he said Come And when Peter was come down out of the ship he walked on the water to goe to Jesus 30. But when he saw the wind boysterous he was afraid and beginning to sink he cryed saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Paraphrase 31. why did thy minde stand divided flote between faith and diffidence why didst thou stagger why didst thou distrust my power when I had bid thee come to me 32 And when they were come into the ship the winde ceased Paraphrase 32. Christ and Peter 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the son of God Paraphrase 33. the rest of his Disciples came every one of them and adored him and acknowledged his omnipotence 34. And when they were gone over they came into the land of note e Gennesaret Paraphrase 34. Cinnereth Deut. 3. 35. And when the men of that place had knowledge of him they sent out into all that countrey round about and brought unto him all that were diseased
ye build their sepulchers Paraphrase 47 48. Woe be to you for that hypocrisie of yours in appearing to bear such respect as to rebuild the tombes of those prophets whom your fathers killed you your selves having as bloody thoughts against those that are now sent to you and being ready to fill up their measure of blood-guiltinesse Mat. 23. 32. By your adorning their sepulchers ye bear witnesse that your fathers kill'd the prophets and at the same time ye are well pleased with their works that is delighted in and meditate the like and though ye say Mat. 23. 30. that if you had lived in their dayes ye would not have put the prophets to death yet by your present actions of persecuting me and thirsting after my blood ye shew that such pretensions are but hypocrisie in you 49. Therefore also said the wisdome of God I will send them Prophets and Apostles and some of them they shall slay and persecute Paraphrase 49. And so clearly you are the people of whom God hath prophecyed that they will kill and persecute those whom he sends to them for this was begun by your fathers and continued in you and is like to be perfected by you 50. That the blood of all the prophets which was shed from the foundation of the world may be required of this generation Paraphrase 50. And this is likely to be the effect of it the Jewes of this age shall undergoe the severest vengeance that all the murthering of Gods prophets can bring on a rebellious people 51. From the blood of Abel unto the blood of Zacharias which perished betwixt the Altar and the Temple Verily I say unto you it shall be required of this generation Paraphrase 51. See Mat. 23. g. 52. Woe unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred Paraphrase 52. have robb'd the people of that understanding of Scripture which might make them embrace the Gospel now preach'd to them ye will not receive the faith your selves and those which are inclinable to receive it ye hinder as much as you can 53. And as he said these things unto them the Scribes and Pharisees began to urge him vehemently and to note f provoke him to speak of many things 54. Laying wait for him and seeking to catch something out of his mouth that they might accuse him Paraphrase 53 54. to expresse great anger see Mar. 6. a. and indignation against him and to propose many things to him by way of question that they might get somewhat from him which being testified against him might be matter of accusation Annotations on Chap. XI V. 4. Indebted The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to owe is here to be taken in a notion peculiar to the Syriack language wherein Christ certainly spake which neither the Greek nor Latine nor Hebrew had made use of For he that sinnes or offends either against God or man is in Syriack said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debter and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitum a debt that is peccatum a sinne So Exod. 32. This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have sinned a sinne the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ought a debt So Lev. 4. If a priest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sinne the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall owe. So Lu. 13. 4. of those on whom the tower fell doe you think saith Christ that these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters that is offenders beyond all And proportionably to this to pardon is by them express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remit and here is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to release or absolve V. 7. The doore is shut The Romans were wont to expresse the first part of the night the close of the evening by primâ face candle-lighting A later part other nations express'd by shutting up the dores called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which time was wont by a kind of bell-man to be cryed about the streets Thus Jos 25. About the time of shutting the gate where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the gate was shut Thus in this place the doore is shut is meant as an expression of the latenesse of the time of night and is express'd v. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at midnight V. 41. Such things as you have The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies according to ability So when Epictetus appoints to abstain from oathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre as we are able and in Gemisthus Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of him who of that which he hath exercises liberality without any great expense This is express'd in Tob. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give alms of what thou hast and so Lu. 8. 3. 12. 33. and so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which a man hath in his power and Phavorinus to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is answerable to that of Deut. 16. 10. which we read according as the Lord thy God hath blessed thee But because the precept is here given to the hypocriticall Pharisees who may have been guilty of great sinnes of injustice and 't is not impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that v. 39. though I conceive it may fitly be taken in another sense noted 1 Cor. 5. Note h. and because this sinne of oppression and rapine and cheating and wronging others is so ordinary in the world that it may be reasonable for our Saviours speech to respect that among other sinnes and so to propose here the way on the sinners part required for the cleansing of that Therefore it is not amiss yet farther to observe that the place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in construction be so rendred as that the two Accusative cases shall be set by way of Apposition and both follow the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning will be give what you have or as far as you are able as far as all that you have will reach This we know the injurious is bound to in case of rapine to restore all that he hath taken away before he can hope for pardon but in case he be not able to restore all yet certainly he must goe as far as he can and that is the least that will be accepted nay Zacchaeus's example when he repented may be fit in that case to be considered who made a fourfold restitution to the injured person and gave half of his goods to the poor over and above And he that either restores to the utmost or doth it as far as is now in his power he doth restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense But because many cases there are wherein there is not place for exact restitution to
one unto him Lord are there few that shall note b be saved And he said unto them Paraphrase 23. is the doctrine of the Gospel likely to be received by the generality of men or onely by a few disciples of us And the reply that Christ made to this question was to advise him and all others 24. Strive to enter at the straight gate for many I say unto you will seek to enter in and shall not be able Paraphrase 24. That they should not be led away with the example of the many that neglected the present opportunity and after would not find admission when they should desire it either into the Church here or the kingdom of God at the day of doom That the Gospel should at length be removed from the obstinate Iews and consequently heaven also 25. When once the Master of the house is risen up and hath shut to the doore and ye begin to stand without and to knock at the doore saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26. Then shall ye begin to say We have eaten and drunk in thy presence and thou hast tanght in our streets 27. But he shall say I tell you I know you not whence you are depart from me all ye workers of iniquity Paraphrase 25 26 27. That a great deal of timely care and industry and contention was required to get the end of our Christian faith and hope and that a little formal seeking of him a desiring the reward upon no farther pretences then that the Gospel hath been preached among them that they have eat and drunk in Christs presence nay that they have by him been enabled to work miracles Mat. 7. 22. c. would not serve the turn without a careful and due performance of all that Christ requires of us As for others be their pretences and confidences never so great they shall at the day of judgement be utterly rejected and their wicked doings rewarded with everlasting fire 28. There shall be weeping and guashing of teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out Paraphrase 28. And then what a restless torment will it be to you to see the fathers of the old world that never saw or heard Christ preach among them as you confesse you have received by God into his kingdom and you rejected Mat. 8. 11 12. 29 And they shall come from the east and from the west and from the north and from the south and shall sit down in the kingdom of God Paraphrase 29. And though but few Iews should receive the faith yet disciples shall come in to Christ from all the quarters of the world and by him in the Church be received and entertained as at a feast which is some farther answer to the question v. 23. and so consequently bear the Patriarchs company in heaven 30. And behold there are last which shall be first and there are first which shall be last Paraphrase 30. And they that are now afarre off the Gentiles shall be admitted to his favour while the present Iews through their obduration shall be cast out v. 28. 31. The same day there came certain of the Pharisees saying unto him Get thee out and depart hence for Herod will kill thee Paraphrase 31. Upon his instructing the people and doing miracles in this manner some of the Pharisees unwilling that they should thus see his power and hear his doctrine were very desirous to have him gone and for a pretence suggested the danger that he was in from Herod if he should stay any longer saying Go out of Galilee Herods jurisdiction for if thou stay here he will put thee to death 32. And he said unto them Go ye and tell that fox Behold I cast out devils and I do cures to day and to morrow and the third day I shall be perfected Paraphrase 32. And Christ according to his prophetick office which gave prophets authority to reprehend all were they never so great in this world and their commission to the execution of that office made them superiour to all to whom they were sent Jer. 1. 8 9 10. answered them saying Go tell that great artificer or subtile disguised person Herod by the manner also of the expression left dubious intimating the subtilty of the Pharisees disguised by them but by him discerned who by the mention of Herods design to kill him thought to drive him out of their coasts that I attend the decree of my Father and in the mean time perform the office for which I was sent not fearing what he can do unto me Behold I cast out devils cure diseases for a while at present and after a while when my course is finished I am to suffer death 33. Neverthelesse I note c must walk to day and to morrow and the day following for it cannot be that a prophet perish out of Jerusalem Paraphrase 33. In the mean time I must do what I do and then go and suffer at Ierusalem being designed by my Father first to do these works and then to die there that being the place where all people have been wont to be put to death at the councel of the great Sanhedrim and where though capital judgements are now taken from the Iews yet the prophets are to be tried 34. O Jerusalem Jerusalem which killest the prophets and stonest them that are sent unto thee how often would I have gathered thy children together as an hen doth gather her brood note d under her wings and ye would not 35. Behold your house is left unto you desolate and verily I say unto you ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. Annotations on Chap. XIIII V. 19. A great tree That a mustard-seed grows into a tree is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the greatest of herbs or things that grow of seeds but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports greater then such and therefore it follows there that it becometh a tree and here that tree a great one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be measured by what we see of this seed among us but by considering the Hebrew soyle and clime of which this is ordinarily affirmed among their authors In the Babylonish Talmud Ketub fol. 3. there is mention of three boughes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mustard one of which being broken off from the rest yielded nine Kabs of seed and the wood thereof was sufficient to cover a little house So in the Jerusalem Talmud Peah c. 7. there is mention of a bough yielded three Kabs of that seed And again in the same place of a stemme or bough of mustard which Simon the son of Chalaphta had in his
Jude 23. rescue in fear or in time of danger snatching them out of the fire All which we shall referre to their several places see Note on Rom. 10. a. and 13. c. V. 33. I must walk That there is in this verse an ellipsis or defect there is little doubt and what it is will be best judg'd by comparing it with the former verse or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the businesse of his miracles curing diseases and casting out devils and it shall not be in his power to hinder him though he threaten or design to kill him v 31. he should not be able to do it but shortly indeed he should have made an end of his businesse and then he should be put to death The time of his doing miracles c. he there calls to day and to morrow as the time of his being put to death the third day and so in this verse he gives him a reason why he should not fear his threates nor go out of the way which he was advised to v. 31. because saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a necessity in respect of Gods decree that to day and to morrow that is for that space before mentioned I should cure c. or as it is Joh. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work so Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must stay here a while and do miracles and then indeed it is as necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third day or the day immediately following or adjoyning see Note on Mar. 1. b. or after my work is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go either in that sense wherein that word is taken c. 22. 22. that is to be put to death and so 't will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be martyr'd as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nyssen and other Christian writers or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go from thence as he was advised to do v. 31. up to Jerusalem that being the place where the judgement of the great Sanhedrim was where and no where else the cases of Prophets which were accused of any great crime were to be tryed see Cunaeus de Repub. Heb. l. 1. c. 12. whereupon it follows immediately O Jerusalem Jerusalem V. 34. Vnder her wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather under the wings seems to be a Proverbial phrase among the Jews for gathering and admitting of Proselytes thus in Maimonides tit Isuri bia c. 13. speaking of the three wayes of receiving Proselytes circumcision baptisme sacrifice he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And in like manner through all ages as oft as a Gentile would enter into the Covenant and be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the wings of the divine Majesty and take upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of the law c. where the wings of the divine Majesty referring to the manner whereby God signified his presence in the Arke and in the holy of holies by the Cherubims wings that covered the Propitiatory the being gathered under his wings is there set for his entering into the Covenant and attended with undertaking the yoke of the Law that is obedience to his Commands and being his Proselytes and so here Christs gathering as a bird under the wings is the preaching the New Covenant to them and calling them all as Proselytes to receive it See Note on 1 Cor. 10. a. CHAP. XIV 1. AND it came to passe as he went into the house of one of the note a chief Pharisees to eat bread on the sabbath day that they watched him Paraphrase 1. And being upon an invitation perswaded to go on a Sabbath day and dine with one of the Pharisees of great quality a Ruler or member of one of their Consistories they themselves that had thus invited him did insidiously and treacherously watch and observe what he would do on purpose to take advantage against him A thing contrary to all laws of hospitality 2. And behold there was a certain man before him which had the dropsie 3. And Jesus answering spake unto the Lawyers and Pharisees saying Is it lawfull to heal on the sabbath day Paraphrase 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present saying Is the working of a cure on a sick man a thing forbidden and so unlawfull to be done upon a sabbath day 4. And they held their peace And he took him and healed him and let him go 5. And he answered them saying Which of you shall have an asse or an oxe fallen into a pit and will not straightway pull him out on the sabbath day Paraphrase 5. And he said unto them 6. And they could not answer him again to these things 7. And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms saying unto them 8. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man then thou be bidden of him 9. And he that bad thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room 10. But when thou art bidden go and sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee Paraphrase 7 8 9 10. And being at this feast he observed how desirous those persons Doctors of the law and Pharisees c. were every of them to take place or have the precedence at the feast and thereupon knowing their inclinations he spake this parable to them which imported how much more honourable it is for a man to set himself below then above his place and how certain a way that is to get him honour 11. For whosoever exalteth himself shall be abased and he that humbleth himself shall be exalted Paraphrase 11. For humility is the onely thing that is valued or commended or thought fit to be rewarded either by God or man 12. Then said he also to him that bad him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompense be made thee Paraphrase 12. Let not thy intertainments be of those which can or are likely to entertain thee again or to whom thou hast obligations of asfinity c. for this is but a worthlesse way of hospitality in which there is nothing commendable or thank-worthy 13. But when thou makest a feast call the poor the maimed the lame the blinde 14. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the resurrection of the just Paraphrase 13 14.
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
great God and our Saviour Jesus Christ Paraphrase 13. With patience and perseverance in well doing attending God's good time of performing his blessed promise to us on which all our hopes are fastned even that glorious appearance of Jesus Christ our powerfull God and deliverer 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a note e peculiar people zealous of good works Paraphrase 14. Who came into this world in form of flesh and delivered himself up to a shamefull death on purpose that he might ransome us out of the power of Satan from that course of vicious living in which men were before engaged Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious people most diligent to advance to the highest pitch of all vertue 15. These things speak and exhort and rebuke with all authority Let no man despise thee Paraphrase 15. And those that doe not practise accordingly proceed to the censures of the Church against them And take care thou permit not thy admonitions to be set at nought or despised by any Annotations on Chap. II. V. 2. Agedmen It is not certain here what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wordmay denote the antienter sort of men and no more But the Context seems to incline it to Church-officers For this Epistle being written to Titus a Bishop who was to ordain such and that which is here said being the enumerating the qualifications of such it is evident that it referres to some such order unto which upon choice and approbation of their qualifications some were to be received and not others Whereas of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juniors that is the ordinary Christians assumed to no office the style is altered no more then this that he should admonish them to be sober ver 6. Thus the Commentaries under S. Hieromes name Senes aetate ordine possunt intelligi Those antient men may be here understood that are such both for age and order But what order is here noted is uncertain still The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to be that which is turned into the Latine Presbyter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ordinarily turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celer and the like and so the Commentaries under S. Hieromes name interpret it Ecclesiae Seniores the Elders of the Church But it is much more likely that it is the order of Deacon first because the comparing of the instructions which are here given to Titus for his Province with those to Timothy for his 1 Tim. 3. 1. doth inferre this There the qualifications of a Bishop are first set down that he should be lamelesse the husband of one wife c. and so here chap. 1. 6 7 8 9. almost in the same words Both after the example of Jethro's direction to Moses for the choosing of rulers over the Israelites Exod. 18. 21. And proportionably as after the Bishops the Apostle gives Timothy directions for Deacons the Deacons likewise must be grave c. ver 8. so here the directions are given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be sober grave c. By which it may reasonably be concluded that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Deacons there And accordingly they that are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine but to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women only are generally in the antient Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaconesses Secondly It is formerly cleared Note on Phil. 1. 2. that at the first in every city the Apostles and Apostolical men instituted none but a Bishop and Deacons and that there never was any Bishop instituted but there were Deacons also to attend upon him To which it is consequent that here being mention of no other style which can belong to Deacons this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote them As for the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senes antient men it is not improper to signifie these for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders in the Comparative are the Governours of the Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger the ordinary believers under Government so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the middle betwixt those the Positive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so inferior to them and yet superior to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons are under the Bishop but over the brethren or ordinary believers V. 3. In behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun cometh from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find used chap. 1. 5. and Act. 6. 3. for ordination or consecration of Church-officers according to that which Grammarians have observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas noting office or function committed to any And therefore in all reason it must signifie the rank of those who are thus constituted Officers of the Church in the same manner as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for chusing officers of the Church the Ecclesiastical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catalogue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred catalogue doth frequently signifie the list of Ecclesiastical persons This is that which in aftertimes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they in the rule is the style of the Officers of the Church Thus it may first appear by the Context here Saint Paul giving directions to Titus for the ordaining of Bishops chap. 1. 5. passes orderly to the next degree of Church-officers chap. 2. 2. under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then after those succeeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as several sorts of Church-officers under one another Secondly by the qualification which are here set down both for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Theophylact the deaconesses 1 Tim. 3. which sure cannot be applied to them under the notion of aged men or women but onely as such as Titus was to ordain in each city Whereas the younger women are mentioned in another manner thus ver 4 5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipline the young women to be sober c. which is again an intimation of a part of the function of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians of which see Note c. Thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word peculiar for sacred whether persons or things that is for those which are set apart to the service of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are peculiarly the clergy martyrs see Note on Rev. 3.
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
come till after this life of theirs was a type of heaven and in having made this provision for them God is most justly said to be the God of Abraham c. for whom he made so rich a preparation destining the land of Canaan and in that a famous City Jerusalem though it was not yet imaginable how it should be built for their posterity and in that mystically foreshewing an eternal City and Kingdome the Canaan and Jerusalem above which they should have which continued constant to Christ and obtained not the promises in this life 17. By faith Abraham when he was tryed offered up Isaac and he that had received the promises offered up his only-begotten son Paraphrase 17. Another eminent act of faith it was in Abraham that upon Gods command to sacrifice his only son Isaac he presently and readily obeyed took him and carried him to the Mountain and was ready to have offered him up if God had not stopt him and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him and having no other son but this from whom they should spring nor possibility in nature nor promise above nature that he should have any more children but a plain affirmation that this people which should be counted his seed to whom the promises belonged should come from Isaac he did yet absolutely obey that command of Gods in resolving to kill that son on whom all those promises depended and yet never doubted of the performance of the promises 18. Of whom it was said that in Isaac shall thy seed be called Paraphrase 18. Another eminent act of faith it was in Abraham that upon Gods command to sacrifice his only son Isaac he presently and readily obeyed took him and carried him to the Mountain and was ready to have offered him up if God had not stopt him and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him and having no other son but this from whom they should spring nor possibility in nature nor promise above nature that he should have any more children but a plain affirmation that this people which should be counted his seed to whom the promises belonged should come from Isaac he did yet absolutely obey that command of Gods in resolving to kill that son on whom all those promises depended and yet never doubted of the performance of the promises 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Paraphrase 19. Resolving with himself that rather then the promise should not be performed which was made to him of a numerous posterity to spring particularly from Isaac God who was able to raise from the dead would so raise Isaac when he should have killed him having withall a kind of pledge to assure him that he would doe that because when he was conceived and born to him it was a kind of coming from the dead viz. from Sarahs womb when she was past age of child-bearing and from himself who in this respect of getting children was mortified and dead also v. 11 12. And this again is an example to encourage and confirm the faith of Christians that in obedience to Christ they continue constant to death it self or the utmost danger of it knowing that God will performe his promises to them yield them the promised deliverance though they cannot imagine the manner how 20. note d By faith Isaac blessed Jacob and Esau concerning things to come Paraphrase 20. An act of faith also it was in Isaac that after that manner that is storied of him he blessed his two sons Jacob and Esau that is prayed for blessings on them nay as a Prophet foretold from God what should befall the posterity of each of them first assuring himself that the promise made to Abraham should be fulfilled in Jacob Gen. 28. 4 5. and so that what he had done though through error mistaking Jacob for Esau would yet certainly be performed to him by God Gen. 27. 33 37. And for Esau he foretold also of his posterity that at length they should be freed from their subjection to the Jewes v. 39. which was a kind of blessing of him also although it were not performed to him personally but to his posterity many years after And the like faith will it be now in the Christians that shall assure themselves that God will now blesse and preserve the faithful constant believers give them deliverances from their pressures although they be not yet present but future 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshipped leaning upon the note e top of his staffe Paraphrase 21. Thus Jacob a little before his death rose and set himself up upon his bed and leaning upon his staffe which was an embleme of faith depending and relying firmly upon Gods promise he prayed and worshipped God and blessed prophetically Manasseh and Ephraim foretold how God should deal with them and the tribes that sprang from them after his and their death 22. By faith Joseph when he died made mention of the departing of the children of Israel and gave commandment concerning his bones Paraphrase 22. By the same faith and assurance that God would make good this promise of giving Canaan to Abraham's feed though 't were not yet given Joseph before his death a little mentioned the Israelites going out of AEgypt and commanded that when they went his bones should be carried with them which argued his assurance without all doubt that they should possesse that promised land and be delivered out of the AEgyptian thraldome that they were for some years to lye under 23. By faith Moses when he was born was hid three moneths of his parents because they saw he was a proper child and they were not afraid of the Kings commandment Paraphrase 23. Another act of faith it was in Moses's parents to break through all fear to hide the child and endevour to save him in spight of the King 's bloudy law having been assured from God that there should be born from among them one that should deliver them out of AEgypt and judging by somewhat extraordinary in Moses's look that he was that person thus promised them And a like act of faith it will now be thus confidently to believe this promised deliverance and to act accordingly 24. By faith Moses when he was come to years refused to be called the son of Pharaoh's daughter Paraphrase 24. An act of faith it was in Moses that when he came to age he would not accept the honour of being adopted by Pharaoh's daughter 25. Chusing rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Paraphrase 25. Chusing rather to endure any affliction that should fall on the Israelites then to enjoy all
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
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
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
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
hath strange formidable powers of inflicting diseases nay death it self on malefactors see note d. Another the faculty of interpreting scripture Another of knowing men's hearts whether they be sincere or no in order to Ecclesiastical discipline in censures and diseases Another to speak some languages which he was never taught see note g. which served both as a miraculous act to confirm the Gospel and as a help to reveal it to men of all countries Another the power of interpreting strange languages to such in the congregation who had not understood the language in which the Apostles had spoken ver 30. 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ Paraphrase 12. so in like manner is Christ and his Church many members in one body see Gal. 3. note d. 13. For by one Spirit are we all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink into one Spirit Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians of what quality or sort soever we are And the cup of charity or thanksgiving appointed by Christ in his last supper to be used in his Church is a token and band of the same unity among Christians and signifies the animating of all by the same Spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Paraphrase 14 15 16 17. For as the body is made up of severall members for severall uses so is the Church of Christ each of them profitable for some end and therefore though one be inferiour to some others yet hath that no reason to envy them 18. But now hath God set the members every one of them in the body as it hath pleased him Paraphrase 18. It hath therefore seemed best to God to give severall men severall offices in the Church which they are to be content with not repining that they are not more honourably employed 19. And if they were all one member where were the body Paraphrase 19. For if every member were equall to all others there could not be a subordination and assignation to severall offices as in a body there must be 20. But now are they many members yet but one body Paraphrase 20. And therefore God hath so ordered it that each should have his peculiar office and all together be united into one body 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to be feeble are necessary Paraphrase 21 22. Every one having need and use of every other and generally those which we more despise and are ashamed of being most necessary 23. And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comelinesse Paraphrase 23. we cloth and cover most diligently 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Paraphrase 24. but God hath so disposed of the severall parts of the body that some shall have a naturall beauty others that want that shall be supplied by clothes which are an artificiall beauty 25. That there should be no schisme in the body but that the members should have the same care one for another Paraphrase 25. That there may be no separation of interests or desires in the body and so likewise in the Church but that the several members may be as solicitous every one for another member as for its self 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it Paraphrase 26. From whence it followes that as in the body every member hath a fellow-feeling with each other so all true members of the Church have the same common interests and concernments whether of suffering or of rejoicing 27. Now ye are the body of Christ and members in particular Paraphrase 27. And this must be by you applied to your selves who are being considered all together the Church though not the Church Universal yet a special part thereof the Church of Corinth see Chrysostome and so the mystical body of Christ and the severall persons of you members of that body that particular church 28. And God hath set some in the Church first note b Apostles secondarily note c prophets thirdly note d teachers after that note e miracles then gifts of healings note f helps note g governments note h diversities of tongues Paraphrase 28. And the chief officers constituted by God in the Church are 1. Apostles sent to plant the faith and having done so either to govern being present or superintend being absent in all Churches 2. Prophets who having many spiritual gifts teach where the Apostles have planted and confirm believers and impose hands see note on Act. 15. c. 3. Doctors or teachers of Churches already constituted and so all one with Bishops differing from prophets onely in this that they taught out of the instructions which they had themselves received without any special revelation Then as endowments of these and parts of their function were these five things 1. Powers of inflicting diseases and death it self upon the disobedient 2. Gifts of healing them that received the faith 3. The care of the poor 4. The power of governing the Churches where they were planted And lastly some sorts of languages necessary to their preaching to the Gentiles though not the gift of all tongues which came down on the Apostles 29. Are all Apostles are all prophets are all â—achers are all workers of miracles 30. Have all the gifts of healing doe all speak with tongues doe all interpret Paraphrase 29 30. Thus do the severall offices and gifts in the Church belong to several persons and not all to one and each is to be content with his lot and use it to the benefit of the Church 31. But covet earnestly the best gifts And yet shew I unto you a more excellent way Paraphrase 31. I conceive then that you doe well every one to seek and contend in prayer earnestly for those gifts which are most usefull and profitable to the